was the booke of the testimonie sheweth that 1. the most necessarie wisedome for a Magistrate is the wisedome of God 2. that hee must iudge by Gods booke and directions and therefore must be learned in Gods lawes and skilfull in the cases of Gods statute booke and 3. the booke was giuen him that he might keepe and preserue it and see the contents of it obserued in others for he is a keeper of both the Tables 3. They annointed him to signifie the power and gifts of courage magnanimitie and other ornaments fit to attend Magistracie And indeed it notably preserueth the honour of this ordinance when the person executing it is as eminent in gifts and graces as in place and preheminence I take not vpon mee to teach your Worships how to gouerne but only declare how the Lord would euery way haue this ordinance of his and the bearers of it honoured and what be the speciall ornaments which draw the eyes and reuerent respect of inferiours vpon you Now more seuerally your grauitie Reuerend Iudge your humanitie your equitie in the lust and vnpartiall carriage of causes your zeale against vice and vicious persons who gladly decline your censure your diligent frequenting the house of God your care of promoting the pure worship of God which you witnesse by your new erection dedicated thereunto haue got you a worthy and due regard through all our countrie wherein though I be but a stranger yet must he be more strange that meeteth not with the report of your vertues And you noble Knight whome I haue knowne of longer time will giue mee leaue to conceale a great part of that I conceiue of your worth You doe well to imitate your worthie parents one of whom hath left you with a faire inheritance a patterne as I haue heard of many vertues from which you may not depart the other God hath yet left vnto you to follow you with motherly aduise and counsell to set before you still the best patterns but aboue all the glasse of Gods word the reuerent obseruation whereof if you adde to the other excellent indowements of your minde person and estate you shall giue a number of your yeares and ranke leaue to come behind you and follow you a farre off whilest your country shall be reaping the encrease and your selfe the comfort of those hopefull seeds which everie one that know you acknowledg with gladnes in you Thus humbly craving pardon for my boldnes I commend this booke to your worships acceptance which for the whole argument containing a plaine vnfolding of the most grounds and maine pillars of our religion is worthy your respect and your selues with your vertuous Ladies and hopefull children together with all your studies and endeauours for the Church or Commonwealth to the rich blessing of God who fill your hearts with heauenly wisedome and preserue you both blameles till his appearing Amen Watford Iuly 20. Your Wor. to be commanded THOMAS TAYLOR The short view and Method of Peters Sermon followed in this Exposition The Sermon of Peter hath 3. parts 1. A preface or entrance v. 34 35. in it 1. he addresseth himselfe to speake Then Peter opened his mouth and said 2. getteth attention 1. remoouing imputation of leuitie from himselfe Of a truth I perceiue thâ—â— God is no accepter of persons 2. implying that Cornelius and his companie were religious persons described by the 1. bond of it 1. in respect of God But in euery nation he thâ—â— feareth God 2. in respect of man and worketh righteousnes 2. priuiledge of it is accepted of him 2. The narration vers 36. 1. propounded that Christ is Lord of all 2. freed from noueltie seeing peace by Iesus Christ was long before preached to the Israelites 3. The confirmation v. 37. to the end by 1. common fame ye know the word described 1. by the place where it arose beginning in Galilie 2. by the time when it most preuailed after the baptisme which Iohn preached 2. his facts proouing him to be Mediator wherein 1. his calling to that office where 1. who was called Iesus of Nazaret 2. who called him how God annointed 3. the manifestatioÌ„ of it anointed him with the holy Ghost â—nd with power 2. his execution of it who went about doing good curing mens soules by holy doctrine bodies by powerfull miracles prooued by one of greatest power healed all that were oppressed by the deuill the ground of it for God was with him 3. Testimonie of Apostles witnessing 1. in generall all things which he did in the land of Iudea and Ierusalem 2. more specially 1. of his humilitie and abasement wherein 1. person put to death whome 2. persons who put him to death they slew â— of Ierusalem Iudea 3. the kind of death most accursed hanging him on a tree 2. of his glorie and aduancement by 1. his resurrection wherein 1. the assertion in it 1. the person raised Him 2. the person raising God 3. the action of raising raised vp 4. the time when the third day 2. the manifestation wherein 1. the persons to whome negatiuely not to all the people affirmatiuely but to vs. 2. the reasons why to these 1. who were chosen of God 2. fitted to their witnes by eating and drinking with him 2. sending out his Disciples with commandement to preach vnto the people 3. returning to iudgement which they must testifie also here 1. the person giuing him this power he is ordained of God 2. persons on whome it shall be executed a Iudge of quicke and dead Prophets where 1. their generall consent to him giue all the Prophets witnesse 2. the ende of all this testimonie that whosoeuer beleeueth in his name should receiue remission of sinnes which coÌ„prehendeth 1. righteousnes 2. life euerlasting Acts 10.34 THen Peter opened his mouth and said Of a truth I perceiue that God is no accepter of persons 35. But in euery nation he that feareth him and worketh righteousnes is accepted of him 36. Ye know the word which God hath sent to the children of Israel preaching peace by Iesus Christ which is Lord of all 37. Euen the word which came through all Iudaea beginning in Galilie after the baptisme which Iohn preached 38. To wit How God anointed Iesus of Nazaret with the holy Ghost and with power who went about doing good and healing all that were oppressed of the deuill for God was with him 39. And wee are witnesses of all things which he did both in the land of the Iewes and in Ierusalem whom they slewe hanging him on a tree 40. Him God raised vp the third day and caused that he was shewed openly 41. Not to all the people but vnto the witnesses chosen before of God euen to vs which did eate and drink with him after he arose from the dead 42. And he commanded vs to preach vnto the people and to testifie that he is ordained of God a iudge of quicke and dead 43. To him also giue all the Prophets witnesse
hee had done from Egypt till nowe And what was it the Lord had said which Moses taketh hold on namely in verse 34. of that 32. of Exod. Goe nowe bring the people vnto the place which I commanded thee behold myne Angel shall goe before thee but yet in the day of my visitation I will visit their sinne vpon them So as this place rightly interpreted yeeldeth no patronage to any such Popish and wicked collection Further for the second obiection that death remaineth though the sinne be pardoned I answer it remaineth not as any satisfaction to the iustice of God to beleeuers nor as a punishment of sinne to such as haue their sinnes remitted but it hath lost his sting which is the guilt of sinne is become a remedie rather then a punishment Phisicke rather then poison an end of their misery and an entrance into a better life So as it still abideth firme against all such detestable deuises of Poperie that remission of sinnes carrieth with it the remoouall of all the guilt and punishment of sinne to such as haue their parts in the same And it is lastly to be obserued in this description that I say the guilt and punishment of all sinne is taken away for if any be not remitted they be either greater sinnes or lesser to remit the lesser and not the greater what were wee the better how could our saluation be effected or perfected how could grace be euery way grace or doe we pray for remission of lesser and not of greater also seeing our selues must forgiue our brethren not only lesser offences but euen the greatest Again to remit the greater and retaine the lesser were to say that the Lord is either not so able or so willing to forgiue lesser sinnes as greater Shall a man frankly forgiue a debt of thousands of pounds and will hee not forgiue also to the same partie a few pence The Popish Church confidently auouch that many sinnes need no remission as concupiscence which they say is not properly a sinne albeit indeed it is the mother sinne of all And all the heape of their veniall sinnes which they say are not against but besides the commandement because they are not attended vnto or deliberatly done with full câ—ensent of reason because they cannot hinder the habit of vertue but the act of it and that a verie little nor turne vs from our end but hinder so much as it is our progresse vnto it and because they though themselues displease God yet they make not God displeased with the partie committing them for they can stand with grace and haue not properly and simply the reason and respect of sinne or offence therefore are they not to be punished with eternall but only temporarie punishment These need not the blood of Christ nor grace nor confession in particular nor absolution nor any new habit of charitie but these are easily wiped away with a little holy water or any meritorious worke or by the Sacraments receiued or by generall confession or by a small humiliation as knocking the brest fasting almes the Lords prayer an ave Maria or by entring into a consecrated Church or by a Bishops blessing or if all these helpe but a little presently after death they are all consumed in the fire of purgatorie Oh horrible blasphemies derogatorie to the blood of Christ which purgeth vs from all sinne and to the truth of the Scriptures which teach vs that when we had nothing to paie our Master forgaue vs our whole debt But I haue followed them to farre were it not that the discouerie of their impieties may bring some profit to such as are not so well acquainted or exercised in their writings Thus much of the description of this Grace The second thing propounded is what it is to receiue remission of sinnes which because it implieth a gift or oblation therefore we must know that pardon of sinne is offred generally to all in the word of grace publickly preached and conferred vnto beleeuers not only in the beginning of their conuersion but through their whole life Now to receiue this remission is when a capable that is a contrite heart by faith which is an hand taking in receiueth Christ and all his benefits among which remission of sinnes is the cheefe preached and published in the Gospel And this it doth on this manner 1. Vpon a touch of sinne and sence that without this gratious pardon there is nothing but certaine perdition the heart beaten downe beginneth seriously to meditate of the promise of mercie in Christ and of the meanes of deliuerance from this wofull estate 2. It desireth to beleeue and wisheth that mercie to belong to it selfe it sendeth groanes to God it hopeth for pardon and weakly applieth the generall promises of grace 3. After such desires and grones of the heart the Lord most gratiously answereth by his spirit and by little and little setleth and quietteth the heart perswading it that Christ himselfe and consequently reconciliation with God doth indeed belong vnto him so as hee resteth in that assurance Thus the Lord will not only giue vs mercie but letteth vs know that hee doth so that our ioy and peace and boldnes in him might be more full Thirdly the persons receiuing this remission are all beleeuers Whosoeuer beleeue in his name whose faith intitles them to the maine promise of life and all other depending thereupon they must beleeue in his name For 1. there is no other name to be saued by In him alone is the matter of our saluation seeing remission is obtained by his blood Ephes. 1.7 2. Hee alone is God and man both which natures are necessarie to our suertie by the former he hath power by the latter a right to vs not only more generall of proprietie as the Father and holy Ghost also haue but more speciall of propinquitie beeing our brother and first borne of our family the next of our kinred and therefore of right belongeth to him to recouer our weake estate as was figured in that law Levit. 25.25 If thy brother be impouerished and sell his possession then his redeemer shall come euen his neere kinsman and buy out that which his brother sould 3. Hee only was deputed of God to deriue life and grace into vs as the head into the members and therefore most meete it is that whosouer would sucke and draw of his fulnesse should beleeue in his name Now from these words wee learne two instructions 1. What is the cheife thing which euery Christian must striue to obtaine while hee liueth in this world namely remission of sinnes 2. What is his estate and condition that hath attained it For the first it is grounded in the text because howsoeuer remission of sins is here only named yet in it are included al the other gracious mercies of God not only all deliuerances and freedome from the euills and punishments that attend vpon sinne but euen all our
their peace As a Preist sacrificed himselfe and offred vnto his Father a sweete smelling sacrifice of peace for them and as a Prophet fully deliuered from his Father the whole doctrine of peace and reconciliation Both these waies was Christ preached to the Israelites whereof for breuities sake we will for the present forbeare further discourse The second thing to be explaned is why was Christ preached our peace to the children of Israel first and why was that doctrine renewed to them from time to time by the hand and ministerie of the Prophets Answ. For three reasons 1. Because they were that seed and certaine family of whom the Messiah should descend and arise for which cause they were to obserue an accurate distinction of the tribes according to that ordinance and gouernment which God had established amongst them that they might not be deceiued in his person when he should in fulnesse of time appeare 2. Because God had chosen them to be a peculiar people he set them vp aboue all nations not only in many other prerogatiues but in this which was the cheife of all had they seene it that the Oracles of God was committed vnto them Hee gaue his lawes to Iacob his couenants to Israel hee dealt not so with euery nation Psal. 147.20 The Apostle Paul when he had reckoned a number of the Iewes aduancements aboue the Gentiles such as were their adoption couenant promises fathers he shutteth vp all with the cheife of all in these words of whom concerning the flesh Christ came Now as that was the first that he came of them so this is the next that he came vnto them alone first in the promises and types then in his person and appearance then in his doctrine and miracles performed in his owne person adde hereto that he came to them in his life and death and lastly he came first and alone to them in the Ministrie and miracles of his holy Apostles who must not goe into the way of the Gentiles nor turne themselues to other nations till the Iewes by despising that grace offred had made themselues vnworthy of life euerlasting the lost sheepe of the house of Israel must first be sought vp and therefore as Paul said it was necessarie that the word of God should first be spoken vnto them 3. That both Iew and Gentile might know that Christ came not by happe or chance or on the suddaine so as his comming might not be obserued but that he came for the time and for the manner according to the promises and predictions of old of which our Apostle is willing in these words to imply the accomplishment Whence we may note 1. the diuinitie of Scripture which foretelleth beforehand things which are to come to passe many hundreths yea some thousands of yeares after The thing that foretelleth things properly to come which haue no existence in any cause or signe must needs be of God Satan indeede can gesse at some euents but which haue some grounds in nature or experience or can foretell a thing to come which God hath reuealed to him or himselfe is made an executioner of as in Sâ—ul but to foretell a thing or euent meerely to come is proper to God Whence it necessarily followeth that the Scripture foreseeing that God would iustifie the Gentiles thorough faith that is a thing to come to passe almost 2000. yeares after must needs be of God Againe it followeth as necessarily that the Prophets in preaching and the holy penmen of God spake and writ as they were mooued by the spirit of God and directed by the immediate assistance of God and therefore could not erre in any thing for they foretold directly such things which both for matter and mâ—nner came to passe many yeares after Iacob in his will foretold that the Scepter should not depart from Iudah till Shiloh came this prophesie was not accomplished till aboue 17. hundred yeares after the prediction for not much aboue twentie yeares afore Christs birth Herod became king of Iudea killed the whole colledge of the Iewes called the sanhedrim wherein was the heire apparant of the Kings blood King Cyrus was named by the Prophet Isay an 100. yeares before he was borne and of him prophesied that he should build the Temple The worthy King Iosiah with his facts were declared 359. yeare before he was borne The Apostle Paul prophesied of the destruction of the Romane Empire and thereby the rising of the Antichrist which was not accomplished till about the yeare 47â— after Christ. For whereas the Romane Empire was deuided into Easterne and Westerne the Westerne which onely hindred the reuelation of Antichrist was in that yeare quite ouerthrowne and Rome it selfe taken by the Gothes and after this neuer had any Romane Emperour his seat of authoritie in Rome These and the like neither â—han nor angell could euer of themselues foretell and therefore the author and director of them must needs be God Secondly from hence also note the antiquitie of the gospel in that it was preached by the Prophets to the auncient Israelites and knowne for the substance of it not onely to the Apostles and auncient Christians and beleeuers but to the Patriarks and Prophets yea euen to Adam in Paradise to all whom Christ was preached the Lord of all and that blessed seede in whom all the nations of the earth were to be blessed This doctrine although it be called a newe Testament is no new doctrine Let the Papists make a vaine bragge of antiquitie and charge vs with a newe religion the truth is whereas the bodie of their doctrine was not knowne to the Prophets nor Apostles nor beleeuers for many hundred yeares after Christ our doctrine is that which God sent to the children of Israel and therefore is most auncient and true And to prooue this that I say we will goe no further then our text That doctrine which preacheth peace by Iesus Christ is the doctrine which was sent to Israel which we professe at this day but so is not Popish doctrine which preacheth peace not by Christ but by our selues our merits and satisfactions and peace by the Popes pardons bulls and absolutions and indulgences now these with other dependances thereon beeing the main points and pillers of their doctrine were neuer preached to the children of Israel by any Prophet nor euer by any of the Apostles to the Church of God but haue crept in one after another many hundred yeares since Christ and his Apostles Let their owne rule stand in force therefore with good will if we cannot plead antiquitie we will lay no claime to the truth Thirdly hence we note that there is but one way to saluation and this was declared to the children of Israel for substance as well as to vs who went to heauen by the same way which we doe There is but one Christ one pretious faith one and the same Gospel
not them which can kill the bodie onely but him who can cast both bodie and soule into hell The true feare of him will eate out all those false feares of men Thirdly If Christ be Lord of all then we and all beleeuers are fellow seruants and therefore ought to liue and loue together making no dissention or scisme in our Masters house which is the Apostles reason Ephes. 4.4 perswading the Ephesians to keepe the vnitie of faith because there is one Lord. This shall be done if all of vs who professe Christ could learne to denie our selues to follow his will not our owne or other commanders yea to follow his blessed example learning daily of him to be humble and meeke patient and tender hearted one to another forbearing and forgiuing offenders hard to exasperate and easie to be intreated And these things should we rather striue in that according to the Apostles precept the same minde might be in vs which was in Iesus Christ. Phil. 2.5 Vers. 37. Yee know the word which came through all Iudea beginning in Galily after the baptisme which Iohn preached The holy Apostle here beginneth the confirmation of that which he had formerly spoken that Christ is the Messias and Lord of al to prooue which he beginneth orderly with the Historie of his life and death of which euen these Gentiles could not be ignorant therefore he saith yee know the word Where if it be asked how they should come to know the doctrine of the Gospel seeing the Apostles were not yet turned to the Gentiles and Peter was now sent extraordinarily to teach them concerning Christ which had bin in vaine if they knew the word before we must obserue that by the word here is not meant the word preached as in the former verse but as the word is different in the originall so also is the signification and betokeneth rather a thing done then a word vttered as Matth. 18.16 By the mouth of two or three witnesses shall euery word or fact be confirmed Luk. 2.15 Let vs goe to Bethlem and see this word that is this thing which the Lord hath brought to passe The plaine sence then is this Ye know the word that is the same of Christ which was quickly dispersed through all Iudaea in the mouthes of common men Which fame that they should not mistake him or themselues he describeth 1. by the place where it arose beginning in Galily 2. by the time when it most preuailed after the baptisme which Iohn preached which some expound thus after the baptisme of Christ by Iohn which he preached that is administred but the naturall sence is after the doctrine which Iohn preached concerning him for vsually in the new Testament by Iohns Baptisme especially which Iohn preached is meant all his doctrine and his whole Ministerie Matth. 21.25 The baptisme of Iohn whence was it that is the doctrine as the words after imply Why did yee not beleeue him and all men held Iohn for a Prophet Marke 1.4 Hee preached the baptisme of repentance vnto remission of sinnes that is the doctrine of repentance for 1. else were it improperly said to preach baptisme 2. Iohns doctrine was this repent for the kingdome of God is at hand Act. 18.25 Apollos knew onely the baptisme of Iohn that is his doctrine and therefore is it said in the next verse that Priscilla and Aquila tooke him home and shewed him the way of God more clearely And in Acts. 19.3.4 Into what were ye baptised that is into what doctrine were ye initiated and instructed they said into Iohns baptisme that is into Iohns doctrine the which interpretation notably freeth that hard text from the false collection of Anabaptists who thence would gather that those were by Paul rebaptised who were formerly baptised by Iohn but the difficultie will be remooued if the words of Paul be wisely distinguished from the words of the Euangelist and writer of that historie Iohn baptised saith Paul the baptisme of repentance that is taught the doctrine of repentance saying that they should beleeue which when they heard namely they which heard by Iohns ministerie they were baptized into the name of the Lord Iesus namly by Iohn not by Paul Then addeth the Euangelist vers 6. And Paul put his hands on them and the holy Ghost came on them and furnished them with such gifts as they by their owne confession ver 2. had not heard of before And thus according to the plaine sense of other Scriptures is that difficult place made verie plaine also But why is the ministerie and preaching of Iohn called his baptisme Answ. Because his doctrine was first of all sealed with the seale of baptisme in which regard as his person is called the Baptist so is his doctrine by the name of baptisme Quest. But why is this circumstance of place noted that this fame beganne in Galilie Answ. 1. To note the accomplishment of that prophesie in Isai. 9.1 which also was obserued by the Euangelist Matthew 4.14 2. To shewe that this fame was no bare or vngrounded rumor but raised vpon iust cause for Iesus was baptized by Iohn not farre from the borders of Galily about Enon Ioh. 3.23 And presently after he returned by vertue of the spirit and came into Galily preaching the gospel of the kingdome Mark 1.14 and made no ende till he had taught all their cities in all their synagogues Luk. 4.14 adde to his baptisme and doctrine that he wrought his first miracle of turning water into wine at Cana a towne of Galilie and that he called his disciples in Galilie all which beginnings must needes raise a rumor and fame of him which as Luke reporteth went through all the adiacent region round about 3. This circumstance notably befitteth this argument to prooue him Lord of all both Iewes and Gentiles because he begunne and was so famous in Galily of the Gentiles Quest. But was not Christ sent to the lost sheep of the house of Israel did he not come to his owne how then did he beginne his ministerie in Galilie of the Gentiles Ans. Galilie of the Gentiles is so called not because it was not in Iudea but 1. to distinguish it from an other Galilie which was also in Iudea and called Galilaea inferior in the tribe of Zabulon where Nazaret was scituate But this was called Galilaea superior or Gentium in the tribe of Nephtali not farre from Capernaum 2. Because there were twentie cities in Galilie giuen by Salomon to Hyram a Gentile 1. kin 9.11 3. because beeing in the extremitie of Palestina neare the sea and not farre from Tyrus and Sidon they were euer mixt with many Gentiles that were forreyners besides that they were so seated within that countrie in Salomons time as they could neuer after be remooued 4. M. Iunius thinketh it to be so called not only because of the abundance of Gentiles there but also because it was a most populous countrie full of
the naturalnesse and soundnesse of it may be discerned of such as are willing to try the same The third marke or note of true iustifying faith is by the attendants and companions of it for this beeing as Queene among the vertues goeth not alone but with all the traine of vertues as hand maids attending vpon her The cheife of them are these fowre 1. A true knowledge of the word of God acknowledging it in part and in whole to be the truth of God and that himselfe is straitly bound to beleeue and embrace the same and that he hath a speciall part in the promise of grace and life by Christ in which grace he resteth himselfe daily growing vp in the certaintie and assurance of his salvation 2. A sound ioy of the heart which the Apostle Peter calleth vnspeakeable and glorious breaking out into thankefull praises in that the Lord hath begunne his happinesse by making Christ his wisedome righteousnesse sanctification and redemption The poore blind and lame persons of whom wee reade in the Gospel neuer leaped more ioyfully when they had met with Christ and had their eyes opened and their limbs restored by him theÌ„ he that hath met with him receiued him into his heart to enlighten him to quicken him and to heale him of all his infirmities How gladly did Zacheus receiue Christ with what ioy of heart findeth any man the hidden pearle how did the Enuch converted goe away reioycing And all this is because they can valew such a commoditie as this is which they see God hath made their owne for if they either knew it not or not to bee theirs they could not thus ioy in it 3. Christian hope is another handmaid of faith for so the Apoâ—stle teacheth Rom. 5.2 beeing iustified by faith wee haue peace c. we reioyce vnder the hope of the glorie of God For this is the speciall worke of hope to wait for and reioyce in the expectation of the glorious appearing of the Lord Iesus And hence is it that whereas vnbeleeuers are glewed to the earth and cannot thinke of heauen but either with sorrowe or a formall and false ioy and what meruaile is it that those who haue no better should set their hearts vpon the worse beleeuers haue preserued in them a willingnes to leaue this world and to be with Christ which is best of all yea so sweete is their present tast of Christ through faith and hope that they are vnquiet till they bee filled with the fruition of his fullnesse being often in his absence sicke of loue and pine away till they bee with him whom their soule loueth 4. An assured trust relying vpon God beleeuing his word of promise to raise and feede the heart of threatning to shake it and cast it downe and submitting it selfe to the counsell and good pleasure of God because his faith hath let him see the truth the wisedome the equitie and righteousnesse of all these Such a mans heart setteth nothing aboue God in prosperitie it distrusteth not but hath God for his God in aduersitie it endeauoureth in all things to walke with God it is a sweete vsher and disposer of the whole life so as it is most obedient to the word and most full of comfort and sweetnes to it selfe The fourth marke or note of true faith is taken from the infallible fruits and effects of it which are many I will onely note fowre of the principall First it frameth and fitteth the owne habitation it purifieth the heart it suffereth not vncleane thoughts vnlawfull lusts or wandring motions to harbour there it guideth the affections of loue hatred ioy sorrowe and the rest that a man loue nothing more or so much as God and his image he hateth not mens persons but their sinnes no mans sinne so much as his owne he reioyceth in nothing so much as in doing the will of God this is as his meat and drinke he sorroweh for nothing in the world so much as for offending so good and patient a God This pure heart also guideth the words with wisedome and maketh it his chiefe studie how to preserue with faith good conscience in euery thing Secondly faith worketh by loue Gal. 5.6 both towards God and towards man towards him that begate and him that is begotten yea and him that is yet not begotten This loue of God expresseth it selfe 1. in much thankefulnesse vnto him who hath loued vs first who hath giuen so much euen his Sonne and all things with him pertaining to life and godlinesse who hath forgiuen vs so much and to whom many sinnes are forgiuen they must loue much who hath done so great things for vs by becomming our portion our treasure and our cheife good 2. In shame for our vnkindnesse vnto him both before and euen since we knewe this his loue in Christ and haue beene acquainted with his wayes taking vp with shame in our faces sorrowe into our hearts for the sinnes of our youth and of our age against the lawe the rule of righteousnesse but especially against the glorious Gospel which of all other are least obserued 3. In desire of that blessed fellowship of his when and where we may neuer sinne against him any more accounting one day within his holy of holies better then a thousand besides and much more to be euer with the Lord and to enioy the pleasures at his right hand for euermore to be at home with him and sit downe with Abraham Isaac and Iacob yea with Iesus Christ himselfe should make vs grone in our soules and say with Dauid Oh when shall I appeare in this thy presence The Spirit saith come and the Spouse saith come Euen so come Lord Iesus come quickly The loue of men by which faith worketh discouereth it selfe not only in iust dealing with them as we would be dealt by which many ciuill men endued only with ciuill righteousnesse haue excelled in nor only in mercifull distribution of outward comforts for the releeuing of the bodies of our brethren yea and of our enemies which hardlier goeth downe with the vnconuerted then the former but also in shewing most loue vnto their soules in helping forward their conversion and saluation For so soone as any man is conuerted hee will strengthen the brethren Faith wheresoeuer it liueth it loueth and loue beeing an hand giuing out mooueth men conuerted to counsell exhort rebuke admonish comfort pray and waite when God will giue vnto others the grace of repentance As soone as Andrew was called hee bringeth his brother Simon to Christ. No sooner had Christ found Phillip but Phillip finding Nathaniel hee bringeth him to Christ. The woman at the well no sooner heareth that Christ was the Messiah but shee bringeth all the citie In finding this treasure the Christian cannot hide his ioy neither can any mans ioy be so full vnlesse hee with others reioyce together For it is not here as in earthly things which the more
nothing more can be added Iob was a iust man fearing God and abstaining from euill Zacharie and Elizabeth were iust before God and walked in all the ordinances of God without reproofe Here two points are to be considered 1. Who is a religious man he that feareth God worketh righteousnesse 2. What is his priuiledge he is accepted of God Religion is a binder and thence hath his name for it both bindeth man vnto God as the former of the points will shewe as also God vnto man as the latter declareth The former band knitting man vnto God is the feare of God which is a peculiar gift of the spirit of God whereby the regenerate feare God for himselfe not so much that they be not offended and punished by him as that they doe not offend him An excellent grace both in regard of the excellent obiect and of the excellent vse of it through the whole life The right obiect of our feare is God himselfe who is 1. omnipotent of power to doe whatsoeuer he will who is able to cast body and soule into hell feare him 2. omnipresent he is all an eie beholding our thoughts words and deedes of which he is both a witnesse and a iudge 3. full of maiestie which euen in a mortall man strikes vs with reuerence 4. full of grace and bountie wee stand in neede of his fauour and bountie euery moment who can turne vs out of all at his pleasure In all which respects we ought to make him our dread But aboue all in that he hath beene so good and gracious a father vnto vs through his Christ we ought to feare to offend him and so turne his loue into displeasure against vs. Now the vse of this grace is manifold As 1. to beat downe pride and high-mindednes against which it is a notable medicine Rom. 11.20 be not high minded but feare Prou. 3.7 Be not wise in thine owne eyes but feare God this grace maketh a man come lowe before the Lord as Iacob feaâ—ing Esau came and bowed seauen times before him 2. to cause a man to renounce and restraine himselfe from sinne and therefore the feare of God and departing from euill are often ioyned together Ioseph could not commit the sinne with his Mistris because he feared God the midwiues feared God and killed not the Hebrewes children Nehemiah did not exact vpon the oppresse the people as the former gouernors that were before him because he feared God and whereas the wicked mans seruill feare keepeth him often from open sinnes but not from secret from grosse sins but not from smaller and this of paine not of conscience this grace maketh a man hate pride arrogancie and euerie euill way neuer so small and neuer so secret 3. To destroie false and fleshly feares which foyle euery good dutie and lay open to many sinnes and iudgements it is a propertie of a wicked man to feare where no feare is and not fearing God he feareth euery thing but God the face of man the arme of man the tongue of man whence many a man dare scarse professe religion or if they doe dare shew no power of it for feare of reproach and nicknames and so come to be ranked in the formest band of those which march to hel called the fearefull and that which they feare shall come vpon them euen disgrace of God of men and Angels Ieroboam feared least the people should returne to their owne Master if they should persist in the true worship of the true God and so for the establishing of his posteritie he established Idolatrie but in the very next generation his whole race was extinct The Iewes were afraid least the Romans should come and take their nation and therefore Christ must die but the Romans not long after came with a powder and tooke their nation and so dispeopled and dispersed them as they could neuer be gathered into a nation till this day Pilat feared not God but Caesar but he was not long after cast out of Caesars fauour and slew himselfe Now this grace of God fenceth a man from such fleshly feares which draw on such fearefull falls and mischeefes and preserueth him that neither hope of promotion nor gaine nor ease nor fauour of man who is but a worme shall make him forget the Lord that spred the heauens this feare which is loues keeper holdeth the heart in the loue of God himselfe of his worship of his word of his children and whatsoeuer carrieth his image all which without it either lie or quickly grow as refuse wares out of request 4. To driue away security awak slothfulnes prouoke to watchfulnes stirre vp to prayer keep in a fitnes to profit by the word to tremble at it when God thretneth to reioyce in the promises as those to whom they belong to helpe vs to better our selues by our afflictions as the speach of the conuerted theife to his fellow implyeth that if he had had the feare of God he would being in the same condeÌ„nation haue otherwise caried himselfe towards Christ then he did And in a word to feÌ„ce the heart which is as the market place of a citie against temptation in which speciall vse it is called a wellspring of life to escape the snares of death By all this that hath beene spoken euery man that would seeme religious ought to labour aboue all things for this worthy grace which God specially bestoweth vpon his children with whome he maketh his newe couenant I will put my feare in their hearts neuer to depart from me saith the Lord. Which hath all promises belonging vnto it for a mans selfe for his children for this life present for a better for supplies of euery good for withholding and remoouing of euery euill so as whosoeuer feareth the Lord wanteth not a good and rich treasurie such as all the Indian mines cannot afford yea such as both possesseth himselfe and enteyleth vnto his posteritie the rich blessing of the Almightie Blessed saith the Psalme is the man that feareth the Lord himselfe shall be mightie on earth his children shall be blessed after him his wife shall be as a fruitfull vine riches and treasure shall be in his house he shall want nothing that is good and let his troubles be neuer so great the Lord will deliuer him out of them all Here is a Iewell worth hiding and laying vp in the safest closet of the soule euen in the midst of the heart for there God layeth it and calleth for the heart to make roome for it Deut. 5.29 Oh that there were such a heart in them to feare mee Isa. 8.13 Sanctifie the Lord in your hearts and let him be your dread Another bond whereby man is knit vnto God is the working of righteousnesse an immediat fruit of the feare of God Where must be considered 1. what this righteousnesse is and then 2. what is the working of it For the
common to all times one common saluation preached by the same Christ who is the same yesterday to day and for euer who is the Lambe slaine from the beginning not actually but by the efficacie of his sacrifice the vertue of which to come they laid hold one to saluation as we doe vpon it past and accomplished alreadie Thus Abel beleeued and receiued testimonie that he was iust before God Heb. 11.4 Thus Noe was made heyre of the righteousnesse which is by faith Euery religion will not saue the professours there is but one way and that a strait one that leadeth to life We come into this world one way we depart many waies so there is but one way to find life euerlasting but many waies to loose it only Christ is the way by his doctrine by his merit by his example euen the newe and liuing way his blood is euer fresh euer trickling down and euer liuing it quickneth them that walke in it and refresheth them with new strength neuer any rent the vaile but he neuer any but he made a high way into the holy of holies in the highest heauen neuer any came to the Father but by him neither was peace euer preached in any other name but his who is Lord ouer all blessed for euer Which is Lord of all Christ may be said to be Lord of all two waies 1. More generally he is with the Father and holy Ghost Lord of all things vnto whom all creatures by right of creation euen the very deuills are subiect Thus he ruleth in the very midst of his enemies disposing of the wicked and their mallice to his owne glorie In this respect he is both owner and possessor of all things and a susteyner and maintainer of all things and that by his word Heb. 1.3 2. More specially he is Lord of all men whether Iewes or Gentiles beleeuing in his name euen a Lord of his Church and in this latter sence Christ is called Lord of all in this place Now Christ is Lord of his Church consisting of Iew and Gentile 1. Because God hath giuen the Church vnto him for his inheritance Psal. 2.8 I will giue thee the Heathen for thine inheritance which beeing a prophecie of the calling of the Gentiles implieth that the kingdome of grace whereof Christ is appointed King in Sion consisteth of all countries and peoples and is not bounded or bordred but with the ends of the earth and sheweth further that all these his subiects are giuen him of God to become his seruants Ioh. 17.2 As thou hast giuen him power ouer all flesh that hee should giue eternall life to all whom thou hast giuen him 2. They are so giuen vnto him as he must win them before he can enioy them Hee winneth partly by conquest partly by ransome hee both conquereth and casteth out the strong man that held them captiue spoyleth him of his armour and weakneth his arme for euer as also he payeth a precious ransome for them to God his Father so as beeing now redeemed and bought with a price they are no longer their owne but the Lords that bought them 3. Because when he hath thus dearly purchased his Church he contracteth himselfe in spirituall marriage with her and so becommeth her Lord Hos. 2.18 I will marrie thee for euer vnto my selfe yea I will marrie thee vnto mee in righteousnesse in iudgement in mercie and in compassion Ephes. 5.23 As the husband is the wiues head so is Christ of the Church So as if a man be a Lord of that which is giuen him of that which he hath redeemed and ransomed of her whom he hath married into his bosome in all these regards by as good right is Iesus Christ the Lord of his Church and euery member of it Obiect But how can Christ be a Lord and a seruant too Isa. 42.1 Behold my seruant I will leane vpon him and he tooke vpon him the forme of a seruant Answ. Christ considered as Mediator is after a speciall manner both his Fathers seruant and yet the Lord of his Church In all the worke of mans redemption he serued and obeyed his Father beeing sent of his Father for this end he was subiect to the death he praied vnto him gaue him thankes learned obedience by the things he suffered not as God equall to his Father but as our Mediator and suretie and yet by all these things he became our Lord and the King of his Church And herein the Apostles trauell as in their maine scope to prooue that Iesus Christ whom the Iewes put to death hath shewed himselfe the Lord of glorie and the true Messias Act. 2.34 Let all the house of Israel know assuredly that God hath made that Iesus which they crucified Lord and Christ. Obiect But how can Christ be the Lord of all seeing many yea the most wil not obey him Ans. Doth a king cease to be the Lord of all his country because some which were his subiects are gone out in rebellion against him besides howsoeuer it standeth with his glorie and grace to suffer with patience the vessels of wrath yet at length he shewes his power against them in bringing forth his whole displeasure vpon them Vse Hence in that Christ is in generall Lord of all we learne that all creatures are his and therefore we must neuer vse any of them without leaue from him or without returne of praise and thanks vnto him none of them are sanctified to our vse without the word and prayer And if we haue leaue from him we ought in sobrietie to vse them 1. Cor 10.26 eate whatsoeuer is sold in the shambles making no question for conscience sake Hēce followeth it also that he hauing an absolute power ouer all he may doe with his owne what he will who shal hinder a potter to frame one vessel to honour another to dishonour which I speak because many cannot endure to heare of a decree of reprobation who must frame their iudgement to his will who cannot but be iust and good and leaue off to reason with God Hence also he may make one rich another poore at his pleasure The rich and poore meete this Lord maketh them both Secondly in that Christ is in speciall Lord of his Church sundrie things are to be noted as first That none can haue Christ to be a Iesus that is a Sauiour who haue him not for their soueraigne and Lord whosoeuer thou art that challengest him for thy Sauiour see thou acknowledge him thy Lord. Quest. How may a man haue Christ to be his Lord Answ. By the practise of fower duties 1. by preseruing in the heart a feare and reuerence towards his person Malac. 1.5 If I be a Lord where is my feare Lordship requires subiection Psal. 45.12 he is thy Lord and reuerence thou or bow vnto him Now this feare must proceed from loue for if any man loue not the Lord Iesus let him be accursed and
to finish their course holding out in well doing vnto the ende Thus if we shall doe we shall be conformable vnto Iesus Christ acceptable to God our Father profitable to our brethren here on earth and shall treasure to our selues an excellent weight of glory in heauen But how many be there who hauing receiued many talents and charge to traffique with them bury their gifts and forget their charge against whom the fearefull sentence is not only passed but halfe executed alreadie his talent is taken from the slothfull seruant there now remaineth nothing but the binding of him and casting him into hell And would this were not too true not in many Ministers only but euen in numbers of priuate Christians who haue had both gifts and calling to teach and pray in their families but haue wilfully lost them for want of the carefull vse of them Now more specially this going about of Christ doing good standeth in two things The former in curing the deadly diseases of mens soules by most holy and sauing doctrine reuealing his Fathers whole will and teaching the things of the kingdome not coldly as the Scribes but in most powerfull manner so as his verie enemies were forced to say neuer man spake as this man doth The latter in curing the bodies of men also by most powerfull miracles one kind whereof which was most eminent namely the healing of Demoniaks is put for all the rest in the words following by both which meanes he shewed himselfe a mercifull Sauiour and the cheife Phisicion both of soule and bodie and in one word the verie healing God Of both which points we are to speake something seeing the former is the principall and included in this latter and these latter were but seruants vnto the former It is true that the Iewes were more affected with his miracles then with his doctrine insomuch as they were often wholly carried after him for the bread and belly sake Which seemeth to be the reason why the Apostle Peter speaketh more plainely of these as beeing better obserued and more sparingly of his doctrine which was not so great a rayser of his fame as these were but it must not be so with vs who look for saluation by his most holy doctrine but cannot by his miracles And first for his Doctrine the calling of our blessed Sauiour beeing to seeke and saue that which was lost to reduce the lost sheepe of the house of Israel vnto the fold to finde the lost goat to call sinners vnto repentance how all his life was thus taken vp were too long in euery particular to manifest To omit his priuate life which was nothing but an encreasing in wisedome and fauour with God and man After his solemne and publike inauguration he shewed himselfe a perfect mirrour of goodnesse both in the more generall parts of his propheticall office as also in the more speciall practises of it For the former how faithfull was he in all the house of his Father not as Moses who was but a seruant but as the Sonne who from the bosome of his Father brought and deliuered a most perfect word of truth yea who was not only the bearer of it but the verie author of all truth And therefore according to his power and commission reformed the law corrupted with false glosses of the Pharisies and established it preached the Gospel and dispersed it by himselfe his Apostles and other teachers after them raised by himselfe and fitted with gifts thereunto for the gathering of the Saints instituted and ministred the Sacraments of the new Testament after the abolishing of the old framed and prescribed a perfect forme of prayer vnto which all ours must be squared deliuered as Moses a patterne of the Temple and all things therein namely an absolute forme of externall gouernment for the perpetuall vse of the Church for the well ordering and cutting off disorders in it And for the latter how carefull was he to take all occasions to instruct particular persons in the will of his Father nay not only to take but euen seeke them that so he might make offer of the greatest good that euer men in this world could meete withall If his Disciples only speake of bread hee telleth them he hath other bread that they know not of If a poore woman meete him while she goeth to draw a bucket of water he preacheth vnto her of the water of the well of life If hee looke vpon the sunne he takes occasion thence to instruct those who were about him that he is the light of the world and that whosoeuer follow him walke not in darknesse If hee see but a little child hee thence taketh occasion to instruct his followers in the doctrine of humilitie innocencie and meeknesse If he doe but heare of his mother and brethren hee taketh occasion to shew his spirituall kindred and acquaintance And in both these how meekly gently humbly yea and compassionatly did hee carrie himselfe towards those that were any way teacheable howsoeuer in publike and against gainsayers he taught with maiestie and as one hauing authoritie Besides this how boldly and diligently went he about preaching the will of his Father in the midst of dangers discouragements and reproaches which were raised against him not only when they lay in waite to catch him in his speach but euen to attach his person to mischeefe him How often did the Iewes take vp stones to stone him how did the people assault him to throw him downe headlong from the toppe of an hill how many other deadly dangers escaped he and yet in the midst of death could not be discouraged nor ouercome of their mallice but ouercame their euill with goodnesse Vnto which most holy course of doctrine if we adde his most innocent life in which was no spot or error it addeth also grace and glorie to his doctrine Neuer went any before him or can doe after him doing good as he did for he neuer did otherwise no word or deede euer proceeded from him but was answerable to the lawes perfection so as the Church may wel sing out his beavrie from toppe to toe which is euery way matchlesse and incomparable Secondly Christ went about doing good by many miraculous actions all of them directly tending to the good of man The especiall vses of them all were three First to confirme the truth of his diuine person Ioh. 10.24 tell vs plainely if thou beest the Christ to which Iesus answered The workes which I doe beare witnesse of me and againe If I doe not the workes of my Father beleeue me not and Ioh. 2.11 This beginning of miracles did Iesus in Cana of Galilie and shewed forth his glorie Secondly to confirme the truth of his office thus the Iewes could sometimes confesse that he was a teacher sent of God Matth. 22.16 and Nicodemus affirmed that no man could doe such things vnlesse God were with him and Ioh. 6.14 Then the men
comfort I haue ouercome the world not the Deuil The Prince of this world is cast out not sinne not death both which are cast into the lake nor temptation not persecution for by Christ we are more then conquerers All these may molest vs but cannot hurt vs they may make warre vpon vs but we may plucke vp our hearts seeing we fight against conquered enemies and are through his strength that hath loued vs sure of victorie before we strike a blow Let not vs forget the consolation in that although our enemies may nible at our heeles yet the seed of the woman hath broken their heads for vs. Vers. 39. And we are witnesses of all things which he did in the land of Iudaea and in Ierusalem whom they slewe hanging him on a tree The Apostle hauing witnessed of such facts of Christ as testified him the great Prophet of his Church affirmeth in these words of himselfe and the rest of the Apostles that they were witnesses not onely of the things formerly vttered but of all things else not onely which Christ did in Iudea and Ierusalem but also which he suffered among them and so defendeth to lay downe his Priestly office in this verse and his kingly office in the next That the Apostles were such witnesses of all things which Christ did and suffered in Iudaea and Ierusalem will appeare to him that considereth that it was one of Christs first actions in his office after his baptisme to call his disciples who presently left all and followed him to the end that they might be oculate witnesses of his mightie workes of his life of his death and resurrection and that they might be ear-witnesses of all the gratious words which proceeded out of his mouth to which purpose he tooke them after a sort into his family that by their domesticall and familiar conuerse with him all the while he liued in the execution of his office they might be furnished to this testimonie hence is it that Iohn saith We sawe his glorie namely in his doctrine and workes and the things which we haue heard and seene declare we vnto you Many worthy points concerning this witnesse of the Apostles were here to be deliuered but that I referre them all to the 41. and 42. verses where we shall as fitly and more fully handle the same And now proceede to the matter witnessed namely the Priestly office of Christ in these words whom they slewe hanging him vpon a tree wherein are to be considered 1. The person that was put to death whom 2. the persons that put him to death they slew namely of Iudea and Ierusalem 3. the kind and manner of his death slewe hanging him on a tree 4. the vse of Christ his crucifying First the person that was put to death was Iesus Christ whom we haue heard to be Lord of all anointed with the holy Ghost and power to worke most powerfull miracles who went about doing good and neuer harm◠with whom God so was as he neuer was with any creature before nor euer shall be hereafter who subdued mightily the very deuills themselues with one word for all this hee was killed and slaine Quest. But how could the Lord of life be subdued of death yea he that did onely good and was with out all sinne which is the mother of death Ans. Christ the mediator must be considered in his two natures 1. the Godhead ◠the manhood and in that he died it was according to his manhood so Peter saith hee died according vnto his flesh for his bodie was dead being separated from his soule and his soule suffered the sorrowes of death But yet we must conceiue that he suffered not in such a manhood as was a naked and bare flesh such as ours but such as was inseparably vnited and knit to the godhead and therefore the Apostle saith that God shed his blood that is not the Godhead but such a person as is both God and man Secondly although he had no personall sinne to bring him to death yet had hee sinne imputed vnto him euen the sinnes of his whole Church which he willingly tooke vpon himselfe so as God reckoned with him not for the sinnes of one man but of all his Church and esteemed him as a captaine sinner till the price was paid and men reckoned him among sinners and esteemed him an arch-malefactor Quest. But doth not this crosse the power of Christ immediatly before mentioned whereby he controlled the deuils themselues that wicked men should thus farre preuaile against him Answ. No but it argueth a voluntarie laying downe of his power for the time of his suffring for at his apprehension he could haue commanded twelue legions of angels but that the Scriptures must be fulfilled yea and this laying aside of his power was the most powerful work that euer he wrought by which he more foyled and broke the deuills power and forces in men then euer by any shewing himselfe the true Sampson who more mightily preauailed against his enimies in his death thē in all his life Hence note 1. how Christs righteousnesse is witnessed hee went about doing good and ye◠hee is slaine and teacheth that Christ himselfe deserued not death but hee endured it for some other that had deserued it and indeed Christ died for vs and in our stead that we should not die Obiect But how could he beeing innocent suffer for vs sinners or how standeth it with equitie that God should punish the innocent and let the guiltie goe free Answ. We must consider Christ in his death not as a debter but as a surety or pledge betweene God and vs who hath vndertaken our whole debt and therefore he suffereth not as guiltie in himselfe but in the roome of vs that were guiltie now it standeth with the course of iustice to lay the debters action vpon the suretie beeing 1. willing 2. able to pay the debt as Christ was Secondly we may gather hence the hainousnesse and odiousnesse of our sinnes it was no trifle nor a matter of small desert that the Lord of glorie the onely sonne of God yea God himselfe must shed his blood for and yet what a small reckoning is made of foule and open sinnes Thirdly take notice also of the loue of God who to free vs would lay the chastisement of our peace vpon his deare sonne that so his iustice might be satisfied Obiect But how could his iustice be satisfied who was infinitely offended with such a finite short death as Christs was Answ. By reason of the dignitie of the person who suffered beeing God as well as man that suffering was in value eternall though not in duration or continuance Lastly we haue here the two natures of Christ liuely set before vs the one most powerfull and glorious in mightie miracles which forced legions of deuils to flie before it the other beaten downe with wrongs and iniuries euen to the death it selfe and it was meete that
by setting often before thine eyes this death of his especially in the time of temptation For example beeing tempted to impatience in susteining wrongs looke vpon Christ on the crosse what sharpe things hee suffred the thornes the nailes the speare and all this while as a sheepe dumb before his shearer in motions to pride looke to Christ on the crosse thus farre humbled for thy sinnes if to reuenge behold Christ on the crosse praying and dying for his deadly enemies if to oppresse the poore and innocent see Christ on the crosse suffering his blood to bee sucked out for those whose blood thou suckest so in temptation to any other sinne denie it and say Oh no I see Christ on the crosse made a curse for my sinnes alreadie I haue done him wrong enough already I wil not adde this to the former I see rather an infinite debt due from me towards him and I must rather thinke of the paiment of that then offer to runne in further Thus we see both the dutie and the meanes neither of them both are regarded by many some would faine see Christ on the crosse for the remitting of their sinne but not for the crucifying of it their lusts are as strong as euer before pride contention hastinesse voluptousnes worldlinesse liue and thriue in them and yet they say Christ was crucified for them whereas if Christ be crucified for thee the world is crucified vnto thee and thou vnto the world Others because Christ is come and dead for sinners make a cleane contrarie argument Christ died for sinners and therefore they will liue in their sinnes as though that were the worke of Christ vpon the crosse to maintaine sinne and libertine courses and not rather to abolish the same what a fearefull thing is it that men dare make the death of the Sonne of God as a common packhorse to lay all their sinnes vpon while yet hereby they embolden themselues in the multiplication of them Others are so farre from crucifying their lusts as they will not endure to haue them prickt or touched in the ministerie Oh meddle not with mine eies I cannot endure it or if they endure to crucifie many yet some sweete sinnes shall be spared they are sweete morsels or fat morsels profitable or pleasurable sinnes and they must not be let goe but neuer a one of all these euer tasted in truth the least fruit of the death of Christ. The second fruit that must appeare in vs is the life of Christ 2. Cor. 5.15 He died for all that they which liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe Rom. 6.11.12 Likewise thinke yee also that yee are dead to sinne but are aliue to God in Iesus Christ 12. Let not therefore sin raigne in your mortall bodie In which places this life of Christ is opposed to the course of our liues framed of our selues and is nothing else but to depend vpon Christ in all things to giue vp all our thoughts words and actions to be guided by his word and directed to his glorie and so to order our whole course as his blessed spirit may appeare to breath lead and liue in vs. Now that this fruit should be added to the former is euident 1. Pet. 2.24 he bare our sinnes vpon the tree that wee beeing dead to sinne should liue in righteousnesse Thus therefore helpe thy selfe by this meditation shall my Lord Iesus so willingly forsake his glorie for me and shall not I forsake my sinne and shame for him shall hee contentedly die an accursed death for me and shall not I as contentedly die to an accursed life for him shall hee die to glorifie me and shall not I liue to glorifie him shall not he think his heart blood too deare for me shall I loue any thing better then him Thus to behold Christ on his crosse will helpe the forward in this fruit also To which purposes the Lord in wisedome hath instituted the ministerie of the word and Sacraments that we might haue Christ crucified continually as it were hanging before our eyes which ordinance of preaching Christ crucified were it in request in the Church of Rome they should not need their manuarie bables crosses pipes crucifixes their agnus dei and the rest neither would they with religious adoration honour the wooden crosse to the dishonour of him that died vpon it but accursed be all such dead and idolatrous representations against the word let it be our happinesse with care and reuerence to frequent the word and Sacraments which are blessed meanes ordained of God not onely to set Christ on the crosse before our eyes but to bring into possession those happie fruits formerly described Vers. 40. Him God raised vp the third day and caused that hee was shewed openly The Apostle hauing deliuered the doctrine of Christ his death hee orderly descendeth to instruct his hearers also of his resurrection without which his death had neuer beene beneficiall vnto them And the words in generall imply one point not to be omitted For howsoeuer the Apostle expresseth nothing betweene Christ his hanging on a tree and his raising againe yet because it cannot be properly said that hee was raysed from the tree or from the crosse which was a kind of exaltation and lifting vp necessarily must be included a lower estate then that was namely that condition of the dead vnder which hee laie for a certaine time as it were cast from the face of God his Father and of men yea from the face of the earth when death and sinne seemed to triumph ouer him all the while of his buriall when they had him in the graue the house of death This was the lowe estate from whence he rose the which hee willingly submitted himselfe vnto for a time 1. That the faith of his Church might be confirmed in that hee was truely and certainely dead and not in shew or appearance 2. That his victorie and conquest ouer death might be more glorious in that hee could not hold him downe when hee had him in his owne house but like a mightie Sampson he carried away the gates of his enemies 3. To remooue by vndergoing for vs that fearefull state of death and damnation which we had otherwise for euer layd vnder to sanctifie vnto vs our estate vnder temporall death which is sweetned by his death to make our graues as soft and perfumed beds of rest by his lying in the graue and that we also therein by beeing subdued vnder corruption might put it off and so be fitted to immortalitie and glorie 4. To teach vs that our head beeing of power to rise from the power of death when the bands of it wrapped him round about can now much more beeing in glorie drawe vs his members out of the deepest pits of danger or thraldome spirituall or temporall and wil in his time set vs free This time we must wait but not appoint
persons 2. in their inward proprieties as to beget to be begotten and proceede and 3. in their seuerall offices one to another as to send and to be sent these three are one in nature and essence one in power will and one in the act of producing all such actions as without themselues any of them is said to performe Secondly although here is no contrarietie yet here is an order in the working or administration of the person to be obserued for the Father as the first efficient in order raiseth Christ as man by the Sonne as a second efficient in order and by the holy Ghost as a third For as it is in all the matter of creation so is it in all the workes of redemption they are ascribed vnto the Father especially not because they agree not vnto the other two persoÌ„s but because he after a peculiar manner worketh them namely by the Son and by the holy Ghost but they not by him but from him and so neither this or any other such place where it is ascribed to the Father to raise his Sonne Iesus must be coÌ„ceiued either as making Christ as the Sonne inferiour in power to his Father or as excluding his owne mightie power in raising himselfe for they shewe onely the order of the persons but make no inequalitie in essence or power or will or working Thirdly where the Sonne is said to be raised of the Father it must not be vnderstood of the person of the Sonne but in respect of his nature assumed that is his humanitie Whence obserue that as the former point shewed that Christ was a true man because he was in the state of the dead whence he was raised so this consideration sheweth him to be a true and glorious God and notably concludeth that which the Apostle aimeth at who would hence prooue him to be Lord of all in that by his owne power he raised himselfe from death and so mightily declared himselfe the Sonne of God and Lord of all blessed for euer This is it which maketh him the fit obiect of our faith and if he had not expressed himselfe as well a true and perfect God as a true entire man we ought not to haue beleeued in him we beleeue not then as the Iewes scoffingly say in a crucified God but in a God raising and exalting to glorie by his owne omnipotent power an assumed humane nature euen then when it lay vnder the curse of all the sins that euer haue or shall be committed by the true members of the Church the which thing no power of man or angel nor any created nature could euer turne hand vnto could euer haue stood vnder and much lesse haue swumme out with conquest and victorie neither indeede had he himselfe if there had remained the least sinne of any of the elect to haue beene accounted for wee neede then no other signe to be giuen vs to prooue his dietie but this signe of Ionas and when the Iewes demanded a signe why he tooke such authority vpon him he gaue them no other but sent them hiâ—her destroy this temple and I will reare it in three dayes Ioh. 2.18.19 c. The third point is the raising it selfe wherein 3. points are to be opened 1. the necessitie of Christs rising 2. the manner 3. the fruit or ends of it First it was necessarie that Christ should rise aâ—gaine in three respects 1. For the accomplishment of things foreappointed and foretold it was from all eternitie decreed and appointed by God and therefore it behoued Christ to rise from the dead the third day Luk. 24.46 and it was impossible that he should be held downe of death Act. 2.24 Againe the Scriptures must necessarily be fulfilled all which beat vpon these two points 1. his sufferings 2. the glorie that should followe And more specially all those predictions and types of his resurrection inforced this neâ—essitie Psal. 16.10 Thou wilt not leaue my soule in graue which our Apostle prooueth cannot be meant of Dauid whose bodie sawe corruption but that Dauid spake concerning him Isa. 53.10 when he shall make his soule an offering for sinne he shall see his seede and prolong his dayes Besides his owne prediction of his resurrection must either be fulfilled or he could not haue beene the onely true Prophet of his Church for himselfe had said that the Iewes should slay him and crucifie him but the third day shall hee rise againe Matth. 20.17 and this the high Priests and Pharisies remembred well when they came to Pilate and said Sir we remember that this deceiuer while he was aliue said within three dayes I will rise command therefore that the sepulchre be made sure c. Adde hereunto that all the predictions of his ascension of his triumph and of the last iudgement depended hereupon Further the types which foreshadowed his resurrection must not be frustrate but answered in the truth of them as that of Izaak bound vpon the wood but yet reserued aliue whome his father receiued from the dead after a sort of Sampson escaping the reuenge and malice of his enimies by carrying away the gates wherein he seemed fast shut of the two goates one slaine for sinne the other a scape goat shadowing Christ both slaine for sinne and yet escaping of the two sparrowes the one killed the other let flie and the most expresse of all that of Ionah which Christ himselfe mentioneth Matth. 12.39 and most properly applyeth to this verie purpose 2. It was necessarie in respect of himselfe whether we consider the excellencie of his person or of his office For his person hee was by nature the eternall Sonne of God the Lord of life and glorie and by no better meanes could hee be discerned to be this true and naturall Sonne of God or the resurrection and life then by raising himselfe from death to life by his most glorious power Hence it was that himselfe a little before his death prayed in these words Father glorifie thy Sonne As for his office as he was set out by his Father to be a perpetuall Mediator betweene God and the Church so was hee to be an euerlasting King of glorie of whose kingdome there must be no ende according to that prophesie of Daniel 7.27 The kingdome of the most high is an euerlasting kingdome And according to the oath of the Lord recorded Psal. 89.36 I haue sworne once by my holinesse that I will not faile Dauid his seede shall endure for euer and his throne as the sunne before mee hee shall be established for euermore as the moone and as a faithfull witnesse in the heauen Selah 2. Hee must be also a Preist for euer after the order not after the order of Leui or Aaron but of Melchisedech without beginning or end of daies and this also the Lord had sworne vnto his sonne and could not repent that hee should be a preist for euer wherein the
preisthood of Christ is aduanced aboue all the preists that euer were who hauing receiued their office in time in time also ceased their office with their life but Christ his preisthood was not limited in any time but was euery way eternall They were many who succeeded one another because they were not suffred to endure by death But this man because hee endureth for euer hath no successor but an euerlasting preisthood They were made Preists after the law of the carnall commandement but hee after the power of the endlesse life that is hee was not made a Preist by the law namely ceremoniall which established for a time dying and vanishing things signified by the name of flesh but hee was made by the efficacie of the word and oath of his Father which gaue him endlesse life and perpetuall duration so as neither death it selfe nor the graue could hold any dominion ouer him when they seemed to haue clasped him fast in their bands which yet were powerfull inough to haue held downe any or all other men in the world besides himselfe and the Apostle to the Hebrewes giueth a double reason why hee must necessarily outliue death it selfe the former because hee must not onely make a perpetuall oblation that need no repetition but also hee must liue euer to make intercession and that perpetually without which the Apostle implieth that hee had not perfectly saued his people This is most clearly prooued Rom. 8.34 It is Christ who died yea or rather which is risen againe who is also at the right hand of God and maketh requests for vs and Hebr. 9.24 Christ is entred into the very heauen to appeare now in the sight of God for vs which appearance of his in heauen with his merits hath the force of the most effectuall prayer that euer was The latter is that hee may not only make one offring for sinne as those Preists did many but that hee may alwaies liue to apply it as they did not and see that his people haue the benefite of it not only before God for the appeasing of his wrath but also for the purging of their consciences from dead workes to serue the liuing God as the same Apostle noteth Hebr. 9.14 and in the last place to bestow vpon euery beleeuer the spirit of faith whereby they may apprehend apply his sacrifice to their owne saluation Neither doth it any whit impeach the eternitie of Christs preisthood because foure thousand yeares almost of the world were passed before hee suffered for howsoeuer the execution of it was not all those ages after the beginning of the world yet the vertue efficacie and benefite of it reached to the first beleeuer that euer was in the world Adam himselfe whose faith in this seede of the woman saued him Abraham also saw his day and reioysed and the holy Ghost feareth not to call him the lambe slaine from the beginning of the world namely 1. in Gods counsell and decree 2. in the vertue and efficacie of his sacrifice 3. in regard of Gods acceptation of it for beleeuers 4. in the types and shadowes of it whereof the ceremoniall law was full And much lesse doth that hinder it from being eternall in that after the day of iudgement it shall cease when we shall stand no more in need of Preists or Sauiours for howsoeuer the execution of this office shall then cease yet the vertue and efficacie of it shall last for euer and euer 3. Hee must be also the perpetuall Prophet of his Church the vnchangeable Doctor of his Church the Apostle of our profession who must constantly send his spirit to lead vs into all truth raise vp teachers and hold them in his right hand for the gathering of the Saints vntill we all meete in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ so as it is cleared that no part of his offices could admit that hee should abide vnder death and therefore necessarily in this second respect must rise againe Thirdly It was necessarie hee should rise again because hee was so to die as that thereby hee must ouercome yea and destroie death which he had not done if he had laine conquered of death still in the graue yea more he must so die as that he must giue eternall life to his sheepe and by his death merit it put and hold them in possession of it for euer all signified in the phrases following they shall neuer perish neither shall any take them out of my hands which could neuer haue beene accomplished if himselfe had perished and had beene left in the hands and house of death But hence hath hee brought his Church strong consolation in that beeing risen from the dead hee hath fully ouercome death satisfied for euery sinne of euery beleeuer and risen from vnder all that waight of sinne and death which would haue oppressed vs for euer yea euen himselfe if hee had left one of our sinnes that beleeue in his name vnsatisfied for Out of this that hath beene spoken commeth to be answered that obiection that seeing Christ by his death paid the price of sinne vnto God what need we more of him we can be but acquitted and discharged Answ. The prouiding of the most soueraigne plaister is not enough to worke a cure but the applying of it also Neither was it sufficient for Christ to performe the former part of his priesthood namely satisfaction for sinne if he had not added the latter thereto which is the application of it This latter maketh the former ours and comfortable vnto vs. And both these the Apostle affirmeth of Christ Rom. 4.25 Christ was deliuered to death for our sinnes and is risen againe for our iustification where by iustification is meant by a Metonimie the application of iustice The second point propounded to be considered of in the rising of Christ is the manner of it which will appeare in three things the 1. concerning his soule the 2. his bodie the 3. his whole humanitie standing of both First the soule of Christ which on the crosse was separated from the bodie commended into the hands of his Father and translated that same day into Paradise was by the mightie power of God the Father Sonne and holy Ghost brought backe into his dead body lying in the graue quickened it and made it a liuing bodie moouing and sensible in it selfe and vnto others Secondly the selfe same bodie which was borne of the Virgin Mary educated in Egypt and Galilie which was apprehended condemned crucified and laid in the graue came out of the graue a liuing bodie God by the ministerie of the Angels remoouing all lets loosing the bands and apparell of death from off his blessed bodie by the earthquake tumbled away the stone that held him downe droue away the souldiers for feare who would haue assayed to haue killed
keepe them lowe in their owne eies as also prouoketh them to walke awfully in regard of God and watchfully ouer their hearts and liues still groaning to God vnder their daily infirmities By this meanes out of the eater commeth meate as was said in Samsons riddle Iud. 14.14 2. Death is not now to Gods children as it was to Christ ioyned with a sence of Gods anger against it or paying a debt to the iustice of God for it were against the rule of Gods iustice to require the paiment of the same debt twise but wherein they haue a sweete sense of Gods fatherly loue wherein sinne is perfectly to be abolished whereby way and entrance is made vnto life euerlasting where we shall be with God and Iesus Christ which is best of all The Saints of God in these regards haue rather desired thē feared it for what man hauing bin tossed a long time vpon a dangerous sea would feare the hauen or who beeing wearied with the trauells of the day would feare to goe to his rest at night 3. Sence of hell keepeth in vs an hatred of sinne and a longing after heauen yea how beneficial the terrors of conscience are to Gods children were too long here to discourse The speach is as true as common the way to heauen lyeth by hell gates 4. The Deuill maketh vs flie to God our helpe and relie vpon his strength yea when men by no other meanes wil be drawn God setteth the deuill in their necks to dragge them to heauen as a graue Diuine speaketh 5. All the euills in the world worke to the best to them that loue God and hasten them to the fruition of the victorie obtained by Christ they weigne them from the world and the loue of it And whereas they are as prone to pitch their tabernacles here belowe as others God vseth these as meanes to keep his from being of the world euen while they are in it They conforme them to Iesus Christ their head and traine them in the imitation of him both in patience and obedience Now how could any of these parcells of Gods curse against the sinne of man or mans cursed sinne it selfe bring to any such sweete and profitable fruits but by the ouerruling power of Iesus Christ who bringeth life out of death light out of darknesse and who only can make his owne wise out of ranke poyson to sucke most sweete and soueraigne preseruatiues which who doth not hee neuer as yet knew the benefit of Christ his resurrection The second sort of blessings procured to the Church by Christ his resurrection is the fruition of good things which it putteth vs in possession of euen in this life by giuing vs our first fruits and a sweete taste but vpheapeth our measure after this life when our haruest commeth and we admitted to feed fully at the supper of the lambe The benefits which I will mention are three First we are confirmed hereby in the whole truth of all our religion the maine foundation of which laid by all the Prophets and Apostles is that Iesus Christ the sonne of Marie was the Sonne of God the true Messias perfect God and perfect man and so indeed hee was such a one as hee was foretold to be one that was to die and yet saw no corruption one who must make his soule an offering for sinne and yet must surviue to see his seede and prolong his daies one that had power to laie downe his life and power to take it vp againe In a word one that was put to death concerning the flesh but was quickned in the spirit that is by vertue of his dietie raysing that flesh vp againe Let all the Iewes and Atheists in the earth dispise the indignitie of his death we with the Angels will admire the glorie of his resurrection The second benefit is that hence we are assured that our 1. Iustification 2. Sanctification 3. perfect saluation is not only obteined but applied vnto vs. For our iustification before God by meanes of Christ his resurrection hee brought into vs an euerlasting righteousnesse in that hee not only bare our burden vpon himselfe but bare it away from vs for what is his resurrection else but his actuall absolution from our sinnes which were imputed vnto him and for which he subiected himselfe vnto the death Whence we grow vp in full assurance that the whole price is not only paid to the vttermost on Christs part but that the satisfaction is accepted also on his Fathers whose iustice would neuer haue absolued him if all the bills and writings which were to be laid against vs had not beene fastned to the crosse and so cancelled and fully discharged so as now we may with the Apostle hold out a flagge of defiance and challenge our righteousnesse for who shall lay any thing to the charge of Gods elect It is God that iustifieth who shall condemne it is Christ which is dead yea or rather which is risen againe And the same Apostle thirsting after that righteousnesse which is by faith in him counteth all things losse and donge saue only to know him and the vertue of his resurrection 2. From this resurrection of Christ issueth our sanctification which is our first resurrection or raising of our soules from the death of sinne because in euery reconciliation making must be two conditions 1. A forgetting vpon satisfaction of all old wrongs and iniuries 2. A binding from future offences the former Christ effecteth by his death the latter by his resurrection into the which whosoeuer are grafted they cannot henceforth serue sinne but beeing risen with Christ they seeke the things which are aboue where Christ sitteth they cease further by sinne to offend as such who are begotten to a liuely hope by the resurrection of Iesus Christ from the dead and for this cause our Sauiour was carefull after his departure hence to send out his spirit in more plentifull and abundant manner then before that hee might continually inspire his people with ardent desires after the beginnings of that life eternall vnto which Christ himselfe is risen who then manifest themselues members of such an advanced head when this new life manifesteth it selfe in them Thirdly our perfect saluation is also hence fully assured vs for if our Lord Iesus hath foyled all the powers of hell death and darkenesse in himselfe when he was yet dead how much more doth he it for vs his members beeing now aliue if he could driue backe and disperse all spirituall enmities euen when he was in hell it selfe after a sort how much more now beeing ascended farre aboue all mooueable and aspectible heauens for we must not behold the victorie triumph of Christ as performed onely in and for himselfe but as the ground and pledge of the victorie and conquest of all the beleeuers in the world Looke vpon this sonne of Dauid prostrating the great Goliah of hell for all the Israel
is the woe and greefe of their hearts Another part of this agreement standeth in the things to which the Saints are called which are sundrie As 1. looke as their cheife happines standeth in the beholding of the face of God and seeing him as he is together with their reioycing in his blessed communion and that most sweete fellowship they haue one with an other euen so the cheife blessednesse of the Saints in earth is their fellowship with God and Christ though it be not so immediate as the former They see his backe parts indeede rather then his face and reioyce after a sort in his face but a farre off and as in a glasse of the word and Sacraments not face to face nor in that brightnesse wherein they shall behold him when they are at home with him at his right haÌ„d but yet what they want in the thing they want not in desire to be where he is that they may see his glorie so as they may be satisfied with the fulnesse of it that they may so see him as they may be like him that they may drinke not of the streames but of the well of life and see light in his light And because louing him that begat they cannot but loue him that is begotten the next happinesse to the former doe the godly iustly esteeme the communion of Saints placing vnder God their cheife delight in such as excell in vertue Secondly as the heauenly life of the Saints is spent in the perfect praise of God wherein they employ their eternitie keeping in the preseÌ„ce of the throne of God a perpetuall Sabboth and seruing him day and night euen so beleeuers indeauour in their measure that the same mind be in them which was in Iesus Christ who thought it as his meat and drinke to doe the will of his heauenly Father they bring free will offerings they esteeme one day better in his courts then a thousand besides and account these persons blessed that may dwell in his house because they euer praise him Not that much rebellion and corruption of nature doth not often dead and dull euen the most sanctified but yet something they get forward and delight in the progresse they make to the cheerefull praise and worship of God And this they doe not by fits and starts but imitate that heauenly life in the continual endeauour to make the pleasing of God their principall delight and the chiefe thing that most soliciteth them Thirdly as the Saints in heauen liue according to the lawe of perfect righteousnesse which is the law and charter of heauen and haue obtained perfect sanctification so beleeuers on earth set the same law before them to rule and direct euery particular action by and beginne the selfe same obedience they beginne to waigh all they giue out or take in by the waights of the sanctuarie which God hath sealed as iust they follow the lambe whithersoeuer he goeth before them whether by voice or example Fourthly as the Saints in heauen enioy God for the means of all their liues for he is their Temple their light their tree of life their Christall riuer c. euen so the Saints in the world though they liue by meanes and must not looke to reape without sowing as once it was 2. King 19.29 yet enioy they God aboue all meanes and acknowledge that he is their life and the length of their dayes that they liue not by bread alone but by euery word proceeding out of the mouth of God that it is he that giueth them power to get substance and blesseth their children with increase that he which cloatheth the lillies and feedeth the sparrowes will cloath and feed them yea and more that before they shall want that which is good for them if all meanes should fayle he would sustaine them without meanes by miracle that his promise cannot faile them when the Indian mines shall come to naught that his word is meanes enough which commandeh the rocke and it giueth water and the winds and they blowe quailes before his host shall perish Fiftly as the Saints in heauen would not for all the world forgoe their happines for one day and yet are they not now so fully happy but that they still wait and long for further perfection of their glory saying Lord how long holy and iust so the godly would not for all the world be separated from their estate in Christ. A cloud of Martyrs in all ages hath manifested that all the world the sweet of it nor the sower the flatterie of it nor the tyrannie could drawe the godly from the fruition of their priviledges in Christ. And yet dwel they not in these first fruits but wait still for the perâ—iting of this their redemption Hence the Apostle describeth them by their inseparable propertie which is to loue the appearing of Iesus Christ 2. Tim. 4.8 These notes laid together will giue witnesse with or against a man whether his conuersation be heauenly and consequently whether he partake of all the former benefits of Christs resurrection Examine thy selfe by them Whether art thou called out of the world in thy affection whether art thou actually separated from the corruptions that are in it through lust whether dost thou contemne and avoide vile and gracelesse persons dost thou reioyce in the fellowship with God and communion of his Saints spendest thou thy dayes in the constant praise and worship of God framest thou thy life according to the word of God the rule of all righteousnesse enioyest thou all things in God and God in all things prisest thou thy present estate aboue all the world and yet longest thou for the perfecting of thy happinesse saying Come Lord Iesus come quickly this is to conuerse in heauen while thou art on earth and to seeke the things aboue where Iesus Christ sitteth Which if it be then how fewe haue their conversation there or are risen with Christ How fewe are set free from the power of sinne witnesseth the generall raigne of it euery where How many mind onely earthly things how many minde them principally How doe most men swim with the streame drinking in the corruptions of the world most insatiably as the fish doth water How doe sinners combine themselues against God to run to all excesse of riot How vnpleasant and vnwelcome a voice is it to call men to delight in God and his children How heauie are they to the parts of his worship comming vnto them as if they went to some punishment How are mens lusts become their lawes in stead of the perfect rule and law of God euery man almost liuing as Israel when their was no King among them How doe men rest in the meanes of their welfare withdrawing their hearts from the author of it How few prize the life of Christianitie how many skorne it in themselues and in others How many wish in their hearts there were no other life to come and that they
rather had good assurance of this which is present and in stead of wishing and wayting tremble at the mention of Christ his comming againe Yet most of these men professors of Christ all of them baptized into his name and all of them will be reputed as good Christians as the best But all this forenamed course hath no sauour or rellish of heauen all that take it vp minde nothing but earthly things and the end of it without timely repentance will be damnation The fourth generall point is the time of Chists resurrection set downe in the text to be the third day To vnderstand which we must knowe that Christ lay not in the graue three whole naturall dayes each of them standing of 24. houres for then he should haue laine 72. houres and haue risen also on the fourth day whereas he lay not in the graue aboue 39. houres and rise on the third But the Scripture vseth a grace or forme of speach whereby two parts of dayes are called by the whole and three dayes put for the time which passed in three seuerall dayes euery day hauing his night belonging vnto him The first day of the three saith Augustine is to be reckoned by his latter part in which Christ was dead and buried not passing three houres of the foure and twentie yet so as both the night before when the Iewes day begunne and the most of that day was spent in taking examining whipping misusing condemning and executing him The second day is to be accounted wholly and perfect from the euening of the day before the passeouer to the euening of the Saboath following standing of full 24. houres The third day is to be accounted from the former part of it beginning at the euening of the Iewish Saboath for Christ lay all night neere twelue houres in the graue and rose in the morning betime about the midst of that naturall day standing of 24. houres And thus is Christ truly said to haue risen the third day Now that Christ should rise the third day and no sooner nor later these reasons shew 1. Hee must rise the third day according to the Scriptures For they had foretold this to be the particular time Hos. 6.2 After two daies hee will reuiue vs and in the third day hee will raise vs vp namely in his owne person for we also were raised with him as we haue seene The Scriptures had also further figured this distinct time in the type of Ionas who hauing laid three daies and three nights in the bellie of the whale was the third day cast on the drie land as our Sauiour himselfe while hee was yet aliue expounded of himselfe Math. 12.40 As Ionas was in the bellie of the whale three daies and three nights so shall the Sonne of man be three daies and three nights in the heart of the earth 2. It pleased him not to rise sooner hee would not presently come downe from the crosse nor reuiue himselfe before hee was buried nor rise presently after hee was laid downe as hee easily could because he would manifest that hee was truly dead as also because hee would lead his Church into some suspense therefore he rose not till the case seemed desperate Luk. 24.21 We trusted that it had beene hee that should haue deliuered Israel and as touching all these things this is the third day that they were done Again hee would no longer deferre his rising 1. least he should vtterly haue endangered the faith of the Disciples which in that short time was sore shaken as not only the former example but the heauinesse of the Disciples themselues to beleeue the newes of it and the wilfulnesse of Thomas plainely bewrayeth 2. Because vpon this euent and keeping touch in this very circumstance of time he had laid all the credit of his person ministerie doctrine miracles life and death For when they come to aske him a signe to prooue himselfe the Messiah he referreth them to this euent after his death that when they had destroied the Temple of his bodie if hee did raise it either after or before the third day or did not on that day raise it they should neuer take him for the Messiah And of this verie circumstance Angels and men had taken notice from his owne mouth Luk. 24.7 when the women came to the sepulchre to seeke Christ after he was newly risen the Angels told them hee was risen he was not there and further wisheth them to remember what he had said to them while he was with them that the third day hee must rise againe nay not only his freinds but his verie enemies had got this by the end and therefore came to Pilat saying sir we remember that this deceiuer said that hee would rise the third day let vs take such order that the last error become not worse then the first 3. The blessed bodie of Christ was not to enter into the least or lowest degree of corruption and therefore hee would lie no longer in the house of corruption Quest. But how could his bodie be preserued so long seeing Lazarus his bodie and our bodies in that time enter into many degrees of it Answ. Christ was indeed balmed and sweetned with odours but all this could not haue preserued him if his soule and bodie had not now beene freed from sinne the mother of corruption Obiect But hee had sinne imputed vnto him Answ. Yea but hee had ouercome all that and slaine it on the crosse for had he not destroied it himselfe had beene destroied by it and subdued for euer vnder the corruption of it In all which regards that is verefied which himselfe beeing risen affirmed Luk. 24.46 Thus it is written and thus it behooueth Christ to suffer and to rise againe from the dead the third day Other things the Euangelists obserue in this circumstance as that it was the first day of the week that is the first day wherein he had created the heauens and the earth and wherein he would create now a new heauen and a new earth and as before he had set vp a meruailous frame of the world but since exceedingly shaken and defaced by sinne he would now restore the world againe and repaire the ruins of it by abolishing sinne as formerly he had filled heauen and earth with the glorie of his power in creation so would he now fill them with the glorie of his power in redemption which is a second creation Hence is it that that day is now conuerted into the Christian Sabbath and called the Lords day or if you wil Sunday but not as the heathen in honour of the sun but as Christians in honour of the the Sunne of righteousnesse Againe the Gospel noteth that this our glorious Sunne rose about sunne rising earely in the morning or a little before it Matth. 28.1 To shewe vnto vs 1. the power of his Godhead who could while his bodie was dead performe the promise which he had
hee that receiueth them receiueth him hee that refuseth them refuseth him hee by his seruants entreateth men to be reconciled by them hee bindeth and looseth saueth and destroieth Secondly for the necessitie of this ordinance can any denie it who seeth the Sonne of God so carefull before his death after his resurrection and ascension also into heauen to furnish and fit with an extraordinarie measure of the spirit Apostles and Apostolike men for the founding of the Church of the new Testament and not only so but now sitting in his glorie at the right hand of his Father is mindfull of his promise and is with his Church to raise vp successiuely faithfull Pastors and teachers gracing them with varietie of excellent gifts and blessing those gifts for the building vp and repairing of his bodie and the gathering of the Saints of whom as of liuing stones is reared a spirituall house or temple fit for his owne vse But because most men are willingly ignorant of this necessitie of preaching I will a little inlarge it by some reasons 1. Consider the condition of those that are vnconuerted and it will appeare necessarie for them No man was euer saued while he was in his naturall blindnesse no vnbeleeuer could euer get within the gates of the holy Citie no hard hearted or impenitent person could euer so remaining see the life of God Neither was euer any man ordinarily drawne out of this fearefull estate of damnation but by the word of God preached which is the light to the blind eyes the ground of faith for how can they beleeue except they heare and the hammer of the Lord to breake asunder the hardest stones in mens hearts Who were euer begotten to God without this immortall seede and these spirituall Fathers who euer became liuing stones in the building without the hewing and polishing of Gods builders what harvest was euer brought into God without these labourers what soule was euer pulled out of the kingdome of darkenesse and brought to be a member of Gods kingdome but by this meanes The word in this ordinance is called the Gospel of the kingdome of God that is whereby men attaine both the parts of Gods kingdome both that of grace here in this life and that of glorie in the life to come from which effects it is called 1. the word of grace Act. 20.32 2. the Gospell of glorie 1. Tim. 1.11 also the word of reconciliation because hereby sinners are reconciled to God the word of life because it quickneth the dead in sinne the Gospel of peace because it alone pacifieth the conscience and setleth it in the peace of God to conclude The good word because it onely reuealeth Christ who procureth all good vnto beleeuers Who seeth not then the necessitie of preaching seeing none are added to the Church without it Act. 2.41 no spirituall life can be preserued without this feeding Act. 20. no Saints are gathered nor no bodie of Christ built vp without Pastors and Teachers Ephes. 4.11 12. And it pleased not God by any other meanes but by the foolishnesse of preaching to saue such as beleeue Secondly if we consider those that are called to knowledge and faith it will appeare also a most necessarie ordinance in regard of them For 1. seeing a man cannot safely and comfortably passe through any part of the day without the light strength and comfort of the Scriptures it pleased the Lord to set vp this publike ministerie in his Church that euen beleeuers themselues by hearing the Scriptures daily explained obscure places opened by those which are clearer and figuratiue speaches cleared by the proper might attaine not onely to a clearer vnderstanding of the Scriptures but also to haue them printed in their minds and memories so as they might be able to drawe them into continuall vse 2. Euen the best haue nature in them and their daily faylings and without daily repaire growe weake in faith wearie of wel-doing and vnfruitfull in the worke of the Lord. And therefore though they should not need to come to increase their knowledge yet haue they neede to heare their faults controlled to be provoked vnto dutie to be confirmed in their obedience to be strengthened in their faith reformed in their liues comforted in their troubles and spurred to bring every thing to vse and practise and therefore the best may be still disciples and learners in the schoole of Christ. 3. The agreement fellowship of the members of the Church is excellently hereby maintained and preserued not onely by communication of gitfs and graces while some teach and some learne but also while it is a meane to hold them all of a minde whereas without this publike ministerie if euery one were left to his priuate sense and reading it could not but breed corrupt and priuate opinions to the dissoluing of mindes and affections And this special benefit of this publike ordinance the Apostle aimed at Eph. 4.13 Till we all meete together in the vnitie of the faith and knowledge of the sonne of God vnto a perfect man implying that the scope of the ministerie is to bring and preserue all the members of the Church in this vnitie of faith and knowledg which in this world it cannot doe but so soone as it hath done this it selfe shall cease namely in the life to come He must needes be wilfully blind that espieth not very great necessitie of the word preached for the strengthning of those ioynts and bands whereby beleeuers are knit both vnto the head as also vnto the members Thirdly the necessitie of this ordinance appeareth in that the deuil and wicked of the world haue euer resisted it aboue all other as beeing the greatest enemie vnto his kingdome which maketh him fall downe like lightening in the hearts of men Hence is it that he stirreth vp Iannes and Iambres and all the rable of Egypts inchanters against Moses and setteth all his power against him to prooue him a counterfait Hence is it that hee will not want a Pashur to smite Ieremie nor an Amaziah to doe as much to Amos. Hence raised he vp many armyes against Paul Elymas Alexander Hymeneus and Philetus Diotrephes and Demas and from his mouth he casts out floods of reproachfull and virulent slanders against him that he is a pestilent and seditious fellow that hee speaketh against the law and against the Temple away with such a fellow it is not fit that he shoul◠liue And hath the deuill growne any whit more calme or can hee digest Pauls preaching better since Pauls time no sure he is no changling except because his time is shorter his malice be strōger and more raging I wish Gods faithfull ministers euerie where found it otherwise But to omit other proofes obserue generally the voice of the multitude Where there is no preacher but some poore creature to serue as they say or starue them rather it is wonderfull how well people thinke themselues
men bethinke themselues and then tell vs whether the holy Gospel beeing the power and arme of God to saue euery beleeuer the glad tidings of saluation and word of life can make the world worse then it is For if that be the vse of it our blessed Sauiour was farre ouerseene to leaue his glorie of heauen to take our flesh and in it to submit himselfe to the obedience of the whole lawe and to the suffering of the whole curse of it for our disobedience if by all this he leaue the world or make the world worse then he found it How shal it be true that is written of him that the Sonne of man came not to destroy but to seeke and saue that which was lost if the preaching of him make the world worse then it was we will easily graunt that the Gospel beeing a great light it daily discouereth that corruptiō and darkenesse which before lay hid as the sun rising manifesteth all those things which were wrapped vp in the darkenes of the night But to say that sinne is the more because it is more seene by the light of the Gospel is a fancie or if sinne it selfe in these dayes of the Gospel by the multiplication of people be multiplied shall we say the gospel is the cause or rather the malice of men who peruert it to their owne destruction taking occasion by it to turne the grace of God into wantonnesse Let not vs therefore looke as the olde idolaters in Ieremies time who told him plainly that they would not heare the word that hee spake in the name of the Lord for while they serued the Queene of heauen they had plentie of victualls and were well and felt none euill but since they left to burne incense vnto her it was neuer well with them they had scarsenesse of all things and were consumed by the sword and by famine and therefore they were resolued to doe as their Fathers did But let vs with thankfulnesse cast our eyes vpon the grace of God that hath appeared and learne as it teacheth to denie vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world Many other allegations of simple people against this ordinance I might alleadge but they are well met withall by some others and my selfe haue elsewhere answered many of them and therfore referring the reader thither I content my selfe with these fewe for the present and conclude this point with this exhortation to these poore seduced people that considering the strait charge and commandement that lyeth vpon vs to preach in season and out of season they would be willing to picke out their dutie therein implyed which is to be diligent yea swift to heare to attend as earnest suiters at the gates of wisedome for their owne good to lay vp instruction as they would treasure gold and to call after the wisedome of God revealed in this ordinance without which neuer was any made wise to saluation And let them further know that seeing God doth not extraordinarily saue men where the ordinarie meanes are afforded or offered the neglect of this meanes is to despise great saluation and to make themselues vnworthie of life eternall And from the euidence of truth I avouch against euery soule that turneth his eare from hearing the word preached that he despiseth the pardon of the king of heauen he rufuseth life saluation offred he chooseth death and forsaketh his owne mercie he is no sheepe of Christ for then would be heare his voice and if he were borne of God he would heare the words of God Secondly the obiect of this ordinance or what we must preach and that is Christ. The scope of the whole Scripture is Christ and it is wholly resolued into him The Lawe that is a schoole-master to Christ for by convincing of sinne and making the sinner exceeding sinnefull it leadeth him forth of himselfe to seeke saluation in Christ. The Gospel preacheth nothing but Christ and him crucified for sinne 1. Cor. 2. We preach Christ the power of God and the wisedome of God Hence is it called the Gospel of Iesus Christ and the word of Christ not onely because it is from him beeing God as an efficient cause and preached by him as the cheife teacher of his Church but also for the materiall cause which is Christ. The Apostle Paul calleth it the word of truth not onely for the truth of it but because it publisheth that eternall truth Iesus Christ as also the word of the crosse not onely because the crosse ordinarily attendeth the faithfull preaching and profession of it but because the matter of it is Christ crucified Quest. What is it to preach Christ Answ. It standeth in two things 1. In plaine manner to teach the doctrine of Christ concerning his person his natures his offices and the execution of them from his incarnation to his ascension 2. In powerful manner so to apply this doctrine to euery hearer that euery one may feele a change to follow both in his heart and life For to teach only the Historie of Christ his doctrine his miracles his life his death is not the full teaching of Christ for thus the vnbeleeuing Iewes know Christ and the Infidell Turkes can easily come to this knowledge of him But to teach Christ as the truth is in Christ is to apply euery particular to the heart of a sinner that he may be framed to conuersion and repentance which is the most difficult labour of the ministerie and most to be striuen in Many teachers who can choose hard texts and make learned discourses and shewe much dexteritie of wit reading and humane literature haue not thus learned Christ themselues nor can after such a liuely manner teach him to others And pitty it is to see that whereas so great an Apostle as Paul who wanted not Arts tongues and humane learning desired to knowe nothing but Christ and him crucified among the Corinths themselues it should be the studie of many men to shew the knowledge of any thing rather then of Christ and how they may paint out themselues rather then Christ in their preaching Is not the end of preaching to make Disciples of Christ was it instituted to please the eare or to pricke and pearce the heart Let the minister therefore striue to ransacke the hearts of men with whom hee is to deale that discouering their secret things they may fall downe and say God is in him indeed Let him thinke hee hath spoken the word of Christ when hee hath both taught him and led his hearers vnto him And this will not be done but by the plainnesse of words and euidence of the spirit It is thought a reproach to preach a plaine sermon whereas indeed that is the best sermon which teacheth Christ most plainely 1. By true interpretation of Scripture 2. By wholesome sauorie and proper doctrine gathered thence 3. By sound application of
shall in his humanitie be seene visibly discending in the clouds as he was seene visibly to ascend by a cloud this was long since prophecied that euery eye should see him and how meete is it that the Iudge of all should be seene of all Thirdly in regard of his Church which as it is iustified by his first appearing in humilitie so must it be glorified by the second appearing of the head of the church in glorie Fourthly that he might in this last act of it fully accomplish his kingly office for when he shall haue faithfully finished this iudgement which is committed vnto him he shall immediatly deliuer vp the kingdome vnto his Father not that he shall then cease to bee an euerlasting king of glorie but because he shall no longer exercise any temporarie gouernement as now he doth Hee shall not rule his kingdome by ciuill magistrates nor his Church by such officers and ministerie as are now appointed vnder him for the gathering of the Saints It shall not stand in need of the means of edification by the word Sacraments or censures the Lambe himselfe shall be all these in the midst of the throne of God In both these regards he shall deliuer vp his kingdome but he must first appeare in a most glorious humanity to finish this great businesse For these reasons is this great worke committed to the Sonne immediately to execute Vse 1. Is Christ appointed the Iudge then may euery godly man and woman comfort themselues seeing their Sauiour shall be their iudge If a mans brother were to be his iudge hee would not feare but to get the day and the cause to goe with him but hee is the elder brother of euery beleeuer hee bad the women goe tell my brethren that I am risen againe I know saith holy Iob that my Redeemer or neere kinsman liueth yea hee is nearer then a brother beeing the husband of euery faithfull spouse If the wife should haue her louing husband who loueth her better then his owne life to iudge her cause what need shee feare but the matter will goe well with her what neede the members feare the head Let vs comfort our selues with these words and lift vp our heads because this day wherein our head shall shewe forth both his owne and our glorie who are his members draweth neere 2. This doctrine serueth also to daunt the wicked and vngodly They shall see him whom they haue pearced hee is their iudge against whome all their villanies haue beene committed whose seruants they haue villanously intreated whose kindnesse and peaceable conditions they haue despised and refused What a fearefull sentence awaiteth them when they shall come before him no mervaile if they call for the mountaines to couer them and the hils to hide them rather then they should appeare before the presence of his glorie whose wrath is as a consuming fire and no stubble can stand before it Oh consider this yee that put farre from you this great day of the Lord speaking peace to your selues whilest euery thing wageth warre against you in that you still by liuing in your sinnes proclaime open warre against the Son of God Why should you any longer abuse his patience why will you treasure vp wrath for your selues against this day of wrath why will you fit your selues as fewel for the fire of that day when the Lord Iesus shall come from heauen in flaming fire to render vengeance against all them which knowe not God nor obey the Gospel of our Lord Iesus Well if you will not be warned but you will goe on in such impenitent courses know it that the partie wronged by your sinnes is he who is appointed of God to be your iudge you will thinke it will go hard with Pilar seeing he is to be his iudge who was iudged by him to death and with Iudas that betrayed him and with the souldiers that put him to death but change the persons the case is your owne Secondly in the execution of this office two things must be considered 1. the persons vpon whome here said to be the quicke and the dead 2. the manner of it First by the phrase of quicke and dead is meant all mankind without exception of what age condition sex or qualitie soeuer they be euen all that euer haue receiued life from God from the first man that euer liued vpon earth to the last that shal be found liuing at the comming of Christ euen all these shall be iudged And the dead are mentioned as well as the liuing because the carnall and vnbeleeuing heart of man maketh more question how those who haue beene resolued into dust many thousand yeares agoe can bee quickened and raised to iudgement theÌ„ those that shall bee found aliue at that day therefore is the Scripture verie expresse in this particular Rev. 20.12 I saw the dead both great and small stand before God 2. Cor. 5.10 We shall all appeare before the iudgment seat of Christ. In like manner those speaches admit no exception which we euerie where meete withall as Euery eie shall see him euery man shall beare his owne burden euery man shall giue account of himselfe vnto God And that wee should not doubt of the certainty hereof the Scripture condiscendeth so farre to our weaknesse as to shewe vs the meanes how this great worke shall be brought about As 1. by the mightie and powerfull voice of Christ which whilest he was in his abasement could call dead Lazarus out of his graue Ioh. 5.28 those that are in the graues shal heare his voice 2. By the ministerie of the Angels who shall all not one excepted come with him and they shal gather the elect from all winds and present and force the wicked to the barre before the Iudge of all the earth euen then when they shal flie to the hills to couer them if it were possible from his presence 3. By the diligence of all the bruite creatures who in their kinds shall heare the voice of the Sonne of God The sea shall giue vp her dead so shall death and the graâ—â—e giue vp their dead the verie fire shall giue vp againe the bodies it hath wasted In a word all the creatures shal helpe forward this work of the great day which although it transcend the shallow reach of man yet is it not aboue the power of God Obiect But how can the quicke and dead bee then presented to iudgement seeing the godly shall not enter into iudgement and for the wicked they are iudged alreadie for he that beleeueth not is condemned alreadie Answ. First for the godly they shall not enter into the iudgement of condemnation 2. they are by their particular iudgement acquitted alreadie but they must also by the generall iudgement receiue in their bodies which till that day are not absolued according as they haue done in the flesh 3. they must be solemnely and publikely inaugurated and invested into the glorie
examining of our selues and this is when we search and fanne our selues when we sift the secret corners of our hearts and enquire narrowly and without partiallitie What haue I done that looke as the Kings Attornie sifteth out and exaggerateth euery circumstance of the crime against a Traytor at the barre to make his offence as foule as can be so should we become the King of heauen his attournie against our selues not lessning or mincing and much lesse excusing hiding or defending any sinne but labour to see our sinne in euery circumstance and make it as vile as we can that our hearts may be convinced and beaten downe in the sence of our miserie For this purpose lay thy life and euery particular action of it to the law of God that as a straight line will shew thee all thy crookednesse and fetch thee in by such circumstances as whereby thou shalt not content thy selfe with a confession in grosse that thou art a sinner but shalt confesse thy sinne to be out of measure sinnefull But many a Christian is like a desperate bankcrupt who beeing afraid to looke into his reckonings goeth on till hee be clapt vp in prison and at length they see there was no heauenly husbandrie in all this Thirdly In confessing our sinne and pleading guiltie this is the couenant that whereas hee that hideth his sinne shall not prosper hee that confesseth shall find mercie Psal. 32.4 I said I will confesse my iniquitie and thou forgauest mee the punishment of my sinne It is too neere ioyned to our natures to hide our sinne with Adam and concâ—ile it in our bosome or else to summe vp all in a word without speciall greefe for any speciall sinne and herein they thinke they haue peace which is but vnfeelingnesse But those that belong to God he bringeth them to sound humiliation hee maketh them sicke in smiting them and setteth their sinnes in order before them like a bill of parcells to the breaking of their hearts and the vtter acknowledgement of themselues to be miserable bankâ—rupts For this purpose he maketh their owne consciences also to be iudges of their actions pronouncing sentence of guiltinesse and death against themselues As Dauid Against thee against thee haue I sinned and againe I am the man and againe I haue done very foolishly but these sheepe what haue they done The penitent theefe thus iudgeth himselfe we are righteously here To conclude this point hee was neuer truly humbled nor euer aright iudged himselfe that is more ashamed to confesse then to commit sinne Fourthly After pleading guiltie in pleading for pardon as for life and death and as the poore malefactor condemned to die cries for mercie and all his hope and longing is for a pardon euen so this is noted to be the practise of the Church Hos. 14.2.3 Oh Israel returne vnto the Lord thy God for thou hast fallen by thine iniquitie Take vnto you words and turne to the Lord and say vnto him Take away all iniquitie and receiue vs gratiously And which of the Saints haue not placed all their happinesse in the pardon of sinne or haue not preferred the shining of Gods countenance vpon them aboue all the outward happines that the earth affoardeth Now in the seeking and suing for pardon because God will not heare him that regardeth wickednesse in his heart for wicked Esau shall find no repentance nor fauour with teares therefore thou must forthwith cease to doe euill as beeing ashamed of it and learne to doe well laie lawes vpon thy selfe be most seuere against thy selfe in the things wherein thou hast displeased thy God watch diligently ouer those corruptions which haue most foyled thee this is the way both to make and preserue thy peace Bring thy selfe then with feare and trembling before Gods righteous iudgement accuse thy selfe and bewaile thy sinnes be not ashamed to confesse but to commit them againe be so farre from purposing any wickednesse in thy heart as rather thou be strongly armed with full purpose against it And thus remembring thy sinnes God will forget them thus writing them deepe in thine owne bookes God will blot them out of his Thus if thou hide them not but cast them out of thy heart and life hee will hide them for euer and cast them vtterly out of his sight so that if thou canst thus iudge thy selfe aforehand thou shalt neuer be iudged of the Lord. Vers. 43. To him giue all the Prophets witnesse that through his name all that beleeue in him shall receiue remission of sinnes The Apostle Peter although he hath sufficiently prooued whatsoeuer he hath formerly deliuered concerning the doctrine and miracles life and death resurrection and ascention and the comming of Christ againe vnto iudgement yet as though no proofe could be too much or as if he could not satisfie himselfe in enforcing this holy doctrine and binding it vpon the consciences of his hearers he shutteth vp his sermon in this verse with an other assured testimonie aboue all exception drawn from all the Prophets who all consent and conspire with the Apostles in all their doctrine concerning him the summe and maine end of all which is that through beleeuing in his name the elect should receiue remission of sinnes which is the summe and effect of this verse Where first may be asked why doth the Apostle induce so many testimonies one in the necke of another In the answer where of we shall see that none of them are needelesse or superfluous For 1. all the points of Christian religion are aboue and against corrupt nature as appeareth in the heathen who still esteemed the preaching of Christ foolishnesse and in the Athenians who when they heard Paul preaching of the iudgment day and Christs resurrection from the dead they mocked him The hardened Iewes at this day on whom the wrath of God is come to the vttermost doe the like and well it were for many if professed Christians in the midst of such a light made more reckoning of our painfull preaching of Christ who teach the same points then some of the former which were they so slight matters as most account them what neede they be so enforced We are therefore hence fitly enformed both to make more high account of such great mysteries which the spirit of God is so carefull to commend vnto vs as also to bewayle the infidelitie of our hearts that neede so much working vpon them to entertaine such necessarie truthes as these bee 2. Because although he was an Apostle yet would he shewe his care that in all his sermon he taught nothing of his owne which the Prophets had not formerly taught Which teacheth all ministers much more to beware least in any of their sermons they broach such doctrine or bring in such stuffe of which they cannot prooue the Prophets and Apostles to be patrons and publishers For this was the commandement of the Apostles that we teach no other doctrine neither contrary
witnesse and therefore it is â—ound and perswasiue Yet we refuse not but challenge to the doctrine which we teach the consent of the ancient church but with these cautions 1. With the Primitiue and Apostolicall Churches which as they were most auncient so were they the purest 2. With the Churches which were after them fiue or sixe hundred yeares so farre forth as they consented in doctrine and discipline with the former for many Popish errors are auncient and the Apostle telleth vs that Antichrist begun to worke in a mysterie euen in their dayes And some of the Fathers were carried into some superstitions and errors and so not espying the mysterie helped vp Antichrist whom they entended to hold downe 3. The holy Ghost hath revealed euery doctrine necessarie to saluation more holily more clearely and more eloquently then all the Fathers put toâ—gether who if they had any true wisedome had it from the Scriptures to which we must still hold our selues both as the ground as also the iudge of consent 4. If any Father or fathers shall by a common error by word or writing condemne any point of our doctrine without the authoritie of the Scriptures we will willingly dissent neither doe we giue credance to any doctrine because the Fathers haue taught it but because that which they teach is founded in the writings of the Prophets and Apostles 5. We cannot hold consent to bee a note of the true Church vnlesse it be in the true doctrine and therefore we iustly blame sundrie of the learned Papists who make vnitie a note of the Church but make no mention of veritie at all for the strong man may hold all at peace and vnitie whilest Paul and Barnabas hauing the truth may be at oddes betweene themselues On which conditions as we are able to iustifie our whole religion by antiquitie and consent of the most auntient Churches and Fathers so also hath it beene and may be made as cleare as the light that the doctrine of the Church of Rome wherein they dissent from vs is a stranger and noueltie neuer knowne to the Prophets and Apostles nor the purest Churches after them neither had it euer that which they bragge of the consent of the auntient Fathers neither doe they consent in it among themselues Secondly note hence what is the force and worke of consent of the Church in doctrine it is not to worke faith for that is in the next words tied to the word and witnesse of the Prophets and Apostles which is called the word of faith because it is by Gods ordinance a meanes to worke that faith by which it selfe is beleeued but to mooue the heart and prepare the way to faith For it cannot be that any spirituall grace such as faith is can be wrought by any but supernaturall meanes of which kind no outward testimonie if it come backed with the voice of all the Churches in the world can be for all this is but an humane witnes simply and in it selfe considered If they say the Churches testimonie is a diuine testimonie I answer so farre as it carrieth with it the agreement of the Scriptures and holy Ghost speaking therein it may be said to witnesse a diuine truth And thus in no other respect can the voice of the Church be called a diuine testimonie then the preaching and writing of some other teacher in the Church who deliuereth nothing but what is agreeable to the Scriptures From this ground it followeth that the doctrine of the Church of Rome is wicked and derogatorie to the glorie and maiestie of the Scriptures in that they stifly after conuiction auouch and maintaine that the authoritie of the Scriptures depend vpon the testimonie of the Church some of them blaspemously saying that they haue no more credit then Esops fables further then the Church giueth it vnto them which is to say that God must not be beleeued for himself and as if the Kings word should haue no credit or command but from his guard 3. Hence note that in our reading of the Prophets we must still be led further vnto Christ for as all the Scriptures so the writings of the Prophets were reserued for this purpose and set apart by God to be the ordinarie outward stay and foundation of the faith of the Church And if our Lord Iesus himselfe whilest hee was yet in the flesh present with his Disciples did for the confirmation of their faith in his doctrine life death and resurrection interpret vnto them the writings of the Prophets how much more need haue we now in his bodily absence to reade with diligence these same writings to helpe vs forward beeing so wauering and staggering in our faith and the attendant graces of it And hereunto answereth that commandement Ioh. 5.39 Search the Scriptures namely Moses and the Prophets that is doe not only procure these writings to your selues nor only reade perfunctorily but diligently and studiously search to find out the cheife scope and matter conteined therein which lyeth not in the crust or shel but within in the verie bowells of them and this kernell himselfe in the next words sheweth to be himselfe and life eternall through him And why must we thus search the Scriptures of the Prophets himselfe rendreth the reason the very ground of our exhortation because they testifie of mee This is the naturall scope of them to bring men to the acknowledgement of the persons offices benefits of Christ. Thou loosest all thy labour in searching the Scriptures if thou searchest any thing but Christ if thou hast not and holdest him not in thine eye if thou giuest ouer searching before thou hast met with him and then thou hast met with him in the Scriptures not when thou historically knowest something of him which thou didst not know before nor when thou art able to discourse or dispute of deepe points of diuinitie but when thou commest vnto him as the context sheweth when by the quickning of thy faith and repentance thou laiest faster hold vpon him for life euerlasting Alas how few searchers of the Scriptures thus search them to say nothing of them who search them not at all but cast them aside as refuse wares of whom we may renew the wofull complaint of Christ against the Iewes who when hee had exhorted them to search the Scriptures presently addeth But yee will not come to mee that yee might haue life Ioh. 5.40 The second point is the scope of all the Prophets witnesse and this is to bring men to beleeue in the name of the Sonne of God which is by faith to receiue Christ as he hath described and propounded himselfe in the word and promises of the Gospel For although the Apostle might sooner haue said that whosoeuer beleeue in him yet he vseth this phrase rather of beleeuing in his name thereby secretly to referre vs vnto the word of the Prophets and Apostles which testifie of no other name to be saued by but onely the
name of the Lord Iesus For our better clearing of this point we will consider 1. what this faith is 2. the benefit of it 3. the marks and signes of it 4. the vse First what this faith is It is a supernaturall gift whereby euerie beleeuer apprehendeth and applyeth vnto himselfe Christ and all his merits vnto saluation I say it is a gift nay the Scripture saith that it is the gift of God and it is giuen you to beleeue as also to suffer And that it is supernatural all the commandements we haue to beleeue plainly euince for were it naturall we should neede no commandement to doe it Further it is such a gift as whereby we apprehend and apply vnto our selues Christ and all his merits for the verie nature of iustifying and sauing faith standeth in these two degrees 1. In apprehension and receiuing of Christ for to beleeue and receiue Christ are all one Ioh. 1.13 2. In applying to ones selfe Christ and his merits particularly which is not onely to know that Christ is God in himselfe and all other parts of truth necessarie to be beleeued but a full perswasion of the mercie of God through Christ to belong vnto himselfe in particular so as he be able with Thomas to say My Lord and my God not only confessing that Christ died for sinners which the very Deuils beleeue but as Paul describeth the true faith in the Sonne of God by the proper speach and voice of it Gal. 2.20 Who died for mee and gaue himselfe for mee Further the description restraining this grace to beleeuers giueth vs to vnderstand that faith is not of all nor so common as men take it to be not euery one that can say I beleeue in God hath faith nor euery one that will boldly say Christ is his Sauiour hath presently sauing faith For 1. The Prophet Isay speaketh of a number that beleeued not the Prophets report and to whom the arme of God was not reuealed The Euangelists and the Apostles also complaine in their times how this prophecie was accomplished notwithstanding they heard the blessed word of truth from the mouth of truth it selfe and saw the wonderfull miracles in the hands of Christ himselfe and his Apostles for the confirmation of that truth 2. The end of faith which is saluation belongeth not to the most and therefore not faith it selfe the means for there are few which shall be saued 3. The word the parent of faith is wanting to many people and where it is so neglected by the most as grace and Gods blessing is withdrawne from it besides that the vnfaithfulnesse of teachers and abundance of iniquitie in all sorts of men prouokeâ—h the Lord to reuenge with his fearefull stroke of slownesse of heart to beleeue that in the midst of meanes men should wilfully perish now if there be no seed-time what fruit or haruest of faith can be expected 4. The Scriptures not only denie true and sauing faith to the reprobate whose eies the Lord blindeth and whose hearts hee hardneth least they should see and beleeue but impropriateth it to the elect whence it is called the faith of the elect To them whom God hath predestinated to life for so many as were ordained to life euerlasting beleeued Act. 13.48 to the sheepe of Christ Ioh. 10.16 But yee beleeue not for yee are not of my sheepe to them that are regenerate by the holy Ghost as 1. Ioh. 5.1 Whosoeuer beleeueth that Iesus is the Christ is borne of God Lastly the description addeth the finall cause of faith to be salvation namely in regard of beleeuers for the maine end of all graces is the glorie of God and so Abraham by beleeuing is said to giue glorie to God but the subordinate end of faith is the saluation of the elect and therefore is it called sauing faith Heb. 10.39 we are not they which withdraw our selues vnto perdition but we follow faith to the conservation of the soule 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules And from hence followeth it that sauing faith can neuer be quite shaken out of the heart of him that once hath it beeing 1. but once giuen to the Saints Iude 3. and a gift of which God neuer repenteth him 2. A gift flowing from Gods eternall election as we haue shewed out of Act. 13.48 3. A seed of God perpetually preserued in the regenerate who sinne not because this seed of God remaineth in them 1. Ioh. 4.4 4. It hath the promise of the Father to be the victorie that ouercommeth the world the intercession of the Sonne of God that it faile not Luk. 22.32 and the confirmation of the holy spirit who by it sealeth vp and giueth his earnest into the hearts of beleeuers 2. Cor. 1.22 so as vnlesse the mightie power of the Father Sonne and holy Spirit vpholding it can be shaken it can neuer be by all the gates of hell so shaken out of the heart but that the end of it shall be saluation which could not be if the elect did not euer abide in communion and fellowship with Christ. From which description of true iustifying faith it is euident that Popish doctrine knoweth not teacheth nor nor suffereth men to be taught the true doctrine of sauing faith because it vtterly disclaimeth the very essentiall forme of it which is speciall application of Christ and his merits with affiance and resting only on them vnto saluation yea and more they condemne this glorious worke of faith as a mortall sinne and stile it by the name of presumption and so by Gods iust iudgement they take vp such a faith in stead of it as is common not onely to Heretikes and reprobates but to the verie Deuils themselues who beleeue as much as Popish doctrine requireth to saluation yea and more they tremble also For doe not they know and assent that there is one God that all that is in the word of God is true and certaine that all the Articles of the Creed are the true grounds of Christian religion and if you goe any further excepting the thrusting in of generall councells and traditions which euery good Catholike must take in with the former Popish faith leaueth you and biddeth you farewell and euen those things which are absolutely necessarie to saluation to be beleeued by sauing faith as that the Scriptures are Gods word that the Articles of faith comprised in the Creed of the Apostles are of vndoubted truth they embrace only by historicall faith by which yet was neuer man saued for if euer man were then might the Deuils also by the same faith But iustifying faith is another manner of thing it sealeth not it selfe in the vnderstanding only as the former but taketh vp the whole soule euen the heart will and affections also all which lay hold and cleaue vnto Christ for saluation Neither is it a common and generall worke of
they are communicated the more are they diminished and euery mans share is the lesse but heauenly things are by communication the more increased for we reade not of any man that laid out his tallent but to increase and as the light of the sâ—nne is neuer a whit impaired by communicating it selfe to the whole world or as hee that lighteth one candle of another diminisheth not in either but increaseth the light so is it in the light of the Sonne of righteousnesse much more and in the kindling of these heauenly sparkles whose propertie is to diffuse themselues as fire the further they spread the greater and brighter is the flame The third fruit or effect of faith is an vndaunted confession of it Rom. 10.10 With the heart we beleeue to iustification and with the mouth we confesse to saluation For where faith is in the heart it will be also in the mouth The spirit of faith and the speach of faith are vndeuided as 2. Cor. 4.13 And because we haue the same spirit of faith according to that which was written I beleeued and therefore I spake euen so we beleeue and therefore also we speake Now there be three actions of faith which helpe forward this free confession 1. It maketh a man bold in a good cause Act. 5.29 Peter beeing full of faith with a bold spirit told the Counsell that had the power of life and death in their hands and himselfe in their power we ought rather to obey God then you 2. Faith keepeth a man in a preparednesse to suffer by leading him along in the deniall of himselfe and hereof we haue a notable example in Paul Act. 21.13 who professed how readie hee was not only to be bound but to die also at Ierusalem if God called him thereunto 3. It worketh ioy yea much reioysing in the heart in the suffring for Christ and a good cause Rom. 5.3 after the Apostle had laid downe the iustification of faith as a ground hee saith that we then reioyce in tribulation and that they did so indeed is plaine Act. 5.41 They departed from the Counsell reioysing that they were counted worthy to suffer rebuke for his name hence could they sing Psalmes at midnight in the dungeon and fetters and hence could the Martyrs embrace the fire kisse the stake and testifie such ioy in the flames as all men might acknowledge the truth of the speach of our Sauiour Your ioy shall no man take away from you no Tyrant no tormentor nor any kind of torment The fourth and last fruit or worke of faith is that wheresoeuer â—ound faith is it is most diligent in preseruing yea and increasing of it selfe The most couetous man is not more complaining nor gathering then the beleeuer who is euer complaining of want of faith or of the weaknesse of it and knowing the want of it to be so dangerous and hurtfull as without which hee wanteth Christ himselfe as also that the weaknesse of it depriueth him of much comfort and many good things for a man of weake estate must needs want many rich commodities and sweete comforts which the wealthy enioy in abundance Therefore hee vseth all good meanes to encrease his stocke as 1. Hee is much in hearing reading and meditating in the word because hee knoweth faith commeth by hearing and euery thing is preserued and nourished by that whereof it is begotten 2. Hee is much in godly talke and Christian conference by which as the fire by the bellowes so is the grace of God blowne and stirred vp in him 3. Because hee seeth how without prayer both his owne but especially Christs his faith is as readie to faile as Peters was hee is much in prayer and with the Father of the child crieth with teares often Lord I beleeue helpe my vnbeleefe and with the Disciples Lord increase our faith And these are the markes by which the soundnesse and currence of faith as by a touchstone may be tried and distinguished from all that false and counterfeit faith which is so stirring in the world and whereby most men are lamentably deceiued The vse of this doctrine is 1. to stirre vp men to examine and by these notes to prooue themselues whether they are in the faith or no to try their faith of what kind it is least in the ende they finde that they haue leaned vpon a staffe of reede By which examination I feare it will bee too euidently seene that these are the last dayes wherein the Sonne of man shall come and scarcely finde faith vpon the face of the earth Sure it is that the common faith of men is neither thus 1. founded 2. nor qualified 3. nor attended 4. nor thus fruitfull as will briefly appeare in the particulars First euery man saith hee hath faith but whence had hee it it was neuer begotten by the word he neuer cared for that that was euer as a sixt finger and superfluitie vnto him It was neuer founded in repentance nor dwelleth with humilitie for most men neuer saw change in themselues they haue loued God and beleeued in Christ euer since they can remember It was neuer cherished with the duties of prayer and invocation they could neuer pray in all their liues except after the minister or by set formes but the spirit of prayer neuer dwelt there It was neuer coÌ„flicted with vnbeleefe they wonder what that should be or that any man should not euer beleeue so as indeed here is no character of the faith of the elect and nothing all this while but a voice and verie carkase of faith 2. Others say they beleeue and bragge of a sauing faith in Christ but they feede a bare fancie for they could neuer beleeue God for lesser things they want the faith of Gods prouidence euen for meate and drinke which is apparant in that they can vse wicked vnwarrantable meanes for them their strong faith they bragge of waiteth not for Gods prouision but will shift for it selfe by hooke and by crooke it holdeth not the heart to patient bearing of the crosse but flingeth out in distempers it putteth not forth in inferiour businesses to giue directions to the particular actions of life and therefore seeing this faith faileth in lesser and smaller things how can it be found in the greatest of all 3. Others boast of a sound faith which were it so it would lay hold vpon the promise and beleeue for themselues and their seed but this it doth not for many who for themselues would rest in the prouidence of God vpon the good and warrantable meanes will yet endanger themselues for their children And hence is it that many who haue liued conscionably in single estate haue remitted much of their care and feare in their married condition and come short of their former vprightnesse and why is this else but that they conceiue not the Lord to be all-sufficient for them and theirs 4. Others there be that challendge as sound a
darts of Satans temptations For Satan vrgeth the poore sinner sundrie wayes as 1. by the multitude and vilenesse of his sinnes with which his conscience telleth him he is couered and thence inferreth that because the wages of euerie sinne is death and because he hath deserued eternal death he must needs perish he can expect no other But now can the beleeuer stoppe his mouth say I graunt Satan al thy premisses no sinner is worthy of or can expect saluation in or by himselfe or so long as he continueth in sinne but my sins are remitted by meanes of Christs satisfaction and though in my selfe I am worthie to perish yet in Christ I haue a worthinesse to bring me to saluation I continue not in my sinnefull estate but am drawne out of the guiltinesse the filthinesse the seruice the loue and liking of my sinnes through the grace wherein I stand and therefore thy consequent is false I feare it not beeing so forcelesse 2. From the iustice of God who cannot but reiect whatsoeuer and whosoeuer is not fully conformable to his righteousnesse but here the beleeuing heart is quieted in that through remissiō of sinnes the iustice of God is fully satisfied though not by the person offending yet in his pledge and surety Iesus Christ who beeing iust died for the vniust that we might bee the righteousnesse of God in him And hence the iustice of God is a matter of most comfort to the poore sinner in that this righteousnesse cannot suffer him to demand satisfaction twise for one and the same sinne for this directly fighteth with iustice and equitie And if Satan be still instant and say But what shall an others righteousnesse availe thee if thy selfe be not a keeper of the lawe for the soule that sinneth that soule shall die the beleeuing heart will readily answer That although the lawe require proper and personall obedience yet the Gospel translateth it to the person of our suretie who beeing God and man not onely paid the whole debt but performed all righteousnesse absolutely fulfilling the whole lawe whence it is that his obedience is called the fulfilling of the lawe for righteousnesse to euerie one that beleeueth and himselfe was made vnder the law that he might redeeme from it those that were vnder it Gal. 4.4 And whereas the tempter will alleadge But for all thy righteousnes thou hast innumerable sinnes originall and actuall which the Lord hateth and euery day addeth to the huge heape of them The heart which holdeth this article of remission of sinnes abideth vndaunted for though it feele a bodie of sinne dwelling with it yet is it not raigning sinne it is not sinne at quiet but daily battaile is maintained against it it is sinne weakened and in daily consumption and therefore shall neuer be laid to the charge of him that is in Iesus Christ Rom. 8.1 There is no condemnation to them that are in Iesus Christ for the lawe of the spirit of life which was in Iesus Christ hath freed mee though not from all molestation and presence yet from the lawe that is the seruice and slauerie of sinne and of death vers 2. But numbers will hee say who make account to partake in the death and righteousnesse of Christ are damned and haue no benefit by it and numbers haue reuoulted and fallen away and why maist not thou to which the beleeuer will readily answer that those that were thus plucked vp were neuer of the Fathers planting onely infidels and vnbeleeuers haue fallen away and withered for want of rooting and moisture but I beleeue the remission of sinnes not by any vngrounded perswasion but with a sound lasting and vnfayling faith resting it selfe wholly vpon Christ so as I am perswaded neither death nor life can seperate me from his loue the worke of whose spirit maketh me bold to call vpon God as my tender father produceth the fruits of true faith and conversion into my whole life whereby I know as infallibly the truth of my faith as I know the presence of the sunne by his light or of fire by his heate Finally he that hath begun to make me good wil make me also perseuere in goodnes 3. This assurance of remission of sinnes yeeldeth most assured comfort in life and in death the goodnesse of Pauls conscience was his comfort when he stood at the barre Act. 23.1 and 2. Cor. 1.12 This is our reioycing euen the testimonie of our conscience and in the agonie of death this is the Christians comfort that his sinne being remitted the sting of death is gone the locks of this strong Sampson wherein his great strength lay are clipped off and he is disarmed of his weapons which are our owne sinnes So as a Christian may challenge him into the field and say O death where is thy sting which because hee is bereaued of when he intendeth to kill he cureth when he doth his worst which is to separate soule and bodie he can seuer neither from Christ nay rather hee sendeth the member of Christ and setteth him nearer to his head which is best of all The third point propounded is to consider of the lettes which hinder men from seeking the assurance of the remission of their sinnes which is indeede their true happines if they could so esteeme of it some of which I will set downe 1. An erroneous iudgement that no man can attaine certainely to beleeue the pardon of his sinnes for the common Protestant is a verie Papist in this opinion who hold that to doubt of this point is a vertue and to beleeue it is presumption because no man can certainely know it without a speciall reuelation so aske ordinarie Christians doe yee beleeue the pardon of your sinnes they will say yea for God is mercifull and they be not so many or great but they may bee pardoned Hereby wee haue brought the partie to confesse that his sinnes bee pardonable but vrge him are you sure they are pardoned and here he is set vp he stammers out a carelesse answer he cannot surely tell but hee hopeth well and this is all you can wring out of him he knowes not whether Christ be in him or no whether he be in the faith or no he beleeues hee knoweth not what But to let men see their error herein 1. doth not our text say that men must receiue the remission of sinnes and can any man receiue so pretious a gift from God and not know when and how he came by it 2. what is the meaning of that article in our creed which we professe I beleeue the remission of sinnes what beleeue wee more then the deuills if we beleeue no more then that God forgiueth the sinnes of the elect and not our owne and then how is this one of the priuiledges of the Church 3. to beleeue in the name of Iesus Christ in particular for remission of sinnes is his commandement and therefore no presumption but a
good heart but much thankfulnesse for apprehension of much mercie how Dauid in the sence of mercie reaching to the pardon of his sinnes melteth into the praises of God see Psal. 103.1 2 3. c. And the Apostle Paul considering what a weight of corruption did still oppresse him whereof hee expected to be fully eased concludeth his comfort with thankes vnto God in Iesus Christ. And remembring what a bloodie persecutor and an extreame waster of the Church hee had beene formerly yea what an enemie vnto God what a blasphemer of his name he breaketh with vehemēce into the praises of God for his happy chāge But I thanke him who hath counted mee faithfull and put mee in his seruice and the grace of our Lord was exceeding abundant towards mee The fourth is a sound and sincere heart hating and striuing against all sinne euen secret and small aswell as open and greater Dauid in the Psal. 32.1 pronouncing him a blessed man whose iniquitie is couered and whose sinne is pardoned true but it might be asked how shall I know such a blessed man or my selfe to haue attained that blessednesse The Prophet giueth vs this note to know him by in the next words and in whose spirit is no guile namely to hide and foster any sinne of which guile hee there directly speaketh The fifth note or companion is a tender affection to forgiue our brethren priuate wrongs and iniuries euen great as well as small hee that hath ten thousand tallents forgiuen him will not easily take his brother by the throat for two pence The commandement is to forgiue one another euen as God for Christs sake forgaue vs. The example is set downe Luk. 6.36 Be mercifull as your heauenly Father is mercifull but hee forgiueth all and freely is the first in forgiuenes and perfectly he forgiueth and forgetteth too The forme of our petition of mercie is forgiue vs as we forgiue c. Thou wouldst haue God to forgiue thee all and forget all and to make thy wrongs against him as though they had neuer beene goe then and doe so to thy brother otherwise the threatning will meet thee Iam. 2.13 Iudgement mercilesse to him that sheweth no mercie Vse 1. All this doctrine concerning this Article sheweth that there is no other meanes in the world to be free from sinne but by Gods free remission of it Whence it is that remission of sinne is called the couering of sinne in that the faith of the heart laieth hold on Christ and his righteousnesse who is our propitiatorie couering vs and our sinnes against the two tables as the propitiatorie couered the arke in which those tables were without which couer euery sinner is next to the deuill and his Angels the most vile and lothsome creature in the eyes of God This vse must the rather be thought of because neither the Papists nor yet the common and carnall Protestant yeeld consent vnto it The Papist he beleeueth that many sinnes are veniall and properly no sinnes among which hee reckoneth concupiscence which indeed is the mother sinne of all and these need no remission Hee holdeth also that men redeemed by Christ and hauing receiued the first grace of God are now fitted to merit by their workes remission of their sinnes And further hee thinketh that because no man knoweth whether hee haue workes inough to please God no man can know that his sinnes are remitted All which with many moe assertions like to these are most blasphemous heresies against this most comfortable article of free remission of sinnes through beleefe in the name of the Sonne of God which so long as thus they hold them cut themselues off from the remission of their sinnes by Christ and consequently from the grace of life But the common Protestant also contenteth himselfe with simple defences against his sinne like Adams couer and garment of figgeleaues which will scarce hold the sewing Some will hide their sins from mens eyes and then all is safe others striue to forget them and hauing choked the voice of their conscience they lie them downe securely and neuer thinke to heare of them any more Others couer grosse and foule sinnes such as are ignorance of God contempt of his word hardnesse of heart hatred of the light and all irreligion with an outward ciuill life and an honest conuersation as it seemeth to be not thinking that God seeth many a wicked heart through a ciuill life Others will goe beyond the former in acknowledging themselues sinners and will make some shew of making vp their peace but it is with some ceremonie or bodily exercise they will fast and pray and giue some almes or some mony to good vses when they die but as for the grace of faith which should be as a soule to quicken these actions they neuer knew what that meant But howsoeuer most men are carried headlong with such strong delusions as these let no man that would not deceiue himselfe wilfully thinke in any such course to meete with sound peace nothing but the blood of Iesus his Sonne that clenseth from all sinne In the garment of our elder brother only we can carrie away the blessing and our text teacheth vs that remission of sinnes standeth not in the doing of any thing but in the receiuing of it at the hands of Christ by so many as beleeue in his name Vse 2. Is this so worthy a grace of so excellent vse and sweetenesse through the whole life then it standeth euery man in hand to labour and giue all diligence to make sure vnto himselfe the pardon of his owne sinnes But lamentable it is to note the generall carelesnesse of men in a matter of such moment and consequence as this is And surely it will prooue the great condemnation of the world that whereas the whole liues of men are thought too short and all their time too little to be eaten vp in worldly cares which breake their sleepe their strength and often their braines yea and their very hearts onely the last day of all and their dying day is scarcely deuoted to this care of seeking remission of sinne and the way to life euerlasting See we not how busie and earnest most men are in the infinite incumbrances of the world whilest this one thing is the only thing neglected May we not obserue how sure men deuise by learned counsell at their great charge to make to thēselues their deedes leases bonds and other instruments and assurances of the things of this life who in all their liues scarse euer dreamed of this assurance Oh how wilfully herein doe men forsake their own mercie how carelesly do they cast out of their hands the onely comfort of their life and death Whosoeuer therefore thou art that hast hitherto dispised so great saluation that hast set light by Gods gratious invitings to repentance that hast frowardly reiected his kindest offers of mercy now at lēgth begin to take vp