Four sermons which doe manifest the true sence of the 1. Epistle to Timothie 6. Chaper 13. 14. 15. [and] 16. verses of that chapter. Preached by the reverend divine Mr. Iohn Forbes late preacher to the Companie of Merchant-Adventurers in Delft. Published by S.O.

* 1.1OF this great grave & weightie Conclusion (beloved in the Lord) wherewithall the Apostle ends his Doctrine, which concernes the ordering of the affaires of Gods howse aright, according to the will of God: wee began to speake to you the last time, and wee did shew you the reason why the Apostle did ad this so weightie & grave Charge, and Commandement to Timothie; a man otherwise of excellent guifts, it was to let us see, that these things are not of humane invention, but of divine au∣thoritie: they are things which are not to be dispen∣ced with all, as men may dispence with the precepts of men; for they are the Commandements of the living God: otherwise the Apostle would never have charged Timothie, and in him all Pastours in such a manner, as in the sight of God, and of Christ Iesus, to keepe this Com∣mandement without spot. Secondly hee will let us un∣derstand, by this charge, what difficultie Pastours shall have to continue faithfull in Gods house, for they

have allwais need perpetually, to have this Charge laid before them, and sounding in their eares, that the ter∣rours of it, may keepe them in their Compasse, that they may practice this duetie which the Apostle hath charged them withall; because whatsoever Sathan, or this wicked world can do, to make Pastours to pervert the waies of God, and to walke in Gods howse otherwise then God hath Commanded: hee knowes that if the shepheard be smittem, the flock will be stattered, & that the corrupting of the Pastour will corrupt the flocke, therefore mainly doth hee set himselfe, against them that are Pastours, if hee cannot quench the gospell, yet that he may pervert the gospell: that it may not yeald wholsome food of salvation to Gods people.

First in the charge, we are to marke the manner of propounding of it, it is commanded, & that a denuncia∣tion given with authority, it is not a request or an exhorta∣tion, but it is a straite injunction, binding the soule and conscience, to necessarie obedience. Secondly, wee de∣clared unto you, by what authority hee commands this law, he doth it not by his owne, but hee chargeth him before God, that quickneth all things, and in the sight of Christ the Lord, hee laies the authority of God & of Christ before him: wherefore he did this, we have all∣ready shewed you, and why that Christ is ioyned with God in this Charge: because wee are to set before our eyes, our Iudge and our advocate, in this Charge. God is the judge of the world, and hee will judge the world, by Christ Iesus, the man; so that although wee be guiltie of sinne, in the sight of God, and that God for the same may justly damne us, yet there is hope of mercy in the me∣diation of Christ, who hath given himselfe to death for us, but in the transgression of this precept, the Spirit, will have Pastours to know, that they are not to looke unto Christ, as a mediatour, but to God as a judge, & both God and Christ, shall be against him that neglecteth this pre∣cept:

Yea, all faithlesse Pastours shall find, so farre as they neglect Gods service, so farre Gods wrath shall be kind∣led against them.

We began to speake of the properties which are by the Apostle added to God, and Christ, to make this atte∣station of greater force, and you heard that hee sets downe God by this, that hee quickneth all things, and the reason why (above all the properties of God,) he chooseth this one fact of God in the secōd place, as being of greatest weight, to inforce this exhortation, for the greatest weight, or force, or feare that wee can be in, is of our lives; this is the greatest feare, that man can put in our hearts, namely, to take away our liues from us: now that which armes us against this, is the knowledge of God, that hee hath all mens lives at his disposing, and that hee both gives life, and takes it away at his pleasure, and can restore us to life, when our lives are taken away from us, so that wee need not to be afraid of any creature, since we know this authority of taking away our lives, is onely in his hands, so as none can take them away, with∣out his permission, and when they take it away, God can restore it againe: there is no feare of the losse of life, that should make a faithfull Pastour to pervert the waies of God.

Now wee are to speake of the particulers, that are here ascribed to Christ, which in order followeth next to be handled, and concerning him, the Apostle ads this, who witnessed a good confession, before Pontius Pi∣late. There are many things that may be said of God, to make the conscience to tremble before him; besides this that is here set downe, that hee quickneth all things: so there may be many things said of Christ besides this: that hee witnessed a good confession, under Pontius Pi∣late; onely the Apostle chooseth this, above all the rest, to set forth our obedience to this charge: the reason hee gives, because the cheife thing, that causeth & teacheth us

or Pastours to walke uprighly, is the example of the Prince of Pastours, Christ Iesus, who is the Lord, and head of all Pastours, and hee that makes us Pastours, as the Apostle shewes us, that hee is ascended up on high, and gave some to be Apostles, some Prophets some Pastours, and Teachers, hee is the Prince of our calling, and, the Pastour of all Pastours, to teach them how to discharge the duty of their calling:* 1.2 therefore the Apostle sets Christ for the patterne: which he did in the time of the greatest danger, that ever he was in, the very day that he was con∣demned to die, even before a heathen judge▪ to teach us by his patience, what wee should do, that are Pastours, though wee be in danger of our lives; Nay though wee know, that our adversaries have power gi∣ven them of God, to take away our lives from us, yet we should do like him, that is our Prince, which hath laid downe this foundation before us, he having witnessed a good confession in the presence of Pontius Pilate: and no terrour of the judge, nor cruelty of the adversary, nor feare of death, made him afraid to confesse Gods trueth, this example should wee set before our eyes all waies. And this being the generall, it should teach us this lesson, that Pastours that would know how to walke faithfully in Gods howse, must not be ignorant of the conversation of Christ the Lord: but they must looke upon his boldnes, & perseverance, & faithfullnesse to the end, & make him to be the onely patterne of their owne carriage in Gods howse: it is not enough for a Pastour to looke how this or that man behaves himselfe: but hee shall answere in the day of account, according as hee hath followed Christ, who is the onely rule of our behaviour; & accor∣ding unto which his damnation shal rest, & be just: the Apostles them selves never durst presume to teach men to follow them absolutely, but they bad the saints to follow them, as they followed Christ, for Christ is the pattern of all righteousnesse, & true Christianity, according to

whose footsteps, wee must walke, if ever we thinke to raigne with Christ in glory: this is the patterne which the Apostle Peter tells us, that Christ also suffered, the just for the vniust, leaving us an example, that we should follow his footsteps, what hee did in the worke of his ministrie, & in his life, & conversatiō, was dō to teach us, how we shold walke either as Christians, in generall, or as dispencers, of the misteries of God: and this is the reason why Christ is set in the scriptures, before the Church of God, that they might perpetually, have their eye upon him, who is the author, and finisher of their faith: so as that hee did endure the crosse, & despite the shame, for the glorie that was set before him; so must we endure all the afflictions, that the world can lay upon us, and we must stand sted∣fast to Gods trueth, or else we may justly doubt, whether ever God will save us or no: so that Pastours must looke upon Christ, & learne of him, meekenes and lowlinesse of heart, & piety and the true service of God. This being the generall, wee will come more particularly to this, that the Apostle here sets downe, especially in confession, he sets downe Christes confession: there are two things up∣on which depends our salvation, the first, is the inward action of the heart, the second is, the outward action of the mouth,* 1.3 with the heart, man beleeveth to righteousnes, & with the mouth he confesseth to salvation.

Now the Apostle having to do with Pastours, not so much in regard of the inward disposition of their hearts, as of their outward patterne, therefore he speakes not a word of the inward disposition of the heart, but of outward faithfullnesse: and this is that which principally we are to looke into, namely, how Christ professed, & confessed, & witnessed this his confession, for these two are to be distinguished: there is confession, which is the matter, & there is witnessing, that is the fact, so that we are to cōsider his confession, & the witnessing of it: & the place where, that it was, even under Pont. Pilate, or before him, & so

much the rather are wee to take this to heart, because wee have a sad saying, which Christ sets downe, not onely to Pastours, but to all Christians, where he saieth, that he•• which is ashamed of mee, before men, & denies mee be∣fore men, of him will I be ashamed, before my father, & deny him▪ but hee that confesseth mee before men, him will I confesse before my father in heaven; it is there∣fore a dangerous thing, to erre in this, seeing so heavy a sentence is given of them which confesse him not: this is the point which wee are to looke unto, it is not enough for Christians to glory, as many foolishly do, to wit of their faith, that they do beleeve, and yet in the meane time although they professe God in word, yet they deny him in deeds, as Paule saith to Titus.

Now God will not have this: but he will have, as man beleeves with the heart, so he should confesse the truth with his mouth, if ever he thinke to be saved: the Apostles were not ashamed, no not in the very sight of the scribes, & Pharises, when they were accused, and forbidden to preach in Christs name: they said plainely to them, judge yee whether it be better to obey God, or man; the whole world could not silence them, when God Commanded thē to speake, he wil never hold his peace, frō that which Christ had made him a witnesse unto: Now all Pastours are Christs witnesses, as Christ saieth, hee hath chosen them to be witnesses to the gentiles, of that which they had heard & seene: Pastours are the witnesses of Christ, and are appointed to beare record of his trueth: & if they be silent in this, & the feare of death, or life, make thē to shutt their lipps from speaking of Gods truth, this sentēce shall meet them in the day of judgment: & the prince of Pastours, shall be their conviction, that they have not walked as became them: because they did not do as hee did: so this confession, is the thing that the Apostle laies before us, because feare many times makes men dissemble with the trueth of God, & the feare of death many times

makes men to pervert the trueth of God, & to keepe it close when God requires it should be spoken: the sonne of God is an example to us, who never did pervert the truth, nor concealed it: for if every Christian be bound to the Apostles commandement to give a reason of his faith, to every one that shall aske it: how much more is hee bound to this, that hee that teacheth others, should owne, and maintaine this trueth, as occa∣sion is offerred: this is therefore the trueth, & the dutie that especially wee must looke unto, we must confesse the truth, & acknowledge the trueth, com what can come, wee must not be ashamed of it. Secondly the Apostle saieth, that Christ witnessed a good confession, hee did not onely confesse the trueth, but hee did likewise beare witnesse unto the trueth, ratifying it by his testimony, & which is more, he ratifyed it at his death, and that is that, the Apostle cheifly aimes at: for that which Christ con∣fessed before Pontius Pilate, hee ratifyed it, & confirmed it by his death: hee confessed himselfe to be the sonne of God, and he ratifyed it by his death, & this is the maine cause, why in Matthew & Luke, that they said unto him, wee have found him perverting the Nation, & saying, he is a King, and this is the Question that Pontius Pilate mooved unto him, when hee said, art thou the King of the Iewes? and Christ said unto him thou hast said it, this is that confessiō which the Apost. aimes at, & it is set downe fully in the 18. of Iohn, where fore to the intent that wee may the better know the meaning of the place, let us consider the words there sett downe, at the 33 verse, then Pilate entred into the judgmēt hall againe, & called Jesus, and said unto him, art thou the King of the jewes, Iesus an∣swered him, saiest thou this thing of thy selfe, or did others tell it thee of mee? Pilate answered am I a jewe? thine owne Na∣tion, the cheife preists have delivered thee unto mee, what hast thou done? Iesus answered him my Kingdome is not of this world, if my Kingdome were of this world,

then would my servāts sight that I should not be delivered to the jewes, but now, is not my Kingdome from hence: Pilate therefore said unto him, art thou a King, then Iesus answered; thou saiest that I am a King, to this end was I borne, & for this cause came I into the world, that I should beare wit∣nesse unto the trueth: every one that is of the trueth, heareth my words, and this is the confession, which Iesus witnessed be∣fore Pontius Pilate.

First wee will consider the substance and matter of it, secondly wee will consider the circumstances of it, to wit the time, and condition, which Christ was in, when hee made this confession, the confession which hee witnes∣sed hath these parts, first that hee was a King, secondly, that his Kingdome was not of this world, thirdly, that hee was borne, and came into the world to this end, to beare witnesse vnto the truth, and fourthly, every one of the trueth, did heare his voice; these are the fower parts of his confession; it is not therefore without great cause, that the spirit of God, chargeth Pastours in the name of Christ before him, that witnessed this good confession before Pontius Pilate, for it serves not onely for example, but likewise for great instruction for us that are Pastours, to teach us what God requires at our hands, who witnessed a good confession, saieth the A∣postle, a better confession can none make, nay this daunts the hearts of feeble minded Pastours, they not dareing to shew forth their faithfullnesse to Christ, and this is the maine point, both in the confession of Christ, the Prince of Pastours, and of all that shall succeed him, to avouch the Lord Iesus Christ to be King: for the world is content of any thing else, that wee can say of Christ, they will allowe of his propheticall, or priestly office,* 1.4 but for him to rule and raigne, that they will not indure, they will not have him to be king.

* 1.5It was no offence to Cesar that Christ was called a Prophet, or a Priest by office, but to call him selfe a King, that brought him to his death: Cesar cold not en∣dure it, so now a daies Kings and Princes will be content, to have Christ called by any name, that can be given him besides this, but you must not say hee is a King, the King, of his Church: every Magestrate now will be King him∣selfe of the Churche, therefore the Papists call the Pope, the King of the Church, and those likewise that have shakē off the Popes authority, yet themselves will be Lords in Gods house, and if Pastours will stand to main∣taine, that there is no other king in the Church but Christ alone, there is nothing vnder heaven, which will more en∣danger his life, then this; and yet this is the confession wee must stand vnto, vnder the paine of loosing eternall life, and this is that which Christ lost his life for: and for this wee must be willing, to lay downe our lives, ra∣ther then to suffer any to be the King of Saints, but Christ alone, and therefore it is, that the Apostle calls this a good confession.

* 1.6But a man may aske me, why this is called a good con∣fession, more then to have confessed Christ to be the onely high Priest,* 1.7 and Prophet of his Church: I answere that both these acknowledgments are good, for we must not acknowledge any more high Priests, to reconcile us to God, but Christ alone, and hee is the onely Prophet of his Church, whose voice must onely be heard: but why is this acknowledgment of him to be king, called to be a good confession above the rest.

Certainly there is great reason for this, and it is not without cause, that in the scriptures of God, this title is given to him, more then any other titles: all the kings of Israell, were but tipes of him, Salomon was but a sha∣dow of him, therefore the scriptures tell us, that when the Iewes shall be gathered together, they shall submit to David their king, meaning Christ. The reason of it is,

because in the Kingly office stands the crowne of his glo∣ry, I say it againe, that the crowne of his glorie stands in his Kingly office: how ••o▪ because God hath not given to any, in heaven, or earth, by which a man can besaved; but by the name of Iesus onely: Now which is more, the Apostle writing to the Ephesians in his first Chapter, speaking of the mightie power of God that raised him up from the dead, and set him at his owne right hand; in the heavenly places, far above all principallities and powers, and might, and dominion, and every name that is named, not onely in this world, but in the world to come, and hath put all things vnder his feet, and gave him to be head, over all things in the Church.

So the Apostle concludes the greatnesse of the sonne of God, by this, that God hath made him to be the head of the Church: who is the fullnesse of him that filleth all things: so that this exaltation of Christ to glorie, and the dignitie which Christ is exalted vnto, above all men, or angells, this is the cheife glory, and honour, of the sonne of God: wee shall speake somewhat more of this hereafter, how that all the other offices of Christ, they are but servile: Christ doth abase himselfe, to be the Prophet of his Church, and hee was not ashamed to take vpon him, to teach the law of God, to the people with his owne mouth: neither was hee ashamed, to take upon him to be our Priest, to offer to God for sinnes of the world, in all these hee was abased; and suffered himselfe in a manner to be spoiled of his honour and glorie: but when hee comes to his Kingdome, which hee sheweth by his resurrection, and when hee hath prevailed against his enimies, and had subdued sinne, and Sathan, then hee stands triumphing in heaven, and there sits at the right∣hand of God, and herein stands his dignitie: and it is a wonderfull thing that the world considers it not: those which were the former offices, to be Prophet or Priest in his Church, stands in the abasing and humiliation of the

sonne of God: but in his kingly office stands his exalta∣tion, this is his dignity and Royall prerogative: hee that medleth with it, medleth with the cheifest dignitie of Christ.

Furthermore as the former 2. offices of Christ are but servile functions, so the third by vertue of his exaltation, makes the other 2. both effectuall; both his word, as Prophet, or of his sufferings as a Priest, depends vpon his Royall power, for except hee have power over all things, hee were not able to keepe us in his feare, nor present us into the favour of God, nor make it effectuall to salva∣tion: for Sathan, and sinne and the world, would, pre∣vaile against us: but Christ by his power is stronger then all, so as neither man, nor angell can make frustrate that which hee hath done for his Church: therefore hee is said to be declared, to be the sonne of God, by the resur∣rection from the dead: who was ever able to loose the sorrowes of death, but hee which is stronger then death? Christ therefore by death, destroyed death, and him that had the power of death, the divell: and for this cause, Christ saieth (speaking of the vertue of his exaltation) to wit,* 1.8 his Blessing, when to his owne hee saieth, every one that thirsteth, should come vnto him, and hee would give them the waters of life, this hee spake of the spirit, be∣cause Christ was not yet glorifyed: for vntill hee was set in his Kingdome hee could not dispence his spirit to his disciples, as afterwards hee did: therefore when hee was to depart from his Disciples, hee gave them commande∣ment, that they should not depart from Ierusalem, till hee had indued them with vertue from above, the world must be subdued to Christ, and therefore hee could not dispence that measure of the spirit, till after his ascension: then did hee send the Holy ghost downe vpon them, and indued them with all vertues, necessary to speake all lan∣guages, & constantly to preach the gospell, notwithstan∣ding the opposition of men: so this was verified like∣wise

in the prophesie of Micha, concerning the powring forth of the spirit upon all flesh: it shewes the great aboundance of grace, that Christ should give his elect, hee being glorified, being made the head of the Church and was possessed with all power to give grace: so this worke of his Kingdome, is that which wee must take to heart, as being the ground of our comfort, to wit, that the King of Saints, as hee is called in the Revelation, hee is with us, hee it is that fighteth our battells against the dragon, and the whore: his might, and power onely prevailes; and the scripture telleth us, that if wee will fight, valiantly, Christ shall tread Sathan vnder our feet: all our strength, stands in his strength; as the Apostle saieth, hee was able to abound, and to want, and to do all things through Christ that strengthened him: else∣where hee saieth, with what power hee laboureth to convert men vnto God, by power from him, which worketh mightily in him, where he did acknowledge, that all the power he had, to doe any good in Gods howse, was even in Christ the sonne of God alone: therefore saith he, it is not I, but the grace of God that is in mee: seing then that all the vertue of a Preacher,* 1.9 and strenght of a Christian, and all the vertue of Christs mediation, & suffering, depends upon Christs King∣dome, and power; how much the more should we con∣sider this with ioy, as the Cheife ground of our consola∣tion, in all dangers, to vvit, that Christ the Lord, hath all povver given him in heaven, and in earth, to give eternall life to those, that the Father hath given vnto him, as hee saieth of himselfe, the end of Gods gi∣ving such great povver vnto Christ, is that hee may bring his Children vnto glorie, therefore is hee called the Prince of our salvation, and he saieth,* 1.10 Christ being to bring many to glory, to consecrate the Prince of their salvation: vvell then, this point being of such high moment, it is not vvithout cause, that the Apostle in

this case, calleth this confession of Christ, a good con∣fession, which is nothing but his professing himselfe to be King.

And the reason of it, may likewise be this, because Christs propheticall, and Priestly office, are in two res∣pects, more easily imbraced, then his kingly office: first in what respect they are more manifested, and more sensible, and more easie to be seene of the world, then his Kingly power, for hee was seene to teach on earth, and hee taught with authoritie, and not as the scribes, and Pharises did, and hee performed his Priestly office in the sight of all the world, the world heard him preach, and the world saw him die: these are not things of much secrecie, as this is: to wit, this man so base on earth: that now they should see him Crowned with honour and glory: there is great difference betweene the glory of his messengers here, and the glory of the ser∣vants, or messengers of earthly kings: for the one is whol∣ly earthly, & the other is wholly spirituall, and hea∣venly, so that so farre as heaven differs from earth, so farre differs Christs Kingdome, from the King∣doms of the earth: his Kingdome stands not in fleshly pompe, but it stands wholly in the spirit, and po∣wer of it.

So this brings us to the second point of his confession to wit, that his Kingdome was not of this world: the Iewes would have made Christ a King, but hee refused, & as hee was a King, so hee was constant to avouch the matter of his kingdome to be spirituall, and not carnall; why should we that are his ministers, make his glorie, and his kingdome, a worldly kingdome: Doe we not thereby falsify Gods trueth? seeing our master refused all carnall and wordly authoritie: but onely the power of the spirit, & why should we seeke after a carnall glory and pompe, when the glory of the sonne of God, and his kingdome is not of this world: Certainly the lesse we are

in the world, and the lesse we are like to men in worldly honour: the more like we are to the sonne of God: if we be cloathed with grace, with Sanctification, and the trueth of God dwell in us plentifully, this should be our honour: and thus we see, how we are bound to place the kingdome of Christ in this, wherein it stands, certaine∣ly, all earthly power is so farre from appertaining, to the kingdome of Christ: as that those that seeke it, walke not with an even foote, in the ministrie,* 1.11 neither doth he the part of a faithfull Minister: the Apostle hath a strange saying, and yet a true one, if our gospell be hid, it is hid in them that perish, vvhom the God of this world hath blinded: for we preach not our selves, but Christ Iesus the Lord: and our selves your ser∣vants, for Christs sake; and that the excellencie of the power, may be of God, and of Christ, that all the world may see, that the power of our Ministrie, is not from our selves, that we should force your consciences to submit vnto the sonne of God: for our Ministrie is wholly spirituall, as the Apostle tels us, that all the weapons of our warfare, are from God in heaven:* 1.12 they are not carnall, but mightie through God: it is God that makes the gospell powerfull, and that makes the la∣bours of mortall men powerfull to subdue men to obe∣dience. Thus to be briefe, the second point of Christs confession is to disclame his kingdome, from being a worldly kingdome: therefore vve should Dis∣clame all worldly pompe, and not compare Christ, to any worldly pettie king, for it is wholy spirituall, as the Lord saith to his peoples, to comfort them a∣gainst the Egyptians: hee saith, the Egyptians are flesh, and not spirit, as if hee would say, they are but flesh, and therefore they can doe nothing, against the spirit.

The 3. point of his confession was this, that hee came into the world, and was borne to this end, to beare

witnesse of the trueth: wherefore this is to teach Pa∣stoures, to follow his footesteps, and to know what is our calling: wherefore the Lord hath sent us into this world: which was to beare witnesse of the trueth: God hath not sent us into this world, to beare witnesse vnto a lye, nor to justifie any falshood, but to maintaine the trueth vntill death: as Christ avouched this to be his office, and hee did accordingly, so should we that are Pastours acknowledge this to be our office: not to ju∣stify mens lies, but to beare witnesse and record to Gods trueth: so we see this affords great instruction for us, to shew us wherein our felicitie stands, especially in witnessing him to be our King, and his Kingdome not to be of this world, thus the penitent theefe did beleeve, that hee was a King: and that his Kingdome was not of this world: therefore he besought him, to remember him, when hee came in his Kingdome: and that we are sent of God, to beare witnesse vnto his truth, and for this we are to lay downe our lives: it is a wofull thing to find falshood in him that witnesseth the trueth: the Apostle Iohn, hath a comfortable saying of himselfe, in the end of his gospell, these things are written, that ye may beleeve: these things we witnesse, and these things we know are true: O would to God, Pastours would speake of nothing to Gods people, but that they know to be Gods will, and not to teach mens foolish fancies, but Gods truth onely: for that will make us free, as Christ saieth in the 17. of Iohn, if you a∣bide in my word,* 1.13 the trueth shall make you free: so that our freedome in Gods sight, proceeds from his trueth, and he which teacheth falshood, cannot keepe himselfe from bondage, doe what he can.

The last point of this confession, is this, who so ever is of the trueth, heares my voice, this might have bin thought, a very proud word of Christ at that time: for hee tells Pilate to his face, that he had no part in the

trueth: what meanes hee by the trueth? certainly the word of God which is the immortall seed, to beget men to be the sonnes of God, this is that Christ calls the children of wisdome, saying, wisdome is justified of her children: this then is the 4. part of Christs confession, which he doth boldly witnesse, even before the judge, who had power to take his life from him: even to tell him to his face, that he had no part in the trueth, because he harke∣ned not to his voice: thus you see the substance of Christs confession.

Let us now see if it concernes not us, in every point, & that as being ministers, to follow his example: there are many things that we are to confesse: but the substance of it is this which Christ confessed: which, we must keepe, and observe, to the losse of our lives & where in stands the faithfullnesse of a Pastour, according to the example of Christ? when no feare to loose our lives, will make us to conceale, or to deny any part of Gods trueth, but we will witnesse it freely, & faithfully.

And if this were amonge us at this day, there would not be found such eorrupting of his truth, in the howse of God, as there now is: there would not be such vaine Inventions of men in the howse of God, as there is: Pa∣stours, durst not deny his trueth as they do, if they made conscience of this charge.

To be short, I will ad one word more, & so end, that is from the circumstance of the place, where he did make this confession: and that was under Pontius Pilate, even when hee was arraigned and accused, and the sentence of death, was ready to be pronounced against him: so as there was no escaping for him; yet the feare of the Iudge never terrified him▪ nor kept him from witnessing, that hee was the sonne of God: this is that the Apostle will have us to consider: it is an easy matter for a Pastour, that hath libertie as I

have now, to speake freely unto a people which have no power over my life; but when a Pastour must answere for it, before Kings, & is in danger of his life, then to stād to it, there is the triall of a faithfull Pastour: a faithfull Pastour must do this, although it were befor Pont. Pil., a faithfull Pastour must do this: he must not shrink for the terrours of the flesh: but we must openly beare witnesse to the trueth of God: so the circumstance of the danger of the place where Christ did this, is that, wee are to lay before us, how many are there of us, that all though wee have preached the trueth of Christ: Yet if it come to this, that either we must change our minds, or loose our livings: how many are there, that basely falsifie the trueth of God, because they will not loose the favour of the King, or of some great men, yea they will rather falsifie the trueth of God for ever: how many such are there to be found in this age, that contrary to their knowledge, & conscience, do beare witnesse to falshoode and lyes, only to uphould them in their livings, and in the favour of men.

Let these men thinke of that sentence, the Apostle doeth speake of, where he saith; you have not resisted unto blood: where the Apostle accounts it a base thing in a Christian, that will deny the trueth when or before it come unto blood.

I say it were a happie thing, if professours, nay if Pa∣stours, would stand unto the trueth till it come unto blood, that other allurements, did not draw them from the trueth: the contrary hereof, doth declare, how few faithfull Pastours God hath in his church! and thus much for the circumstance of the place, and of the danger that Christ was in; when he made this good confession, un∣der Pontius Pilate.

Let us make use of all: here we see, that of all what∣soever is written, or spoken in the gospell, concerinng Christ the Pastour; that above all we should lay this con∣fession

of Christ before our eyes, for the carriage of Christ, before Pontius Pilate, is a lively patterne, for all ministers to follow: and it is set downe, not onely to let us see, the manner of our redemption, but it is likewise, to teach Pastours to know their duetie▪ and to teach them, how to walke in Gods house, to maintaine his trueth, when God shall call them to suffer: the not con∣sideration of this, makes many Pastours, and Christians, carelesse of their duety, because they looke not upon Christ for their patterne. the Lord of his mercie, give Pastours grace, that they may follow him: as in all things, so in this constancie, of maintaining his truth. Amen.

Notes

• * 1.1

  The second Sermon.
• * 1.2

  Eph. 4.
• * 1.3

  Rom. 10.
• * 1.4

  How the world e∣steemes of Christ.
• * 1.5

  The poten∣tates of the earth can∣not endure that Christ should be the king of his church but they will have some of their tradi∣tions to be vsed in his worship. Note this.
• * 1.6

  Objection.
• * 1.7

  Ans.
• * 1.8

  Iohn. 7.
• * 1.9

  1. Cor. 15.
• * 1.10

  Heb. 2.
• * 1.11

  1. Cor. 4.
• * 1.12

  1. Cor. 10.
• * 1.13

  Iohn. 17.