The works of that faithful servant of Jesus Christ, Dr. Thom. Taylor, sometimes minister of the gospel in Aldermanbury, London. Published by himself in his life time, in several smaller volumes, now collected together into three volumes in fol. two of which are here bound together. [pt.1]

AN EXPOSITION UPON S. Peters Sermon BEFORE CORNELIUS.

ACTS 10.34, &c.

Vers. 34. Then Peter opened his mouth, and said, Of a truth I perceive that God is no accepter of persons:

35 But in every nation, hee that feareth him, and worketh righteousnesse, is ac∣cepted of him.

36 Yee know the word which God hath sent to the children of Israel, preaching peace by Jesus Christ, which is Lord of all:

37 Even the word which came through all Judea, beginning in Galilee, after the baptism which John Preached.

38 To wit, how God annointed Jesus of Nazareth with the Holy Ghost, and with power, who went about doing good, and healing all that were oppressed of the Devil: for God was with him.

39 And wee are witnesses of all things which hee did both in the land of the Jews, and in Jerusalem: whom they slew, hanging him on a tree.

40 Him God raised up the third day, and caused that hee was shewed openly:

41 Not to all the people, but unto the witnesses chosen before of God, even to us which did eat and drink with him, after hee arose from the dead.

42 And hee commanded us to preach unto the people, and to testify, that he is or∣dained of God a judge of quick and dead.

43 To him also give all the Prophets witness, that through his name, all that beleeve in him, shall receive remission of sins.

THe occasion of this worthy Sermon (breathed not only by an Apostolike spirit but from such an instrument also as was worthily accounted a Pillar of the Church, Gal. 2.9.) is laid down in the former verse, which containeth an abridgement of the most of the Chapter going be∣fore; included in these three points.

1 Cornelius his obedience, in sending for Peter: Then, that is, having so good a ground, even a Commande∣ment from God by the ministery of an Angel, vers. 5. I sent for thee to Joppa

(which was somewhat above thirty miles from Caesaria): Immediately, as soon as ever I had received the Commandement, * 1.1 without delay, yea, or deli∣beration, which being dangerous, divine things admit not of.

Secondly, his kind entertainment of Peter to encourage him, and thou hast well done to come.

Thirdly, his preparation and readiness of himself and his, to heat what∣soever God by Peters ministery shall enjoyn them: Now therefore wee all; hee would have that holy doctrin communicated to his family, friends, and kinsfolks: here present before God, the place of Gods pure worship is the place of his presence: to hear, with attention, understanding, affection, and obedi∣ence; for all these go to the hearing ear: all things, for that is sound obedience which is universal to one Commandement as well as another: every one being of like authority and necessity: that are commanded thee of God; for Peter himself m••st bee confined within his Commission, and speak onely what God commandeth; neither are hearers bound to receive any thing else.

The Apostle Peter by this speech, perceiving both the occasion and scope of their meeting, as also the readiness and attention of his hearers, addresseth himself to speech; Then Peter opened his mouth, and said.

The phrase of opening the mouth some think to bee but a more full kind of speech▪ * 1.2 as wee say, I heard it with mine ears; or, I saw it with mine eies. But wee must conceive it rather to bee fetched from the Hebrews, who in this form of speech signifye, not the uttering of any trivial or vulgar matter; or in a slight or carelesse manner: but the relation of some excellent matter of great moment, and that in grave and serious manner; and not without pre∣meditation and preparation, such as is fit to attend things of worth and weight. Thus is it used, Psal. 78.2. I will open my mouth in a Parable, I will declare sentences of Old: Job 33.1. Behold I have opened my mouth; my tongue hath spoken in my mouth: my words are in the uprightness of my heart, and my lips shall speak pure knowledge. Yea, our Lord Jesus himself, when hee be∣gun his most heavenly Sermon on the Mount, Matth. 5.2. is said to open his mouth, and say.

Whence, 1 wee have the Doctrin in the Sermon following commen∣ded unto us, to be for the matter of it grave, and high, and neerly concerning the salvation of men: wherein are laid down the main grounds of all Re∣ligion, and whatsoever wee are to beleeve concerning Christ unto salvati∣on, as wee shall see when wee come to open the several points.

2 Wee are secretly incited, that seeing the Holy Ghost hath opened the mouth of such a worthy instrument, wee are also to open our ears, yea, our hearts, to let in the matter following, that as it proceeded out of the treasu∣ry of a good and sanctified heart, so wee also may hide it in good hearts, as in good treasures, to bring it forth as our needs and occasions shall re∣quire.

3 Ministers must come with their mouthes open, and not onely not to be dumb dogs which cannot, or seal up their lips and will not protest against the sins of the times but also must have care to speak the words of wisdom, judge∣ment, sobriety: for if the holy men of God, Prophets, Apostles, nor the Son of God himself did not preach without preparation and due considera∣tion, both of what, how, and to whom they spake, how much more should ordinary ministers use all diligence in fitting themselves to speak from God, and for God, and even as God himself would speak to his people?

4 Every Christian may hence also take up his duty; namely, that hee ne∣ver open his mouth but to edification: For it is attributed to every iust man, that his mouth speaketh wisdome, and his tongue talketh of judgement, Psa. 37.30. he judgeth of his speeches before he let them pass the doo•• of his lips:

and of the vertuous woman it is said, Shee openeth her mouth with wisdome, and the law of grace is in her tongue, Prov. 31.26.

Now the Sermon following consisteth of three parts. * 1.3

The first is an entrance or preface, in the two first verses, 34, 35.

2 The Proposition or Narration; that Jesus Christ was the Messias now exhibited in the flesh, and Lord of all, vers. 36.

3 A confirmation of that narration, partly from the Apostles; and partly from the Prophets witness. 1 For the Apostles, they witnessed of such facts of Christ as argued him, First, a Prophet, vers. 37, 38. Who went about doing good, and healing, &c. for these Miracles served to confirm his heavenly doctrin. Secondly, a Priest, vers. 39. Whom they sl••w, and hanged on a tree: which no∣teth his sacrifice. Thirdly, a King, proved by three Arguments: 1 By his rising from death, vers. 40, 41. 2 By sending out his Apostles to preach, v. 42. 3 By his coming to judge all flesh, ver. 42.

2 The same truth is confirmed by the witness of all the Prophets: ver. 43. In the Preface Peter maketh way unto his Doctrin three ways.

1 By removing from himself an imputation of levity, and sudden change of his mind, which might otherwise have been objected against him; for all men knew that he being a Jew had been very respective, lest at any time he should come near an Heathen or Gentile (such as Cornelius and his company were) for so it appeareth by his answer in the Vision, ver. 14. yea and after his vision he was full of doubts whether he might adventure into their compa∣ny, till the Lord adds to his vision, a voyce; bidding him go in to Cornelius, doubting nothing, vers. 20. Peter therefore most ingenuously in the first place acknowledgeth an error that had stuck by him: namely, in accounting now after Christs death and Resurrection (whereby hee brake down all partition walls) such as were uncircumcised, an unclean company, and like Doggs and Swine to whom holy things might not be cast and offered.

2 That the Lord had removed this error, manifestly teaching him, both by vision and voyce, that his grace did now extend it self over all sorts of men; and therefore that he came not of his own head, moved by remerity, or rash∣ness; but upon good ground, to teach even the Gentiles the mysteries of their salvation.

3 He gets not audience only and attention, but authority also to his Do∣ctrine; by shewing what a good conceit he had of Cornelius and his company; that he had not now to deal with prophane, and lewd persons, but such as the Lord had sanctified to himself, according to the vision and voyce, What or whom the Lord hath sanctified, account not thou prophane, vers. 15.

Whence, 1 We have in this holy man a Map of Humane frailty, * 1.4 in which wee may see how heavie the best are to their duties: for was it not long before given Peter in charge to teach the Gentiles? was not his commission large enough, when among other Disciples he was dismissed by Christ himself to teach, not only the Nations, but all Nations. Had not he heard often from the mouth of Christ, and read in the Writings of the Prophets, that the Gentiles must bee called in, that the Tents of the Church must bee enlarged, her Curtains stretched out, and that their own sound must go over all the world? yet Pe∣ter had forgotten all this; and as though Christ had not been come, or as if himself had never conversed with him, he would still uphold the difference of peoples which his Mr. had destroyed, confine salvation to the Jews only, as if Christ had not been a common Saviour of Jews and Gentiles; he must have new visions, and voyces, to lift him up to his duty, or else he cannot be brought so much as to acknowledge it.

Let us look upon this example to condemn our own corruption by it, yea to watch over it; lest following (as we are too proue) the stream of it, we be carried away from the most essential duties, which by our calling, either

general, or particular, are by God enjoyned us. Let the Popish guides also look upon this example, and tell us whether Peter erred not, 1 In judgement. 2 After Christs promise. 3 In a weighty matter; forgetting his commission, and calling, yea, and the calling and salvation of the whole body of the Gentiles; all which he sailed in. And then whether it be a sound ar••und, upon Peters person, or any promise made to him, to build their Popes immunity and freedome from error in matter of faith, so long as he sit∣eth in Peters pretended chair.

Secondly, In that the Apostle Peter secretly implyeth an acknowledgement of his error, * 1.5 We have in him a worthy pattern of a special grace to be practised of us all; namely, upon better grounds, to lay aside any error in judgement, or practice, although never so long held, or stifly maintained of us before; and not be ashamed to profess that we so doe: which vertue is a sound fruit of hu∣mility, and argueth a good heart, which is in love with the truth for it self; and esteemeth it above his own estimation: the observing whereof would cut off infinite controversies which could never bee carried and continued with such burning heat in the Church of God, if the contention were not many times more for victory, than for truth; and rather lest error should bee ac∣knowledged, than that truth should triumph over it.

Thirdly, In this Preface every Minister is taught, wisely to cut off and remove such le••s, as might hinder his doctrine among his Hearers; and con∣trarily to win by all good means such credit to his person, as that he may pre∣serve a reverent estimation of himself in the hearts of his people. So did the Apostle here, and not without cause; seeing the acceptance of the person of a Minister, is a great furtherance for the entertainment of his doctrine, not that the faith of God ought to be had in respect of persons; but because mans weakness carrieth him beyond his duty herein.

And again, Satan and his instruments seek exceptions against their per∣sons, whose doctrine is without exception: well knowing, that where the per∣son is not first received, hardly will any doctrine from him bee embraced, Matth. 10.14. He that receiveth not you, nor your words. Whence the Apo∣stle Paul was constrained to be much and often in the justifying of his person, calling, and conversation; because to hinder his doctrine, the false Apostles by all these laboured to bring him into contempt. Nay our Lord Jesus him∣self was forced often to averre his person to be Divine, his calling to bee hea∣venly, and his conversation holy and without sin: because the Jewes were ever hence disgracing his doctrine, because of the meanness of his appearance. Now whosoever would retain reverence and authority among his people, must shew forth, 1 Conscience of his duty. 2 Love to his peoples souls and bo∣dies. 3 A wise and unblameable carriage and conversation: these things if he doe not, he hath more disgraced himself, than his people can.

Of a truth, I perceive that God accepteth not of persons.

By person, is not here meant the substance of man, or the man himself: but the outward quality, appearance, or condition, which being offered to the eye, may make a man more or less respected; such as are wealth, honour, learning, parentage, beauty, or such like, here called the face of a man: for which God accepteth not, nor rejecteth any man, Job 34.19. Hee accepteth not the persons of Princes (saith Elihu) nor regardeth the rich more than the poor, they being all the work of his hands. And applied to the Apostles purpose, is as if he had said, I now indeed clearly perceive, that the Lord hath no re∣spect of any dignity, or priviledge in any people, above another, that hee should pour his grace upon one more than another, upon the Jew above the Gentile; * 1.6 upon the circumcision above the uncircumcision; upon the seed of Abraham according to the flesh, above the rest of the Nations and Kindreds throughout the world. Now I see that the righteous Judge of all the earth, can be no accepter of persons. For,

1 This were to esteem men by adjuncts and qualities, [Reasons.] and not by their es∣sence, and substance of grace and piety: thus should the rich man have been preferred before Lazarus; and the proud Pharisee before the penitent Publi∣can.

2 This were to judge by inconstant things: for all these outward respects pass away, as the figure of the world it self doth; whereas the judgement of God is most unchangeable, and therefore grounded on things unchange∣able.

3 It were a most unequal valuation to compare, and much more to pre∣fer things which are in no proportion of goodness, to the things which are undervalued: for between temporal and eternal, heavenly and earthly things can bee no proportion. 4 He which hath forbidden us to judge by the false, and crooked rule of sence, sight, reason, and such things as are before us, can∣not himself do so: both which points are plainly reproved, 1 Sam. 16.7. The Lord biddeth Samuel (being to chuse one of the Sons of Ishai to bee King) look not on his countenance, nor on the height of his stature: and addeth this as a reason: for God seeth not as man seeth; man looketh on the outward ap∣pearance but the Lord beholdeth the heart.

Object. But when the Lord passed by all the rest of the Nations, and chose A∣braham and his seed did he not accept persons?

Answ. That Abraham and the Israelites were chosen, the Ismalites and Heathen rejected, was no accepting of persons: the Lord himself declareth that there was no cause at all in the people which furthered his choice of them, just cause there was in them why hee should have passed by them, as well as the rest: for as they were the fewest of all people, Deut. 7.7. so they were the worst, and most stiff-necked of all, Deut. 9.6. Yea, consider Abraham himself their Father, and the Father of all the Faithful; what cause was in him that God should set his love upon himself or his posterity, or call him out of Ur of the Chaldaeans, where hee lived in as Heathenish Idolatry, as any of the rest? in so much as God by his Prophet puts them in minde of the pit whence they were hewn, and telleth them their Father was an Amorite, and their Mother an H••ttite, Ezek. 16.3. If it bee still asked, what cause then was there why this people should above all other bee chosen to partake in the Covenant of life, the Lord himself directly answereth, that there was no cause without himself that moved him hereunto, it was only his free love, and meer good will: The Lord loved you, because hee loved you, Deut. 7.8.

Object, But when God electeth one to salvation, and rejecteth another, hee seemeth no accept of persons, for all lye alike in the same condition.

Ans. The Objection answereth it self: for in that all lie alike in the same mass, and all are corrupted, it is plain that election and reprobation depend not upon any thing outward: for seeing matter enough to condemn all, all be∣ing sold unto sin; and no more matter of love in those whom he chuseth, than those whom he refuseth; we must needs conclude with the Apostle, that Hee chuseth freely whom hee will, and whom he will he justly reprobateth and refuseth Rom. 9.18. If it be here alledged that it seemeth hard that those that are all e∣qual in Adam should be so unequally dealt with. I answer, may not the Lord do with his own what we will? who art thou that darest dispute with God, or prescribe Laws to thy Creator? who is it that bindeth him, or spoileth him of his Soveraignty over his creatures, that he may not deal with one thus, and with an other, another way?

Object. But when God judgeth men according to their works, doth hee not ac∣cept of men by outward things, and did not the Lord accept persons when hee respect∣ed Abel and his sacrifice; but to Cain and his sacrifice had no respect?

Answ. God judgeth men according to works, but not as they are outward actions, but as they are fruits of Faith purifying the heart, and working by

love, thus only he looks on them with acceptance: whereas bee they never so many, and glorious, without faith, he rejecteth them: so as still he judgeth by that which is within, and not by things without, further than they testifie of the former. As for Abel, his ••ace and person was no more respected than Ca••ns, it was the faith of his heart, the fear of God, and working of righte∣ousness that was accepted, and which is witnessed, Heb. 11.4. By faith Abel offered a greater sacrifice than Cain, by the which he obtained witness that he was righteous. So as notwithstanding all that can be said to the contrary, it remain∣eth an undeniable conclusion: That God is no accepter of persons.

* 1.7 Vse 1. If God accept not, nor reject men for outward respects, no more must those who would be like unto him. And hence sundry sorts of men are to be instructed in their duty. As,

1 Magistrates, who are Gods Vicegerents, and called gods, yea called by God to execute his Judgements, must beware of respecting persons in judge∣ment. Deut. 1.17. Moses appointing Judges over the people, sendeth them a∣way with this charge, Yee shall have no respect of persons in judgement, but shall hear the small as well as the great: yee shall not fear the face of man; for the iudge∣ment is Gods. This corruption yeelded unto, makes a man say to the wicked, thou art righteous, and layeth him open, not only to the curse of God, but even to the curse of the people, Prov. 24.24. Nay more, hee maketh God, so farre as lyeth in him, a patron of iniquity, a justifier of the wicked, a taker of the ungodly by the hand, a condemner and punisher of the innocent: for he pronounceth sentence from God, and fastneth that upon the Lord, which the Lord abhorres.

2 Ministers who are the mouth and Messengers of God, must take heed of this base sin of accepting the face or persons of men; so as for fear or flattery they hide or betray any part of the truth of God. The Herodians could say, that Christ taught the way of God truly, because he respected not the face of man, Mark 12.14. What a straight charge giveth the Apostle Paul to Timothy, that he should preferre no man in his ministry, and doe nothing with partiality? 1 Tim. 5.21. It was a worthy commendation of Levi, that the law of truth was in his mouth, iniquity was not found in his lips, he walked with God in peace and equity, and so turned many from iniquity, Mal. 2.6. Whereas on the contrary, what a wicked thing it is to preach for hire, reward, favour, and yet lean upon the Lord: See in Micha 3.11.

3 Ordinary Professors may not accept persons. 1 Not in civil things. For when elections, offices, and common benefits, are passed and bestowed parti∣ally for friendship, money, kindred, favour, or entreaty: this is the ruine of all societies, and a bringer in of all corruption: especially, when men have taken oathes to a Corporation to the contrary, the sin is like an infolded dis∣ease more incurable and dangerous. 2 In matters of religion much less, not∣withstanding this sin be many ways committed. As,

1 To have the faith of God in respect of persons, which the Apostle James noteth in this instance, Jam. 2.2. When a man with a gold ring, or goodly ap∣parrel, be he never so wicked, is magnified and advanced above another, who is not so outwardly gaudy; but inwardly arrayed with the white gar∣ments of Christs righteousness; and adorned with the Jewels of faith, love, holiness, and sincerity, which the world taketh little knowledge of.

2 To accept the word, because he is a man of pomp that bringeth it, a rich man, or a friend: the Corinths were justly blamed for partial hearing, and holding, some to Paul, some to Apollos, some to Cephas, 1 Cor. 3.4. who is Paul, who is Apollos, who is Cephas, are not they all Ministers by whom yee beleeve? Ahab will not hear Micah, because he hateth his person, but he shall justly fall for it at Ramoth Gilead, 1 King. 22.37.

3 To reject the profession of religion because it wanteth countenance, and

credit at most hands, and a few poor ones only receive it. Many Protestants can hear us justly confute the Popish doctrine and practice; in that they em∣brace their religion in respect of persons, that is, of the outward appearance of it; because they pretend a perpetual succession, consent of Councils, de∣fence of Princes, antiquity, universality, the most part of Europe having ge∣nerally taken the mark of the Beast in their hands and foreheads: and yet the same men see not how themselves are slipt into the same Popish error, that refuse one course because it wants outward supporters and props; and chuse that by which they may swim with the stream: they hate Popery because the Laws hate it, and love religion because it is now crowned, established, and establish∣eth their prosperity.

4 To disdain the persons of poor professors: which is so general, and com∣mon a sin, as that nothing can they doe or speak, but it passeth much unjust censure: nay things by them exceeding well and holily performed, are so farre from being drawn into example, as that thereby they can bee traduced. Wherein yet they are conformed unto the Son of God, the head of their pro∣fession, whose powerful doctrine, and mighty works were carped at, and de∣praved, because they knew his Father, his Mother, himself at the best but a Carpenters Son, not brought up at study and learning. For example, how was that great work of healing a man miraculously, so farre from affecting the Jews, as that they fell very foul, and were angry with him? and the reason is rendred by our Saviour Christ, Joh. 7.23, 24. Because they judged according to the outward appearance, and not with righteous judgement concerning him.

5 For professors themselves to look too bigge upon some meaner ones as they conceive, but by the Gospel, members of Christ, and his Kingdom as well as they: Isa. 65.1. Christ who preached to the poor as well as the rich, hath spoken to their hearts as well as their own; and hath equalled them, or per∣haps made them superiour in graces to the other. Now should not those that profess God, herein resemble him, who though he bee high and excellent, in∣habiting eternity, and dwell in the high and holy place; yet he looks to the humble and lowly, yea and dwels also with him that is of a contrite and humble spirit, Isa. 57.15. To think too basely of him whom God chuseth, is to erre from Gods righteous judgement: and what can the blind world doe more dis∣graceful to the profession, than to pass by the graces of God as not knowing what they mean?

6 Not to speak here of Popish spirits, who seek to disgrace our Religion, because Artificers, and simple women are (as they say) Scripturers: not con∣sidering, that in Christ neither male nor female are rejected, Gal. 3.23. and that God chuseth even weak and foolish things to confound the wise and mighty; and the poor ones of the world to be rich in faith, 1 Cor. 1.26, 27.

Vse 2. If God accept not persons for outward respects, * 1.8 why should any outward thing gain our hearts, our affections, our studies; seeing if we could gain them all, we are never the further in Gods books? Many are ready to say, oh, God loveth them; and judge themselves highly in savour, because he suffereth his light to shine upon their habitations; their hands find out wealth, they are encreased in possessions, and prospered in their labours, peaceable in their houses without fear: therefore doth pride compass them as a chain. But with one word doth the wise man shatter down all the pillars of this foolish erection, Eccles. 9.2. No man knoweth love or hatred, of all that is before them. And if outward things could commend a man to God, Antio∣chus, Nebuchadnezzar, Nero, and such wicked Tyrants had been highest in favour with him; whose feathers hee pluckt, whose pride hee brought low, making them spectacles of his vengeance to all the world, who for their out∣ward greatness had been the terrours of the world. And yet much less should these things swell the hearts of men with pride above others, who perhaps

have a better part in Heaven than themselves. The proneness unto which sin the Lord perceiving, he hath expresly charged, that the rich man should not glory in his riches, nor the strong man in his strength, Jer. 9.24. but, if any man glory, let him glory in this, that he understandeth and knoweth me. All o∣ther rejoycing is not good: that is, is hurtful and perilous; besides the vani∣ty of such vain boasting; common experience shewing, that the higher scale is always lightest.

* 1.9 Vse 3. If God accept no man for outward things, then when we enter into Gods judgement we shall appear naked, stript of all outward respects, as birth, riches, learning, crowns, and kingdoms; these in mens Courts are good advocates, but before Gods Tribunal, may not plead, and cannot help. No condition of life, no degree, no outward quality, no calling, no not the outward calling of a Christian (if thou hast no more) shall stand by thee; stript stark naked shalt thou be; figge-leaves can hide thy shame no longer: only the Wedding Garment can now cover thee from the consuming wrath of God. A garment not laid with gold, silver, pearls, but straked with bloud, yea dyed red in the bloud of the Lamb. The High Priest upon pain of death might never enter into the Sanctuary, but he must first be sprinkled with the bloud of Bullocks, figuring the bloud of Christ. Never dare thou to appear in the Sanctuary of Gods holiness, without this garment of thy elder brother, in which alone thou gettest the blessing, as Jacob gat the blessing in Esaus gar∣ments: from this alone the Lord savoureth a savour of rest, Gen. 27.26.

Lastly, from this consideration that God is no respecter of persons, the A∣postle admonisheth superiours to moderation and equal dealing with their inferiours, Ephes. 6.9. and inferiours to silence, and contentation under the tough dealing of their superiours, Col. 3.25.

Vers. 35. But in every Nation, he that feareth him, and worketh righte∣ousnesse, is accepted of him.

BY a fearer of God, and worker of righteousnesse, is signified an upright and truly religious man, in whom these two things must necessarily concut, as the cause and effect, the fountain and stream, the root and fruit of pure and un∣defiled religion: for under the fear of God are contained all the duties of the first Table concerning God, and his Worship; such as are Knowledge, Love, Faith, Hope, and such like; whence Salomon often calleth it, the beginning of wisdome, that is, of true worship or piety.

And under working of righteousnesse, is comprehended the observation of the duties of the second Table: whereby the former being most of them inward, are outwardly manifested and justified: so as under both is comprised the whole duty of man, Eccles. 12.13. Fear God, and keep his Commandements, for this is the whole man: All those ten words wherein the Lord hath included an admirable perfection of wisdome and holiness, are here contracted in∣to two, 1 The fear of God. 2 The keeping of his Commandements: and therefore when the Holy Ghost in the Scriptures would grace this or that holy man with full commendation, as it were with his whole stile, be commonly joyneth these two together, unto which nothing more can bee added: Job was a just man, fearing God, and abstaining from evil, Job 1.8. Zachary and Elizabeth were just before God, and walked in all the Ordinances of God without reproof, Luke 1.6.

Here two points are to be considered, 1 Who is a religious man; hee that feareth God, and worketh righteousnesse. 2 What is his priviledge; he is accepted of God.

Religion is a binder, and thence hath his name, for it both bindeth man unto God, as the former of the points will shew: as also God unto man, as the latter

declareth. The former band knitting man unto God, is the fear of God, * 1.10 which is a peculiar gift of the Spirit of God, whereby the Regenerate fear God for himself, not so much that they bee not offended and punished by him, as that they do not offend him. An excellent grace both in regard of the excellent Object, and of the excellent Use of it through the whole life.

1 The right object of our fear, is God himself, who is, 1 Omnipotent, of power to do whatsoever he wil, who is able to cast body and soul into Hell, fear him, Matth. 10.28. 2 Omnipresent, hee is all an eye, beholding our Thoughts, Words, and Deeds, of which hee is both a witness and a Judge, 3 Full of Majesty, which even in a mortal Man strikes us with reverence. 4 Full of Grace and Bounty, wee stand in need of his Favour and Bounty every Moment, who can turn us out of all at his pleasure. In all which respects wee ought to make him our dread, Isa. 8.13. But above all in that he hath been so good and gracious a Father unto us through his Christ, we ought to fear to offend him, and so turn his love into displeasure against us.

II. Now the Vse of this Grace is manifold. As, 1 To beat down pride and high-mindedness, against which it is a notable medicine, Rom. 11.20. Bee not high-minded, but fear, Prov. 3.7. Bee not wise in thine own eies, but fear God: this grace maketh a man come low before the Lord, as Jacob fearing Esau. Gen. 33.3. Came and bowed seven times before him.

2 To cause a man to renounce, and restrain himself from sin; and there∣fore the fear of God and departing from evil, are often joyned together. Jo∣seph could not commit the sin with his Mistresse, because hee feared God: the Midwives feared God, and killed not the Hebrews Children: Nehem. 5.15. Nehemiah did not exact upon, and oppress the people, as the former Gover∣nours that were before him, because hee feared God: and whereas the wicked mans servile fear keepeth him often from open sins, but not from secret; from gross sins, but not from smaller; and this of Pain, not of Conscience: this grace maketh a man hate Pride, Arrogancy, and every evill way, Prov. 8.1, 3. never so small, and never so secret.

3 To destroy false and fleshly fears which foil every good duty, and lay o∣pen to many sins and judgements: * 1.11 it is a property of a wicked man to fear where no fear is; and not fearing God hee feareth every thing but God; the face of man, the arm of man, the Tongue of man, whence many a man dare scarce profess Religion, or if they do, dare shew no power of it for fear of reproach and nick-names; and so come to bee ranked in the formost band of those which march to Hell, called the fearful, Rev. 21.8. and that which they fear shall come upon them, Prov. 10.24. even disgrace of God, of Men, and Angels. Jeroboam feared lest the people should return to their own Master, if they should persist in the true Worship of the true God; and so for the establishing of his Posterity, hee established Idolatry; but in the very next generation his whole race was extinct:

The Jews were afraid lest the Romans should come and take their nation; and therefore Christ must dye: but the Romans not long after came with a powder, and took their Nation, and so dis-peopled and dispersed them, as they could never bee gathered into a nation till this day. * 1.12 Pilate feared not God but Caesar; but hee was not long after cast out of Caesars favour, and slew himself. Now this grace of God fenceth a man from such fleshly fears which draw on such fearful falls and mischiefs: and preserveth him, that nei∣ther hope of promotion, nor gain, nor ease, nor favour of man, who is but a worm, shall make him forget the Lord that spread the Heavens: this fear, which is Loves keeper, holdeth the heart in the Love of God himself, of his Worship, of his Word, of his Children, and whatsoever carrieth his Image; all which without it either lye, or quickly grow as refuse wares out of request.

4 To drive away security, awake sloathfulness, provoke to watchfulness, stir up to prayer, keep in a fitness to profit by the word, to tremble at it when God threatneth; to rejoice in the promises, as those to whom they belong: to help us to better our selves by our afflictions, as the speech of the converted Theef to his fellow implieth, that if hee had had the fear of God, he would, being in the same condemnation, have otherwise carried himself towards Christ than hee did. And in a word, to fence the heart, which is as the market-place of a City, against temptation, in which special use it is called a Well∣spring of life to escape the snares of death.

By all this that hath been spoken, every man that would seem religious, ought to labour above all things for this worthy Grace, which God specially bestoweth upon his Children, with whom hee maketh his new Covenant, Jerem. 32. I will put my fear in their hearts never to depart from mee, saith the Lord. Which hath all promises belonging unto it, for a mans Self, for his Children, for this life present, for a better, for supplies of every good, for with-holding and removing of every evil: so as whosoever feareth the Lord, wanteth not a good and rich treasury, such as all the Indian Mines cannot afford; yea, such as both possesseth himself, and entaileth unto his posterity, the rich blessing of the Almighty. Blessed (saith the Psalm) is the man that feareth the Lord, Psal: 128.2, 3. himself shall bee mighty on earth, his Children shall bee blessed after him, his Wife shall bee as a fruitful Vine: Riches and Treasure shall bee in his house, Psalm 112.3. hee shall want no∣thing that is good; and let his troubles bee never so great, the Lord will deli∣ver him out of them all. Here is a Jewel worth hiding and laying up in the safest closet of the soul, even in the midst of the heart, for there God layeth it, and calleth for the Heart to make room for it: Deut. 5.29. Oh that there were such an heart in them to fear mee. Isa. 8.13. Sanctify the Lord in your hearts, and let him be your dread.

Another bond whereby man is knit unto God, is the working of righteous∣nesse, an immediate fruit of the fear of God. Where must bee considered, 1 What this righteousness is, and then 2 What is the working of it. For the former, * 1.13 This righteousness is a grace of God, whereby the beleever is in∣clined unto honest actions according to the prescript of Gods Law. When I say a grace of God, I understand that righteousness whereof a man in the state of grace is by grace made partaker; and exclude all that Original Righ∣teousness which was set in the nature of man by his Creation, whereby hee was wholly conformable to the Image and Righteousness of God: further, saying, that the beleever is hereby inclined to honest actions, three things are im∣plyed.

1 That this righteousnesse is not that imputed righteousnesse of Christ, which is a most exact conformity of the humane nature of Christ with all his actions and sufferings, performed of him in our stead, with the whole Law of God; whereby wee are wholly covered as with a Garment in the sight of God: but rather a fruit of that, namely, that infused and inherent righte∣ousness wrought in the heart of every beleever, by the finger of the Spirit, whereby the Image of God is daily renewed and repaired in him, and so himself inclined to works of righteousness, to which hee is now Created, Eph. 4.24.

2 That the subject of this righteousness is the Beleever; for all the works of unbeleevers (whose mind and conscience are defiled, Tit. 1.15.) inward or outward, cannot be other than sin and unrighteousness.

3 That the next efficient cause of it is lively faith, being the instrument of the Holy Ghost, by which hee begetteth this righteousness, wheresoever it is: now Faith produceth this righteousness in us, not as it is a•• excellent gift of God, nor as an excellent quality in us; but onely as it is a•• ••and or instru∣ment

apprehending and laying hold upon Christ, who justifying us by his own righteousness imputed, and by his Spirit regenerating and sanctifying our natures, is the very proper cause of this infused and inherent righte∣ousness.

The last words in the description [according to the prescript of Gods Law) shew, that then a work is righteous, * 1.14 when it is framed according to the right rule of the Law of God, it being the only perfect rule of all righteousness: Mens Laws are rules also, but imperfect, and no further, yet so far bind as they are agreeable unto Gods.

II. The second point is the working of righteousness: wherein, 1 The Order. 2 The Manner.

The Order is in the words, first, To fear God, and then to work righteous∣nesse: all the duties of love must bee founded in Faith, and in the fear of God; for whatsoever is not of Faith is sin: and the fear of God is the very seed and life of all true obedience; which the wise man implyeth, when hee calleth it the head and beginning of wisdome, Prov. 1.7. that look as all sense floweth from the head; so all heavenly sense and motion from the fear of the Lord. Which sheweth, that many men begin at the wrong end in the matter of their obedience: some think they do. God high service, if they come to Church, say some prayers, hear a Sermon: things not to bee dis-allowed: but know not how far they are from pleasing God herein, because they bring not hearts re∣newed with Faith and Repentance, nor souls possessed with Hope, Love, and the true knowledge of God; without which, the Lord accounteth their sacri∣fices but maimed, and professeth his hatred against them: others place all their Holiness and Obedience in the works and duties of the second Table: If they bee liberal to the poor, just in their dealing, sober and civil in their con∣versation, though they live in gross ignorance of God and his Word, utterly careless of the waies and worship of God, yet conceive themselves in as good case as any other man; which is all one as to account that man a living man who hath no head, the fear of God being to true religion, even as the head to the body of a man: besides that they thrust the second Table into the place of the first, inverting the order of God; yea, they pull and break asunder the two Tables, which the Lord hath so neerly conjoyned.

Now for the right manner of working righteousness, it appeareth in these rules.

1 It setteth all the rule before it, and endeavoureth in all, if it were possible, * 1.15 to fulfil all righteousness: for seeing all the Commandements of God are Truth and Righteousness, they are all without exception to bee observed. And this, although it bee necessarily implied in the Text; yet is it else-where expressed, Deut. 5.29. Oh that there were in them such an heart as to fear mee, and keep all my Commandements.

2 A second thing required is diligence, which must needs attend fear. How diligent a vertue fear is, appeareth in Jacob, who being to meet his Brother whom hee feared, could not sleep all night: and in Abraham, who having a most difficult Commandement, to slay his Son, yet rose early, and went three daies journey, without reasoning the matter. But what moved him hereto? surely the Lord himself sheweth the true cause, Gen. 22.12. Now I know that thou fearest God, seeing thou hast not spared thine only Son.

3 Delight in the works of righteousness, which also attendeth the fear of the Lord, Psal. 112.1. Blessed is the man that feareth the Lord, hee delighteth greatly in his Commandements, both to think of them, to speak of them, and to do them. Whereas the worldlings heart, speech, and affection, is taken up with his Gain, Commodity, Rents, and income. For as the fear of God it self is not a servile and slavish fear for punishment; no more is that obedience which proceedeth from it forced or wrung out: but as it is such a fear as de∣lighteth

greatly in Gods Commandements; so the obedience is such as is offe∣red from a willing people, like a free-will offering, which they must only of∣fer whose heart encourageth them, and whose spirit maketh them wil∣ling.

4 Continuance in working: for this is another property of the true fear of God, that it respecteth not only all the Commandements, but always, Deut. 5.19. and seeing Gods fear is to keep the heart continually, and that man is blessed that feareth always, Prov. 23.17. this inseparable fruit of it, working of righteousnesse, Prov. 28.24. must never wither or fail in the godly, who are exhorted to passe the whole time of their dwelling here in fear, 1 Pet. 1.17. to walk with God as Henoch did; and to have their conversation in Heaven, Philip. 3.20. that is, their whole practice and course, and not a part of it only.

* 1.16 Hence therefore is afforded another ground of exhortation, namely, that howsoever this is not such a righteousness as wherein we can stand before Gods Judgement Seat, not being every way answerable to the Laws perfection; yet we want not good reason to take up the practice of it in the manner pre∣scribed: Seeing,

1 It is commanded by God, Psal. 4.6. Offer to God the sacrifice of righte∣ousnesse. 2 It pleaseth him, and makes us also pleasing unto him: for the former, Psal. 11.7. The righteous Lord loveth righteousness: the latter, is the latter words of the verse in hand. 3 It maketh us like him, 1 Joh. 3.7. Little children, he that doth righteousness is righteous as he is righteous. 4 It is a mark of our regeneration, and a fruit of faith, easier discerned than it self, 1 Joh. 3.10. In this are the children of God known, and the children of the Devil; He that doth not righteousnesse is not of God. 5 Much blessing is upon the head of the righteous (saith Salomon.)

The blessing of God comes down upon him, and descends to his posterity, God hath blessed him, and he shall be blessed in his person, in his estate, in his name, in his goods, in this life, and in the life to come. The blessing of men also comes upon him, the loyns of the poor blesse him; the Church of God blesseth him; yea, turn him what way hee will, the blessing of goodnesse meeteth him every way: God giveth him according to the work of his hands often even here in this life; and if that should fail, hee being marked for a member of the Church Militant, he shall be in due time removed into the holy mountain of Heaven; where he shall dwell who worketh righteousnesse, Psal. 15.2. Thus much of the description of a religious person: now of his priviledge.

Secondly, the priviledge of a religious man is, that a beleever of any Na∣tion under Heaven, of any calling, sex, or condition of life, is accepted of God. Where it may be asked,

Whether God, whose grace is most free, be bound by any thing which any man can doe, to accept of him?

I answer, a man is to be considered two ways. 1 As in the state of his cor∣rupt nature before his calling and conversion: and thus he hath nothing wor∣thy love, and nothing which provoketh not further hatred: here are no works which are not wicked and stained, such a filthy puddle cannot send out one drop of sweet water; * 1.17 not any cleane thing can be brought out of such filthinesse; all this while can be no acceptance of the person, or of the work; no sight of any present object in such a party, nor any fore-sight of any future faith or work whereby the Lord can be moved to accept him: for then the freedome of his grace should be hindered.

2 As he is converted, and now reconciled unto God, called by the Word, regenerated by the Spirit, and having his heart purified by faith. Now the Lord looking upon him, sees him not as he was before, all naked, and lying

in his bloud and filthiness; but beholding him in the face of his Christ, hee espieth his own image upon him, yea and his own workmanship upon him; and thus cometh the person to be first accepted. And then in the second place, the work of such a person cannot but be also pleasing unto God, not for any worthiness or perfection in it self (for even the best work of the best man from imperfect faith, and imperfect knowledge, is so farre from meriting, as that it needeth pardon) but, 1 Because it cometh from an accepted person: 2 Is a fruit of faith: 3 A testimony of obedience unto Gods Commande∣ment: 4 The imperfection and stain of it is covered and wiped away with Christs most absolute obedience. And thus both the person, fearing God, and his working of righteousnesse, is accepted of God.

Vse 1. To comfort the godly poor, * 1.18 who find but strange entertainment in the world where they are strangers; who hence learn, That as the world loveth her own, so God loveth and accepteth his own, in what Country, or condition soever they be: the which comfort if they had not to sustain their hearts withall, they could not but think themselves the most miserable of all men: so many sins they see which God may see in them, so many temptations with which they are daily toyled, so many discouragements without them to cast them down, or back at the least: against all which, this one consideration shall bee able to bear them up, that the eyes of the Lord are upon them that fear him: and by these eyes he seeth their wants, to supply them; their injuries, to releeve them; their sorrows, to mitigate them; their hearts, to approve them; and their works to accept them.

2 Those that fear God, must also be accepted, and respected of us, * 1.19 as they be of God: and it cannot be that those who love God, should not love his Image in his children: Davids delight was wholly in the Saints, and such as excelled in vertue, Psal. 16.3. so must wee frame our judgement and practice, to the Saints of God before us, who have made but small account of great men, if wicked, and preferred very mean ones, fearing God, before them. Thus that worthy Prophet Elisha, who contemned not the poor Shunamite fearing God, told wicked Jehoram King of Israel, that if he had not regarded the presence of good Jehosaphat, he would not so much as have looked toward him, or seen him, 2 King. 3.14. Nay, even the Lord himself hath gone before us herein for example, who for the most part respecteth poor and mean ones to call them to partake of his grace, pass••••g by the great, noble, and every way more like∣ly of respect, if we should judge according to the outward appearance: David, the least of his brethren, was chosen King: Gideon, the least in all his fathers house, Judg. 3.15. appointed by God the deliverer of his people: and indeed the meanest Christian, being descended of the bloud of Christ, and so nobly born, deserveth most respective entertainment in the best roome of our hearts.

3 This doctrine teacheth all sorts of men, to turn their course from such earnest seeking after honours, profits, preferments, and such things, which make men accepted amongst men, and as eagerly to pursue the things which would bring them to be accepted of God; such as are faith, fear of God, love of righteousnesse, good conscience, and the like: which things bring not on∣ly into favour with God, but often get the approbation of men, at least so farre as God seeth good for his children, Rom. 14.17, 18. The kingdome of God is not meat and drink, that is, hath not such need of such indifferent things as these are, but righteousnesse, peace, and joy in the Holy Ghost; those are the essential things to be respected of all such as are the subjects of that Kingdome of grace. And to urge the godly hereunto, mark the Apostles reason in the next verse; for whosoever in these things serveth Christ, is AC∣CEPTABLE unto God, and approved of men: such a mans ways please the Lord, and then he maketh his enemies become his friends.

Vers. 36. The which word he declared, or sent, to the children of Israel, preaching peace by Jesus Christ, which is Lord of all.

OF all other readings I follow this, not only as the plainest, but because it most aptly knitteth this verse with the former, as a clear proof of it. For having said, that now he knew that whosoever, whether Jew or Gen∣tile, did now purely worship God, according to the prescript of his Word, the same is accepted of him: he proveth this to be a truth, because it is the self same thing which God himself had of old published to the Israelites, when he declared unto them, that peace and reconciliation was made between God and man by the means of Jesus Christ, who is Lord, not of any one people or Nation, but Lord of all.

For the Apostle doth not secretly oppose the ministery of Moses, and of Christ: Moses was a Minister of the Law to the Jews only, but Christ himself, and the Gospel, is the power of God to salvation to every beleever, first to the Jew, and then to the Grecian: and now God is not the God of the Jew only, but even of the Gentiles also, according to that heavenly song of the Angels, when Christ appeared to throw down that partition wall which stood between the Jew and Gentile; wherein they ascribed not only all the glory unto God, but proclaimed peace to all the earth. In one word, that Jesus Christ is our peace, and Lord of all, is the scope of this whole Sermon, and of all the Pro∣phets, as after remaineth to be shewed in vers. 43.

The former part of this verse hath two general points to bee explained: the former, touching the peace here spoken of: the latter, concerning the preaching or declaring of it. * 1.20 In the former must be considered, 1 What this peace is: 2 How it is by Jesus Christ. First, by peace, among the Hebrews and Greeks, is meant all prosperity and happinesse; for both of them in their salutations (though with some difference) prayed for peace to the parties saluted, that is, all good success from God the fountain of mercy. And includeth in it, 1 Peace with God: 2 Peace with man, both with a mans self, and others: 3 Peace with all the creatures of God, so farre forth as that none of them shall bee able to hurt him further than God thinketh good for his exercise; and in this peace standeth true happinesse.

2 It must be considered how this peace is by Jesus Christ, namely, accor∣ding to the former branches of it.

* 1.21 First he wrought our peace with God, from whom our sin had sundered and separated us, three ways. 1 By interposing himself between his Fathers anger and us, who durst not come near him, 2 By satisfying in our stead all his justice through his bloud; thereby removing all enmity, cancelling all hand∣writings which might have been laid against us; and bestowing on us a per∣fect righteousnesse in which God is delighted to behold us. 3 By appearing now for us in Heaven, and making requests for us: in all which hee cannot but be heard, being the Son of his Fathers love in whom he is well pleased, and, for him, with us his members.

* 1.22 Secondly, he wrought peace between man and man, 1 By demolishing and casting down the wall of separation, whereby Jew and Gentile might not ac∣cord or meddle one with another; his death rent down the veil, that both Jew and Gentile might look into the Sanctuary, that of two he might make one people, one body, yea one new m••n unto himself, Eph. 2.13, 14.

2 By changing the fierce and cruel disposition of men, who are now be∣come the subjects of his Kingdom, that of Lions, and Cockatrises, they be∣come as meek and tractable as Lambs, and little Children: having peace so far as is possible with all men: with the godly for Gods Image sake, and that they are members of the same body with them: and with the wicked for Gods

Commandements sake, and because they may become members of Christ as well as they: they seek peace even with the worst, and shall obtain it so farre as God seeth good: who when a mans ways please him, doth so over-rule his enemies hearts, as they shall become friendly unto him.

3 By setting every Christian at peace with himself who before had no peace, * 1.23 but now hath obtained 1 Peace of Conscience; when his Conscience being p••rswaded of his reconciliation with God through Christ, it ceaseth to wound, and accuse, and beginneth to excuse, and comfort; and so bringeth quietnesse and tranquillity of minde into the soul, which passeth understan∣ding. 2 Peace in his will and affections, which by grace cease to be rebellious, and become daily more pliant to the Commandement, and obedient to the mind enlightned by the Spirit. 3 Peace in Christian combate; in that grace getteth daily victory, corruption receiveth daily foyls and consumption, and so the heart every day more quiet than other from the power, and molestation of it.

Thirdly, whereas so long as God himself is our enemy, * 1.24 all his Creatures are armed against us, to take his part, and revenge their Creators wrong upon us; by Christ even this curse is also removed: and it is an expresse branch of the New Covenant, that the Lord will work our peace with the Creatures, Hos. 2.18. And in that day will I make a Covenant, for them, with the wild beasts, and with the fowls of the heaven, and with that which creepeth upon the earth: For God being in league with us, even the stones in the field, and the beasts in the field shall be at league with us also, Job 5.23. And the reason is, because as then the Creatures rebelled against man, when hee became a rebel against God: so when men by Christ are reconciled unto God, and become his sons by adoption and grace, then is their ancient right and rule over the Creatures (lost by the fall) restored in part, so as his children never receive hurt from them, but such as the Lord sanctifieth, both for the furtherance of his owne glory, and their salvation, which are the main ends which God respecteth in all his ways with his elect. Thus we see what is this peace, and how Jesus Christ procureth it us: whence wee may observe sundry profitable points of doctrin.

Observ. 1. That there is no sound peace without Christ; he is the Prince of peace, his doctrin is the message of peace, and himself the Messenger of the great Covenant of peace. There can be no peace with God by Moses, nor by the works of the Law (whatsoever dotages Popish teachers hold to the con∣trary) only the obedience and merit of Christ, is the matter of it: which made the Apostles always pray, not for peace from merit, but for mercy and peace, or grace and peace: because it only floweth from the grace and mercy of God in Jesus Christ.

Secondly, it is as clear as the former, That there can be no peace to the wicked man, Isa. 57.21. because he is out of Christ. 1 No inward peace in his Con∣science, the which howsoever it may slumber for a while, or become feared, benummed, and past feeling; yet like a wild beast will it hastily waken and pursue him, and make him restlesse, as Cain, and fly when none pursues him. 2 No true outward peace: for although their houses may seem peaceable and without fear, and all things passe according to their hearts desire, yet this i•• but a truce for a time, or rather a respite of a condemned person, who, where ever he goeth, carrieth his sentence of death with him: and woe must needs be the end of that peace, that maketh men most quiet, when their sins cry the loudest for vengeance in the ears of God.

Thirdly, this point affordeth some main differences between true and false peace, * 1.25 by which every man may be helped in the examination of his estate. For, 1 sound Christian peace is always a fruit of righteousnesse, and by unrighteousnesse is unsetled and disquieted: but the peace of the wicked is for most part a fruit

of iniquity, and by it is never disturbed; but for the time, the more sin, the more peace, as in a number of sinners might bee instanced.

2 Peace by Christ ariseth from sorrow for sin: whence our Saviour coun∣teth mourners blessed: but worldly peace, from the fruition of some world∣ly delight or other.

3 The former is rooted in the heart, and stablisheth it: the latter is a re∣joycing in the face, not in the heart, 2 Cor. 5.12. in the midst of such laughter, the heart is heavy, or may well bee so; it being not unlike the laughter of the theef upon the gallows.

4 As none can give the former, save the Spirit of God; so none can take it away; it hath no end, because hee that is the Prince of it, is also Father of eternity, Isa. 9. neither can it bee but lasting, having such soundness in it self, but especially in respect of that infallible promise, my peace shall none take from you. Whereas the latter, though never so fai•• for the time, is as unlasting as unsound. Job compareth it to a dream, Job 20.5. Solomon to the crackling of Thornes under a Pot, Eccl. 6 7. God snatcheth it suddainly from them, and as Baltaz••r was taken at his banquet, so God maketh their Sun fall even at noon day, and darken them in the clear day, Amos 8.9. And, which addeth to the misery of the wicked, their earthly happiness, not onely endeth, but the end of it is fulness of woe, and heavinesse it self, Prov. 14.13. the issues of such pleasing waies are death, according to that of the wise man, Prov. 9.17. Stoln waters are sweet, but they know not that the dead bee there.

Whosoever then would not bee deceived in his peace, let him not own any out of Christ, let him look that his joy bee helped out of sorrow, that it bee a fruit of righteousness, and rooted in the heart; for then it is lasting for e∣ver, and ever comfortable. But let thy peace bee never so great, and the light of God shine never so bright upon thy habitation, and yet thou hast never been troubled with the sight of thy sin (as many profess they never were) if it can dwell with iniquity, as many jolly fellows who make bold Covenants with Hell and Death, if it stablish not the heart with assured hope and comfort in all well doing; all this is but a brawn of heart, a laughing madness and frenzy; and even in the crying of this peace commeth destructi∣on, 1 Thess. 5.3. and let all that fear to bee at war with God, beware of this ungodly and dishonourable peace; which is the most general peace in the world at this day: the guise of which is, then to laugh and rejoyce most, when Christ is departed, as himself witnesseth, Joh. 16.20.

* 1.26 Fourthly, In the want of peace, wee are by this Doctrin directed to the best and onely means to come by it; namely, to make our peace first with God through Jesus Christ; and then, if the Conscience sting, or accuse, and terrify, look upon this brazen Serpent, and that wound shall bee cured. Some being wounded in spirit, use means to forget their grief; now the musick, merry company, with sundry sports, must bee called in; all which enlarge the wound, but are far from working any cure: the only Physician in this case, is Jesus Christ: he calleth, Come to mee all that are heavy laden, and I will ease you: onely in him canst thou finde refreshing for thy weary soul. Do∣est thou perceive God frowning against thy sin? there is no way f••r thee but to get him to behold thee in the face of his annointed, Psal. 84.9. no merits, no works, no good intentions, no gifts can clear his countenance, to make it shine upon thee; onely hee is well pleased in his Christ, and with such as ••e b••holdeth in him, and no other. If men bee at oddes with thee, the next way to bee at one with them, is not by raging and storming against them to drive thy self further from God: but to draw neer unto him in Christ, ••y whom reconcile thy self unto him; and then as thine own minde shall bee more com∣posed unto peace and love; so will hee also make thine enemies thy friends if hee see it good; at the least, restrain them, so as they shall not hurt thee. For

if hee pitch a Covenant for us with the brute beasts of the field, that they shall not hurt us, much more will hee shelter us from the malice of men, bee they never so brutish and unreasonable. So much of this peace by Jesus Christ.

Now in the second place, * 1.27 wee are to consider the Preaching of it to the chil∣dren of Israel. Where two things are to bee explained: 1 How Christ was preached unto the Israelites. 2 Why hee was so preached unto them. Con∣cerning the former, Christ was Preached to Israel two waies: 1 by the word, or promise. 2 by deed, or type.

For the first, the main promise of all concerning this truth, was that which (after it was by Gods own mouth once delivered unto Adam in Para∣dise, The seed of the woman shall bruise, &c.) was so often repeated to Abra∣ham, Isaac, and Jacob, In thy seed shall all the Nations of the Earth be bles∣sed, Gen. 12.3. The same promise in substance Moses maketh to the whole people of the Jews, Deut. 18.15. Also all the Prophets (saith Peter) from Sa∣muel, and thenceforth so many as have spoken, have likewise foretold the same thing, Act. 3.24. and in this regard the Jews are called, the Children of the Pro∣phets, and of the Covenant which God made to the Fathers; where the very same Promise made to Abraham, is repeated, vers. 25. And the Apostle Paul is as express, Gal. 3.8. The Scripture foreseeing that God would justify the Gentiles through faith, preached before the Gospel to Abraham, saying, in thee, that is, in thy seed, shall all the Gentiles be blessed.

Again, Christ was by deed or type, preached our peace in the whole Levitical Priesthood: for all that Ceremonial Worship, all their Sacrifices, Oblations, Altars, yea, their Temple, Ark, and Propitiatory, resembled, and pointed at Christ our peace: and yet further, their very Kings, and Kingdome, their Priests and Prophets, all of them not obscurely resembled Jesus Christ, and preached him our peace; who as a King delivered his subjects from all the former bondage of forein power, and by his merit, and triumph, wrought out their peace: As a Priest, sacrificed himself, and offered unto his Father a sweet smelling sacrifice of peace for them: and as a Prophet, fully delivered from his Father the whole Doctrin of peace and reconciliation. Both these waies was Christ preached to the Israelites; whereof for brevities sake we will for the present forbear further discourse.

The Second thing to bee explained is, * 1.28 why was Christ preached our peace to the Children of Israel first; and why was that Doctrin renewed to them from time to time by the hand and ministery of the Prophets?

Answ. For three reasons. 1 Because they were that seed and certain fa∣mily of whom the Messiah should descend and arise: for which cause they were to observe an accurate distinction of the tribes, according to that Ordi∣nance and Government which God had established amongst them, that they might not bee deceived in his person, when hee should in fulness of time appear.

2 Because God had chosen them to bee a peculiar people, hee set them up above all nations, not onely in many other prerogatives, but in this, which was the chief of all (had they seen it) that the Oracles of God were committed unto them, Rom. 3.2. Hee gave his Laws to Jacob, his Covenants to Israel, hee dealt not so with every Nation, Psal. 147.30. The Apostle Paul when hee had reckoned a number of the Jews advancements above the Gentiles, such as were their Adoption, Covenant, Promises, Fathers, hee shutteth up all with the chief of all, in these words, of whom concerning the flesh Christ came, Rom. 9.5. Now as that was the first, that hee came of them, so this is the next, that hee came unto them alone first, in the promises and types, then in his person and appearance, then in his Doctrin and miracles performed in his own person; adde hereto, that hee came to them in his life and death, and

lastly, hee came first and alone to them in the Ministry and Miracles of his Holy Apostles, who must not go into the way of the Gentiles, nor turn themselves to other Nations, till the Jews by despising that Grace offered, had made themselves unworthy of life everlasting: the lost sheep of the house of Israel must first bee sought up, and therefore (as Paul said) it was neces∣sary that the word of God should first bee spoken unto them, Act. 13.46.

3 That both Jew and Gentile might know that Christ came not by hap, or chance, or on the suddain, so as his comming might not bee observed; but that hee 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 im∣ply the accomplishment.

* 1.29 Observ. 1. Whence wee may note, 1 The Divinity of Scripture, which foretelleth beforehand things which are to come to pass many hundreths, yea, some thousands of years after. The thing that foretelleth things pro∣perly to come, which have no existence in any cause, or sign, must needs bee of God. Satan indeed can guess at some events, but which have some grounds in nature, or experience; or can foretell a thing to come which God hath revealed to him, or himself is made an executioner of, as in Saul: but to foretell a thing, or event meerly to come, is proper to God. Whence it necessarily followeth, that the Scripture, foreseeing that God would justifye the Gentiles through faith, Gal. 3.8. that is, a thing to come to pass almost two thousand years after, must needs bee of God.

Again, it followeth as necessarily, that the Prophets in preaching, and the Holy Pen-men of God, spake and writ as they were moved 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 manner, came to pass many years after. Jacob in his will fore∣told; that the Scepter should not depart from Judah till Shiloh came: this prophecy was not accomplished till above seventeen hundred years after the prediction: for not much above twenty years afore Christs birth, Herod be∣came King of Judea, killed the whole Colledge of the Jews, called the san∣hedrim, wherein was the heir apparent of the Kings blood.

King Cyrus was named by the Prophet Esaiah, an hundred years before hee was born, Isaiah 44.28. and of him prophesied, that hee should build the Temple. The worthy King Josiah, with his facts, were declared three hundred fifty nine years before he was born, 1 King. 13.2. The Apostle Paul prophesyed of the destruction of the Romane Empire, and thereby the rising of the Antichrist, which was not accomplished till about the year four hundred seventy five after Christ. For whereas the Roman Empire was divided into Eastern, and Western, the Western which onely hindred the revelation of Antichrist was in that year quite overthrown, and Rome it self taken by the Gothes, * 1.30 and after this, never had any Romane Emperour his seat of Autho∣rity in Rome. These and the like, neither man nor Angel could ever of them∣selves foretell, and therefore the Author and Director of them must needs be God.

Observ. 2. Secondly, from hence also note The Antiquity of the Gospel, in that it was Preached by the Prophets to the ancient Israelites; and known for the substance of it, not onely to the Apostles, and ancient Christians, and beleevers, but to the Patriarks and Prophets, yea, even to Adam in Para∣dise, to all whom Christ was preached the Lord of all, and that blessed seed in whom all the Nations of the earth were to bee blessed. This Doctrin, al∣though it bee called a new Testament, * 1.31 is no new Doctrin. Let the Papists make a vain brag of Antiquity, and charge us with a new religion, the truth is, whereas the body of their doctrin was not known to the Prophets, nor Apostles, nor Beleevers for many hundred years after Christ; our doctrin

is, that which God sent to the children of Israel, and therefore is most ancient and true. And to prove this that I say, we will goe no further than our text. That doctrin which preacheth peace by Jesus Christ, is the doctrin which was sent to Israel; which we professe at this day: but so is not Popish doctrin, which preacheth peace not by Christ, but by our selves, our merits, and satisfactions, and peace by the Popes Pardons, Bulls, and Absolutions, and Indulgences; now these, with other dependences thereon, being the main points and pillars of their doctrin, were never preached to the children of Israel, by any Pro∣phet, nor ever by any of the Apostles, to the Church of God; but have crept in one after another many hundred years since Christ and his Apostles. Let their own rule stand in force therefore with good will; if we cannot plead an∣tiquity, we will lay no claim to the truth.

Observ. 3. Thirdly, hence we note, That there is but one way to salvation, * 1.32 and this was declared to the Children of Israel for substance as well as to us, who went to Heaven by the same way which wee doe-There is but one Christ, one precious Faith, one and the same Gospel common to all times, one common Salvation preached by the same Christ, who is the same yesterday, to day, and for ever, Heb. 13.8. who is the Lamb slain from the beginning, not actually, but by the efficacy of his Sacrifice, the vertue of which to come they laid hold on to salvation, as wee do upon it past, and accomplished al∣ready.

Thus Abel beleeved, and received testimony that he was just before God, Heb. 11.4. Thus Noah was made heir of the righteousnesse which is by faith, Heb. 11.7. Every religion will not save thr professors: there is but one way, and that a strait one that leadeth to life. Wee come into the world one way, we depart many ways; so there is but one way to find life everlasting, but many ways to lose it: only Christ is the way, by his Doctrin, by his Merit, by his example, even the new and living way; his bloud is ever fresh, ever trickling down, and ever living: it quickneth them that walk in it, and re∣fresheth them with new strength: never any rent the veil but he: never any but he made a high way into the Holy of Holies in the highest Heaven: never any came to the Father, but by him, neither was peace ever preached in any other name but his, who is Lord over all, blessed for ever.

Which is Lord of all.]

Christ may be said to be Lord of all two ways: 1 More generally, hee is with the Father and Holy Ghost Lord of all things, unto whom all Creatures by right of Creation, even the very Devils are subject. Thus he ruleth in the very midst of his enemies, disposing of the wicked and their malice, to his own glory. In this respect he is both owner and possessor of all things, * 1.33 and a sustainer and maintainer of all things, and that by his word, Heb. 1.3.

2 More specially, he is Lord of all men, whether Jews of Gentiles, beleeving in his name, even a Lord of his Church; and in this latter sence, * 1.34 Christ is cal∣led Lord of all in this place.

1 Now Christ is Lord of his Church, consisting of Jew and Gentile: [Reasons.] 1 Be∣cause God hath given the Church unto him for his inheritance, Psal. 2.8. I will give thee the Heathen for thine inheritance: which being a Prophecy of the cal∣ling of the Gentiles, implieth, that the kingdom of grace, whereof Christ is appointed King in Sion, consisteth of all Countries and peoples, and is not bounded or bordered but with the ends of the earth; and sheweth further, that all these his subjects are given him of God to become his servants, Joh. 17.2. As thou hast given him power over all flesh, that he should give eternal life to all whom thou hast given him.

2 They are so given unto him, as he must win them before hee can enjoy them. He winneth partly by ••onquest, partly by ransom: hee both conquereth and casteth out the strong man that held them captive, spoyleth him of his

armour, and weakneth his arm for ever: as also he payeth a precious ransome for them to God his Father: so as being now redeemed, and bought with a price, they are no longer their own, but the Lords that bought them. 1 Cor. 6.20.

3 Because when he hath thus dearly purchased his Church, he contracteth himself in spiritual Marriage with her, and so becometh her Lord, Hos. 2.18. I will marry thee for ever unto my self: yea, I will marry thee unto me in righte∣ousnesse, in judgement, in mercy, and in compassion, Ephes. 5.23. As the husband is the wives head, so is Christ of the Church. So as if a man bee a Lord of that which is given him; of that which he hath redeemed and ransomed; of her whom he had married into his bosome; in all these regards by as good right is Jesus Christ the Lord of his Church, and every member of it.

Object. But how can Christ be a Lord and a servant too? Isa. 42.1. Behold my servant, I will lea••e upon him: and hee took upon him the form of a servant, Phil. 2.7.

Ans. Christ considered as Mediator, is after a special manner both his Fa∣thers servant, and yet the Lord of his Church. In all the work of mans Re∣demption he served and obeyed his Father, being sent of his Father for this end, he was subject to the death, he prayed unto him, gave him thanks, lear∣ned obedience by the things he suffered, not as God equal to his Father, but as our Mediator and Surety: and yet by all these things he became our Lord, and the King of his Church. And herein the Apostles travel as in their main scope, to prove that Jesus Christ, whom the Jews put to death, hath shewed himself the Lord of glory, and the true Messias, Acts 2.34. Let all the house of Israel know assuredly, that God hath made that Jesus, which they crucified, Lord and Christ.

Object. But how can Christ be the Lord of all, seeing many, yea the most will not obey him?

Ans. Doth a King cease to be the Lord of all his Country, because some which were his subjects are gone out in rebellion against him? besides, how∣soever it standeth with his glory and grace, to suffer with patience the vessels of wrath; yet at length he shews his power against them, in bringing forth his whole displeasure upon them.

Vse. Hence in that Christ is in general Lord of all, we learn that all Crea∣tures are his, and therefore we must never use any of them without leave from him, or without return of praise and thanks unto him: none of them are sanctified to our use, without the Word and Prayer. And if wee have leave from him, we ought in sobriety to use them, 1 Cor. 10.26. Eat whatsoever is sold in the shambles, making no question for conscience sake. Hence follow∣eth it also, that he having an absolute power over all, hee may doe with his own what he will: who shall hinder a Potter to frame one vessel to ho∣nour, another to dishonour? which I speak, because many cannot endure to hear of a decree of reprobation, who must frame their judgement to his will who cannot but be just and good, and leave off to reason with God. Hence also he may make one rich, another poor, at his pleasure: The rich and poor meet, this Lord maketh them both.

Secondly, in that Christ is in special, Lord of his Church, sundry things are to be noted: as first, That none can have Christ to be a Jesus, that is, a Savi∣our, who have him not for their Soveraign and Lord: whosoever thou art that challengest him for thy Saviour, see thou acknowledge him thy Lord.

Quest. How may a man have Christ to be his Lord?

* 1.35 Ans. By the practice of four duties. 1 By preserving in the heart a fear and reverence towards his person, Malac. 1.6. If I be a Lord, where is my fear? Lordship requires subjection, Psal. 45.11. He is thy Lord, and reverence thou, or bow unto him. Now this fear must proceed from love; for if any man love not the Lord Jesus, let him be accursed: and wheresoever this love is,

it must needs bee attended with a fear to displease him.

2 By professing him to bee thy Lord: as servants by their livery, or cogni∣sance, speak, and proclaim to all men to whom they belong: so if Christ bee thy Lord, thou must not bee ashamed of him; but bee ever speaking of him, commending his goodness: thou must glory of such a service, accoun∣ting it thy greatest honour, that thou art become his servant: thou must defend his name, where ever thou hearest it called into question: thou must suffer with him, and take part with him in affliction, 1 Pet 4.13. an unfaith∣ful servant is hee, that can bee dumb in his Masters dishonour, but especial∣ly if his Master be assaulted, and in danger, then to forsake him when hee hath most need of him.

3 By acknowledging thy self to bee countable unto him for all thy waies, and for all thy receites: * 1.36 The servant not being at his own hand must go about no bu∣siness but his Masters: whatsoever matter of trust hee receiveth from his Ma∣ster, it is not his own, hee is faithfully to discharge himself of it by a true and just account. Thus therefore must thou reason the case with thine own heart: what, am I now in my Masters work, had I commandement from him, did his word or warrant set mee about the business which is now in my hands? Again, what gifts have I received of body, minde, wealth, authority, credit? I am to be countable for all: all the Talents I have are his: If I gain nothing, I am unprofitable: If I gain, I must be profitable unto him.

By absolute obedience unto his will revealed. * 1.37 Thus himself being to give his Law, beginneth thus, I am the Lord thy God, thou shalt do thus and thus: other Lords and Kings must bee obeyed in him, yea, disobeyed for him, if they command contrary unto him; onely hee must ever by Kings themselves bee obeyed absolutely in all the parts of his will revealed. Which may bee considered in three heads.

1 It is his will that wee beleeve in him, Joh. 6.40. * 1.38 This is the will of him that sent mee, that every one that seeth the Son, and beleeveth in him; not onely be∣leeving his word to bee true, but leaning upon him only for thy salvation. If a Master should promise a servant, that if hee will but beleeve him, and seek to please him, hee will provide for him for ever, it would adde cheerfulness to such a servant, and hee would think none of his Masters commandements bur∣densome; but yet wee, having larger and surer promises, are slow of heart and hand, to beleeve or yield obedience.

2 It is his will that wee shew forth this faith of our hearts in the fruits of sanctification, 1 Thess. 4.3. This is the will of God, even your san∣ctification, Colos. 1.10. filled with the knowledge of his will, and wa••k wor∣thy of the Lord, &c. thou must not only speak for, but live to the credit of thy Master; in thy speech, actions, attire, eating, drinking, and whatsoever else, car∣ry thy self like a Christian, else thou discreditest thy Masters house and disho∣nourest himself. Were not hee a notable Traytor, that being sworn of the Kings guard, and professing all service to the King, should instead of the Kings armes and coat, wear the enemies? so the thing it self speaketh against him, who professeth Christ his Lord, and yet never appears or sheweth him∣self in the street, or abroad, but in Satans livery: his swearing, his covetous∣ness, his filthiness, his lying, his whole life lead in all intemperance, bewray∣eth to whom hee hath given himself to obey.

3 It is his will also, that wee obey as well in suffering, as in doing his pleasure: and the reason is plain, he is my Lord, I am but a servant, if he please to buffet and blow mee, I must with all meekness submit my self, yea and more, be thankful for his government: 2 Sam. 15.26. If hee say, I have no delight in thee, let him do whatsoever seemeth good in his eyes, 1 Sam. 3.18. When the Lord had threatned heavy things against Heli his whole house, hee answered, It is the Lord, let him do whatsoever seemeth good in his eyes: I was dumb and o∣pened not my mouth, saith David, because thou LORD didst is, Psal. 39.9. Thus

must wee obey Christ as a Lord, giving up our bodies and souls unto him, by living unto him, and dying unto him: and this is the Apostles ground, wee are the Lords, Rom. 14.7. and therefore none of us liveth unto himself, and none of us dyeth unto himself, but living and dying wee are the Lords: other∣wise what a trifling and mockery were it onely to yield him a title of Lord, or Master, and deny him his service? Why call yee mee Master, Master, and do not the things I speak? Luk. 6.46.

All which if it bee true, how few shall finde Christ a Saviour? for how few make him their Lord? few there are that esteem this well-be∣loved above other well-beloveds; not a few are ashamed of him and his profession: many white-livered souldiers are daunted with Peter at the speeches of silly and simple persons: most men never look to the hands of this Lord, to acknowledge either receit of Talents, or return of accounts, fewest of all obey him in faith, who yet are overcarried with presumption of his favour; or in true sanctification, though they can pretend it; or in patience, if they could get out of his hands, if it were by flying to the Devil for help. Well, if Christ have no more but a title of a Lord from thee, thou shalt have but a title of salvation from him, and not the thing it self: and if a name that thou livest content thee, when thou art but dead, the time commeth, that when thou commest to seek thy name a∣mong the number that are saved by him, thou shalt finde thy name left out of that role, and set in the number of those that shall dye in their sins.

* 1.39 Secondly, if Christ bee the Lord of all, Then have wee obtained much free∣dome by him; both from all spiritual bondage, and all that tyranny which those hard Lords, Sin, Death, Hell, Satan, exercised over us; our Lord hath paved the uttermost farthing, and wrought a glorious redemption for us; and hee having thus set us free, wee are free indeed, both from the guilt, the punishment, and service of sin. Wee are free also from all Papal bon∣dage: for wee have but one Lord in Heaven who can save and destroy, to whom simple obedience belongeth, and to whom the Conscience is only sub∣ject. The man of sin indeed would bee Lord of all, and maketh laws to bind conscience, where God hath left it free; but as the Scriptures acknowledge but one Lord, no more do wee; and say more, that wee cannot serve two Ma∣sters commanding such contrary things. Wee are also hence freed from the fear of all earthly Tyrants, if wee belong to this Lord: for if hee stand with us, who can bee against us? Matth. 10.28. Fear not them which can kill the body onely; but him who can cast both body and soul into Hell. The true fear of him will eat out all those false fears of men.

Observ. 3 Thirdly, If Christ be Lord of all, Then wee and all beleevers are fellow servants, * 1.40 and therefore ought to live and love together, making no dis∣sention or schism in our Masters house, which is the Apostles reason, Eph. 4.4. perswading the Ephesians to keep the Unity of faith, because there is one Lord. This shall bee done, if all of us, who profess Christ, could learn to deny our selves, to follow his will, not our own or other commanders, yea, to follow his blessed example, learning daily of him to bee humble and meek, patient and tender-hearted one to another: forbearing and forgiving offenders: hard to exasperate, and easy to bee intreated. And these things should wee rather strive in, that (according to the Apostles precept) the same minde might bee in us which was in Jesus Christ, Phil. 2.5.

Vers. 37 Yee know the word which came through all Judea, beginning in Ga∣lilee, after the Baptism which John Preached.

THE holy Apostle here beginneth the confirmation of that which hee had formerly spoken; that Christ is the Messias and Lord of all; to prove which, hee beginneth orderly with the History of his life and death, of which even these Gentiles could not bee ignorant, therefore hee saith, yee know the word.

Where if it be asked, how they should come to know the doctrin 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 been in vain if they knew the word before: we must observe, * 1.41 that by the word here, is not meant the word preached, as in the former verse, but as the word is different in the original, so also is the signification; and betokeneth rather a thing done, than a word uttered; as Matth. 18.16. * 1.42 By the mouth of two or three witnesses shall every word or fact be confirmed. Luke 2.15. Let us goo to Bethlem and see this word, that is, this thing which the Lord hath brought to passe. The plain sence then is this, Yee know the word, that is, the same of Christ which was quickly dispersed through all Judea in the mouthes of com∣mon men.

Which fame, that they should not mistake him or themselves, he describeth, 1 By the place, where it arose, beginning in Galilee. 2 By the time, when it most prevailed, after the Baptism which John preached, which some expound thus, After the Baptism of Christ by John, which he preached, that is, ad∣ministred: but the natural sence is, after the doctrin which John preached concerning him: for usually in the New Testament, by Johns Baptism (espe∣cially which John preached) is meant all his doctrin, and his whole Ministery, Matth. 21.25. The baptism of John whence was it? that is, the doctrin, as the words after imply; Why did yee not beleeve him? and all men held John for a Prophet, Mark 1.4. He preached the baptism of repentance unto remission of sins, that is, the doctrin of repentance: for 1 Else it were improperly said to preach baptism. 2 Johns doctrin was this, Repent, for the Kingdom of God is at hand, Acts 18.25. Apollos knew only the baptism of John, that is, his doctrin: and therefore is it said in the next verse, that Priscilla and A∣quila took him home, and shewed him the way of God more clearly. And in Acts 19.3, 4. Into what were yee baptised? that is, into what doctrin were yee initiated and instructed: they said, into Johns baptism; that is, into Johns doctrin: 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 baptized by John: but the difficulty will be re∣moved, if the words of Paul be wisely distinguished from the words of the E∣vangelist, and Writer of that History: John baptised (saith Paul) the baptism of repentance: that is, taught the doctrin of repentance, saying, that they should beleeve: which when they heard, namely, they which heard by Johns Ministe∣ry, they were baptized into the name of the Lord Jesus, namely, by John, not by Paul. Then addeth the Evangelist ••ers. 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 own confession, ver. 2. had not heard of before. And thus according to the plain sence of other Scriptures, is that difficult place made very plain also.

Quest. But why is the ministery and preaching of John called his baptism? * 1.43

Ans. Because his doctrin was first of all sealed with the seal of Baptism, in which regard, as his person is called the Baptist, so is his doctrin by the name of baptism.

Quest. But why is this circumstance of place noted, that this fame began in Galilee?

Ans. 1 To note the accomplishment of that Prophecy in Isa. 9.1. which also was observed by the Evangelist, Matthew 4.14. 2 To shew that this fame was no bare, or ungrounded rumour, but raised upon just cause: for Jesus was baptized by John not farre from the borders of Galilee about Enou, Joh. 3.23. And presently after he returned by vertue of the Spirit, and came into Galilee preaching the Gospel of the Kingdom, Mark 1.14. and made no end till he had taught all their Cities in all their Synagogues, Luke 4.14. adde to his Baptism and Doctrin, that he wrought his first Miracle of turning Water into Wine at Cana a Town of Galilee; and that he called his Disciples in Galilee; all which beginnings must needs raise a rumour and fame of him, which, as Luke reporteth, went through all the adjacent region round about. 3 This circumstance notably befitteth this argument, to prove him Lord of all, both Jews and Gentiles, because he begun and was so famous in Galilee of the Gentiles.

Quest. But was not Christ sent to the last sheep of the house of Israel? Did hee not come to his own? how then did hee begin his ministery in Galilee of the Gentiles?

Ans. Galilee of the Gentiles is so called, not because it was not in Judea, but 1 To distinguish it from another Galilee, which was also in Judea, and called Galilea inferior, in the tribe of Zabulon, where Nazaret was situate: But this was called Galilea superior, or Gentium, in the tribe of Nephtali, not farre from Capernaum. 2 Because there were twenty Cities in Galilee given by Salomon to Hyram a Gentile, 1 King. 9.11. 3 Because being in the extre∣mity of Palestina, near the Sea, and not farre from Tyrus and Sidon, they were ever mixt with many Gentiles that were foreiners; besides that, they were so seated within that Country in Salomons time, as they could never after bee removed. * 1.44 4 M. Junius thinketh it to be so called, not only because of the abundance of Gentiles there; but also because it was a most populous Country, full of inhabitants above the rest of Palestina.

Quest. But why should Christ begin his Ministery here, rather than at Jeru∣salem, was it for any singular disposition or good which hee found in them above other?

I answer: No, for they were in regard of the Gentiles, who were mingled among them, * 1.45 of all other most ignorant, most superstitious, most rude and indocible: for so they are noted, Matth. 4.15. A people sitting in darknesse, and in the shadow of death, saw a great light. But hereby the Lord Jesus shewed himself.

[Reasons.] 1 A most merciful Saviour, ready to releeve those who of all other were most miserable; yea in that he vouchsafed to make the first offer of his grace even to the worst, who least of all deserved it.

2 Hence he manifested himself a true Prophet, who would rather hide himself in the furthest and most remote parts of the Country, amongst a bar∣barous and rude people, than ambitiously affect the principal City, to get himself a name or applause in; as false Prophets use to doe.

* 1.46 3 Not obscurely hence would he be noted the Lord of all, both Jews and Gentiles, in that he beginneth his Ministry in this Country, whose inhabi∣tants were mixed of Jews and Gentiles.

Object. But this seemeth to crosse sundry places of the Scripture, which affirm ••hat the preaching of Christ must begin at Jerusalem, not in Galilee, Luk. 24.47. And that repentance and remission of sins, should be preached among all Nations, beginning at Jerusalem.

Ans. 1. That place is meant of the preaching of Christs Apostles, and not of his own, as this is. 2 That of their preaching of him after his Death and

Resurrection; this of his own in his life time. 3 That was a Ministerial pub∣lishing of Christ; this place speaketh only of a voyce, fame, and good report in the mouthes of the common people, such as followed extraordinary Pro∣phets: and therefore such places cannot crosse this.

Now for the other circumstance of time, when this fame went of Christ, namely, after the Baptism which John preached, it is not without weighty cause added by the Apostle.

1 To note the truth and accomplishment of those Prophecies which concer∣ned John himself: as Mal. 3.1. Behold I send my messenger, and he shall prepare the way before me, which prophecy Christ himself applyeth to John, Mat. 11.10. that by this consideration they might be one step nearer the acknowledg∣ing of the true Messiah, seeing that his Harbinger Elijah was come already.

2 To note that Christ appeared in his due season, not before John had preached the Baptisme of Repentance, and amendment of life, and so had prepared the way to Christ: neither before the people were fitted to receive him; for John had spoken many things concerning him, had pointed at him as the onely Lamb of God, that taketh away the sins of the world: had affirmed that he saw the Holy Ghost descending upon him, and sitting on his head like a dove: had professed him far worthier than himself: had promised that he should baptize them with the Holy Ghost and fire. Now 〈◊〉〈◊〉 ••he peo∣ple desirous to see him of whom they had heard so much: and 〈◊〉〈◊〉 ••••erefore was the due time of Christs comming after the baptism which John preached.

Whence wee may shortly note, how the Lord findeth us when hee first setteth his love upon us, as far from meriting his love, as these Galilaeans who were a most wretched people: so as hee respecteth only his own grace in his respecting of us: which consideration hee would often fasten upon his own ancient people the Jews; professing to their face, that hee made no cove∣nant with them for any worthiness hee saw in them above other, for they were the worst of all people, Deut. 9.4. and much lesse can hee finde any worthi∣ness to entitle a man to the heavenly Canaan: the freedome of this grace doth therefore shine out more clearly; and deserveth that wee should with much thankfulness, both acknowledge it, and also walk worthy of it.

Secondly, Hence is to be noted, That then men seasonably hear of Christ, when they are prepared by John in the doctrin of repentance: when the Law hath killed, cast us down, and made us guilty of the sentence of death; then the Gospel doth seasonably propound the grace and mercy of God in Christ. Hence for pacifying the troubled conscience, it is called the Gospel of peace, Eph. 6.15. for chearing up the heavy heart, it is called a good word, Heb. 6.5. and for healing and bringing the sick soul to health and soundness, it is called a sound word, Tit. 2.8. and therefore Ministers in despensing the promises, must see that men bee fitted for them; b••cause if the ground bee not plowed up, all the seed is cast and lost among thornes: and hearers must be as wary of false Application; lest in time they as heavily lose, as they have hastily snatched, such things as never belonged unto them.

Vers. 38

How God annointed Jesus of Nazaret with the Holy Ghost, and with power: Who went about doing good, and healing all that were oppres∣sed of the Devil, for God was with him.

THE Apostle having proved by the common voice and fame, that Christ is Lord of all, hee now descendeth to prove it by his facts, all which, because they were performed by vertue of his Heavenly commission and calling; therefore (as good order requireth) hee beginneth there, and in this verse pro∣poundeth two things: 1 Christs calling to his office of Mediatorship, How God annointed, &c. 2 The execution of that office, according to his Calling, who went about, &c. In the former are three points to be considered, 1 who was

called, Jesus of Nazaret. 2 Who called him, how God annointed. 3 The manifestation of this calling, annointed him with the Holy Ghost, and with power.

1 The person called was Jesus of Nazaret, for so he was commonly called among the Jews, not that hee was born there; for hee was born at Bethlem in Judaea, * 1.47 Matt. 2.5. according to the prophesy, Mic. 5.2. but because, 1 He was brought up there, for Joseph his Father fearing Archelaus, Herods son Mat. 2.22. he sought him out (or rather directed by Divine dream) a most obscure village in Galilee named Nazaret, and dwelt there.

2 Hee was so called by the over-ruling hand and council, that hee might bee probably known to bee the true Messias, in that hee was a Nazarite as was prophesied of him before, Zach. 6.12. Behold the man whose name is BRANCH, and hee shall grow up out of his place, and shall build the Temple; so Isa. 60.21. These are the places which the Evangelist Matthew aimeth at, * 1.48 when he said, that Christ dwelt in the City of Nazaret, that it might bee fulfilled which was spoken by the Prophets, he shall bee called a Nazarite: for seeing so much is not elsewhere spoken in clear and proper speech; necessarily it must bee spoken figuratively at least, and more obscurely, as in those places: which M. Ju∣nius doth manifestly clear to appertain to this very purpose; * 1.49 in whom the Learned m••y read much more concerning this argument, which willingly I forbear

3 That they might under this title acknowledge him according to the Scripture to bee the rod of the stock of Jesse, and a plant going out of his roots, * 1.50 which by the same word is signified, Isa. 11.1.

4 That they and wee might hence gather that hee was sanctified and set a∣part unto a most holy purpose, being a true Nazarite (neither by vow, nor Commandement, for then hee might neither drink wine, nor touch the dead, which he did, and caused others also to do the same; nor yet cut his hair, which in likelihood both by the custome of the Jews, and Pauls speech, 1 Cor. 11.7.14. hee did) but by most perfect holinesse and absolute purity of his whole man (whereof those Nazarites were but shadows) that so hee might bee a perfect Saviour, and high Priest, separate from all sinners, Heb. 7.26.

Whence note, How the providence of God in over-ruling every particular cir∣cumstance is manifestly cleared. The very particular places assigned for this and that purpose, are accurately set down, to shew how those seaven bright eyes of Gods providence, which go over all the world, Zach. 4.10. have been ever waking and watchful over both predictions, and accomplishments, to bring them just together in the just point and period fore-appointed. Christ must not be born neither in Egypt, nor in Nazaret▪ nor in his fathers house; but in a journey, and in an Inne at Bethlem, because i•• 〈…〉〈…〉 so foretold, that Bethlem, the least of all the Cities in Judea, should be made 〈◊〉〈◊〉 highest in this priviledge.

Again, Christ though the Son of David, must not bee brought up in Beth∣lem, the City of David, nor yet (being of the Kings seed) in Jerusalem, the Ci∣ty and seat of the Kings; but in Nazaret, that hee might be called a Nazarite. Whatsoever therefore God hath promised in the Scriptures, wait in faith for the accomplishment, this providence will not suffer it unaccomplished; but make not haste, hee hath a due season for it, which thou must patiently expect, and the patient abiding of the just shall not miscarry.

2 Note hence, That Christ was the only true Messiah, and could not have been so, if hee had not been of Nazaret, and such a Nazarite as the Prophets fore∣told. The Jews took offence hereat, as too base a place for the Messias, whom they expected, to rise out of: even Nathaniel himself could ask if ••ny good could come out of Nazaret, Joh. 1.47. and this was in scorn added as a part of his stile and title written in three tongues upon the Cross, Jesus of N••zaret, King of the Jews: and as they dealt with the Head; so also with the me••∣bers;

for presently after the death of Christ, the Christians were in scorn al•• called Nazarites, that is, silly fools that did beleeve in such a Messiah as came from Nazaret. But we must know, that the wisdome of God would have him hereby generally proclaimed the Messias and Saviour of the world, both to Jews and Gentiles: as also confirm our faith and affiance in him, made known to us to be such a one, as in whom we also become Nazarites, that is, sanctified and consecrated unto God.

3 Note hence, that the Messias must needs be come already, because hee must needs be a Nazarite by education, as of Bethlem by birth, which places have been long since destroyed, and hopelesse of ever being builded up again, or that in them the Jews should ever recover any authority. And is it not a wonderful blindnesse, that the Jews should still look for their Messias out of a Town which hath been destroyed a thousand and five hundred years agoe, the very place of which cannot be assigned? Our request to God must bee for them, that he would remove that thick veil which to this day is drawn over the hearts of his own ancient people.

Secondly, by whom was Christ called to this Office? By God who anoyn∣ted him: for that which is said of one part of it, namely his Priesthood, is true of the whole; No man taketh this honour to himself, but hee that is called of God, Heb. 5.5. so neither Christ took this honour to himself, but expected that voyce, Thou art my Son. How often did Christ witnesse of himself, that he came not of himself, but was sent by his Father? Joh. 5.37. My Father that sent me witnesseth of me: and in that chapter because the Jews objected that he came of himself, he telleth them six times that his Father sent him: yea hath sealed him his commission, as he saith, Joh. 6.27. Him hath God the Father sealed, that is, made his commission authentical, as men doe their deeds by their seal, and set upon him an impression or character; anoynting him with oyl of grace above all his fellows; yea himself being an expresse Image of his Fathers substance, in him he hath laid up all treasures of wisdome and know∣ledge, that from his fulnesse we might receive grace for grace.

Whence, 1 We learn, * 1.51 That no man ought to thrust himself into any Office or Function, nor run before he be sent, but wait till God give him a calling there∣unto. For shall Christ, who had the Spirit of God without all measure, wait his Fathers leisure, and expect his Fathers voyce; and shall we, who have re∣ceived the Spirit scarce in any measure, run, and ride, and shoove, and thrust in before we have any commission drawn or sealed by God? who even carried such post-hast happily? How miserably perished proud Absolon, who thought it not enough to bee the Kings Son, unlesse he thrust his Father out of his Kingdom? Corah and his complices would have been Rulers, but that the earth would not suffer th•••• above it. What shall I speak of Ʋzzah, Uzziah, and the rest, who found 〈◊〉〈◊〉 Lord as good as his word against such which goe on any errand and he send them not? they found the Lord coming many ways against them, as he often threatneth in Jer. 23.30, 31. &c.

2 If God have called Christ to this office, we must carry our selves dutifully and reverently unto him, whom as the Father hath called, so he will defend and establish in his place, and revenge such as rebell against him. This is that the Prophet teacheth in Psal. 2.2. that if the greatest Kings band themselves together against the Lord, and against his Christ, the Lord out of Heaven will laugh them to scorn, he will speak to them in his anger, and vexe them in sore displeasure; and the ground of all this is laid down, ver. 6. Even I have set my King upon Sion: as if he had said, Shall I set up a King, and dare yee rebelliously resist him, or seek to displace him? Let us take heed it befall not us as 〈◊〉〈◊〉 did the Jews taxed in the Parable of the King letting out his Vine∣yard, which sent his servants for his rent to the Husbandmen, and after∣wards his son; but they beat the one, slew the other, acknowledged neither:

surely no more grace remaineth for such; but the Lord of the Vineyard must needs destroy such Husbandmen, and lay waste their City. In like manner is he as ready to defend, and doe good unto such as subject themselves unto his Son, depend upon him, or suffer any thing for his sake: they shall not repent them of their service, seeing they serve so good a Lord.

The third thing in this calling of Christ to his Office, is the manifesta∣tion of it to himself and others: in that hee was annointed with the Holy Ghost, and power. There were three sorts of men that used to bee anoynted in the entrance unto their Office in the Old Testament, 1 Kings, 2 Priests. * 1.52 3 Prophets. And this outward Ceremony signified two things: First, their ordination or calling unto that Office: secondly, the promise of proportionable gifts for the performance: so as they were hereby con∣firmed, * 1.53 both that God hath chosen them to their office, as also that he would furnish them unto it, and protect them in the same.

Christ is here said to be also anointed; but not by man, as they, but by God: not with external oyl, but with the Holy Ghost, and with power: not cere∣monially, and typically, but really and spiritually: not to any one of those Offices, but to them all three: not receiving the sign, but the thing signified; because he was a real and true King, Priest, and Prophet of his Church, or whom all they were but types and shadows. In this anointing of Christ there∣fore both these things are signified and proved: 1 That he was ordained of God to the performance of this Office of Mediatorship, and consecrated by God, to be the Messiah, that is, a spiritual King, Priest, and Prophet. 2. That he had poured out upon him, the gifts of the Holy Ghost, which gave him power, and furnished him for this Office; signified here by the Holy Ghost, and power: he receiving of the Holy Ghost power, whereby he performed the grea∣test work that ever was undertaken.

* 1.54 And here is to be observed a plain difference, between Christs anointing and all mens besides. For whereas all other shadowed anoyntings were imperfect, and some had more gifts bestowed, and some lesse, but none all, nor all in one degree; Christ was perfectly anoynted, and even in his Human nature was adorned with gifts without measure: for God gave not him the Spirit by measure, Joh. 3.34. and not only with gifts, but all gifts in the highest degree, above all his fellows, Psal. 45. men or Angels, in none of which ever dwelt the fulnesse of the God-head bodily, as it did in him, Coloss. 2.10.

2 Whereas all other received gifts only for themselves, and could not by their gifts make others Kings as they were, or Priests, or Prophets; Christ was so anoynted with the Holy Ghost and with power, that he could impart his gifts to others in such manner, and measure, as they might become like unto himself: that look as the oyl which was poured out upon Aarons head, run down by his beard even to the skirts of his garment, and so sweet∣ned his whole body; even so such abundance of grace was poured (as out of a full horn) upon Christ the head of his Church, as it distilleth from him to the sweetning and perfuming of all his body, to make the same acceptable in the sight of God. This the Evangelist expresseth, Joh. 1.16. Full of grace, of truth — and, of his fulnesse we receive grace for grace: Coloss. 2.10. In him dwelleth the fulnesse of the God-head bodily, and yee are compleat in him.

Quest. But when was Christ thus anoynted?

Ans. The anoynting of Christ is two-fold. 1 In respect of his gifts: and with these he was anoynted by the very union of his two Natures into one Per∣son in the Wombe of the Virgin, from the first moment of his conception: for being admirably conceived by the Holy Ghost, his Humane nature was a∣noynted by the Divine, uniting it self thereunto.

2 In respect of his calling to the exercise of those gifts; and this was then

compleat, when in the thirtieth year of his age at his Baptism, he was so∣lemnly inaugurated by a voyce from Heaven, by the opening of the Heaven, and the descending of the Spirit of God in a visible shape abiding upon him; not that be wanted the Spirit before, but that herein, as in the former respect also, a main difference might be put between his, and the anoynting of all that went before, who neither were anoynted in the Wombe, nor by the u∣nion of the Deity, nor by any other than material oyl: whereas hee was a∣noynted with the Holy Ghost lighting upon him. And this was that which was prophesied before of him, Isa. 61.1. The Spirit of the Lord is upon me, because hee hath anoynted me that I should preach, &c. In the exposition of which place, when Christ begun his Ministery in Galilee, he said, This day is this Scripture fulfilled in your ears, Luk. 4.17.

Hence we learn, * 1.55 1 That Christ was and is an all-sufficient Saviour and Re∣deemer: for being to this purpose anoynted with the Holy Ghost and with power, he cannot but be able fully to work and absolve the work of mans redemption. This is not a work to be committed to any King, or Emperour, nor the greatest state and Potentate in the earth, no nor to any Angel or Archangel in Heaven: none of these are fit for it, because none are capable of this anoynting with the Holy Ghost and with power, but hee alone: who therefore is able to subdue all the Devils of Hell, though they come rushing up∣on him all at once; to overthrow all the armies of Hell, Sin, Death, and Dam∣nation, assaulting himself and members with all their might and force: in a word, able to make his enemies (although principalities, and powers, never so mighty, and never so cruel) his very foot-stool.

1 A greater King than Salomon is here, who not only can tread down his enemies, but give us strength also so to doe: who not only can give us Laws, but of his fulnesse, grace to keep them. God hath anoynted him King, and set him upon his Throne, and endued him with rare Gifts fit for govern∣ment; in all which regards wee owe unto him simple and absolute obedi∣ence.

2 A farre more excellent Priest also than Aaron is here, he is not anoyn∣ted to offer the bloud of Bulls, or Goats, but to offer himself a sweet smel∣ling Sacrifice, and that not often, but once for all, Heb. 8.6. neither doth he offer only this sacrifice, but by this spirit and power with which he is anoyn∣ted, he applieth it to his Church: neither need he offer for himself as they, be∣cause he was a holy, harmlesse, and undefiled High Priest, Heb. 7.26. nei∣ther doth he only pray for his Church, but meriteth also to be heard, is never denied, neither ever dyeth, but liveth for ever to make intercession for them, vers. 25.

3 A more famous Prophet than Moses is here anoynted: he was but a ser∣vant in the house, this is the Son: Moses was but the Instrument, this is the Author of the word he delivereth: Moses could teach but the ear, this Prophet teacheth the heart: Moses was a Minister of the outward Circumcision, this Circumciseth, or rather baptizeth with the Holy Ghost and with fire: let not us therefore despise him that speaketh from heaven: for if they escaped not which re∣fused Moses that spake on earth, much more shall not we escape if we turn away from him that speaketh from heaven: Heb. 12.25. And can we want reason? 1 In his anoynting we are commanded by a voyce from Heaven, hear him, Mat. 17.5. 2 He delivereth the whole will of his Father, we shall therefore be perfectly taught if we hear him. 3 We may safely rest in his Doctrin, because with him are the treasures of wisdome. 4 In a word, hee hath only the words of life everlasting, and whither should we goe? Joh. 6.68.

Secondly, hence we learn, That seeing every beleever is anoynted with Christ, * 1.56 and in Christ, we must all be careful to find this holy oyl running down from the head upon us the members: 1 Joh. 2.27. The anoynting which yee receive of him

dwelleth in you. And indeed our very name of Christians, putteth us in minde that we must have our measure of that oyl of grace which was poured on Christ without measure: so as if we carry the name and title of Christ, wee must see that the nature and gifts of Christians appear in our lives. Revel: 1.6. hee hath made us Kings and Priests unto God. And it was long before prophesied of the Church of the New Testament, that the sons and daughters of it shall Prophesie, Joel 2.28. and all this by vertue of this anoynting.

Adde hereunto, that Christ is not perfectly anointed till his Church bee: for Christ may be said to bee anointed two ways: * 1.57 either properly, in his own person, as considered in himself; or figuratively, by the use of Scripture, as he is the head of his Church, which joyned unto him, maketh up whole Christ, as the Fathers call him, or mystical Christ. Thus Paul calleth Christ united with the Church, by the name of Christ, 1 Cor. 12.12. we must therefore help on the perfection of this latter, seeing he is already perfect in the former.

* 1.58 To this purpose every man must become a King (for so he is if hee partake of Christs anointing) in being ever in the field in combate against sin, in ta∣king up arms against Satans hellish power, in getting daily dominion over his own rebellious flesh, and wicked lusts. For if thou beest a Christian, thou hast ten thousand rebels to encounter, and as many strong temptations and lusts which thou must stand out to victory: and here faith must be thy victo∣ry, which grace is attained by this anointing. But, oh the misery of infinite numbers every where meer Bond-men, and captive Caytiffs to Satans sug∣gestions, and held down under the power and tyranny of their own lusts, in whom there is no resistance, no fight, never a stroak they strike against their own sins, the strong man is gone away with all, very cowards against the Devil, nay couragious Champions for him, and yet will be called Chri∣stians: no, no, there is never a drop of Christian bloud in such; this anointing as yet never came near them; here is no spirit, no power, but such as ruleth in the world.

* 1.59 Again, thou that wilt be a Christian, must be a Priest, to offer up thy self, soul and body, an acceptable sacrifice of sweet smell unto the Lord: to offer up thy prayers and praises, the calves of thy lips: these are the odours of the Saints, Revel. 5.8. to offer up thy sins to bee sacrificed and slain by the knife and sword of the Spirit in the Ministery of the word: to offer the sacrifices of almes and mercy, with which sacrifices God is well pleased: to offer the sacri∣fice of a broken and contrite heart, which the Lord despiseth not: and lastly, to offer, if need require, thy life, and deerest bloud for Christ and his professi∣on. But how many titular Christians be there, who indeed are no better than Belzebubs Priests; who offer their souls, their bodies, their sences, themselves, wholly to the service of the Devil, in sin and unrighteousnesse: for prayer and praise, they curse, swear, and blaspheme most remorselesly fierce and hard-hear∣ted in themselves, and unto others; and so farre from this anoynting, as many of the Heathens, who never heard of Christ, would be ashamed of them, and wonder what kind of God that Christ should bee, by whom they will bee called?

* 1.60 Lastly, thou must be a Prophet: thou must have the knowledge of God in thy self, thou must hold it out, and impart it unto others within thy family and without: for to this thou art anoynted, as also to hold out Christ in a constant profession: which tyeth every man to know and acknowledge the truth of God, that he may be able to propagate it to others; but especially Ministers, Magistrates, Parents, and Masters, whose special calling, besides the general, fastneth this duty upon them. These are the chief things (to which others might be added) wherein every Christian ought to testifie him∣self anoynted by Christs anoynting, that he communicateth as well in his gra∣ces as in his name, and that he hath received some good measure of that oyl

of grace, which was poured out upon him without measure: for as in the head, the God-head dwelleth bodily, so in every member, * 1.61 though not the God-head it self, yet a Divine nature is apparent, 2 Pet. 1.4. Now this godly na∣ture is nothing else, but those excellent renewed qualities and precious gifts, which the Holy Ghost bestoweth upon the regenerate by means of this anoyn∣ting, and is opposed to natural lust and corruption, in the same verse.

Who went about doing good,

Now we come to Christs execution of his Office, according to his former calling and furnishing. For no sooner receiveth he gifts and calling from his Father, but he manifesteth and putteth forth the same in most painful preach∣ing, and most powerful working of Miracles; which hee did not for a brunt, or by starts, and fits, but he went aboue doing good. By which words is noted his diligence, in absolving and finishing his course within his vocation and calling: not seeking herein himself, nor the praise or applause of men, nor the Kingdoms of this world, but denying himself and glory, spent his whole life in doing good unto others; suffering himself to bee subdued under a most shameful and cursed death; that hee might bring others to life, who were as yet his enemies, and lying in the shadow of death.

Wherein he propounded himself a worthy pattern and example of imitati∣on, unto all such as have received gifts, * 1.62 and calling unto any office in Church or Common-wealth: who are not to hide in a Napkin those talents, but bring them forth, and traffick with them: and that not for their private, as seeking themselves; but for the common good: and not for a start or brunt, but thus to finish their course, holding out in well-doing unto the end.

Thus if we shall doe, we shall be conformable unto Jesus Christ, acceptable to God our Father, profitable to our brethren here on earth, and shall trea∣sure to our selves an excellent weight of glory in heaven. But how many bee there, who having received many talents, and charge to traffick with them, bury their gifts, and forget their charge; against whom the fearful sentence is not only passed, but half executed already? his talent is taken from the sloathful servant; there now remaineth nothing but the binding of him, and casting him into hell. And would this were not too true, not in many Mini∣sters only, but even in numbers of private Christians, who have had both gifts and calling to teach and pray in their families, but have wilfully lost them for want of the careful use 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 souls, by most holy and saving doctrin, revealing his Fathers whole will, and teaching the things of the Kingdom, not coldly, as the Scribes, but in most powerful man∣ner: so as his very enemies were forced to say, Never man spake as this man doth. The latter, in curing the bodies of men also by most powerful Miracles: one kind whereof, which was most eminent (namely the healing of Demo∣niaks) is put for all the rest, in the words following: by both which means he shewed himself a merciful Saviour, and the chief Physician both of soul and body, and in one word, the very healing God.

Of both which points we are to speak something, seeing the former is the principal, and included in this latter; and these latter were but servants unto the former. It is true that the Jews were more affected with his Miracles than with his Doctrin, insomuch as they were often wholly carried after him for the bread and belly sake. Which seemeth to bee the reason why the A∣postle Peter speaketh more plainly of these, as being better observed, and more sparingly of his Doctrin, which was not so great a rayser of his fame as these were: but it must not bee so with us, who look for Salvation by his most holy Doctrin, but cannot by his Mira∣cles.

And first for his Doctrin; the calling of our blessed Saviour being to seek and save that which was lost, * 1.63 to reduce the lost sheep of the house of Israel unto the fold, to finde the lost groat, to call sinners unto Repentance; how all his life was thus taken up, were too long in every particular to manifest. To omit his private life which was nothing but an increasing in wisdome and favour with God and man. After his solemn and publike inaugurati∣on, hee shewed himself a perfect mirrour of goodness, both in the more gene∣ral parts of his prophetical office, as also in the more special practices of it.

For the former, how faithful was hee in all the house of his Father; not as Moses, who was but a Servant, but as the Son; who from the bosome of his Father brought and delivered a most perfect Word of Truth; yea, who was not only the bearer of it, but the very Author of all Truth? And there∣fore according to his Power and Commission, reformed the Law corrupted with false glosses of the Pharisees, and established it: preached the Gospel, and dispersed it, by himself, his Apostles, and other Teachers after them rais∣ed by himself; and fitted with gifts thereunto for the gathering of the Saints, Eph. 4. instituted, and ministred the Sacraments of the New Testament after the abolishing of the Old: framed and prescribed a perfect form of prayer, unto which all ours must bee squared: delivered (as Moses) a pattern of the Temple and all things therein; namely, an absolute form of external govern∣ment for the perpetual use of the Church, for the well ordering and cutting off dis-orders in it.

And for the later, how careful was hee to take all occasions to instruct par∣ticular persons in the will of his Father; nay, not onely to take, but even seek them, that so hee might make offer of the greatest good, that ever men in this world could meet withall? If his Disciples onely speak of bread, hee telleth them hee hath other bread that they know not of. If a poor wo∣man meet him while shee goeth to draw a bucket of water, hee preacheth unto her of the water of the well of life. If hee look upon the Sun, hee takes occasion thence to instruct those who were about him, that he is the light of the world, and that whosoever follow him, walk not in darkness. If he see but a little child, hee thence taketh occasion to instruct his followers in the Doctrin of humility, innocency, and meeknesse, Matth. 18.3. If hee do but hear of his Mother and Brethren, hee taketh occasion to shew his spiritual kindred, and acquaintance, Mat. 12.50. And in both these, how Meekly, gently, humbly, yea, and compassionately did he carry himself towards those that were any way teachable, howsoever in publike, and against gain-sayers hee taught with Majesty, and as one having authority? Besides this, how boldly and diligently went hee about, Preaching the will of his Father in the midst of dangers, discouragements, and reproaches, which were raised against him: not onely when they lay in wait to catch him in his speech, but even to attach his person to mischief him? How often did the Jews take up stones to stone him? Joh. 16. & 10. How did the people assault him to throw him down head-long from the top of an hill? Luke 4.29. how many other deadly dan∣gers escaped hee, and yet in the midst of death could not bee discouraged, nor overcome of their malice, but overcame their evil with goodness?

Unto which most holy course of Doctrin, if wee adde his most innocent life, in which was no spot or error, it addeth also grace and glory to his Doctrin. Never went any before him, or can do after him, doing good as hee did: for hee never did otherwise; no word or deed ever proceeded from him, but was answerable to the Laws perfection: so as the Church may well sing out his beauty from top to toe which is every way matchless and incom∣parable, * 1.64 Cant. 5.10.

Secondly, Christ went about doing good by many miraculous actions, all of them directly tending to the good of man. The especiall uses of them all were

three. First, to confirm the truth of his Divine person, Joh. 10.24. Tell us plainly if thou beest the Christ; to which Jesus answered, The works which I do, hear witnesse of mee: and again, If I do not the works of my Father, beleeve mee not: and Joh. 2.11. This beginning of Miracles did Jesus in Cana•• of Galilee, and shewed forth his glory. Secondly, to confirm the truth of his office: thus the Jews could sometimes confess, that hee was a Teacher sent of God, Matth. 21.16. and Nicodemus affirmed, * 1.65 that no man could do such things unless God were with him: and Joh. 6.14. Then the men when they had seen the miracle, said, This is of a truth the Prophet that should come into the World. Thirdly, to confirm the truth of his Doctrin, and consequently our Faith in the same; Joh. 11.14. Lazarus is dead, and I am glad that I was not there for your sakes, that yee may beleeve: and chap. 14.11. Beleeve mee at least for the works sake.

Object. But the Prophets and Apostles also wrought miracles, and therefore they cannot argue him more extraordinary, either for his person, or office, than they were.

Ans. Yes, because there was great difference between his Miracles, * 1.66 and those that were wrought by Prophets and Apostles. For howsoever all of them conspired in the main end of them, which was to confirm the same Doctrin, together with the Divine person, and office of Jesus Christ: as al∣so in the substance of them, all of them in both being such works as trans∣cend the power, reach, and law of all nature created, yet differ they much,

1 In the manner of working: Christ wrought his Miracles by his own pow∣er and strength, Luke 6.19. The whole multitude sought to touch him, for ver∣tue went out of him, and hee healed them all. But they wrought by Christs power, and acknowledging themselves but Instruments, disclaim all power in themselves, that all the glory might bee Christs, whose also the works done in and by them are: Act. 3.12. Why stand yee gazing on us, as if wee by our own power or godlinesse had made this man go? The God of Abraham, Isaac, and Jacob, hath glorified his Son Jesus, —and his name hath made this man sound, vers. 16. Yea, in the working they shew themselves instruments: As, Moses commandeth the Sea, but he is bidden take his staffe: Elizeus divideth Jordan, but hee must use his cloak, 2 King. 12.13. Joshuah divideth Jordan, but by means of the Ark, Josh. 3.13. but when Christ commeth to still the Sea, hee doth it by his very word, and command, which is so powerful, as the very senceless creatures obey it. So also the Apostles in working miracles, alwaies change their stile from Christs. Act. 3.6. In the name of Jesus Christ I say to thee, rise and walk: Act. 9.34. Peter to Aeneas, Jesus Christ maketh thee whole, arise. But Christ comming to a sick person, saith, Mar. 5.41. Maid, I say to thee arise: yea, to a dead man, as to Lazarus, I say to thee arise. So the Apostles in casting our Devils, commanded them in the name of Je∣sus Christ to come out, Act. 16.12. But Christ saith, Come out of the man thou unclean spirit, charging them in his own name.

2 The Prophets and Apostles had not that habitual power to work miri∣cles, when they would, nor could not at any time, but even then when they were commanded by the Spirit. But Christ could when hee pleased, not being at the command of any other; but having ever that power with him which could command whole nature: so as Christ onely went about doing good by his own power and word, and no Proph•••• or Apostle could so do it; and this power was habitual in him, which in them was present onely in some extraordinary motion.

Quest. But was not the holy Doctrin of Christ sufficient and powerful enough of it self without miracles?

Ans. His Doctrin was such as ought to have been received for it self, if

there had been no addition of miracles, which onely serve to help our weak∣ness, whose incredulity is such, as except wee see signes and wonders, wee will not beleeve, Joh. 4.48. whereas wee must strive to say with the Samaritans, that wee beleeve not now for the Miracle, but because our selves have heard him, ver. 42.

Object. But how can those Miracles infallibly confirm his Dostrin or per∣son, seeing it is granted to wicked men also to work Miracles? as Pharaohs in∣chanters, Simon Magus, the Man of Sin: yea, one may remove Mountains who wanteth love: and many shall say in the day of judgement, Lord, wee have cast out Devils in thy name, and done many great things, to whom hee shall answer, Depart from mee, I never knew you.

* 1.67 Ans. There is main difference (besides the former) between the true Miracles of Christ himself, and his Apostles, and all those wonders and strange things which God justly permitteth to bee effected by Satan, and his instruments.

First, in their substance or being: for in a true Miracle, the thing is the same that it appeareth to bee, and hath true and real, and not onely seeming effects. Moses produced a true Serpent, and very blood; whose effects were the eating up of the Enchanters rods, and the killing of the fish: but the o∣ther are lies, and not the things which they seem to bee, called by the Apo∣stle lying Wonders; •• Thess. 2. meer Sorceries, Juglings, Sleights, deluding the sences; in stead of Samuel himself, offering but a shape or appearance of him to Saul. Thus Pharaohs Inchanters by jugling, made no Serpent, nor blood, but the appearance of both: for the Text saith expresly, it was done by Sorcery, Exod. 7.22. & 8.7. Such lying wonders are the Popish Miracles, the sweating of their Images, the bleeding of some of their hosts, the motions of their Images, their speech, their weeping; most of them effected by sleight and knavery; and many other by sorcery and jugling.

Object. But was not that a true and real effect of the Devil, when hee stirred up winds, and blow down Jobs house, and slew his children?

Ans. Yes, but no true Miracle, because it was done mediately by the natu∣ral causes, for hee knoweth well the matter of windes, and the manner of generating them, and by Gods permission can gather much matter together, and joyn himself with it, to make it far more violent, raging, and fitting to his purpose than ordinary; but all this while exceedeth hee not the compass of nature, which all true Miracles do. The like must bee said of the fire which he brought down from Heaven upon the Cattel and servants of Job, hee crea∣ted it not, for creation is the sole and proper action of God; but added com∣bustible matter together, * 1.68 and brought fire to it, by his power and agility. And thus also he infected the air, corrupted Jobs humors, and smote him with sore boyles from top to toe. In one word, all the work of Satan, and his instru∣ments in such strange events, is nothing else, but either, the deceiving of the senses, or conjunction of natural causes to deceive by. And by the way, let the Romane Church consider what kind of Miracle their transubstantiation is; seeing in every true miracle, every thing is as it appeareth to be; and there is no appearance but of bread.

Secondly, In the end and use: true Miracles alwaies confirm true doctrin, alwaies tend to the glory of God, and salvation of men; but all these false Miracles, as they bee lies, so they tend to lies, to confirm false Doctrin, to impair Gods Glory, to hinder the Salvation of men, yea, to further and hasten their Damnation. The Miracles of Moses tended to the dis-missing of Gods People, according to Gods Commandement, that himself might bee served, his people eased, and Pharaoh himself (if it might bee) freed from de∣struction: but the lying wonders of Jannes and Jambres (for they were the Sorcerers that resisted Moses) tended to hold them in Egypt still, against the express Commandement of God; to harden the heart of Pharaoh, and resist∣ed

the power and glory of God, and the good of his people, yea, of Pharaoh himself and his land. By which rule if wee shall examine Popish Miracles, wee shall ever finde them brought to confirm some untruth, which hath no ground in the word to stand upon; as to prove Image-worship, prayers to the Virgin Mary, Saints, Angels, and dead men; Pilgrimages, Monastical life, with sundry other orders, Christs real and bodily presence in the consecra∣ted Host, the verity of their most Idolatrous Masse. To which or the like purposes let them bring in their whole legend; we are to adjudge their Mi∣racle-mongers no better than Pharaohs Inchanters; nor the Miracles them∣selves no other than the lying Wonders of Antichrist, which cause men to be∣leeve lyes, who have not received the love of the truth.

Thirdly, they differ in the manner of confirming doctrin. For never was any device so powerfully confirmed, as the Doctrin and Religion of Christ which we profess. For as it is said of Pharaohs Inchanters, Exod. 8.17. after that Moses had brought the Lice, that they assayed to doe the like, but could not; so in admirable wisdome hath the Lord put forth his mighty power, in effe∣cting such Miracles for this doctrin, as he never suffered to bee wrought for any other. For this only hath he stayed and pulled back the course of the Sun in the Heavens; letted the fire from burning; divided the Sea, and made it stand as a wall; raised not the sick only to health, but the dead to life: strengthned decrepit persons to beget and conceive; yea more, set apart a Virgin to bear a Son.

Let Popish impostors leave to bragge of Straw-miracles, such as was taken up at Garnets execution; and their childish Miracles, as their late London Boy; and shew us such as these. Let us hear (but without imposture) of such as speak with new tongues; drive away Serpents, and drink deadly poyson and hurt them not; but never was any other doctrin thus confirmed: and whatsoever Signs and Wonders are wrought to weaken any part of this truth, or establish any doctrin not grounded therein, as we are commanded, so wee hold them all accursed.

Vse 1. In that Christ went about doing good, we note, * 1.69 that as his person was a perfect mirrour of all goodnesse; so his life was no monastical or cloyste∣red life: but his delight was with the sons of men, hee eat with them, drunk with them, more familiarly conversed with them than John did, that hee might still take occasion to doe them good, and communicate unto them of his fulnesse of grace. Neither was his life an idle, delicate, or pompous life, neither swelled he with abundance and wealth: but poor, mean, industrious, and painful: he continually went about doing good. From whom how ma∣ny Ministers are degenerate; who professing themselves servants, would bee loath to be as their Lord was? some setting up themselves as it were a fat∣ting in a course of case and delicacy: feeding themselves (not the flock) without fear; others climbing with restless desires to honours and prefer∣ments: others incessantly thirsting (as if they had a Dropsie) after mony and profits, serving their Master only to carry the bagge: others are doing per∣haps, but little good they doe in their places, their doctrin is so cold, so indi∣gested, or their lives so scandalous, so offensive; or their hearts so corrupt and cankred, as they rather oppose themselves to the doing or doers of good; amongst all whom, the Master is out of sight, and out of mind.

2 Seeing Christ by this going about and doing good, shewed himself to be that Prophet, whom God would raise like Moses, mighty in word and deed: Deut. 18.15. We are hence bound to beleeve him, and his holy Do∣ctrine so surely confirmed by so many and mighty Miracles; that so wee may avoid that fearful hardning so long before Prophecied to befall the Jews, Who though he had done many Miracles before them, * 1.70 yet beleeved not they on him: and attain also the blessednesse of those that beleeve, without desiring to

see any more new Miracles. For is not the doctrin wee professe sufficiently confirmed already? * 1.71 an Indenture once sealed, is confirmed for ever, and needeth no new seals to be set to it. Men doe not ever water their plants, but only till they be rooted: even so the Lord out of his wisdome would water with Miracles the tender plant of his Church, till it was rooted in the world, and brought on to some strength and stature; but afterward thought all such labour neednesse. If men will broach and bring into the Church new do∣ctrins, and devises of their own (as the Romish Church doth at this day) it is no marvail it they seek after new Miracles to obtrude them withall: but if men will professe the ancient doctrin of the Prophets, Apostles, and Christ himself, to gape after new Miracles, were too lightly to esteem of the old; and account of these powerful works of Christ himself and his servants no bet∣ter than some nine days wonders.

* 1.72 3 As Christ went about doing good, so must wee also imitate his worthy example, taking, yea seeking occasions to doe good unto all, and that readi∣ly, seasonably, cheerfully, to our power, yea and if need be, beyond it, 2 Cor. 8.3. And to spur us hereunto, besides this example of Jesus Christ, wee have,

1 The Commandement of God, charging us not to forget to doe good and di∣stribute, Heb. 13. with which sacrifices he professeth himself to bee well plea∣sed: whose children if we would be, we must let the streams of our fountain also run to the refreshing and releeving of others; as hee being the fountain of all good, causeth his Sun to shine, and rain to fall upon the good and the bad.

Secondly, we are every way fitted to doe good, having, 1 Callings where∣in to abide, to the good of others as well as our selves. 2 Our Lives further leased and lengthned unto us, that in them we should glorifie God, in making our election sure, and furthering our own reckoning by doing good unto o∣thers. 3 A most precious time of liberty, peace, plenty, and prosperity, that unlesse we bind our own hands, we cannot but be doing good unto all, espe∣cially the houshold of faith, Gal. 6. 4 Fit objects of doing good are never wan∣ting unto us. For

1 The poor we have always with us, the ministers of Jesus Christ, and o∣ther his members that stand in need of us; and many of Gods dear ones are oppressed and distressed, that we might never be unmindful of the afflictions of Joseph. 2 We have with us store of good men, who have most right to our goodnesse, the Sons of God, the members of Christ, the Temples of the Holy Ghost; to whom, whatsoever we doe, the Lord doth accept and ac∣count of it as done to himself. 3 We have in the worst of all Gods Image which is lovely, our own nature, which should draw us to respect, if not the man, yet man-hood or humanity in him: and for ought that we know to the contrary, by the rule of charity, we must hope that they may participate in the death of Christ, as well as our selves.

Lastly, we are provoked to doe good by that blessed reward which God of his mercy hath promised to all those good and faithful servants, who when their Master shall come, shall be found well doing.

And healed all that were oppressed of the Devil: for God was with him.

THe Apostle proceedeth to prove that Christ was anointed with the Holy Ghost, and with power; because he was able to rescue out of the hands of the Devil such as he oppressed and played the tyrant over, God having in Justice put them under his power. Now although Christ did most powerfully spoyl Satan of his dominion which he had in the souls of men; this being the

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of his power, but possessed and disposed by him, and ruled at his will and pleasure. For

First, who would think him possessed that can fall down on his knees, make a solemn profession and confession of Jesus Christ, that he is the Son of God, and the most high, Mark 5.7. and make loud prayers unto him, as acknow∣ledging him to be the Lord of glory? and yet all these are the speeches and be∣haviours of a man possessed, not with one or two, but with a Legion of De∣vils, Luke 8.28. What, doe the Devils honour Christ, who fear nothing more than that he should be honoured, and hate nothing so much as he? No, but all this confession and worship was by constraint; partly, because they knew him a Prince and a Judge, whose power they could not resist: and partly they flatter him, to obtain more gentle entreaty at his hands than they deserved: so many a man professeth Christ, but you shall observe, at least he may himself, that many foul spirits breath in him: for although hee know Christ (as the Devils did) yet he obeyeth him not; he would fain resist him if he were strong enough to make his part good against him: which be∣cause he cannot doe, he will give him fair words, and call him Lord and Ma∣ster: he will pray to him in sickness or distress, but it is but to get out of his hands, and keep his wonted hold still.

If the power of Christs word come near him, he can begin to accuse Christ, and Christian profession of unpeaceableness, and tormenting him before the time (for what time would please these that Christ should come unto them?) he can ask Christ and his Ministers what they have to doe with him, and Christ shall be blamed, because he cannot be at peace for him, if he would let him a∣lone, all should be well and quiet, but the Ministery and Discipline are intolle∣rable: let Christ preach, and he will preach him too, so it be such a Gospel as bringeth no repentance or amendment of life to himself, but he may remain where he was, even in the Graves, already lodged with death. When hee cannot doe the greater mischief that he would, he would doe the lesser if hee can: if he cannot hinder the Ministery, he can deprave it: wherein (as in all the rest) he shews himself at the command of that wicked spirit, who when he could no longer torment the man, would drown the swine.

Secondly, although the Devil might be forced through the power of Christ to acknowledge him the holy one of God, so as themselves might continue Devils still; yet who would think him guided by any other than a good Spi∣rit of God, that should extol the servants of Christ, their persons, their Mi∣nistery, their doctrin? for would any conceive that the Father of Lyes would praise the truth? and yet mark what a large testimony the Devil himself in the Maid gave of Paul and Silas, These men are the servants of the most high God, which shew unto us the way of salvation: and this she did many days, A ts 16.17. Why, did not the Devil know that they were the greatest enemies he had upon earth? Yes, he did, but he must sometimes transform himself into an Angel of Light, he must colour all his Lyes with some truth which is undeniable, hee can lay all his falshoods upon appearance of truth; as his eldest Son Mahomet enlarged the praises of Christ, and his Disciples, to overthrow Christian reli∣gion withall: he hath his fetch to make men beleeve there is an agreement be∣tween Christ, and his Apostles, and himself, or that they needed his testimo∣ny; who therefore put him to silence, and would receive no commendation from him, but for praises returned sharp rebukes. Even so, many men can praise good men and Ministers before their faces, whom they know to bee deadly enemies to their vices: not for love of their vertues, but lest they should use them: and can call them honest men, to try if by that they can hinder them from doing the duty of honest men, as the Devils called Paul and Silas the Servants of God, lest they should shew themselves so by dispossessing them.

Besides, they would seem herein to bee better than they are, and therefore will honour the Gospel, and bringers, with their mouths, whereas in their hearts they cannot abide that the doctrin of it should bee in sincerity, either published or practised: the name of Christianity and of the Gospel pleaseth them well enough, so as the power and fruit of it come not neer them. But as the Devil had no sooner praised the Servants of God, but presently hee changed his coppy, and never left persecuting them till hee had cast them in∣to prison, got them soundly beaten, set fast in the stocks, and after sent out of the City: even so, many who now commend the person and doctrin of the Servants of God, presently (shewing what spirit guideth them) can ac∣cuse them to bee mutinous, and seditious, troublers of their City and State; and raise up the whole City, and stir up the wrath of the Magistrates against them, that so under pretence of the W••rd, or Law, or Peace, or Order, the true Ministers of God shall bee wrongfully condemned, and cast out.

Thirdly, Who would think that hee could be haunted with a wicked spi∣rit, that can see his sin, 1 Sam. 24.17, 18. confess it with tears and indignati∣on against himself, openly justify the righteousness of Gods children? and yet in the example of Saul wee see that a soul possessed of Satan may do all this. For as it is in bodily possession, though the Devils desire is incessantly to hurt and vex the poor creatures, yet by Gods over-ruling power hee is forced to give them some respite, and though hardly, yet sometimes departeth from them; and not alwaies, but sometimes casts them into the fire, and sometimes into the water, Luk. 9. So is it in spiritual possession, the Lord for the common good bridleth often the rage of the Devil in his instruments, that they cannot alwaies exercise it as they would; but they have their fits some∣times, that is, some strong lusts which Satan watcheth and putteth himself in∣to (as Judas his Covetousness invited the Devil to enter into him) and also sometimes again they have their good moods, and seem to bee come to themselves; but long stay they not here, but in a moment are changed and cast into their fits again.

Thus in a good mood, Saul could confess his wickedness, and Davids in∣nocency, and lift up his voice and weep; and David was now his good Son, and who but hee? but presently the good spirit went, and the evil spirit came upon him, and hee became more tyrannous and furious than ever before: even so some there are who seem to have remorse of conscience for sin, they will confess their wickedness with tears, pray for pardon, promise amendment, beg prayers of others (as Pharaoh) one would think them very penitent, them∣selves think they are so also, but the Moon changeth not so often as these spi∣ritual lunaticks: who hence may know that the evil spirit hath taken pos∣session of them, because they are never long in a good minde. These few notes, instead of many, I thought good to set down, to help men that are desi∣rous to see how secretly Satan worketh in their souls; and how hee can cun∣ningly most forceably keep possession, when hee seemeth most to disclaim it: that thus they comming to perceive the disease, may run out of them∣selves to seek for remedy. Which what it is, wee are now in the next point to declare.

The third point in the words to bee considered is, The mighty power of Je∣sus Christ, who onely could heal those that were thus oppressed and enthralled by the Devil: and here consider, 1 The ground; 2 The proof or manifestation of it. The ground was, because God was with him.

* 1.73 It will bee objected that God is said to have been with many of his ser∣vants who yet had not this power: as with Joseph, Joshuah, Moses, and o∣thers.

Answ. God was indeed with them onely by manifesting his presence in some powerful or loving effect which hee wrought in, by, or for them. But

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never was God present with any of his Saints as hee was with his Son, who had not the vertue onely and power of the God-head effectually and ener∣getically working with him (which was all they had) but the god-head it self was after a sort bodily with him: yea, the fulnesse of the God-head was not on∣ly with him, but in him bodily, Col. 2.9. as elsewhere God is said, not onely to bee with Christ, but in Christ, reconciling the world unto himself, 2 Cor. 5.19. So as hee of himself performed the works which proceeded from him (which they did not) and his actions as from himself were divine.

Quest. Why then doth not the Apostle more shortly and plainly say, that Christ was God, as that God was with him?

Answ. Hee might indeed have so said as truely: but for the time, spa∣reth the weakness of his hearers, contenting himself to deliver Doctrin as they were able to receive it: in great wisdome by little and little instilling in∣to their minds the knowledge of Christ; and by degrees laying such grounds and foundations, as whereby themselves might more easily rise to that high point of Divinity, which the Apostle calleth a great mystery, namely, God manifested in the flesh, 1 Tim. 3.26.

Secondly, For the proof or manifestation of this Divine power of Christ, * 1.74 ••n overthrowing the power of Satan, and treading him under his feet, is evi∣dent in the Scripture. The first promise that ever was made to man fallen, is. That this seed of the woman should bruise the Serpents head. According to which prophecy, hee, not onely put Satan to flight in his own person, Mat. 4. but took also his strongest holds where hee had strongly fortified himself in the persons of others, as every where the History of the Gospel recordeth. Hee rebuked the unclean spirits, and made them cry for grief and anger, Mark. 9.25. Hee forced them to silence, and would not suffer them to confess him, Mar. 1.25. By his very word hee chained and bound them whom no bolts could hold, nor any other means subdue: such was his power and glo∣ry (though men saw little of it) that the Devils could neither fly from him, nor yet abide his presence. A whole legion of them, ran to meet him a far off, and worshipped him, Mar. 5.6. most submisly intreated him that hee would not torment them; and earnestly sued unto him, that seeing they could no longer inhabit the man, they might have power over the swine. By all which examples, and many more that might bee added, appeareth what command Jesus Christ hath over the Devils, and that by his onely word hee healed all those that were oppressed by them.

Quest. It is true that Christ hath this power and glory in himself, * 1.75 because God is with him, but how commeth this power to bee so saving and soveraign un∣to miserable creatures who are held under the power of the Devil, and that most justly?

Ans. In healing all our diseases, Mat. 8.16.17. (among which this cute is numbred) wee must knit and combine those two things which in Christ were inseparable, namely his glory and his grace, the latter of which make∣eth the former soveraign unto us; and appeareth in two actions: in remo∣ving from us the next causes of all our diseases, namely, our sins. For as the Physician in working a cure, first removeth the distempered humours of his patient which are the matter of the disease: so doth our heavenly Physi∣cian imply, that this is the beginning of his cure, and therefore often his first word is, Thy sins are forgiven thee, and his last word is, goe, and sin no more, lest a worse thing befall thee. 2 By taking our diseases upon himself, which 〈◊〉〈◊〉 Physician doth or can do: but this Lamb of God taketh away the sins of the world, by taking them upon himself: for he bare our infirmities, Col. 2.22. and carried our sorrows and sins in the body of his flesh, even to the cross, where they were fastned with him, buried them in his grave, yea, cast them into Hell, and there left them; by which most glorious triumph of his, the

snares and letters wherewith wee were chained to death, and the Devil, are broken, and our souls (as a bird) are escaped.

* 1.76 Hence note, 1 That no man can cast a Devil out of a possessed party, or ever did, as a principal efficient cause, but as an instrument, and that onely by this power of the Lord Jesus, to whom all power in heaven and earth is given, and to whom all the honour of this power must bee ascribed: for what power can coun∣termand Satans, but onely Gods? I grant, Satan may give place to beelza∣bub, and depart his habitation for his greater advantage, and forsake a bo∣dy, to get faster hold upon the soul, or to delude many beholders: but such hostile conquest over Satan, argueth a mighty power of God, which all the Devils in hell cannot resist.

Secondly, That whosoever finde themselves any way molested of Satan, must hasten themselves to Jesus Christ, who onely can batter down the holds of the Devil, * 1.77 and work their deliverance. Feelest thou thy self held under any spiritual captivity or bondage? doth the Law of evil present with thee, toyl thee with heaviness, and unchearfulness to any thing that is good? seest thou in any measure Satans secret trains, working against thy salva∣tion? Oh come unto Christ! not faintly, as the Father of the possessed child, Mark. 9.22. Master, if thou canst do any thing help us: but with confidence, as the Leper, Master, if thou wilt thou canst make mee whole, Matth. 8.2. or as the Centurion, onely speak the word: rebuke these dumb and deaf spirits within me: and thou who only canst make the dumb to speak, the deaf to hear, the blinde to see, and the lame to leap for joy, set mee at liberty, work my inlargement, chase away these spiritual enemies; and thou that art the Son, set mee free, and I shall bee free indeed.

* 1.78 Again, art thou in any affliction of body, or mind, or goods, or name? yea, bee it in the case of Sorcery or Witchcraft, against thy self, or any of thine, or whatsoever belongeth unto thee? look up unto Christ, hee can command Fire, Water, Windes, Seas, Diseases, Death, the Devils them∣selves: and if hee see it good for thee, he can check all thy grievances; hee is of no lesse power now in his glory at his Fathers right hand, than he was in his humility upon earth: and yet when hee was at lowest, hee could command Legions of Devils, nay Legions of Angels (as at his apprehension) much more can hee now command and rebuke the former, and pitch the latter round about them that fear him: so as without his will, all the Devils in Hell cannot make one hair of thy head to fall.

* 1.79 Thirdly, Hence are overthrown sundry superstitious and wicked opinions and practices, very rife in the world: As,

1 Such Popish minded persons as think that by certain words and amu∣lets, Devils may bee driven away, diseases healed, &c. And for this they alleadge that in the New Testament, onely by naming, Jesus such cures were effected.

To which I answer, that it is too gross a conceit, to think that there can be any vertue in words to dive away diseases, much less Devils: or to conceive that by the pronouncing of words, but by the vertue and power of Christ, working by the Apostles, and miraculously put forth with those words, both diseases and Devils gave place, and so the parties were healed.

* 1.80 2 Such as think that by the applying of consecrated things (as they call them) Devils are scared away: as by holy Water, Salt, hallowed Candles, reliques of Saints, the sign of the Cross, Images fashioned in such or such a place: All which howsoever very ordinary in the Church of Rome, yet in∣deed are no better than sorcery and charming; and the very practices of those who while they will drive the Devil from others, plainly prove that them∣selves are spiritually possessed by him, in that they will cast out Devils by Beelzebub the Prince of Devils. They object for these reliques, that a soul∣dier

that was to be buried, was revived by touching the dead bones of Elisha, 2 King. 13.21. But this was a Miracle wrought by the finger of God, to confirm the truth preached by that worthy Prophet, and is not to be ascribed to the touching of the bones, which in themselves, nor at any other time, had any such vertue.

They alledge also the example of the Woman having the bloudy issue, who was cured by the touching of Christs garment: whereas that disease was cu∣red, not by the Corporal touching of his skirt, but by the Spiritual touching of himself, which was by the hand of her faith: and therefore our Saviour said, be it unto thee, not according to thy feeling, but according to thy faith. They alledge also, Acts 19.12. That from Pauls body were brought to the sick, Napkins or Handkerchiefs, and the diseases departed from them, and the evil spirits went out of them. Which things had no such power in them, but on∣ly that it pleased God by such weak means to produce Miracles, for the con∣firmation of that holy Doctrin preached by ••aul. And therefore the text a∣scribeth these Miracles, not to the garments of Paul, but to God himself; who by the hands of Paul wrought them, vers. 11. W••••••ce we may conclude, that whosoever use any such means as these, shew th••mselves, not only superstiti∣ous and wicked; but most foolish and ridiculous to think that any bodily substance whatsoever can work upon or violence a substance which is not bo∣dily, such as the Devils is. It will be alledged, that experience sheweth that such means as these prevail to these intents and purposes: which wee grant to bee true; but that is by Satans subtilty, who often dissembleth a flight, as though he were forced by an exorcist to depart: or else indeed goeth away, that men might be confirmed in their impiety, and grow more mad upon such wicked and unlawful means.

3 Others, who when Gods hand is any way upon them or theirs, * 1.81 especially if they conceive it (as they are prone enough) a case of Sorcery or Witch∣craft, leave the help of him with whom God is; and run to one with whom the Devil is, that is, the Wizzard or Witch, commonly called, the Cunning man, and Woman; or the Wise man and Woman. Which because it is so common a sin, and so bold, as men and women doe not so much as Saul, who changed his garments that he might not bee known, I will by some reasons prove this conclusion, that although a man knew that a Cunning man or Woman so called, or a Wizzard, could and would help him; yet ought hee not to seek or admit of such help, were his case never so desperate.

1 Besides expresse places of Scripture against it, as Deut. 18.10. Levit. 19.31. Levit. 29.6. It is a departure from God to the Devil; Isa. 8.19. Should not a people inquire at their God? from the living to the dead? 2 King. 1.16. Because thou hast sent messengers to inquire of Baalzebub the god of Ekron, was is not be∣cause there was no God in Israel? and indeed, the seeking to such is a service and homage to Satan; which he often and for most part (being very skilful in Natural things) recompenseth with cure of the disease. * 1.82 Hence did the ancient Fathers call this seeking unto them, a renouncing of Christianity, and an A∣postacy from God.

2 All help is to be sought of God, and in those lawful means which hee hath appointed, and promised blessing unto. But for words, Amulets, Cha∣racters (which are Diabolical Sacraments) or good prayers (as they call them) of the limbs of the Devil, whose warrant have they, or what power but from the Devil? for God never put any such efficacy either into their na∣ture by Creation, or by any Divine institution since: and therefore their work is from the Devil; on his part by Satanical operation; and on the Seekers part by Satanical faith and illusion.

Obj. But they use good means of Physick also.

Ans. Seldome or never; but if at any time they doe, whence have they, be∣ing

so simple and illiterate persons, their skill, but from the Devil, or Diabo∣lical tradition? And who made the Devil thy Physician? who if he should minister nothing but Natural things, thou mightest not accept them from him.

3 This remedy is worse and more desperate than the disease, because Gods curse followeth it: who in his Law, hath commanded that whosoever goe a whoring after such, should be stoned with stones: and if any turn after such, he will set his face against them to cut them off, Levit. 20.6. And ac∣cording to this threatning, he hath executed visible Judgements against it, e∣ven against Kings themselves (who think themselves most free to doe their pleasure) as 1 Chronicles 10.13, 14. Saul dyed for his transgression that hee committed against the Lord, even against the word of the Lord which hee kept not, and in that he sought and asked counsel of a familiar spirit: therefore the Lord slew him, and turned the Kingdome to David: Asa never came oft his bed for this sin, 2 King. 1.16. and more, not only Kings, but whole Nations were cast out before his people for this sin: and not only they, but even his own people were cast among the Nations when they followed these waies of theirs, Isa. 2.6. Better w•• ••t therefore to dye of a disease in the hand, than be recovered by the hand of ••••e Devil.

4 Mark how the Devil hath circumvented such a party. 1 He hath rob∣bed him of his faith in God, because he maketh haste. 2 Of his fealty and subjection to God, because he either denieth Gods government, or the equi∣ty of it. 3 He hath got in him what he desired to win from Christ, but could not, namely, to take up another means of safety than God had appoin∣ted. 4 He having thus set up himself for such a mans God, hee maketh him commit execrable Idolatry, in ascribing to the Devil himself that which is proper to God and Jesus Christ.

First, a power of healing, which the Devil hath not further than God per∣mitteth him, to the just blinding of the sinner.

Secondly, a faith and perswasion in that power, that it shall be available to him: which is nothing else but a secret confederacy and league with the Devil, without which nothing can be done. This the Lord implyeth in the bounding of his Laws, as Lev. 19.31. Ye shall not seek, &c. for I am your Lord: as if he had said, you ought to depend upon me and not upon the enemy of Mankind, Levit. 20.6. Yee shall not goe a whoring —but be holy: as if he had said, have nothing to doe with such an impure spirit, if you would bee an holy people.

* 1.83 Quest. But if God would not have them to help, why doth hee give them such power of curing, of fore-telling things to come, and revealing hidden things?

Ans. 1. The power of curing is from Satan, God justly permitting him, to the further deluding of unbeleevers.

2 Neither doth the Wizzard fore-tell things to come, but the Devil by them such things as he by the quickness of his spiritual nature seeth present in the causes; or which God permitteth himself to be the worker of: and casie it is for him to discover the Thief which himself tempted to steal.

3 The Lord permitteth all this, not that we should trust him or use him, but to try whether we will depart from our God: the case here is the same with that of the false Prophet, who must not bee beleeved when hee fore-telleth things that come to pass.

Why then, may some say, doth God suffer them to fore-tell such things? The text answereth, The Lord thy God tempteth thee, whether thou wilt cleave unto him or no, Deut. 13.3. Let all such persons as have sought to them, consider betime how they have broken Covenant with God, betaken themselves to Satans help, broken prison to their greater punishment, and made stones bread: let these bewayl the sin and renounce it: never was Saul in so fearful a case as when he run unto the Witch; by his own confession God was de∣parted

from him. Let no man lessen this sin, or dare to defend such limbs of the Devil under titles of good, wise, or cunning persons; seeing these cursed blessers draw Towns and Countries after them into their own damnation. Let none think it a slight matter to counsel others to this sin, and remember, that by the Law of God they ought to dye, that seek to thrust people from their God, and drive them to the Devil: a farre greater sin is this, than that which the Lord maketh capital.

Fourthly, here we have also strong consolation, * 1.84 that Christ is stronger than the Devil, 1 Joh. 4.4. stronger is he that is in us, than he that is in the world: look how strong the Father is, so strong is the Son, Joh. 10.29 and there∣fore his strength is as farre above Satans, as the Creators is above the Crea∣tures. Hence we are sure none can take us out of his hands: not the World; Be of good comfort I have overcome the world: not the Devil; The Prince of this world is cast out: not sin, not death; both which are cast into the Lake: not temptation, nor persecution: for by Christ, we are more than conquerours. All these may molest us, but cannot hurt us: they may make warre upon us, but we may pluck up our hearts, seeing we fight against conquered enemies. and are, through his strength that hath loved us. sure of victory before wee strike a blow. Let not us forget the consolation, in that although our enemies may nible at our heels, yet the seed of the Woman hath broken their heads for us.

Vers. 39.

And we are witnesses of all things which he did in the Land of Judea, and in Jerusalem: whom they slew, hanging him on a tree.

THe Apostle having witnessed of such facts of Christ as testified him the great Prophet of his Church, affirmeth in these words of himself, and the rest of the Apostles, that they were witnesses, not only of the things formerly u••••••ed, but of all things else, not only which Christ did in Judea, and Jeru∣salem, but also which hee suffered among them; and so descendeth to lay down 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 Judea and Jerusalem, will appear to him that considereth, that it was one of Christs first actions in his Offices, after his Baptism, to call his Disciples, who presently left all and followed him, to the end that they might be oculate witnesses, of his mighty works, of his life, of his death and resurrection: and that they may be ear-witnesses, of all the gracious words which proceeded out of his mouth: to which purpose, he took them after a sort into his Family, that by their domestical and familiar converse with him, all the while he lived in the execution of his office, they might be furnished to this testimony.

Hence is it that John saith, We saw his glory, namely in his Doctrin and Works: and, the things which we have heard and seen, declare wee unto you. Many worthy points concerning this witnesse of the Apostles, were here to be delivered, but that I referre them all to the forty one, and forty two verses, where we shall as fitly, and more fully handle the same. And now proceed to the matter witnessed, namely, the Priestly Office of Christ, in these words, Whom they slew, hanging him upon 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 Judea and Jerusalem. 3 The kind and manner of his death, slew, hanging him on a tree. 4 The use of Christ his Crucifying.

First, the person that was put to death, was Jesus Christ, whom wee have heard to be Lord of all; anoynted with the Holy Ghost and power, to work most powerful Miracles; who went about doing good, and never harm, with whom God

so was, as he never was with any Creature before, nor ever shall bee hereafter; who subdued mightily the very Devils themselves with one word; for all this he was killed and slain.

* 1.85 Quest. But how could the Lord of life be subdued of death; yea hee that did only good, and was without all sin, which is the mother of death?

Ans. Christ the Mediator must be considered in his two Natures, 1 The God-head, 2 The Man-hood: and in that he dyed, it was according to his Man-hood; so Peter saith, he dyed according unto his flesh, 1 Pet. 3.18. for his body was dead being separated from his soul; and his soul suffered the sor∣rows of death. But yet we must conceive, that he suffered not in such a Man-hood as was a naked and bare flesh, such as ours, but such as was inseparably united and knit to the God-head; and therefore the Apostle saith, that God shed his bloud, that is, not the God-head, but such a person as is both God and Man. Secondly, although he had no personal sin to bring him to death, yet had he sin imputed unto him, even the sins of his whole Church, which he willingly took upon himself; so as God reckoned with him, not for the sins of one man, but of all his Church, and esteemed him as a captain sinner till the price was paid; and men reckoned him among sinners, and esteemed him an arch-malefactor.

* 1.86 Quest. But doth not this crosse the power of Christ immediatly before mentioned, whereby he controlled the Devils themselves, that wicked men should thus farre prevail against him?

Ans. No, but it argueth a voluntary laying down of his power for the time of his suffering; for at his apprehension hee could have commanded twelve Legions of Angels, but that the Scriptures must be fulfilled; yea, and this laying aside of his power was the most powerful work that ever he wrought, by which he more foyled and broke the Devils power and forces in men, than ever by any; shewing himself the true Sampson, who more mightily prevailed against his enemies in his death, than in all his life.

Hence note, 1 How Christs righteousness is witnessed; hee went ••••••ut doing good, and yet he is slain; and teacheth that Christ himself deserved not death, but he endured it for some other that had deserved it: and indeed. Christ dyed for us, and in our stead, that we should not dye.

* 1.87 Object. But how could he, being innocent, suffer for us sinners, or how stand∣eth it with equity, that God should punish the innocent, and let the guilty goe free?

Ans. We must consider Christ in his death, not as a Debtor, but as a Surety or Pledge between God and us, who hath undertaken our whole debt; and therefore hee suffereth not as guilty in himself, but in the room of us that were guilty: now it standeth with the course of Justice, to lay the Debtors action upon the Surety, being 1 Willing, 2 Able to pay the debt, as Christ was.

Secondly, we may gather hence the hainousness•• and odiousnesse of our sins, it was no trifle, nor a matter of small desert, that the Lord of glory, the only Son of God, yea God himself must shed his bloud for: and yet what a small reckoning is made of soul and open sins? Thirdly, take notice also of the love of God, who to free us, would lay the chastisement of our peace upon his do•••• Son, that so his justice might be satisfied.

Object. But how could his Justice bee satisfied, who was infinitely offended, with such a finite and short death as Christs was? * 1.88

Ans. By reason of the dignity of the person who suffered, being God as well as Man: that suffering was in value eternal, though not in duration or continuance.

Lastly, we have here the two Natures of Christ lively set before us; the one most powerful and glorious in mighty Miracles, which forced Legions of

Devils to fly before it: the other beaten down with wrongs and injuries, even to the death it self: and it was meet that the Apostle intending to prove Christ to bee the true Messias, should mention both these natures, which are absolutely necessary to the Mediatour: the Humanity, that it might suffer death, and so satisfy in the same nature that had sinned; and the Deity, to o∣vercome in suffering so to apply that satisfaction unto beleevers.

Secondly, The persons that put Christ to death were the Jews, they of Ju∣dea and Jerusalem.

Object. But the Jews had no power to put him to death, * 1.89 the Scepter was gone from them; and if the Scribes and Pharisees had had the power in their hands, they would never have suffered him alive so long. Besides, the Judge who was Pon∣tius Pilate, was the Romane Emperours Deputy; the Souldiers, his Executio∣ners, were of the Romane band; the manner of Death also, not Jewish, but Ro∣mane: why is it then said, that the Jews slew him, and no mention made of the Romanes, by whose authority hee was put to death?

Answ. The Jews are justly charged with it, because they were the chief causes and abettors in all that violence which the Romans used against him. They made way to this sentence, and went as far as they could; they ap∣prehended him, they mocked him, they charged him with blasphemy, they raised false witness against him, they beat him, spate in his face, they hood-winkt him, and bad him prophecy who smote him: finally, they delivered him to the Romane governour, accuse him with matter of death, falsly wit∣nesse it against him, moved the people to ask Barabbas, and cry, Crucify him: they are content that his blood bee upon them and their children, as it is at this day: and this is that which Pilate in his own defence said unto Christ, Joh. 18.35. Am I a Jew? Thine own Country-men and High Priests delivered thee unto mee: as if hee had said; I bear thee no hatred or displeasure, I am no Jew, who best know what thou hast done, being a Jew also, but thine own nation deeply accuse thee unto mee. Whence may be noted sundry instructions.

First, That the lower degrees of murther, such as are envy, hatred, * 1.90 and uncharitable proceedings, are esteemed murther it self before God: for the Jews slew Christ in that they delivered him of envy to the Romans to bee slain: The Law of God which condemneth the least injury against the per∣son of our Neighbour, doth it in these words, Thou shalt not kill: The Apo∣stle John speaketh of a mental murther, He that hateth his brother is a man∣slayer, 1 Joh. 3.15. hee hath secretly in his heart slain him already. And yet how openly do men testify the malice of their hearts, so far as they dare, by cursed, reviling, and murthering speeches, that they may shew themselves Murtherers with witness? but alas, little know they what they do; for if the least and lowest degrees of provoking and rancorous speeches, as to call the brother, fool, deserve to be punished with Hell fire, Matth. 5.22. what deserve those venemous and spightful speeches, which numbers without all conscience, accustome their Tongues unto? let such consider that the Apostle rangeth Raylers in the rank with Adulterers. Buggerers, and such beastly persons as shal•• never enter into the Kingdome of God, 1 Cor. 6.20. Others there are, even a generation of rough Ishmaels, men of a word and a blow, whose fists are against every man, who instead of seeking peace, and pursuing it, de∣vise how to quarrel and contend, they care not with whom, and this is counted courage and man-hood; but is indeed a satanical practice, and an high degree of Murther, which for the most part endeth in the highest to the destruction of others with themselves.

Secondly, Note that it is no less sin to sin by instruments, * 1.91 than by our own hands; the Jews were as deep (if not deeper) in this sin as the Romans: Calaphas the High Priest was as far in it, as Pilate that read the sentence: the

one gave wicked Counsel, the other followed it: the receiver partaketh as deep in the sin and punishment as the Theef himself. Ahab murthered not Naboth, but because hee consented to Jezabel, giveth her his ring, and con∣cealeth her wicked intent, therefore the Lord asketh him, if hee had killed, and gotten possession? 1 King. 21.9. as for Jezabel, there was another reckon∣ing for her behind.

David slew not Vriah with his own hands, but writing to Joab to put him in the forlorn hope and recoyle back from him that hee might bee smitten by the enemy and dye, therefore the Lord asked him, wherefore hast thou killed Vriah with the sword? 2 Sam. 11.15. & 12.9.

* 1.92 This teacheth us to take heed of setting sinners a work, or any way of cast∣ing in our lot with them, either by, 1 Commanding, 2 Counselling, 3 Countenancing, 4 Provoking, 5 Flattering, 6 Silence, 7 Winking at, as Ely, 8 Defending any sin or sinner; for accessories are before God as principals: which is the rather to bee considered of, because men willingly deceive themselves in this behalf. Many Masters will not work themselves upon the Sabbath day, but their servants must for them; in whom they sin as heinously, as if they set their own hands to work: for they ought by Gods Law, to see that their servants, nay, their beasts, rest on the Sabbath as well as themselves.

Many Parents may hence also see their great sin, who themselves perhaps will not Swear, Lye, Drink to drunkenness; but all these, and worse they do in their children, over whom they watch not, whom they correct not, not use good means to reclaim them. Many men will not themselves re∣vile or persecute Gods children, but can well enough bear it in others, with∣out much offence to themselves, or defence of the other, even when they have a calling often to do it: Paul, so soon as hee was converted, accused himself for keeping the garments of those that stoned Stephen. And the truth of grace would make them listen to the Counsel which Pilates wife gave her Husband, have nothing to do with that just m••••: have no hand, no tongue, no ear, no foot to stir against Christ in his members, if thou doest not mean one day dearly to buy it.

* 1.93 Thirdly, Note The extream wickedness and unthankfulnesse of the Jews, whose sin is here aggravated, in that they persecute to the death, a just, and inno∣cent man, one that was sent unto them by God, that came unto them as unto his own, among whom hee had performed all his great works, had given sight to their blind, healed their sick, dis-possessed their Devils, raised their dead, and all this most freely and cheerfully; and yet, such was their in∣gratitude, that when hee came to his own, his own received him not; this chief corner-stone was refused of the builders; this chief shepheard was smit∣ten, even in the house of his friends.

Adde hereunto, that they persecute such a worthy, and the Lord of all, with such indignity and despight, as they, not onely reckoned him among sinners, but preferred a Murtherer before the just, and holy one of God: and wherefore? what had the righteous man done? which of them could ac∣cuse him of sin? or might not hee have taken his enemies book up•••• his shoulder, and have bound it as a crown unto him? Job 31.35. yes verily. The Apostle hath told us in the words before, what Christ had done; hee had gone about, and spent all his life in doing good unto the Jews, but they re∣turned him evil for good, to the grief of his soul: and therefore as David la∣menteth the death of Abner, How dyed Abner? his hands were not bound, nor his feet chained; but as a man falleth before wicked men, so did hee fall, 2 Sam. 3.35. that is, Abner was a valiant and worthy man, and so would have acquit∣ted himself, if hee could have met his enemy face to face, and had not been wickedly and trecherously slain by Joab: even so, Christ continued a wor∣thy

person, although (according to the Counsel of God) hee fell before wicked men through malice and envy: and as David amplified both the sin and the punishment of such a wretch as so cowardly slew Abner, when hee said, know yee not that this day a great Prince is fallen in Israel? even so the sin of the Jews was hereby heightned, that a great Prince fell in Jerusalem, and the severity of Gods judgement lyeth heavily upon them till this day, in that both a mighty God, and innocent man, was with all extremity of rage and fury, pursued even unto the death.

Fourthly, note in these Jews, * 1.94 what an imbred malice there is in wicked men against Christ, and his Members; for it is never without matter to work up∣on, if it cannot accuse justly of evil, it can unjustly condemn for doing good: this Christ sheweth, Joh. 10.32. Many good works have I done, for which of them do yee stone mee? They answer him no, but they stone him for Blasphemy: so something shall bee pretended, as Blasphemy, Treason, Mu∣tiny, faction, or some such thing, and a form of Law shall bee followed; no∣thing in the world is more easy than to finde out a Law to put Christ to death by (for that is the conclusion of all wicked Laws, Christ and his mem∣bers must dye by them) but whatsoever bee pretended against them, it maketh much for the glory of God, the patience of his Saints, and the just overthrow of his enemies, that whatsoever the godly suffer at the hands of the wicked, it is for most part, causles in themselves, and consequently un∣just in the other. Let such as professe the Lord Jesus, take notice hereof, and content themselves, if they finde return of evil for good; it was their Lords case, and the servant can look for no better entertainment than his Lord findeth.

Let us not bee weary of well-doing, although it breed us hatred of the World, as knowing, that the same spirit of malice is gone out into the world, and doth breath in numbers that follow the way of Cain, who slew his bro∣ther, because his works were good; as all those titles of reproach cast upon Gods Children lowdly convince, as that they are Church-gadders, holy Brethren, too nice and precise persons; the which and the like tearms, if a man sing but a Psalm in his Family, hee cannot avoid: well, needs must Christians suffer, let their care bee to suffer onely as Christians, and for well-doing: for it is no shame to suffer as a Christian, 1 Pet. 3.17. and seeing it is the will of God that they must suffer, it is better (saith the Apostle) to suf∣fer for well-doing than as evil doers, 1 Pet. 4.16. many receiving indignities from men, will say, if I had deserved such and such things, it would never have grieved mee, but Christians must be in a contrary note, it would grieve mee if I had deserved such things as I suffer at the hands of men, but I re∣joyce in that I have not deserved them.

The third point is the manner and kinde of Christs death, in these words, and hanged him on a Tree.

Quest. Why was Christ rather to dye on the Cross, than by any other kinde of death?

Answ. Some say, that because mankind was foyled in the first Adam, * 1.95 by means of a Tree, it was meet it should bee restored by the second Adam up∣on a tree; which although it be but inconsequent, yet this the Scripture affirm∣eth, that Christ on the Cross, as upon a glorious Chariot of Triumph, rescued his Church, foyled the Devil, spoiled Principalities and Powers, and made an absolute conquest against all the enemies of mans salvation, Col. 2.14. and that it was meet hee should thus do by this manner of death, wee want not stron∣ger reasons out of the Scriptures. As

First, This was the counsel of God, Act. 2.23. for the Jews did nothing against him, but by the determinate counsel, and fore-knowledge of God; which Counsel of God, over-ruled the matter, and brought it to this pass strange∣ly;

for the High Priests had accused Christ with blasphemy, had produced witnesses against him in that cause, yea, had his own confession, that hee was the Son of God, which they took for blasphemy: yet for this could they not put him to this kinde of death, seeing the blasphemer, by the Law of God, must bee stoned, not crucified, and so had Christ been, if the pow∣er of death had been in the hands of the Jews, as not long before it was: but the providence of God over-ruleth the matter so, as hee must bee brought before the Romane Governour, and a new action of treasonable affecting the Kingdome bee laid against him, whence it was that Pilate asked if hee were the King of the Jewe, and hee answered, yea, upon which answer, hee was condemned to the most cruel death that was in use among the Romanes: for of those three kindes of death, burning, heading, and crucifying, this last was the most severe and shameful, * 1.96 to which the chief malefactors were senten∣ced: and that Christ was executed as an Arch-traytor, the inscription on the Cross, containing the crime for which he was condemned, plainly shew∣eth, Jesus of Nazaret the King of the Jews, that no man could look upon or read that writing, but hee should presently conceive Christ a malefactor in the highest kind of treason and rebellion.

Secondly, This kinde of death was anciently prefigured, as also fore-pro∣phesied: it was prefigured by Isaac, laid bound upon the wood, and the other sacrifices, which all were laid on the wood to bee consumed by fire; by the lifting up of the shoulder of the peace offering, Levit. 7.30. by the shaking of the breast of the same to and fro, which as some say, signifieth the spreading of our Saviours hands upon the Cross: but especially by the lifting up of the brasen serpent in the wildernesse, which, (as Christ saith) shadowed his own lifting up upon the cross, Joh. 3.14.

Again, this kind of death was also fore-prophesied, Psal. 22.16. they peirced or digged my hands and feet: it was also foretold by himself, Mat. 20.19. They shall deliver him to the Gentiles, and they shall mock him, and scourge him, and crucify him: and that it was necessary that this word of Christ should bee ful∣filled, see Joh. 18.32.

Thirdly, This kinde of death carried with it a more special infamy than a∣ny other (as at this day wee count hanging a dogs death, that is, an infamous kinde of death) because it was especially execrable by the Law, which ac∣cursed every one which was hanged on a tree; not that this death by any Law of nature, or in it self, was more accursed than burning, or pressing, nor by the Sword; for then neither the Thief on the Cross could bee saved, nor any of our fellons thus executed, whereas the scripture in the one, and our own experience in the other, speak the contrary: but it was onely accursed by the Ceremonial law of Moses; so that every Malefactor of the Jews that was hanged, was in the Ceremony accursed, and was the type of Christ, the substance of all Ceremonies, who on the Cross was really and truely accurs∣ed, sustaining the whole wrath of God, which is the curse of the Law, and not onely Ceremonially and typically as they were. This the Apostle Paul teacheth, Gal. 3.13. that Christ was not onely dead, but made a curse for us: his reason is, because hee dyed on a tree; and therefore are wee admonished. Phil. 2.8. to consider, not only that Christ was obedient unto the death, but to the death of the Cross: for any other death had not so much concerned us.

Fourthly, This death which so much concerned all the Church of the Jews, and Gentiles, must not bee obscure, and therefore the Lord would not have Christ to dye in a tumult, or in secret, but most conspicuously and apparent∣ly; at Jerusalem the great City of the Jews, but tributary to the Romans, as it were upon the Theatre of the World, at a solemn feast, when all the Males out of all quarters must appear before the Lord: upon a Cross high erected, that all might see him, and on the Cross himself proclaimed King of the

Jewes, in three several Langages, the Latine, Greek, and Hebrew, that all sorts of men might come to the knowledge of it: and further, because in his death standeth our life, hee must bee thus lifted up that all men might see him certainly dead, and that he dyed not in shew and appearance only, but in deed, and in truth, really and perfectly: for which cause also our Apostle doubleth his affirmation, they slew him, and hanged him on a tree: which most necessary ground of Faith and Religion, Satan hath mightily by many Here∣ticks sought to overthrow: the Turks at this day are held off from the faith in this Messiah, by that Diabolical suggestion, that not Christ himself, but Si∣mon the Cyrenian was miraculously crucified in his stead.

And therefore because the assurance of the death it self assureth us more ful∣ly of all the fruits and benefits of it, the Scripture is careful so pregnantly to confirm it, as that it cannot be denied, not only that he was in the sight of a number of thousands dead on the Crosse, but by his three days burial, by the peircing of his side, out of which came water and bloud, by which was ma∣nifest that the very Call of his heart was peirced, by the confession of his very enemies, who would beleeve nothing but their own sences: and lastly, by the fact of the Souldiers, who, whereas they hastened the death of the Theeves by breaking their leggs, they broke not his, because (the text saith) they saw that he was dead already.

The fourth point is the use of Christs Crucifying. First, in Christ on the Crosse take a full view of the cursednesse and execration of sin, and conse∣quently of thine own wretchednesse, both in regard of thy wicked nature, and cursed practices; every sin being so loathsome and odious in the eyes of God, as the least could never be put away but by such an ignominious death of the Son of God himself.

If thou lookest at sin in thy self, or in thy sufferings, yea or in the sufferings of the damned in Hell, it will seem but a slight thing: but behold God com∣ming down from Heaven, and him that thought it no robbery to bee equal to his Father in glory, taking flesh, in that flesh abasing himself to the death of the Crosse, on that Crosse sustaining the whole wrath of his Father, and so be∣coming accursed for it, and thou shalt see it in the native face of it. And in∣deed, this one consideration setteth a more ugly face upon sin, than the Law possibly can; for that sheweth our sins to bee a knife to stab our selves withall, * 1.97 but this to be the very spear that went to Christs heart, which is the most odi∣ous apprehension in the world: all the sin that ever was committed on the earth, could not bring a man so low (suppose one man had committed them all) as the least sin of the elect brought the Son of God; seeing he that falleth lowest, falleth but from one degree in earth to another, but Christ falleth from the glory of Heaven, into the very sorrows of Hell: whosoever thou art then that makest light account of sin, and pleadest that God is merciful, look a little in this glasse, wherein behold Gods Justice, and sins desert, in the Fa∣thers just indignation against his wel-beloved Son, whom nothing but the cur∣sed death of his only Son, in whom he professed himself well pleased, could appease.

Secondly, seeing all the knowledge of Christ profitable to salvation, is of Christ crucified, let us desire to know nothing in comparison, but Christ and him crucified, 1 Cor. 2.2. seeing such a great Apostle as Paul was, desired to know nothing else. Now to come to the distinct knowledge of it, we must consider these three points. 1 The vertue and power of this death in it self. 2 The application of it unto our selves. 3 The fruits, which must appear in us by such application.

For the first, Look upon this death of the Son of God, not as of another dead man, neither think or speak of it as of the death of another ordinary fe∣lon executed; but as of a death which slew all the sins, of all the beleevers in

the world, and as a destroyer of all destroyers; a death wherein was more power than in all the lives of all Angels and Men that ever were or shall bee, * 1.98 yea such a death as hath life in it, quickning all the deaths of all that have be∣nefit by it. Here we have a mighty Sampson bearing away the gates of his ene∣mies; by death, killing death; by suffering his Fathers wrath, overcoming it; by entring into the Grave, opening it for all beleevers; by his Bloud shedding upon the Crosse, reconciling all things, Col. 1.20. never was there such an active suffering of any man, which tormented and crucified the De∣vils themselves, when the Devils instruments were tormenting and crucifying him: it is peerlesse and unmatchable, no Martyr ever thus suffered, though Popish doctrin would match as Corrivals some of their Saints sufferings with it; the most faithful Martyrs suffered but dissolution of soul and body; but Christ besides, suffered the whole Wrath of God due to mans sin: they suffe∣red in way of Christian duty and service; but he to make a sacrifice of expia∣tion of sin: they having their sins removed, and taken off from them; but he bare all theirs, and all beleevers sins in his body upon the tree, 1 Pet. 2.24. How∣soever therefore Humane wisdom stumbleth at this death of Christ, yet must we, by the eye of faith, labour to espy glory in ignominy, esteem of the Crosse as an honourable Chariot, and rejoyce in a triumph made (as the Jews scoff) by an hanged man; thus shall we see the foolishness of God, wi∣ser than man, and the weakness of God, stronger than man; thus also shall we imitate the holy men of God, who looking back to the Cross of Christ, could see him thereon triumphing, spoyling Principalities, breaking down partitions, reconciling God and man, Coloss. 2.14. yea man and man, both Jew and Gentile, into one body upon his Crosse, Ephes. 2.15. slaying hatred, and procuring perfect peace.

Secondly, seeing it is clear in the text that Christ dyed not for his own sins, it is clear that he dyed for the sins of his elect, unto whom this vertue of his death must be applied; and this two waies, 1 To their Humiliation. 2 To their Consolation.

Both of them grounded hereupon, that Christ was thus Crucified for thee: without which application, the knowledge of Christ crucified excelleth not that in the Devils themselves. For the former, if Christ dyed for thee, then wast thou the cause of his death, thou crucifyedst him, thou art as faulty and blame-worthy for his death as ever was Judas, Pilate, the Jewes, or the Soul∣diers; thy sins were the Nails, and the Spear, and thy self wast one of them that peirced him: * 1.99 which consideration seriously thought of, will be forceable to cast down the proud conceits of those for whom Christ must be thus humb∣led; and cannot but bring bitterness of spirit to him that truly conceiveth that himself deserved that death, which Christ, not deserving, indured for him: yea, and to have been held under the wrath of God for all eternity, if Christ had not freed him: urge this point upon thy Conscience to bring thy self to the bewayling of thy sins: Oh it was my pride that stript Christ stark naked: it was the sin of my soul that made his soul heavie unto the death: my corrup∣tions were the cords that bound him; my malice, my contempt of God, my ignorance, my woful courses, were the thorns and nails that wounded him, he all this while standing in my room and stead.

Thus is it prophecied of beleevers in the New Testament, that when the Spi••it of grace shall be poured upon them, Zach. 12.10. they shall look on him whom they have peirced, and lament for him: that is, by faith they shall look to Christ whom by sin they have peirced, and th••s shall bee an effectu••l means to lead them further in••o the practice of repentance: Thus Peter, when he would bring down the stiffness of the Jews, told them, that they crucified the Lord of glory, Acts 2.37. which when they heard, they were pricked in their hearts, and said, Men and brethren, what shall we doe to be saved? Popish

Preachers so handle this matter, as to stir up compassion towards Christ, ha∣tred of the Jews, and Judas, and the Souldiers: but wee must labour by it to come to the hatred of our own sins, or else wee shall come behind the Jewes themselves.

For the latter, If Christ was thus crucified for thee, then also bee thou of good comfort, for many things were nailed on the Cross with him, even all thy Inditement, all thy sin, original and actual, the Curse, Hell, and Death it self dyed with him; if thou beest a beleever, the same nails which were driven into his hands and feet were driven into thy sins, so as thou maist look upon the Cross as the Israelites did upon the Brazen Serpent, and thereby be cured of all the sting of sin, and deadly sickness of thy soul: * 1.100 thou maist behold his ignominy, as thy glorious robe; his arraignment, thy absolution; his bind∣ing, thy freedome; his abasement, thy advancement; his nakedness, the co∣ver of thy shame; his death, thy life; and his Fathers forsaking of him, an assurance that thou shalt never be forsaken.

Only this knowledge of Christ crucified in special for thee, is it that can set∣tle the Conscience in peace: when thou knowest and beleevest that all thy per∣sonal and particular sins were hung on the Cross with Christ, and that hee in thy room suffered for them, that which in Gods acceptation was as much as if in thine own person thou hadst borne the Curse of the Law for all eternity. The most content themselves generally to know that Christ dyed for Sinners, but never care to know what this particular application meaneth: The Popish doctrin also is an open adversary to this most comfortable perswasion of justi∣fying faith: but it behooveth him that would have the right use of this Do∣ctrine, never to be at rest, till he can come to say with the holy Apostle, who loved me, and gave himself for me, Gal. 2.20. and with Thomas, after hee had seen the impressions of the Wounds in his hands and side, my Lord, and my God.

Thirdly, seeing that of the two main things in this death, 1 Merit. 2 The efficacy; none shall have his part in the former, that hath not in the latter: our care must be, if we would find life in this death of Christ, never to be at rest until we find the fruit and effect thereof in some sort in our selves. The most powerful fruits of it are reduced to two Heads, the former is an ingrafting of us into the similitude of his death; for he dyed that we after a sort should dye with him. The latter is a framing in us the quality of his life; for therefore he dyed for us, that we should live unto him: both of these are required to the right knowledge of Christ crucified; joyned, Ephes. 4.24. and enjoyned him that would know Christ as the truth is in Christ; called the casting off of the old man, and the putting on of the new. What it is to bee planted into the similitude of the death of Christ, the Apostle sheweth; namely, when our old man is crucified with him, Rom. 6.6. but when is that done? the next words answer; when the body of sin is destroyed: that is, not when sin is restrained, or some sins cut off; but when original sin, that is, the old man is killed, in all the parts and members of sin; when men hate, abhorre, and groan under their corruptions, yea even their smallest and sweetest sins: this is a fruit of Christs death, and noted to be in all those that are Christs, when it is said, that they crucifie the affections and lusts, Gal. 5.24.

Quest. But how are these lusts crucified by the death of Christ? * 1.101

Ans. Not only by that deadly blow which Christ hath given them by his death: but also by setting often before thine eyes this death of his especially in the time of temptation. For example, being tempted to impatiency in sustaining wrongs, look upon Christ on the Cross, what sharp things he suf∣fered, the thorns, the nayls, the spear, and all this while as a sheep dumb be∣fore his shearer: in motions to pride, look to Christ on the Cross thus farre humbled for thy sins: if to revenge, behold Christ on the Cross praying, and

dying for his deadly enemies: if to oppresse the poor and innocent, see Christ on the Crosse suffering his bloud to be sucked out for those whose bloud thou suckest: so in temptation to any other sin, deny it, and say, Oh no, I see Christ on the Crosse made a curse for my sins already, I have done him wrong enough already, I will not adde this to the former, I see rather an infinite debt due from me towards him; and I must rather think of the payment of that, than offer to run in further.

Thus we see both the duty and the means, neither of them both are regar∣ded by many: some would fain see Christ on the Crosse, for the remitting of their sin, but not for the crucifying of it: their lusts are as strong as ever be∣before: pride, contention, hastinesse, voluptuousnesse, worldlinesse, live and thrive in them, and yet they say, Christ was crucified for them, whereas if Christ be crucified for thee, the world is crucified unto thee, and thou unto the world. Others, because Christ is come and dead for sinners, make a clean contrary argument: Christ dyed for sinners, and therefore they will live in their sins: as though that were the work of Christ upon the Crosse to main∣tain sin, and Libertine courses, and not rather to abolish the same: what a fearful thing is it that men dare make the death of the Son of God as a com∣mon pack-horse to lay all their sins upon, while yet hereby they embolden themselves in the multiplication of them?

* 1.102 Others are so farre from crucifying their lusts, as they will not endure to have them prickt or touched in the Ministery: Oh meddle not with mine eyes, I can not endure it: or if they endure to crucifie many, yet some sweet sins shall be spared, they are sweet morsels, or fat morsels, profitable or pleasurable sins, and they must not be let goe: but never a one of all these ever tasted in truth the least fruit of the death of Christ.

The second fruit that must appear in us, is the life of Christ, 2 Cor. 5.15. He dyed for all, that they which live, should not henceforth live unto themselves, but unto him which dyed for them and rose again: Rom. 6.11, 12. Likewise think yee also that yee are dead to sin, but are alive to God in Jesus Christ: 12. Let not therefore sin reign in your mortal body. In which places, this life of Christ is opposed to the course of our lives framed of our selves; and is nothing else but to depend upon Christ in all things, to give up all our thoughts, words, and actions to be guided by his word, and directed to his glory, and so to order our whole course, as his blessed Spirit may appear to breath, lead, and live in us. Now that this fruit should be added to the former, is evident, 1 Pet. 2.24. He bare our sins upon the tree, that we being dead to sin, should live in righte∣ousnesse.

Thus therefore help thy self by this meditation, shall my Lord Jesus so wil∣lingly forsake his glory for me, and shall not I forsake my sin and shame for him? shall he contentedly dye an accursed death for me, and shall not I as contentedly dye to an accursed life for him? Shall he dye to glorifie me; and shall not I live to glorifie him? Shall not he think his heart-bloud too dear for me, and shall I love any thing better than him? Thus to behold Christ on his Crosse, will help thee forward in this fruit also.

To which purposes the Lord in wisdome hath instituted the Ministery of the Word and Sacraments, * 1.103 that wee might have Christ crucified, Gal. 3.1. 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 manuary 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 dyed upon it: but accursed be all such dead and Idolatrous representations against the word; let it bee our happinesse with care and reverence to frequent the Word and Sacraments, which are blessed means ordained of God, not only to set Christ on the Crosse be∣fore

our eyes, but to bring into possession those happy fruits formerly des∣cribed.

Vers. 40 Him God raised up the third day, and caused that hee was shewed openly.

THE Apostle having delivered the Doctrin of Christ his death, hee or∣derly descendeth to instruct his hearers also of his resurrection, without which his death had never been beneficial unto them.

And the words in general imply one point not to bee omitted: For how∣soever the Apostle expresseth nothing between Christ his hanging on a tree, and his raising again; yet because it cannot bee properly said, that hee was raised from the Tree, or from the Cross, which was a kinde of exaltation and lifting up, necessarily must bee included a lower estate than that was; namely, that condition of the dead under which hee lay for a certain time, as it were cast from the face of God his Father, and of men, yea, from the face of the earth: * 1.104 when death and sin seemed to triumph over him all the while of his burial, when they had him in the grave, the house of death. This was the low estate from whence hee rose, the which hee willingly submitted himself unto for a time.

1 That the faith of his Church might bee confirmed, in that hee was true∣ly and certainly dead, and not in shew or appearance.

2 That his victory and conquest over death might bee more glorious; in that hee could not hold him down when hee had him in his own house; but like a mighty Sampson hee carried away the gates of his enemies.

3 To remove by undergoing for us that fearful state of death and dam∣nation, which we had otherwise for ever lain under; to sanctify unto us our estate under temporal death, which is sweetened by his death: to make our graves as so••t and perfumed beds of rest, by his lying in the grave: and that wee also therein by being subdued under corruption, might put it off, and so bee sitted to immortality and glory.

4 To teach us, that our head being of power to rise from the power of death when the bands of it wrapped him round about; can now much more being in glory, draw us his members out of the deepest pits of danger or thraldome, spiritual or temporal; and will in his time set us free. This time wee must wait, but not appoint it; neither distrust his power and grace when wee are in the deepest of our distress.

5 That seeing it was his pleasure to submit himself to the lowest estate of humiliation before his exaltation; wee might also with more cheerfulnesse content our selves, to suffer even any abasement with him, and for him, before wee look to reign with him.

The words of the verse contain two things. 1 The assertion of Christ his resurrection, Him God raised up the third day. 2 The manifestation or evi∣dence of it, and caused that hee was openly shewed. The former part is laid down in four distinct points. 1 The person raised, him. 2 The person raising him, God. 3 The action it self, raised, 4 The time when, the third day.

First, the person raised is Christ: where,

First, It will bee demanded how Christ can bee said to bee raised, * 1.105 seeing hee consisted of a Divine and a Humane nature whereof the first could neither fall nor rise: and for the second that also consisted of soul and body; the former of which being the principal part dyed not, but was in Paradise. Seeing then neither the Deity, nor the soul of his Humanity, nor his person did rise, but only his body; how can Christ bee said to bee raised?

Answ. In sundry other places of Scripture besides this, wee meet with such synechdochical phrases and forms of speech, wherein somewhat is at∣tributed

to the whole, which is proper but to one part, and that ascribed to the whole person, which belongeth but to one nature: which cometh to pass by reason of that straight and personal union of the two natures in Christ. Thus wee read that God purchased his Church by his own blood, Act. 20.28. and that the Lord of glory was crucified, 1 Cor. 2.8. of the sons being in heaven and in earth at one time, Joh. 3.18. of Christs being before Abraham was, Joh. 8.58. of his being omnipotent, &c. All which are spoken of the whole person, but properly are to bee referred to the several natures to which they do a∣gree.

Thus the Apostles sometimes expound them, and teach us so to do; 1 Pet. 3.18. Christ was mortified according to the flesh, and quickened according to the spirit, 2 Cor. 13.4. Hee dyed according to the infirmity of his flesh, and was quickned according to the power of God: and to help our conceit herein, serveth that school distinction, * 1.106 which saith, that whole Christ is said to do this or that, which the whole of Christ did not: yea, our own common form of speech saith, a man is dead whose soul liveth, and a man is asleep when his body only sleepeth.

2 Wee have hence to note that the same body was raised which had been laid down in the Grave, and no imaginary body, neither any other body for it; for never was any other laid there before. Of all which himself against all Hereticks giveth sufficient evidence, as in the manifestation following remaineth to be cleared.

3 That this person raised was not a private person, but the same who had as a publike person been abused, accused, condemned, and executed; and now as a publike person also raised from the dead; in whom all his Church, and every member of it rose again: for whosoever have interest in his death, have their part also in his resurrection.

4 Here is a further thing in this person to bee noted than ever was in any: the first Adam was a root also and a publike person; when hee sinned, hee sinned for himself and us, and having sinned, and we in him, he dyed away, and left us in that sin; and being dead wee hear no more of him: and the Scriptures, though they record at large the Histories of the holiest men that have lived, yet when once they come to this, that such or such a man dyed, wee hear no more of him: but with Christ it is not so; who was not onely as another Sampson, who bewrayed the greatest power in his death; but herein unmatchable and peerless, that hee did greater things after his death, than ever hee did in all his life: * 1.107 insomuch as Augustine was wont to say, that the faith of Christians was Christs resurrection.

Wee must not then content our selves, with common people, that Christ is dead for all, and no more; but fasten our eyes upon his resurrection so much the more diligently, by how much it is easier to beleeve that hee was dead, than that hee rose again. And what other thing can more fitly bee collect∣ed from that practice of all the Evangelists, who in other things, while some of them omit one History, some another, or else some of them briefly point at, and lightly touch and pass over some other Histories, all of them set themselves of purpose to bee copious and large in this of Christs resurrection; that the faith of Beleevers might bee firmly grounded herein, and the ra∣ther, because no benefit of his resurrection, none of his death: and without the certain apprehension hereof, all Preaching, and Hearing, and Faith were in vain; and wee our selves were yet in our sins: To which Apostolical practice, this of our Apostle is not unsuitable in this place in hand, 1 Cor. 15.17, 18. who while hee almost in one word maketh mention of the death of Christ, hee at large prosecuteth and proveth the truth of his resur∣rection.

The second point, is to consider the person that raised Christ. Him God

raised, that is, God the Father, Act. 2.24. And have crucified and slain, whom God had raised: & 3.15. Ye have killed the Lord of Life, whom God hath raised from the dead. More plainly is this work attributed to the mighty power of the Father of glory working in Christ, and raising him from the dead, Eph. 1.17, 20. and to him at whose right hand hee sitteth: so Rom. 4.24. Wee beleeve in him which raised our Lord Jesus Christ from the dead.

Object. But Christ raised himself, Joh. 2.19. Destroy this Temple, and in three daies I will raise it again: and hereby was hee mightily declared to bee the Son of God by raising himself from the dead, Rom. 1.14. In like manner is this resurrection of his ascribed to the Holy Ghost, Rom. 8.11. If the Spirit of him which raised up Christ, &c. therefore the Father raised him not.

Answ. Here is no contrariety, the Father raised him, and hee raised himself. For

1 There is but one Deity of the Father, Son, and Holy Ghost, which is the common foundation of all their actions. 2 There is but one power com∣mon to them all three, and this is the power that Christ challengeth hee hath, to lay down his life and take it up again. * 1.108 3 There is but one common act in them all three, for the putting out of this power unto any external acti∣on without themselves; of which Christ speaking, Joh. 5.19. saith, whatsoe∣ver the Father doth, the same things doth the Son also. In these respects hold∣eth the speech of the Apostle, These three are one, 1 Joh. 5.7. that is, these three, 1 In the true and real distinction of their persons: 2 In their in∣ward proprieties, as to beget, to bee begotten, and proceed: and 3 In their several offices one to another, as to send, and to bee sent, these three are one in nature and essence, one in power and will, and one in the act of pro∣ducing all such actions, as without themselves any of them is said to perform.

Secondly, Although here is no contrariety, yet here is an order in the work∣ing or administration of the person to bee observed: for the Father as the first efficient in order, raiseth Christ as man, by the Son as a second effici∣ent in order, and by the Holy Ghost as a third. For as it is in all the mat∣ter of creation, so is it in all the works of redemption: they are ascribed un∣to the Father especially; not because they agree not unto the other two per∣sons, but because hee 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 Son Jesus, must bee conceived, either as making Christ (as the Son) inferiour in power to his Father, or as excluding his own mighty power in raising himself; for they shew onely the order of the persons, but make no inequality in essence, or power, or will, or working.

Thirdly, where the Son is said to bee raised of the Father, it must not bee understood of the person of the Son, but in respect of his nature assu∣med, that is, his humanity. Whence observe, that as the former point shew∣ed that Christ was a true man, because hee was in the state of the dead, whence hee was raised; so this consideration sheweth him to bee a true and glorious God, and notably concludeth that which the Apostle aimeth at, who would hence prove him to bee Lord of all, in that by his own power hee raised him∣self from death; and so mightily declared himself the Son of God, Rom. 1.4. * 1.109 and Lord of all, blessed for ever.

This is it which maketh him the fit object of our Faith, and if hee had not expressed himself as well a true and perfect God, as a true and entire man, wee ought not to have beleeved in him: wee beleeve not then (as the Jews scoffingly say) in a crucified God; but in a God raising and exalting to glo∣ry, by his own omnipotent power, an assumed humane nature, even then when it lay under the curse of all the sins that ever have, or shall bee com∣mitted

by the true members of the Church; the which thing no power of man or Angel, nor any created nature, could ever turn hand unto, could e∣ver have stood under, and much sess have swum out with conquest and vi∣ctory: neither indeed had he himself, if there had remained the least sin of any the elect to have been accounted for: wee need then no other sign to be giv∣en us to prove his Deity, but this sign of Jonas: and when the Jews deman∣ded a sign why hee took such authority upon him; hee gave them no other, but sent them hither, destroy this Temple, and I will rear it on three daies, Joh. 2.18, 19, &c.

* 1.110 The third point is the raising it self: wherein three points are to bee ope∣ned, 1 The necessity of Christs rising. 2 The manner. 3 The fruit or ends of it. First, it was necessary that Christ should rise again in three re∣spects.

1 For the accomplishment of things fore-appointed and foretold: it was from all eternity decreed and appointed by God, and therefore it behoved Christ to rise from the dead the third day, Luke 24.46. and it was impossible that he should be held down of death, Act. 2.24.

Again, the Scriptures must necessarily bee fulfilled, all which beat upon these two points, 1 His sufferings, Luk. 24.26. 2 the glory that should follow, 1 Pet. 1.11. And more specially all those predictions, and types of his resur∣rection inforced this necessity, Psal. 16.10. Thou wilt not leave my soul in grave: which our Apostle proveth cannot bee meant of David, whose body saw corruption; but that David spake concerning him: Isa. 53.10. when hee shall make his soul an offering for sin, hee shall see his seed, and prolong his daies: Besides his own prediction of his resurrection, must either bee fulfil∣led, or hee could not have been the onely true Prophet of his Church: for himself had said, that the Jews should slay him and crucify him, but the third day shall hee rise again, Matth. 20.17. and this the High Priests and Phari∣sees remembred well, when they came to Pilate and said. Sir, wee remember that this deceiver while hee was alive said, within three daies I will rise: com∣mand therefore that the sepulchre bee made sure, &c.

Adde hereunto, that all the predictions of his ascension, of his triumph, and of the last judgement, depended hereupon. Further, the types which fore-shadowed his resurrection, must not bee frustrate, but answered in the truth of them: as that of Jsaac bound upon the wood, but yet reserved alive, whom his Father received from the dead after a sort: of Sampson escaping the revenge and malice of his enemies, by carrying away the gates wherein hee seemed fast shut: of the two goats, one slain for sin, the other a scape-goat, shadowing Christ both slain for sin, and yet escaping, Levit. 16.5. of the two sparrows, the one killed, the other let flye: and the most express of all, that of Jonah, which Christ himself mentioneth, Matth. 12.39. and most properly applyeth to this very purpose.

* 1.111 2 It was necessary in respect of himself, whether wee consider the excellency of his person, or of his office. For his Person, hee was by nature the eternal Son of God, the Lord of Life and Glory; and by no better means could hee bee discerned to bee this true and natural Son of God, or the resurrection and life, than by raising himself from death to life by his most glorious power. Hence it was that himself a little before his death, pray∣ed in these words: Father, glorify thy Son, Joh. 17.1.

As for his Office, as hee was set out by his Father to bee a perpetual Media∣tour between God and the Church; so was hee to bee an everlasting King of Glory; * 1.112 of whose Kingdome there must bee no end, Luke 1.33. according to that Prophecy of Daniel 7.27. The Kingdome of the most High is an everlasting Kingdom. And according to the oath of the Lord, recorded Psal. 89.36. I have sworn once by my Holinesse, that I will not fail David: his seed shall endure

for ever; and his Throne as the Sun before mee, hee shall bee established for ever∣more as the Moon, and as a faithful witnesse in the Heaven. Selah.

2 He must be also a Preist for ever after the order, * 1.113 not after the order of Levi or Aaron, but, of Mel••hisedeck, without beginning or end of daies: and this also the Lord had sworn unto his Son, and could not repent, that hee should bee a Priest for ever, Psal. 110.4. wherein the Priest-hood of Christ is advanced above all the Priests that ever were, who having received their Office in time, in time also ceased their office with their life, but Christ his Priesthood was not limit••ed in any time, but was every way eternal. They were ma∣ny who succeeded one another, because they were not suffered to indure by death, Heb. 7.23. But this man because hee endureth for ever, hath (no suc∣cessor, but,) an everlasting Priesthood. They were made Priests after the Law of the carnal Commandement, but hee after the power of the endless life, vers. 16. that is, hee was not made a Priest by the Law, namely Ceremonial, which established for a time dying and vanishing things, signified by the name of flesh: but hee was made by the efficacy of the Word and oath of his Father, which gave him endless life, and perpetual duration; so as neither death it self, n•••• the grave could hold any dominion over him, when they seemed to have clasped him fast in their bands; which yet were powerfull enough to have held down any or all other men in the world besides himself: and the Apostle to the Hebrews giveth a double reason why he must necessa∣rily out-live death it self.

The former, because hee must not onely make a perpetual oblation that need no repetition; but also hee must live ever to make intercession, Heb. 7.25. and that perpetually, without which the Apostle implyeth that he had not per∣fectly saved his people. This is most clearly proved, Rom. 8.34. It is Christ who dyed; yea, or rather which is risen again: who is also at the right hand of God, and maketh intercession for us: and Heb. 9.24. Christ is entered into the ve∣ry Heaven to appear now in the sight of God for us: which appearance of his in Heaven with his Merits, hath the force of the most effectual prayer that ever was.

The latter is, * 1.114 that hee may not onely make one offering for sin (as those Priests did many) but that hee may alwaies live to apply it (as they did not) and see that his people have the benefit of it; not onely before God for the appeasing of his wrath, but also for the purging of their consciences from dead works to serve the living God: as the same Apostle noteth, Heb. 9.14. and in the last place to bestow upon every beleever the spirit of faith, whereby they may apprehend, and apply his sacrifice to their own salvation.

Neither doth it any whit impeach the eternity of Christs Priest-hood, be∣cause four thousand years almost of the world were passed before hee suffered: for howsoever the execution of it was not all those ages after the beginning of the World; yet the vertue, efficacy, and benefit of it, reached to the first Beleever that ever was in the World, Adam himself, whose faith in this seed of the woman saved him. Abraham also saw his day and rejoyced: and the Holy Ghost feareth not to call him the Lamb slain from the beginning of the World, Rev. 13.8. namely, 1 In Gods Council and Decree. 2 In the vertue and efficacy of his Sacrifice. 3 In regard of Gods acceptation of it for Be∣leevers. 4 In the types and shadows of it, whereof the Ceremonial Law was full. And much less doth that hinder it from being eternal, in that after the day of judgement it shall cease, when we shall stand no more in need of Priests or Saviours: for howsoever the execution of this office shall then cease, yet the vertue and efficacy of it shall last for ever and ever.

3 Hee must bee also the perpetual Prophet of his Church, * 1.115 the unchangea∣ble Doctor of his Church, and the Apostle of our profession: who must con∣stantly send his Spirit to lead us into all truth, raise up Teachers, and hold

them in his right hand, for the gathering of the Saints, untill wee all meet, in the unity of Faith, and knowledge of the Son of God, unto a perfect man, and unto the measure of the age of the fulnesse of Christ, Eph. 4.13. so as it is cleared that no part of his Offices could admit that hee should abide under death, and therefore necessarily in this second respect must rise again.

Thirdly, It was necessary hee should rise again, because hee was so to dye as that thereby hee must overcome, yea▪ and destroy death, which hee had not done, if hee had lain conquered of death still in the grave: yea more, hee must so dye as that hee must give eternal life to his sheep, Joh. 10.28. and by his death merit it, put, and hold them in possession of it for ever: all signi∣fied in the phrases following, they shall never perish, neither shall any take them out of my hands: which could never have been accomplished, it himself had perished, and had been left in the hands and house of death. But hence hath hee brought his Church strong consolation, in that being risen from the dead hee hath fully overcome death, satisfied for every sin of every Beleever, and risen from under all that weight of sin and death which would have oppres∣sed us for ever; yea, even himself, if hee had left one of our sins that beleeve in his name unsatisfied for.

Out of this that hath been spoken, cometh to bee answered that obje∣ction,

That seeing Christ by his death paid the price of sin unto God, what need we more of him, we can be but acquitted and discharged?

Ans. The providing of the most soveraign Plaster is not enough to work a Cure, but the apply••ng of it also. Neither was it sufficient for Christ to per∣form the former part of his Priest-hood, namely satisfaction for sin, if he had not added the latter thereto, which is the application of it. This latter maketh the former ours, and comfortable unto us. And both these the Apostle affir∣meth of Christ, Rom. 4.25. Christ was delivered to death for our sins, and is ri∣sen again for our justification: where by justification is meant by a Metonimy, the application of justice.

II. The second point propounded to bee considered of in the rising of Christ, is the manner of it, which will appear in three things: the 1 Concer∣ning his Soul; the 2 his Body; the 3 his whole Humanity standing of both.

First, the Soul of Christ which on the Crosse was separated from the body, commended into the hands of his Father, and translated that same day into Paradise, was by the mighty power of God the Father, Son, and Holy Ghost, brought back into his dead body, lying in the grave: quickned it, and made it a living body, moving and sensible in it self, and unto others.

Secondly, the self-same Body which was born of the Virgin Mary, educated in Aegypt and Galilee; which was apprehended, condemned, crucified, and laid in the Grave, came out of the Grave a living body; God by the mini∣stery of the Angels removing all lets, loosing the bands and apparrel of death from oft his blessed body; by the earthquake tumbled away the stone that held him down, drove away the Souldiers for fear, who would have assayed to have killed him the second time if they had seen him rise: and so opened the Grave, that all might see the body was gone.

Thirdly, the whole Humanity was raised glorified. For 1 His Body put off all such infirmities and passions as he pleased to make trial of for our sakes, that he might be a more merciful High Priest: such as are hunger, thirst, cold, wearinesse, pain, and death it self: and contrarily put on such excellent quali∣ties as are fit for a glorified body; * 1.116 such as are agility, brightnesse, incorrupti∣on, immortality, and the like.

But here two rules must be remembred; the former that none of these quali∣ties are Divine properties: for although the Deity personally inhabiting this

Humane nature, doth adorn it with all perfection of most excellent qualities, yet must they still be conceived as finite and created accidents, which destroy not the nature of a body: they beautifie it, but deifie it not; they make it not omni-present nor yet invisible, for then should it cease to be a body, and be∣come a spirit to which only these can agree.

The latter rule is, that although Jesus Christ rose most glorified, yet did hee still while he was up on earth, veil his Majesty, and shewed not himself in that perfect glory, the degrees of which he was now entred into; not only because he would reserve the fu••l manifestation of it until the last Judgement, but also in regard of his Disciples and faithful ones, that they might bee able to disco∣ver the self-same body, which they had formerly well known: and that his surpassi••g glory sh••uld not hinder or affray them from that further familiar converse with him, whereby they (being to be his witnesses) might be confir∣med and fit••ed to their testimony, by seeing, hearing, yea and touching him. Hence was it that while he was on earth, after his Resurrection, hee would carry the s••ars and prints of the spear and nayls, that they might put their fin∣gers into them for their better discerning of him. Hence also although he rose naked out of the Grave, and left the cloaths behind him (for that was agree∣able to the state of a Glorified body, which standeth no more in need of cloa∣thing for necessity nor ornament, than Adam did in the state of innocency) yet in respect of their infirmity to whom hee was to appear, hee used clothes: and although hee needed neither meat nor drink, yet for their sakes and ours, hee ate and drunk, as wee shall after see.

Secondly, as for the soul of our blessed Saviour, it was beautified with such a measure of knowledge as excelled all creatures Men or Angels; even such as was meet for such an head: the God-head revealing unto it all things which either it w••uld know, or in regard of his glorious Office ought to know. The like is t•• be said of Righteousness Holiness, and the rest of his Graces: where∣in hee was set so far above all Creatures, as they all are not able to compre∣hend them: and yet in regard of God, all of them finite as his soul it self is.

III. The third point in this rising of Christ, is the fruit or benefits of it, which will appear to bee not so many as great, if wee attentively consider, either 1 The Evils that hereby hee hath removed, or 2 The good things hee hath pr••cured unto his people. The former is manifest, in that hence all the ene∣mies of mans salvation, are not onely utterly subdued, but made not onely not formidable and terrible, as before, but after a sort friendly, at least benefi∣cial unto Beleevers: the which point after wee have a little cleared, wee will proc••••d to the second sort of benefits hence also accrewing.

Jo••huah in leading the people, * 1.117 and putting them in possession of the land of Canaan, w s in many things a singular type of Jesus Christ: As that hee be∣ginneth where Moses endeth; his calling was confirmed to him by the voice of God himself: the end of his calling, to guide the people to the promised Land of Canaan: the destroying and casting out all the enemies that lifted up hand against them: the dividing of the Land according to their Tribes, and so preparing after a sort to every one his mansion: the establishing of Laws and Ordinances to be observed of all the Subjects of that Kingdom: the peo∣ples ackn••wledgment of him for their Captain, their promise of frank obe∣dience, and o subjecting themselves to whatsoever hee commanded them. In one word, the whole History doth represent our true Joshuah or Jesus, who is the accomplisher of all Gods promises concerning the heavenly Canaan, and the leader of Gods people to true felicity: but in no one action did this worthy Captain of the Lords Hosts, more lively resemble the Truth or true Joshuah, than when at one time in one Cave hee slew five Kings; who being deadly enemies against the people of God, made out a strong head,

and united their forces to hinder their peaceable possession: For our Joshuah or Jesus, which is all one, went into the Grave or Cave where hee was buried, and there met with, and slew five mighty Tyrants, and came out a most glo∣rious Conqueror. The names of these five Kings, were 1 Sin, 2 Death, 3 Hell, 4 Satan, 5 The World: over all whom Christ by his powerful resurrection most gloriously triumphed.

* 1.118 The first of these enemies is Sin: who had for ever reigned in us to death, and held us under his power, if Christ had not br••ken his power by his Resur∣rection. So saith the Apostle, if Christ bee not risen again, Wee are yet in our sins, 1 Cor. 15.17. But it is plain this enemy is soiled: for if the guilt of one sin had remained unabolished, and Christ had not payed the uttermost faith∣ing, hee had never risen again.

* 1.119 But against this will bee objected, that not withstanding Christs rising wee see sin rule and reign in the most, and hath as much dominion and power as it ever had or can have: and if wee look at the best, they have many sinful actions found in their hands, plainly arguing, that sin moveth and stirreth, and is not dead in them. How say wee then that Christ by his resurrection hath slain it?

Answ. Wee must here observe a two-fold distinction, whereby wee shall more easily loose this knot. First, of persons, some are members of his body, and some, yea the most are not: some are sheep, but the most are goat; some are in communion with him, as the s••i••ns set and growing in the root; but the most are out of fellowship with him, and are no otherwise knit unto him than a sciens tyed to a tree by a thred, I mean by the slender thred of outward profession. Now as the Head onely imparteth of the life, sence, motion, protection, light and comfort which it hath▪ to the members of its own body, and no other: even so the Head of this Mystical body, quickneth, moveth, protecteth, inlightneth, graceth, saveth onely such as are in true communion with him: for these sheep onely hee giveth his life; for these he rose again; for these hee spoiled principalities and powers; for these he slew hatred; yea, not for these onely, but in these also, and in these onely. As for all the rest, hee prayeth not for the world, namely, the wicked of the world; hee dyed much lesse for them, his death killed none of their sins; but they are left in their sins, and unto the reign and damnation of their sins, without all benefit either of the death of Christ, or of his resurrection. When wee lay then, that Christ killed sin, wee must bee understood (according to the Scriptures) onely for, and in true Beleevers, who only can receive of his ful∣nesse. The latter distinction concerneth sin; wherein wee must consider two things: 1 the guilt. 2 The corruption of it.

* 1.120 The whole guilt of sin, is wholly and at once abolished to all beleevers by means of Christ his Death and Resurrection, but not the whole corrupti∣on; which while they dwel in the body will dwell with them: yet so as they neith••r live in it, not it scarcely live in them. For the former, the Apostle asketh this Question, Rom 6.2. How can wee that are dead to sin, live in it? and hence it is, that such as are in communion with Christ, are not onely said to bee dead, but buried also with Christ: and consequently they leave their sins in his grave, even as Christ himself left them there: where if they bee left, there will bee a ••••tting and consuming of them away, that they will bee every day less than other, even as it is with the body that lyeth in the grave: and those which remain yet unmortified, they will bee even as dead ca••kases, * 1.121 loathsome and stinking, which above all things the godly desire to bee covered. Now how impossible is it that these should be the practices of such as live in sin. Nay, I say more, that all the corruption of sin left in the godly, can scarcely bee said to live in them. I grant indeed, some moving and stirring of it in them, but it is such a motion as is in a beast which hath

the throat cut: it strugleth and striveth in letting life go: but the beast is kil∣led, and the unclean issues of sin in the godly (which indeed are many) are like such issues which come from a dead man, and are a very parting from them, rather than any argument of the life of sin, or of any delight in them. This is that which the Apostle aimeth at, Rom. 6.7. Hee that is dead, is freed from sin: as the Theef once hanged, stealeth no more; so sin once dead and exe∣cuted in Christ, liveth no more in state or strength: the sinews of this gyant are cut, and what strength of motion can bee in it? In a word, it is in Be∣leevers but dying sin, sin destroyed: the whole Host of sin is discomfited, though some straglers of the Army wander here and there as Rebels in ano∣ther mans dominions.

The second Enemy is Death, which entered into the World by sin, * 1.122 and went over all men, in that all men had sinned, and standeth in full force and state by sin wheresoever it reigneth. Now Christ by removing the cause, hath also removed the effect: for sin being slain, death is also swallowed up in victo∣ry: he hath made his word good, O death I will be thy death; who although he bee the last enemy that shall bee fully destroyed, yet hath hee disarmed him, taken away his dart and sting from him, and so spoiled him, as hee hath left him nothing to harm the elect withall.

The third Enemy is Hell, the gates of which was set wide open by sin; for, * 1.123 In the day thou sinnest, thou shalt dye the death, namely, the second death as well as the former. But Jesus Christ, by descending into Hell, and suffering the sorrows of the second death, loosed the same from himself, and all such as shall beleeve in his name unto the worlds end: Rev. 1.18. I was dead, but am alive for evermore, Amen: and I have the keys of Hell and Death: which phrase seemeth to bee borrowed from great Commanders and Conquerours, who having won and entered any City, presently have the keyes delivered unto them, in token of that regiment and authority which now of right be∣longeth unto them; and plainly importeth, that howsoever Christ was once dead, yet by his death hee hath vanquished Hell and Death, and so hath obtained full power and command over them both.

The fourth Enemy is Satan, the arch enemy of mankinde; most malitious, * 1.124 being a man-slayer from the beginning, and most powerful, being the Prince, yea, the God of this world: yet hath the victorious Lyon of the tribe of Judah, put to flight this roaring Lyon: whose rage and malice made him bold to set upon the Son of God himself, that so hee might work his own ruine and overthrow. How Christ avoided his sundry fierce assaults, and temptations in the wilderness; broke his power and forces by his powerful dis-possessing and casting him out of men and women; trod upon his neck by the power of his death and resurrection, wee might at large out of the E∣vangelists shew, but that wee have spent some time already in this argument: so as now the gates of Hell can never prevail against the Faith of the godly▪ the seed of the Woman hath broken the Serpents head: the strong man is cast out by a stronger than hee: the spoiler is spoyled, and lead in triumph by him that appeared for this end, to destroy the works of the Devil: who hath this Tyrant also in chains reserved for the blacknesse of darkness for ever.

The last enemy, but not the least in strength, is the World, * 1.125 Satans servant and armour-bearer; which by all the power and policy it could use, could not keep Christ down in the grave, but hee rose again notwithstanding all the opposition of it: this is that our Saviour professeth of himself a little before his death; Bee of good comfort, for I have overcome the world, Joh. 16.33. As if hee had said, trouble not your hearts, although you have all the strength and malice of the wicked world against you, all which shall bee no more able to prejudice your salvation, or hinder your glory, than mine own,

who have overcome it, so as you fight against a Conquered Enemy. By all this that hath been said, that of the Apostle appeareth to bee true: that hee hath subdued all things unto himself, and hath put all his enemies under his feet, that none nor all of them can separate us from God or Christ, or our salvation purchased and preserved for us by him.

* 1.126 Now wee are to see in the next place, that Christ by his resurrection, hath not onely spoyled these enemies for us, but that hee hath made them all after a sort friendly unto us; that whereas they desire still indeed, and seem to wound us, they do nothing else but heal us.

1 For sin, that now serveth to humble Gods Children and keep them low in their own eyes, as also provoketh them to walk awfully in regard of God, and watchfully over their hearts and lives, still groaning to God un∣der their daily infirmities. By this means out of the eater commeth meat, as was said in Sampsons riddle, Judg. 14.14.

2 Death is not now to Gods Children as it was to Christ, joyned with a sence of Gods anger against it, or paying a debt to the Justice of God (for it were against the rule of Gods Justice to require the payment of the same debt twice) but wherein they have a sweet sense of Gods Fatherly love, wherein sin is perfectly to bee abolished, whereby way and entrance is made unto life everlasting, where wee shall bee with God and Jesus Christ, which is best of all. The Saints of God in these regards have rather desired than feared it: for what man having been tossed a long time upon a dangerous Sea, would fear the Haven? or who being wearied with the Travels of the day, would fear to go to his rest at night?

3 Sence of Hell keepeth in us an hatred of sin, and a longing after Hea∣ven: yea, how beneficial the terrors of Conscience are to Gods Children, were too long here to discourse. The speech is as true as common, the way to hea∣ven lyeth by hell gates.

4 The Devil maketh us fly to God our help, and rely upon his strength: yea, when men by no other means will bee drawn, God setteth the Devil in their necks to drag them to Heaven, as a grave Divine speaketh,

5 All the evils in the world work to the best to them that love God, and hasten them to the fruition of the victory obtained by Christ: they wean them from the World, and the love of it. And whereas they are as prone to pitch their Tabernacles here below as others, God useth these as means to keep his from being of the World, even while they are in it. They conform them to Jesus Christ their head, and train them in the imitation of him, both in patience and obedience. Now how could any of these parcels of Gods curse against the sin of man, or mans cursed sin it self, bring to any such sweet and profitable fruits, but by the over-ruling power of Jesus Christ, who bringeth life out of death, light out of darkness; and who onely can make his own wise, out of a rank poyson to suck most sweet and sovereign preservatives? which who doth not, hee never as yet knew the benefit of Christ his resur∣rection.

* 1.127 The second sort of blessings procured to the Church, by Christ his resur∣rection, is the fruition of good things which it putteth us in possession of even in this life, by giving us our first fruits, and a sweet taste: but up-heapeth our measure after this life when our Harvest commeth, and wee admitted to feed fully at the Supper of the Lamb. The benefits which I will mention are three.

First, We are confirmed hereby in the whole truth of all our Religion; the main foundation of which laid by all the Prophets and Apostles, is, that Je∣sus Christ the Son of Mary, was the Son of God, the true Messiah, perfect God and perfect man: and so indeed hee was such a one as hee was foretold to bee: one that was to dye, and yet saw no corruption: one who must make

his soul an offering for sin, and yet must survive to see his seed, and prolong his daies: one that had power to lay down his Life, * 1.128 and power to take it up a∣gain. In a word, one that was put to death concerning the flesh, but was quick∣ned in the spirit: that is, by vertue of his Deity, raising that flesh up again. Let all the Jews and Atheists in the earth despise the indignity of his death, we with the Angels will admire the glory of his resurrection.

II. The second benefit is, that hence wee are assured that our 1 Justificati∣on, 2 Sanctification, 3 Perfect salvation, is not only obtained, but apply∣ed unto us.

1 For our Justification before God, by means of Christ his resurrection, hee brought in to us an everlasting righteousnesse; in that hee not only bare our burden upon himself, but bare it away from us: for what is his resur∣rection else but his actual absolution from our sins which were imputed un∣to him, and for which hee subjected himself unto the death? Whence wee grow up in full assurance, that the whole price is not onely paid to the utter∣most on Christs part, but that the satisfaction is accepted also on his Fathers, whose justice would never have absolved him, if all the Bills and Writings which were to bee laid against us, had not been fastned to the Cross, and so cancelled and fully discharged: so as now wee may with the Apostle, hold out a flagge of defiance, and challenge our righteousness; for who shall lay any thing to the charge of Gods Elect? It is God that justifieth; who shall condemn? it is Christ which is dead, yea, or rather which is risen again, Rom. 8.34. And the same Apostle thirsting after that Righteousnesse which is by Faith in him, counteth all things loss and dung, save onely to know him, and the vertue of his resurrection, Phil. 3.10.

2 From this Resurrection of Christ issueth our sanctification, which is our first resurrection or raising of our souls from the death of sin: because in eve∣ry reconciliation-making must bee two conditions. 1 A forgetting upon sa∣tisfaction, of all old wrongs and injuries. 2 A binding from future offences: the former Christ effecteth by his death, the latter by his resurrection, into the which whosoever are grafted, they cannot hence-forth serve sin, Rom. 6.5, 6. but being risen with Christ, they seek the things which are above, Colos. 3.1. where Christ sitteth: they cease further by sin to offend, as such who are be∣gotten to a lively hope by the resurrection of Jesus Christ from the dead, 1 Pet. 1.3. and for this cause our Saviour was careful after his departure hence, to send out his Spirit in more plentiful and abundant manner than before, that hee might continually inspire his people with ardent desires after the beginnings of that life eternal unto which Christ himself is risen: who then manifest themselves members of such an advanced head, when this new life manifest∣eth it self in them.

Thirdly, our perfect salvation is also hence fully assured us; for if our Lord Jesus hath soyled all the powers of Hell, Death, and Darkness in himself, when hee was yet dead; how much more doth hee it for us his mem∣bers, being now alive? if hee could drive back and disperse all spiritual en∣mitles even when hee was in Hell it self after a sort, how much more now being ascended far above all moveable and aspectible Heavens? Eph. 4.10. for wee must not behold the victory and triumph of Christ, * 1.129 as performed onely in and for himself; but as the ground and pledge of the victory and conquest of all the Beleevers in the World. Look upon this Son of David prostrating the great Goliah of Hell, for all the Israel of God; casting out the strong man, not only out of his, but of our possessions, that he might take us up for his own use; spoyling him of his kingdome and weapons, for us, yea and in us.

And hence, as out of a well of consolation, wee shall draw this comfort to our selves, that look as the gates of Hell could not prevail against him

our head, no more shall they ever be able to prevail against us his members, although they never so fiercely and forcibly assayl us. And it spiritual enmi∣ties shall not be able to cut us short of our Salvation, much less shall temporal dangers: for by vertue of this resurrection also, even in the most troublesome deeps, when the waves of sorrows overtake one another, and go over our souls; when with Jonas we are ready to say, We are cast from the face of the Lord; Jonah 2.4. even then we have hope to rise out of such evils; and because out head is above, in short time comfortably to swim out.

Adde hereunto, that death itself, nor the grave shall stand between us and home: for this rising of Christ is both the cause and confirmation that we shall rise again: If the head bee risen, so shall also the members: if Christ the first fruits of them that sleep be raised, so shall also the whole bulk and body of beleevers: if we beleeve that Christ is risen from the dead, even so them which sleep in Jesus will God bring with him, 1 Thess. 4.14. and if the same spirit which raised Jesus from the dead dwell in us, then he that raised Christ from the dead shall also quicken our mortal bodies, Rom. 8.11. for Christ hath not redeemed the soul alone from death, but the body also: else had this second Adam been interiour to the first, if not able to save by his rising all that which was lost by the fall of the former. Oh how would this meditation well digested, sweeten the remembrance of death and the grave? when a Christian shall consider, that look how it was with Christ when his soul and body were separated, yet both of them were united to the Deity, which brought them together again: even so I am taught by the Scriptures, that when my soul and body shall bee separated, yet shall neither of them be sundred from Christ my head, but he will reunite them like loving friends that they may participate in his own glo∣ry. How would this meditation bring the soul not only to be content but to desire to bee dissolved, and bee with Christ, accounting that the best of all, Phil. 1.23.

III. The third benefit befalling us by the resurrection of Christ i•• that be∣cause Christ is risen, we know it shall not only goe well with us, but with all the Church of God; the prosperity of which, so many as would prosper must rejoyce in; for hence it is that Christ calleth a Church out of the world, which after a sort riseth even out ot his own grave: hence is it that being ascended on high, he gave gifts to men, for the gathering and preserving of his Church: hence is it that the Church shall alwaies have the light of the Gospel, Pastors, Teachers, and the Ministry, till we all meet to a perfect man: hence is it that this Church shall bee defended from Wolves and Tyrants; seeing ••one is stronger than he, nor able to pluck any ot his sheep out of his hands. Let the Church be pressed, it shall never be suppressed: Let the Kings of the earth band themselves and forces against it, the Lord hath set his Son upon his holy Mountain, and he shall crush them like a Potters vessel.

Let Hereticks and Antich••ist send armies of Locusts, Jesuites, and seducing vagrants to waste the Church, and bereave it of the truth and light leading to life, they shall only seduce such as whose names are not written in the Book of life, and of the Lamb: for seeing Christ is risen, so long as hee (who can dye no more) liveth, he will preserve his darling, he will send out the Stars that are in his right hand for her relief; who like Davids Worhies shall break through the Hosts of the enemie, and bring the pure waters of the Well of Life: as we are for ever thankfully to acknowledge in those worthy restorers of our religion. Lastly, let flouds of persecution rise and swell, so as this Dove of Christ cannot find rest fo the sole of her foot, one means or other Christ will use for her help: for he will either send her into the Wildernesse, or the earth shall help the Woman and drink in the waters, that they shall not hunt her: or he will provide for her one of the chambers of his providence (as he did for Joash against the rage of Athaliah) wherein she shall be safe till the Storm bee

blown over. These are the principal benefits procured us by Christs resurre∣ction, which belong not unto all, but only to such as are risen with him.

Quest. How shall we know that we are risen with Christ, * 1.130 that they mat assu∣redly belong unto us?

Ans. The Apostle setteth himself to resolve this question, Col. 3.1. where he maketh the seeking of things above where Christ is, and infallible mark of our rising with him; for as when Christ was risen, he minded not things below any more, but all his course was a preparation to his ascension, to which all things tended: so now if thou be risen with him, Heaven will be in thine eye, and thine affections are ascended thither where Christ is: if Christ were on earth, thou mightest fix thy soul and senses here on earth, and yet be a Chri∣stian; but seeing he who is thy head is in Heaven, thou that art a member of him, must be there also. And as Christ while hee continued upon earth after his resurrection, lived a kind of supernatural and heavenly life; so if thou be risen with him, thou livest not the life of nature, but hast begun the life of grace, and an heavenly conversation.

Quest. But how shall I know whether I live by this heavenly life or no? * 1.131

Ans. There be two special notes to discern this truth by: the former is the dissimilitude and opposition which it hath with the life of sinful natural men upon earth: the latter is the similitude and agreement it hath with the life of Saints and glorified men in heaven.

Concerning the former: * 1.132 the Natural man will follow and pursue things which tend to a sensual and natural life; he will beat his brains for gold and silver, meat and cloth, goods and lands for himself and his: as for Heaven, he will have nothing to doe there till he be dead, and for the way thither, hee cateth not to know it till he be dying at the soonest.

But the Spiritual man, hee coveteth after Spiritual things: the power of Christs Spirit where it is present, will lift up his heart be it never so heavie, to seek the Kingdom and the righteousnesse or it, and hee seeketh after the wis∣dome of God; as for gold and treasures, he accounteth of the graces of faith, love, hope, humility, and the fear of the Lord above all pearls and precious things; he provideth for himself and his, the food that perisheth not, and thinketh h••mself warmly and comely arrayed, when he hath put on the Lord Jesus Christ, as knowing, that only the garment of his righteousnesse, can fence him from all the injury of wind and weather.

The Natural man doth not more seriously listen after great purchases of Lands and Fields, as he doth cast with himself to purchase the pearl hid in the field; for which he will sell himself, as we say, into his shirt; nay and fur∣ther, how own self, liberty, life, and if he had any thing dearer than that.

The Spiritual man, as for the things of this life, if he have them not, hee wanteth not his portion: If he have them, his care is that they have not him, or become his portion: If riches increase, he setteth not his heart upon them: If they decrease, his heart faileth not with them. In abundance, he carrieth himself warily and weanedly. In want, cheerfully and contentedly. The things hee hath, he useth as not using them: the things hee hath not, hee knoweth he hath no good use of them, or else he should have them. And thus as the Natural man bestirreth himself, and all his motion tendeth to the bet∣tering of his outward estate at home; so contrarily doth an heavenly-minded man (accounting himself from home while he is here in the body) bend his chief care to settle his estate at home in heaven; and all his trading and con∣verse in this strange Country tendeth to the enriching of him in his own Country.

Further, if we look to the Natural mans course in the matter of his religi∣on, we shall see as great difference between them. For it is clear, * 1.133 that whereas matters of religion are a burthen to the one, they are the joy of the other. The

one as heavie to pray, to hear, to read and meditate on the Word, and of his own estate, as a Bear to the stake: if Law, of shame, or some such by-respect moved him not, if were all one to him to bee on his Horse-back as in the Church: the other, would account his life tedious, were it not for these mee∣tings of God and his people in the assemblies, and those sweet refreshments they bring back from thence.

The one, if he pray sometimes in publick, hee maketh little conscience of private prayer in his family, and so of other private duties, to which God and a good conscience would bind him as straight as to the former.

The other, walketh wisely and religiously in the midst of his house, and pre∣serveth the worship of God at home, and maketh his house a little Church and house of God.

The one, maketh little or no conscience of such sins, as either in compari∣son of other, or in his own corrupt conceit, are smaller sins: such as are infe∣rior oathes, idlenesse, gaming, sins of omission, idle words of hurtful; un∣clean or wandring thoughts: words he thinketh to be but wind, if he mean no hurt; and if he mean hurt, but doe none, thoughts are free. As for the sins of the time, he will not be so undiscreet as to swim against the stream; hee is here violently carried without resistance into a gulf of known evils, and all is well, he doth but as others doe, and it were worse for him if hee did not.

The other, maketh conscience of all sin, lesser sins, and secret sins: hee can hate all, even those which he cannot avoyd: hee hateth the evil that himself doth, and willingly will not displease God though all men bee therefore of∣fended with him. To conclude this point, the one seeketh to appprove him∣self unto man; the other to approve his heart to God, because he knoweth he made it, and knoweth what is in it. And this shall serve for a tast of the oppo∣site disposition between Natural, and Spiritual life.

* 1.134 II. The second note, to discern this heavenly life by, is the similitude or agree∣ment which it hath with the life of the Saints in heaven. For the life of the Saints in Heaven, must be a counterpane of the beleevers upon earth, to which they must be daily framed in sundry regards. 1 In respect of the things they are called from. 2 In respect of the things they are called unto.

1 The Saints in Heaven are called from three things. 1 The world it self. 2 The corruptions that are in the world through lust. 3 The company of the wicked of the world. Even so must beleevers in the world in their degree and measure, carry themselves as those that are chosen out of the world, and such as are bought from the earth, Rev. 14.3. medling no more wich earthly things than needs must, enjoying them so, as they joy no more in them, than in things which are not their own, but borrowed only for a time: using them so, as they abuse them not, because they are to be countable for them; abiding in them earthly businesse and callings▪ * 1.135 so as they be never earthly minded: in one word, so desiring, pursuing, having, holding, and parting from the pro∣fits of this life, as those to whom God hath shewed better things, than any be∣low; yea, and esteeming of their present life it self so indifferently, as that they can account the day of their death better than the day wherein they were born.

2 As the Saints in Heaven, being delivered out of the prison of the body, have all the bolts and chains of their corruption struck off; so the godly who have their parts in the first resurrection, have after a sort changed their lives, and put on a Divine nature, 2 Pet. 1.4. they have bid farewell to the follies of their former times, yea renounce, and as farre as frailty will permit, loathe their sins; saying unto them, as Ephraim to his rejected Idols, get you hence: what have I to doe with you? they that were of the Synagogue of Satan, are now in the Temple with true beleevers. Thus is it said of the hundred forty four

thousand, that were bought from the earth, that were not defiled with women, but were virgins, that is sanctified in part, and washed from their fil∣thiness, and will have no more fellowship in the unfruitful works of darkness, wherein sometimes they were chief actors.

3 The Saints in heaven never joyn with the wicked of the world any more; that being verified, which Moses spake to the Israelites, concerning the Egyptians, The enemies whom your eyes have seen this day, you shall never see more: even to the faithful hate the company of the wicked, with whom they can neither do good, nor take any: whereas before their calling, they were mixt with them, and ran with them to the same excess of riot. Now their fellowship is dissolved, they are no more Companions with them; the light of the one admitteth no communion with the others darkness: and that they are often forced to dwell in Mesech with them, it is the woe and grief of their hearts.

Another part of this agreement, * 1.136 standeth in the things to which the Saints are called, which are sundry. As, 1 Look as their chief happiness stand∣eth in the beholding of the face of God, and seeing him as he is, together with their rejoycing in his blessed communion; and that most sweet fellowship they have one with another; even so the chief blessednesse of the Saints in earth, is their fellowship with God and Christ, though it bee not so immedi∣ate as the former. They see his back parts indeed rather than his face, and rejoyce after a sort in his face, but afar off; and as in a glass of the Word and Sacraments, not face to face, nor in that brightness wherein they shall be∣hold him, when they are at home with him at his right hand: but yet what they want in the thing, they want not in desire to be where hee is, that they may see his glory, so as they may be satisfied with the fulnesse of it; that they may so see him, as they may bee like him; that they may drink (not of the streams, but) of the well of life, and see light in his light. And because loving him that begat, they cannot but love him that is begotten: the next happiness to the former, do the godly justly esteem the communion of Saints, placing under God their chief delight in such as excel in vertue.

Secondly, as the heavenly life of the Saints is spent in the perfect praise of God, wherein they imploy their eternity, keeping in the presence of the Throne of God a perpetual Sabbath, and serving him day and night: * 1.137 even so beleevers indeavour in their measure, that the same mind bee in them which was in Jesus Christ, who thought it as his meat and drink to do the will of his heavenly Father: they bring free-will-offerings: they esteem one day better in his Courts, than a thousand besides: and account these persons blessed that may dwell in his house, because they ever praise him. Not that much rebellion and corruption of nature, doth not often dead and dul even the most sanctified; but yet something they get forward; and delight in the progress they make to the chearful praise and worship of God. And this they do, not by fits and starts but imitate that heavenly life in the conti∣nual indeavour, to make the pleasing of God their principal delight, and the chief thing that most soliciteth them.

Thirdly, as the Saints in Heaven live according to the Law of perfect righ∣teousness, which is the Law and charter of Heaven, and have obtained perfect sanctification: so Beleevers on earth set the same Law before them, to rule and direct every particular action by, and begin the self same obedi∣ence: they begin to weigh all they give out or take in by the weights of the sanctuary, which God hath sealed as just: they follow the Lamb whither-so∣ever he goeth before them, whether by voice or example.

Fourthly, as the Saints in heaven enjoy God for the means of all their lives, Rev. 22.3, 5. for hee is their Temple, their light, their Tree of Life, their Crystal river, &c. evenso the Saints in the World, though they live

by means, and must not look to reap without sowing, as once it was, 2 Kin. 19.29. yet injoy they God above all means; and acknowledge that hee is their life, and the length of their daies; that they live not by bread alone, but by every word proceeding out of the mouth of God: that it is hee that gi∣veth them power to get substance, and blesseth their children with increase: that hee which cloatheth the Lillies, and feedeth the Sparrows, will cloathe and feed them: yea and more, that before they shall want that which is good for them, it all means should fail, hee would sustain them without means, by Miracle: that his Promise cannot fail them, when the Indian Mines shall come to nought: that his word is means enough, which com∣mandeth the Rock, and it giveth water; and the Winds, and they blow Quails before his Host shall perish.

Fiftly, as the Saints in Heaven would not for all the world forgo their Happiness 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 Just? Rev. 6.10, so the godly would not for all the world be separated from their estate in Christ. A cloud of Martyrs in all ages mani∣fes••ed, that all the World, the sweet of it, nor the sour, the flattery of it, nor the tyranny, could draw the godly from the fruition of their priviledges in Christ. And yet dwell they not in these first fruits, but wait still for the per∣fecting of this their redemption. Hence the Apostle describeth them by their inseparable property, 2 Cor. 5.2. Rom. 8.23. which is, to love the appearing of Jesus Christ, 2 Tim. 4.8.

These notes laid together, * 1.138 will give witness with or against a man, whe∣ther his conversation bee heavenly, and consequently whether hee partake of all the former benefits of Christs resurrection. Examine thy self 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? whe∣ther dost thou contemn, and avoid vile and graceless persons? dost thou rejoyce in the fellowship with God and communion of his Saints? spendest thou thy daies in the constant praise and worship of God? framest thou thy life according to the Word of God, the rule of all Righteousness? enjoy∣est thou all things in God, and God in all things? prizest thou thy present e∣state above all the World, and yet longest thou for the perfecting of thy hap∣piness, saying, Come Lord Jesus, Come quickly? this is to converse in Heaven, while thou art on earth; and to seek the things above, where Jesus Christ sit∣teth.

Which if it bee, then how few have their conversation there, or are risen with Christ? How few are set free from the power of sin, witnesseth the general reign of it every where. How many mind onely earthly things; how many minde them principally? How do most men swim with the stream, drinking in the corruptions of the World most insatiably, as the fish doth water? How do sinners combine themselves against God, to run to all excess of riot? How unpleasant and unwelcome a voice is it, to call men to delight in God and his Children? How heavy are they to the parts of his Worship? comming unto them, as if they went to some punishment? How are mens Lusts become their Laws, instead of the perfect Rule and Law of God? every man almost living as Israel when there was no King a∣mong them. How do men rest in the means of their warfare, with-drawing their hearts from the author of it? How few prize the life of Christianity, how many scorn it in themselves and 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 instead of wishing and waiting, tremble at the mention of Christ his comming again? Yet most of these men, professors of Christ: all of them baptized into his name; and all of them will bee repu∣ted

as good Christians as the best. But all this forenamed course, hath no sa∣vour or rellish of Heaven; all that take it up, minde nothing but earthly things; and the end of it, without timely repentance, will be damnation, Phil. 2.19.

IV. The fourth general point, is the time of Christs resurrection, set down in the Text to bee the third day.

To understand which, wee must know that Christ lay not in the grave three whole natural days, each of them standing of twenty four hours; for then hee should have lain seventy two hours, and have risen also on the fourth day; whereas hee lay not in the Grave above thirty nine hours, and rize on the third. But the Scripture useth a grace, or form of speech, * 1.139 whereby two parts of daies are called by the whole: and three daies put for the time which passed in three several daies; every day having his night belonging unto him.

The first day of the three, saith Augustine, is to bee reckoned by his latter part, in which Christ was dead and buried, not passing three hours of the four and twenty; yet so as both the night before when the Jews day begun, and the most of that day was spent in taking, examining, whipping, misusing, con∣demning, and executing him. The second day is to bee accounted wholly and perfect; from the evening of the day before the Passeover, to the even∣ing of the Sabbath following; standing of full four and twenty hours. The third day is to bee accounted from the former part of it, beginning at the e∣vening of the Jewish Sabbath: for Christ lay all night, neer twelve hours, in the grave, and rose in the morning betime about the midst of that natural day, standing of four and twenty hours. And thus is Christ truely said to have risen the third day.

Now that Christ should rise the third day, and no sooner, nor later, these reasons shew. * 1.140

1 Hee must rise the third day, according to the Scriptures, 1 Cor. 15.4. For they had foretold this to bee the particular time, Hos. 6.2. After two daies he will revive us; and in the third day hee will raise us up; namely, in his own person: for wee also were raised with him, as wee have seen. The Scrip∣tures had also further figured this distinct time in the type of Jonas, who hav∣ing lain three daies and three nights in the belly of the Whale, was the third day cast on the dry land: as our Saviour himself while hee was yet alive, ex∣pounded of himself, Matth. 12.40. As Jonas was in the belly of the Whale three daies and three nights, so shall the Son of Man bee three daies and three nights in the heart of the earth.

2 It pleased him not to rise sooner: hee would not presently come down from the Cross, nor revive himself before hee was buried, nor rise presently after hee was laid down, as hee easily could; because hee would manifest that hee was truely dead: as also because hee would lead his Church into some sus∣pence, therefore hee rose not till the case seemed desperate: Luke 24.21. Wee trusted that it had been hee that should have delivered Israel: and as touching all these things, this is the third day that they were done.

Again, hee would no longer defer his rising. * 1.141 1 Lest hee should utterly have endangered the faith of the Disciples, which in that short time was sore shaken; as not onely the former example, but the heavinesse of the Disci∣ples themselves to beleeve the news of it, and wilfulness of Thomas, plainly bewraveth.

2 Because upon this event and keeping touch in this very circumstance of time, hee had laid all the credit of his Person, Ministry, Doctrin, Miracles, Life and Death. For when they come to ask him a sign to prove himself the Messiah, hee referreth them to this event after his death: that when they had destroyed the Temple of his body, if hee did raise it either after or before

the third day, or did not on that day raise it, they should never take him for the Messiah. And of this very circumstance Angels and men had taken no∣tice from his own mouth, Luke 24.7. when the women came to the Sepulchre to seek Christ after he was newly risen, the Angels told them, he 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 he must rise again: nay not only his friends, but his very enemies had got this by the end, and therefore came to Pilate, saying, Sir, we remember that this Deceiver said, that he would rise the third day: let us take such order that the last error become not worse than the first.

3 The blessed body of Christ was not to enter into the least or lowest de∣gree of corruption, and therefore he would lye no longer in the house of cor∣ruption.

Quest. But how could his body be preserved so long, seeing Lazarus his body, and our bodies in that time enter into many degrees of it?

Ans. Christ was indeed balmed and sweetned with Odours: but all this could not have preserved him, if his soul and body had not now been ••aced from sin, the mother of corruption.

Obj. But he had sin imputed unto him.

Ans. Yea, but he had overcome all that, and slain it on the Crosse: for had he not destroyed it, himself had been destroyed by it, and subdued for ever under the corruption of it. In all which regards, that is verified which himself being risen, affirmed, Luke 24.46. Thus it is written, and th•••• it be∣h••eveth Christ to suffer, and to rise again from the dead the third day.

Other things the Evangelists observe in this circumstance: as that it was the first day of the week; that is, the first day wherein hee had created the Heavens and the Earth, and wherein he would create now a new Heaven, and a new Earth; and as before he had set up a marvellous frame of the world, but sin••e exceedingly shaken and defaced by sin, he would now restore the world again▪ and repair the ruines of it, by abolishing sin: as formerly he had filled Heaven and earth with the glory of his power in Creation; so would he now fill them with the glory of his power in Redemption, which is a second crea∣tion. Hence is it, that that day is now converted into the Christian Sabbath▪ and called the Lords Day, Revel. 1.10. or if you will, Sunday; but not as the Heathen, * 1.142 in honour of the Sun; but as Christians, in honour of the Sun of righteousnesse. Again, the Gospel noteth, that this our glorious Son ••••s•• about Sun rising, early in the morning, or a little before it, Matth. 28.1. To shew unto us,

1 The power of his God-head, who could while his body was dead, per∣form the promise which he had made alive, even in the instant of which hee had spoken.

2 The impotency of his enemies, who although they watched him, f••••l•••••• him up, laid an heavie stone upon him, were every way cautelous to keep him d••wn till the third day was past, and he not stealing away secretly in the d••••d time of the night, but ••ose with noyse and warning, even in the mor∣ning, ye•• could they no more stay him, than they could the Sun from rising and running his course.

3 The benefit which the world of beleevers obtain by his rising again set down by the Evangelist, Luke 1.78. Through the tender mercy of our God the day-spring from an high hath visited us, 79. To give light to them that s•••• in darknesse, and to guide our feet into the way of peace. The Chronologers further observe, that this was the day wherein Moses led the Israelites through the Sea, wherein all the troops of Pharaoh and his Host were drowned: Even to our Lord Jesus this third day, led all the Israel of God out of the spiritual Aegypt of blindnesse and filthinesse; but gloriously triumphed over all the

bands of Satan. Sin, and Death: all which were sunk like a stone into the bot∣tomless pit of Hell. Other observations concerning this day might be inserted out of Authors, which because I see no sound ground for them out of the Scrip∣tures, I will omit them, that I may now come to the lessons which out of this circumstance, we may draw for our further instruction.

First, we learn hence, * 1.143 that all the promises of God shall be in due season accom∣plished, whatsoever may seeme to come between them and us. For seeing Christ be∣ing dead, both could and did perform his promise to his Church, will not hee much more being alive and in his glory doe it? The Israelites had a promise of a good Land: they must in the mean time suffer much oppression in Ae∣gypt, for the space of four hundred and thirty years together: but the self-same night, Exod. 12.41. when the term was expired, they went out against the heart, and yet at the entreaty of Pharaoh and his people. In like sort Joseph had a Dream, that the Sun and Moon, and the twelve Starrs should worship him: in the mean time he must be cast into the Pit and Dungeon, where hee can see neither Sun, Moon, nor Starre: many days and years passed wherein he saw nothing but the clean contrary, and yet in the due season of it, this dream was accomplished. And the reason is, because,

1 God is true of his word, he cannot lye, nor repent: and

2 He is able to fulfill whatsoever passeth from his mouth: for shall any thing be hard or impossible to God? or shall any power, or death, or the grave it self falsifie it? Lean thy self then upon this truth of God: hast thou a pro∣mise of outward or inward peace, health, wealth, or any other good thing, which thy heart can wish? hold this promise fast in the midst of thy heart; wait for the accomplishment of it; it shall not fail thee, so farre as thy Father seeth good for thee: if it be delayed and deferred, even this also shall turn to thy best. Hast thou a promise of life everlasting? hold it by the faith of thy soul, as the aym and end of all thy faith and religion: for all the miseries of this present life shall not be able to defeat thee of it. Hast thou the promise of the resurrection of the body after death? stick to this Article of thy faith also: nothing could hinder the rising of thy head, no more can let, but the mem∣bers shall be where the head is: not the grave, not fire, not water, not the bellies of beasts or fishes, but they shall give up their dead, and further the ac∣complishment of the word of their Creator.

The second observation is, * 1.144 that as the Lord of life raised not his Son as soon as he was dead, but he must lye in the grave two days, yea and the third also, till his case seemed desperate to the Disciples themselves: even so may the members of Christ lye long in the graves of their misery, yea, so long, as their case seemeth desperate; and all that while, the Lord not only deferreth, but see∣meth to deny their help, and utterly to neglect them. Abraham had the pro∣mise of a Son by Sarah; he looked every year for him, ten, twenty years to∣gether, nay till the thirtieth year, till it was not with Sarah as with childing-women, in so much as she laught when she heard it, the case in nature was desperate: who would have thought but that God had forgotten his promise: which Abraham himself in all that time (if God had not shoared up his faith) might have forgotten: but though long first, yet at length the Lord found out a time fit enough to bring his word to passe. David in like manner had the promise of the Kingdom, but in the mean time he was so traced and hun∣ted by Saul, that he said in himself, I shall surely one day fall by the hands of Saul; but howsoever the Lord still deferred his promise, he knew not how to break it: the Kingdome was rent from Saul, and given to him that was better than he. * 1.145

Now the chief Reasons of this dealing of the Lords with his Children, are these,

1 In Gods delaies there is a seasonable time for all the graces which he gi∣veth

to be set on work, such as are faith, patience, hope, prayer; all which cease in the accomplishment.

Secondly, hee will have his childrens case often desperate, that his own hand may bee acknowledged in giving them unexpected deliverance. How could Israel but acknowledge his out-stretched arm in their delivery, when they saw nothing but the mountains before them, the enemies behind them, and the sea as a wall on either side? and if the Lord had delivered them before they came into the bottom of the sea (as he easily could have done) the glory of his work had been obscured, which all ages since have admired and extolled till this day. How did Jonah and the Ninevites acknowledge the finger of God, in calling him to that Ministery, when as he seemed utterly cast away, being bu∣ried in the Whales belly three days and three nights? for when by the pow∣erful Word of God, the Fish was commanded to cast him on the dry ground, what a worthy fruit of conversion it had in them generally, the History doth declare. What great glory the Lord won to himself by saving Daniel, (not from the Den,) but from the Lions teeth in the Den: and the three chil∣dren, (not from the Furnace,) but the very fire in the Furnace; it appeareth, in that the very Heathen Kings themselves made publick Edicts, that no God, but Daniels, and no God but Shadrachs, &c. should bee worshipped through all their Dominions, because no God could deliver their worshippers as hee had done.

Thirdly, the Lord often longer absenteth himself from his own children, that when he is returned, they might make the more account of him; it plea∣sed him to deal herein as a Mother with her child, who although she bee ten∣der enough over it, will sometimes get her out of sight, and behind a door; in the mean time the child falleth and getteth some knocks, and all this to make the child perceive its own weaknesse, and depend upon her so much the more. Example hereof we have, Cant. 3.4. when the Church had sought her beloved in her bed, in the streets, among the Watch-men, and found him not, at last, after much seeking and sorrowing after him, she findeth him whom her soul loved: then she took hold on him, and would not let him goe, till she had brought him to the house of her mother.

Vse 1. Tedious and heavie afflictions may not bee an argument of Gods hatred. It is a simple opinion of simple people, that God loveth not that man, who is exercised with any strange crosse, especially if it be more lasting and lingring upon him. * 1.146 Why dost thou not consider, ignorant man, that the Lord suffered his own wel-beloved Son to lye in the Grave till the third day, before he raised him up? What sayest thou to the Israelites in Aegypt, did they cease to be the people of God, or to be dear to God, when the heaviest tasks were laid upon them? Whose bloud was it that Manasseh made the streets of Jerusalem run with, but the Saints? In the Persecutions of the Pri∣mitive Church, we read of thirty thousand of the dear Saints of God put to death in seventeen days under the Tyrant Maximinian, and as many chained under met als and mines, Who was it that asked if the Lord would absent himself for ever, and whether his mercy was clean gone for evermore? Was not this the voyce of David, a man after Gods own heart? Wouldst thou hear the style of Gods children in the Scriptures? thou hearest them called worms of Jacob, dead men of Israel, Isa. 41.14. Wouldest thou know their state? nei∣ther is that unanswerable to that stile: read Heb. 11. from verse thirty five to the thirty ninth, They wandred in Sheep-skins, and Goat-skins; and they (of whom the world was not worthy) were banished the world, as unworthy to live in it. Impossible therefore it is, as Salomon teacheth, to know love or hatred by any thing before a man, Eccles. 9. A man may be a Dives, and a Devil, or little bet∣ter: another may be a Lazarus, and a Saint. Fat pastures, for most part, threa∣ten slaughter, when lean ware need not fear the Butcher.

2 In tedious and heavy afflictions, and graves of misery, prescribe not unto God, neither the time, nor the manner of thy release; but leave all to him, in whose hand, times and seasons, and means of deliverance are. Wee would not by our good wills lye one day, no not one hour under affliction: our spirits are as short as Jehorams was; what, shall I attend any longer upon the Lord? is not this evil from him? * 1.147 And hence are all those murmurings and complaints; Oh, never was any in such misery, or so long, as I am. But the Lord knoweth what hee doth, and whom hee hath in hand. Hee seeth per∣haps,

1 That thou hast strong hidden corruptions; thy hard knots must have hard wedges, as hard bodies strong potions. 2 It may bee, thou wast long in thy sin before thy conversion, and thy Cross is the longer, to be a means to bring thy old sins into fresh memory, that so thou maiest renew thy repen∣tance. 3 It may bee, thou hast since given some great scandal to the Church, and so thy correction abideth, till thou hast testified thy repentance.

4 Thy heart perhaps can tell thee that some other crosses of some other kinde have been neglected, or would not have smarted half so much: there∣fore the Lord will have this to stick by increasing the smart, and with-draw∣ing his comforts, till thy great heart bee made to stoop. 5 Look whether some lust, as yet not denyed, lendeth not a sting to this cross above all the former: whether thy heart bee over-mastered, or fretful and peevish; for e∣ven so wee deal with our Children, who when a little smart doth but set them on frowardness, wee meeken and overcome with more stripes. 6 Or else the Lord in mercy lingringly doth correct as thou are able to bear, to bend thee and work thee to good: whereas, if hee should bring his chastisements roughly, and at once, it would break thy heart: great cause therefore hast thou to subscribe to his wisdome, whose waies are all justice and mercy.

3 Hence wee fetch our assured comfort, * 1.148 That as God delivered his Son the third day, so will hee also seasonably deliver us. What if wee seem to be dead in our graves, despised, neglected, and forgotten one day, yea, the second? yet the third day commeth: Hos. 6.2. After two daies hee will revive us, and in the third day hee will raise us up, and wee shall live in his sight. This made Abraham hope above hope: In waiting, I waited, saith David; that is, I con∣tinued waiting on God. Job after darknesse hoped for light. It may bee the third day is not yet come. Thou art not yet come to the Mountain where God will provide: nor thou art not yet in that extremity which is Gods opportu∣nity. Isaac must not sit at home, but take a journey of three daies to bee slain; hee must not bee sent back the first of second day, but the third day (yet not before hee bee bound on the altar, and the stroke of death a fetch∣ing) is hee taken from off the wood.

Is the Lord a killing thee? yet trust in his mercy: God seemeth indeed not to know his own Children sometimes, but to bee deaf at their prayers: to have broken the bottle wherein hee was wont to preserve their tears: but hee knows us well enough, saith Paul, 2 Cor. 6.9. though wee think our selves unknown: and therefore wee are sometimes, as dying, but yet wee live: chastened, but not killed; yea killed, but not overcome. Hee seemeth now to know none better than the wicked: but the third day commeth, and putteth as great a difference between them, as it did between Pharaohs Baker and Butler, Gen. 40.13, 19. the third day shall lift up the head of the one, and restore him to his office; but the same third day shall take the head from the other, and shall hang the body on a tree for the birds to eat the flesh from it.

And caused that he was shewed openly.

Vers. 41 Not to all the people, but unto the witnesses chosen before of God: even to us which did eat and drink with him, after hee rose from the dead.

NOw wee come to the manifestation of Christ his resurrection. Which is described, first, by the persons to whom hee was so manifested: set down, 1 Negatively, not to all the people: 2 Affirmatively, but to us who were chosen of God to bee witnesses. Secondly, by the facts of Christ towards these witnesses: which are two, the former in this verse, in that hee admit∣ted them to eat and drink with him after hee rose from the dead: the latter in the next verse, in that hee sent out his Disciples with commandement to preach unto the people: and especially to acquaint them with the Article of Faith concerning his comming again to judge the quick and the dead. In which two actions, namely, of sending out his Disciples, and judging of the world, his Kingly office doth notably put for••h it self.

And caused that hee was shewed openly:]

1 It behoveth Christ to make open shew and manifest knowledge of his re∣surrection. * 1.149

1 Because as hee had been openly put to death, and openly buried, that none could doubt of the truth of either, so this being as main a beam as ly∣eth in all the frame of our Religion; it was meet that it should bee as suf∣ficiently cleared, and as lit••le liable to exception, as any of the former: which it had not been, if it had not been as openly confirmed: and therefore he would for the space of forty daies, Act. 1.3. by many bodily appearances to ma∣ny credible persons at once; and by many other infallible tokens, make it evi∣dent, that the same body which was crucified, having the same hands, feet, and side which were peirced, and wherein the prints yet remained; even the same finite and circumscribed body, which was to bee seen and handled, and no other, was now raised from the grave, and loosed from all the bands of death.

2 Because some things remained to bee done by Jesus Christ, between his Resurrection and Ascension, which craved his manifest presence. As, 1 Hee was further to instruct his Disciples in the things which appertained to the Kingdome of God; namely, in all the Doctrin they were to teach, and all the Ordinances they were to observe, in the external government of the Christian Churches unto the end of the World: and therefore the Evange∣list sheweth us, how Christ begun at Moses, and all the Prophets; and opened unto them in all the Scriptures, the things that were written of him, Luk. 24.27, 32. and not onely the Scriptures, but their eyes, and their hearts, to understand and bee warmed and affected with the same. 2 Hee was to establish and send out into all the world in his own person, the Apostles to Preach the Gospel; which hee pleased to defer till this time, when by his glorious resurrection they might see, that all power was given him in heaven and in earth, Mat. 18.19.

3 Hee was to confirm this their extraordinary Ministery, by an extraor∣dinary Sacrament, namely, breathing upon them, and giving them the Holy Ghost, Joh. 20.22. that is, some smaller measure of gifts, as a pledge for the time; but directing them also when and where to expect the plentiful pour∣ing out of the Spirit upon them after his departure: as it was most miracu∣lously performed in the day of Pentecost, after they had a while waited at Jerusalem for the Promise of the Father, Act. 1.4.

4 Hee was by Miracle to confirm to his Disciples the truth of his Resur∣rection, that they might bee the better fitted to the testimony of it, as hee did by that miraculous draught of fish, whereby they knew that hee was the Lord, Joh. 21.7, 12.

5 In that also hee was (according to that which the Scriptures had fore∣prophecyed of him, and himself also often foretold) to ascend up bodily and visibly into Heaven, whence he descended, so to shew himself the Son of God, and our High Priest lifted up higher than the Heavens; * 1.150 to open Heaven for us, and carry our flesh before hand thither, where in the mean time hee maketh requests for us: it was meet in the presence of all the eleven, Act. 1.9. and they all beholding, that hee should openly, and according to his body bee visibly and locally taken up, as the Angels witnessed, Act. 1.11.

Now though in these and other regards, it was meet hee should shew him∣self openly, yet would hee not so openly shew himself as to all the people, but only to such as his wisdome thought fit to behold him.

Quest. But why did not Christ after his Resurrection, ride in an open triumph before all the People? In all reason it would have made much to the confusion of his enemies, and the comfort of his friends. It could not have been but if he had risen in the sight of the Souldiers, and had gone into Jerusalem among the Scribes and Pharisees, into the Temple among the Doctors, into Pilates Palace; they would all have been stricken down, and confounded in the remembrance of their so cruel and wicked a fact, if they had been so plainly and sensibly convinced of it.

Answ. Wee may not suffer our folly to prescribe to the Wisdome of God, * 1.151 whose waies are not our waies. The foolishness of God, is wiser than men, and the weakness of God, is stronger than men. And there bee sundry just reasons why Christ neither would, nor did so openly shew himselfe. For,

1 Hee declareth hereby that his Kingdome is not of this World; for then hee would have shewed himself unto the World, whereas after hee rose from death, hee would not shew himself but to those of his own Kingdome. Nei∣ther needeth hee for the furthering of his Kingdome the help or witness of the great ones in the world: for then would he not have passed by the Scribes and Pharisees, the Doctors and great Rabbies, whose words would easily have been taken, and shewed himself to a few poor and abject men and women. Neither cometh his Kingdom with outward pomp and observation, Luk. 17.21. as Humane Kingdomes do; his triumph is correspondent to his conquest; both of them spiritual and inward, not discernable but to the eye of the soul.

2 The time was now come wherein Christ was not to bee known any lon∣ger according to the flesh, 2 Cor. 5.16. the World that had so known him be∣fore, must know him so no more; but onely by dispensation for the time, that such as were to witness of him, might take the better notice of him.

3 The wicked had made themselves unworthy to see him any more: and this was a part of the just judgement of God upon them, who had so de∣spighted him: they saw him once, and were sufficiently convinced by the Scriptures, by his Miracles, his Life, and his Doctrin: all which because they despised, and wilfully thrust the Kingdome of God from them, they are justly left of God and Christ, and permitted to bee further blinded, that they may up-heap the measure of their sins.

4 As for the godly, the Lord would not have their Faith to depend upon the witness of the eyes and sight of the wicked and ungodly; but upon a Divine testimony, namely, upon such as were appointed of God for it: and this is a sure ground of Faith.

5 If Christ had openly appeared to all the people, hee had falsified his own word, who had threatned them, that because when hee would have gathered them as an Hen her Chickens under her wing, but they would not, Matth. 23.39. they should not thenceforth see him till they could say, Blessed is hee that commeth in the name of the Lord. As if hee had said, from hence∣forth,

namely, after you have crucified me, yee shall not see me till the end of the world, when I shall come again; which coming some few of you, namely, that are elect, shall gratulate unto me, and say, Blessed is he that cometh in the name of the Lord. And perhaps (as some interpret it) all you who now reject me, as a vile person; will then, but too late, and to no profit of your own, either by force, or in imitation of the godly, acknowledge me the blessed that cometh in the name of the Lord: and to this also maketh that. Matth. 26.64. where giving a reason of his confession to Pilate, that he was the Christ the Son of God; he telleth them, that they shall hereafter see the Son of man; but not before he be sitting at the right hand of the power of God, and coming in the Clouds of heaven.

6 It appeareth that many more of the Jewes were more convinced in their Consciences, and pricked in their hearts for crucifying the Lord of glory, by the preaching and ministery of the Apostles; than they would have been by the sight of Christ himself. In the second, fourth, fifth, and seventh Chapters of the Acts it evidently appeareth, how by the Apostles direct dealing against their sins, many thousands were converted at some one Sermon: and how many were daily added unto the Church, whose faith was farre more sound in that they attained the blessing which Christ pronounced upon those that beleeved, and yet had not seen.

All which teacheth us, that in matter of Divinity, wee must always sub∣scribe to Gods wisdome, shutting up our own eyes; If we have a word to be∣leeve any thing, or to doe any thing, although our reason bee utterly against it, though custom, though example, yet must we follow our direction, esteeming the word as our pillar of the cloud by day, and our pillar of fire by night, to guide all our motions, while we are wandring in the wilderness of this world; and even till we attain the rest which is prepared for the people of God.

But unto the Witnesses chosen before of God,]

* 1.152 We read of many and sundry sorts of Witnesses of Christ his Resurrection, and therefore it is worth inquiry, which of them are here to bee under∣stood.

1 There was a Divine witnesse of the Angels, Luk. 24.6. Why seek yee the living among the dead? he is not here, but is risen.

Secondly, there was a real witnesse of the Saints that rose again with him and appeared to many, to the end, that they might testifie of his resurrection, which we doubt not but they did, both by their appearing, and by word of mouth also.

Thirdly, there was a forced testimony of the Souldiers, Matth. 28.11. They came into the City, and told all things that were done: whose first report was a main proof of the truth of the thing, howsoever after they were hired to turn their tongues.

Fourthly, there was the witnesse of the Disciples and followers of Christ: and this was either private or publick. The private witnesse was of many pri∣vate Christians, not only men, but women also who followed Christ, who also were by Christ vouchsafed to be the first preachers of it even unto the A∣postles themselves; as wee read of Mary Magdalen, Mary the Mother of Joses, Salome, Joanna, and divers others. Such was the testimony of the two Disciples who went between Jerusalem and Emans, Luk. 24. to whom Christ made himself known the very day of his resurrection, and yet were no Apostles. Thus were many other private Christians undoubted witnesses of the resurrection, who no doubt saw and heard him in many of his apparitions, as well as the Apostles themselves; in so much as Paul saith, that hee was seen of more than five hundred brethren at once, 1 Cor. 15.6. But the text is not meant of any of these sorts, but restraineth it self to the publick witnesses

even the twelve Apostles; * 1.153 who were to carry the tidings of this with the other Articles of Christian faith, throughout the whole world, For,

1 These witnesses are said to bee chosen of God, which word is borrowed from the elections of men, who were set apart to their several offices by laying on of mens hands upon them: even so God laid his hands on these, that is, Christ immediately by his own voyce called these to be witnesses unto him, which was one of the priviledges of the Apostles.

2 The Apostle in the words expresseth himself, by limiting them to them∣selves; to us, namely, Apostles, who ate and drunk with him: not only who before his death lived as it were at bed and board with him, but after hee rose from the dead, that we might not be deceived in our witnesse of him.

3 To us, whom be commanded to preach and testifie (namely, to the whole world) these things, together with his coming again to judgement.

Now for the further clearing of this publick witnesse of the Apostles, wee will consider three things. 1 That these twelve were appointed by Christ himself to this witnesse; which the Apostle Peter plainly concludeth, Act. 1.22. where speaking of one to be elected into Judas his room, he saith, he must be chosen of one of them which have companied w••th us all the time that the Lord Jesus was conversant among us, beginning at the Baptism of John unto the day that he was taken up▪ implying, that whosoever was not thus qualified, he was not fit to be made such a publick witnesse with them of his resurrection: because to the making of an Apostle, was necessary either an ordinary converse with Christ upon earth, or else an extraordinary sight of him in Heaven: by which latter, Paul, who made an honourable accesse to that number, proved him∣self an Apostle.

T••e second thing is, how they were furnished to this witnesse: * 1.154 and this was su••••y ways. 1 By their senses, they ate and drunk with him, that is, were in a familiar sort conversant with him after he rose again. 2 By word of mouth, he gave them charge and commandement to doe it: of both which wee are to speak in the text. 3 By a Sacrament or sign of breathing upon them, he confirmed them to their vocation, saying, As my Father sent me, so I send you. 4 By adding thereunto the thing signified: for he opened their under∣standings, and made th••m able to conceive the Scriptures, and unfold all the Mysteries therein, so farre as was behoveful for the Church. 5 By bestow∣ing sundry other great gifts upon them, sending the Holy Ghost upon them in the likeness of fiery Tongues: whereby they received the gift of Tongues, he gift of Miracles, of casting out Devils, of healing the Sick by imposition of hands, of preserving from poyson and deadly things, of the Apostolical rod, whereby death it self was at the command of their word, either to take place, as in Ananias and Saphira, both struck dead with the word of the Apostle; or to give place, as in Dorcas, who by a word of the Apostle was raised to life being dead. By these means the Lord put into the hands of the Apostles, great power to give witnesse of the resurrection of Christ, Act. 4.33.

The third thing is, By what means they witnessed, or gave testimony to Christ.

Ans. Because they were to bee authentical and faithful witnesses to all the world, and that both in the age wherein they lived, as also in all the succee∣ding ages to the end of the world: therefore was it necessary that they should give witnesse two wayes. 1 By zealous and painful preaching by voyce while they lived. 2 Even after their death, by the holy Doctrin left behind them in their Works and Writings: and thus doe they still remain publick witnesses to us, on whom the ends of the world are come.

Doct. Hence observe, that the office of the Apostles was to give testimony unto Christ after a peculiar manner; Acts 1.8. When the Holy Ghost shall come upon you, yee shall be witnesses unto me, both in Jerusalem, Judea, Samaria and

to the uttermost parts of the earth. I say, they were to bee witnesses after a pecu∣liar manner, for these reasons.

* 1.155 1 To distinguish their witness from ours, who are ordinary Ministers: for every Minister is called of God to give witness to Christ: but properly to speak, they are rather Preachers and Publishers of things witnessed, than wit∣nesses: or if witnesses, yet herein they differ from the Apostles, that they are not oculate, or ear-witnesses, nor such sensible witnesses as they were: for this is an Apostolical speech, and manner of preaching, not derived to or∣dinary Pastors and Teachers, to say, That which wee have heard, and seen, and our hands have handled, that we testify unto you, 1 Joh. 1.1.

2 They were all faithful witnesses and faithful men; endued with faith and full beleef of the things they wrote and testified; as all ordinary Ministers are not. Whence the Evangelist John professeth of them all, that they knew the testimony to bee true, Joh. 21.24. True for the matter: for they delivered the whole Counsel of God, and kept nothing back that was fit to be known, and true for the manner, they all speaking as they were moved by the Spirit of God, 2 Pet. 1.21. and therefore exempted from all error in their witness, as we are not.

3 And hence followeth that their witness is to bee beleeved, as infallible, being the witness of such as with their eyes saw his Ma••esty▪ vers. 16. who did not at any time deliver any thing, which they either heard not of Christ, or saw him not doing, or suffering: but all other ordinary Ministers are so far to bee beleeved, as they consent with these; and so far as they testify no other thing than what these oculate witnesses have left in writing.

Object. But Christ needeth not the witness of any man, hee hath a greater witnesse than John, or than any Apostle: therefore there is no use of the Apo∣stles witness.

Answ. Christ hath indeed three greater witnesses than the witness of his Apostles, namely, 1 His Father that sent him, beareth witnesse of him. 2 The Scriptures, if they bee searched, testify of him. 3 His works that hee did, bear witnesse of him, Joh. 8.18. & 5.39. & 5.36. but yet howsoever in regard of himself, hee need no other testimony of man, that wee might be∣leeve and bee saved; hee useth the witness of men, 〈◊〉〈◊〉 John, and the Apo∣stles: and of this Divine Testimony in the mouth of the Apostles may bee said, as Christ did of the voice from heaven, Joh. 12.30. This voice came not be∣cause of mee, but for your sakes.

* 1.156 Vse 1. From this Doctrin wee learn, how necessary a thing it is in causes of Faith, to lean upon true and certain things, and not upon tottring traditi∣ons, or unwritten verities, which are the main pillars of Popish Doctrin. Oh how good hath our God been to this Church and Land of ours, in giv∣ing us a surer word of the Prophets, and Apostles, to become a light unto us in a dark place: and a sure ground whereon wee may build the truth, and certainty of our Faith, and religion; that wee need not bee carried about with every winde of corrupt Doctrin? These witnesses being sensible, faith∣ful and so extraordinarily assisted, neither would not could deceive us: yea, and writing in such a time, and the same age in which the things were done; if they had written any false or corrupted thing, all that lived at that time could easily have confuted them. And therefore as Moses when hee had written the Book of the Law, Exod. 24.7. called all the people to bee a wit∣ness of the truth of it: even so the Apostles writing the books of the Gospel and finishing them, appealed to the men of that age for the truth of them: as John the last of them all in the last end of his book saith, wee know, that is, all this age knoweth, that this witnesse is true.

2 This Doctrin giveth us direction, how to carry our selves to the present Ministry; for some man may say, as the Devil once did, Paul I know, and Ce∣phas

I know, but who are you? Surely even wee are sent by Christ as well as the Apostles, Eph. 4.11. Hee gave some to bee Apostles, some Prophets, some Pastors, some Teachers. Where it is evident, that he that giveth the Apostle, giveth the Pastor also.

Wee being then called by Christ to teach this doctrin in the Church, * 1.157 what∣soever our own unworthiness bee, yet to contemn us shall be the contempt of Christ himself: yet wee being men subject to error (as they were not) must hold us to our rule, which is Apostolical Doctrin: for as the Apostles have faithfully performed their parts, so our part and duty is faithfully to depend upon them: and then not to depend upon, or depart from us, is to depart from Christ and his Ordinance. Wee that are Teachers reserve to every Christian his priviledge, which is not to receive every thing from us hand over head, nor any thing at all on our bare words, but to try our spirits, to search the Scriptures, (as the B••reans.) They have ••r ought to have their Bibles, we wish them to look and enquire there whether our Doctrin be true or no: and by this note shall they know it what it is, according as wee shall bee able to shew the Apostles the ear or eye-witnesses of it: for else are they not bound to beleeve it.

Let any man come with a conje••tural, or probable truth, or any tradi∣tionary doctrin, and cannot shew which of the Apostles heard or saw it in Christ, no man is bound to beleeve it as necessary to his salvation. But if any come, and can back his Doctrin thus from the Apostles, it is all one as if the Apostles did utter it. Let every Minister, if hee would bee beleeved, tread in the steps of the holy Apostles; and see hee bee able to clear, that all he speaketh bee spoken in their Language, bee seen with their eyes, or heard with their eares; which hee is sure so to bee, if it bee contained in their writings. Hereof the Evangelist John giveth a notable president, The Word, saith hee, was made flesh, Joh. 1.14. here was a great mystery, and a main principle of Salvation: but how knoweth hee it, is hee sure of it? yea, that he is: and therefore addeth, we saw the glory of it.

Again, it were to bee wished, that hearers would take up their duty, which is, in reverent manner to come to their teachers in things doubtfully delivered, and ask the question; I beseech you tell me which of the Apostles heard, or saw this from Christ, which you have taught us, that I may beleeve it? for they delivered nothing else. To which rule would Ministers and people frame themselves, it would bring the Scriptures into request, which for most part, are least set by in many Sermons; it would make men more careful of their Doctrin, and thrust out an infinite deal of trash, and foolish conceits of froathy brains: which make it a chief part of their reputation, to see with any eies save the Apostles and speak with any tongues save theirs, by which means it commeth to pass, that Gods own voice is least heard in Gods house, in Gods business, and among Gods people.

3 Hence note also, * 1.158 What mean and weak men did the Lord choose to bee his witnesses to all the world; not great Rabbies, not Rich, not Worldly-wise: (who are not so expedite and ready, neither to preach, nor receive the Gos∣pel) but poor, simple, and mean men. For these reasons,

1 That the conversion of men might not bee ascribed to eloquence, arts, power, or wisdome of the world: but this treasure is put in earthen vessels, that all the power and glory of the work, may redound to God, who commonly, in weak and foolish things, putteth forth his admirable strength and wisdome.

2 That there may bee held a difference between Civil, and Ecclesiastical power: the one is outwardly glorious, and stately; the other mean and lowly: the Ministry which ever brought most men to God, was least pompous, and which came the nearest to the simplicity of Christ and his Apostles: and on which the Sun of the World, for most part, as little shineth, as it did on Christ himself and his Apostles.

3 It made more for the glory of Christ, and his Apostles: of Christ, in that hee chooseth illiterate and unlearned persons, and presently mak∣eth them wise, learned, and intelligent, able by the wisdome of God, to put t•• silence the most Learned and exercised Adversaries they can meet with∣all. Earthly Kings and Princes, not being able to give such gifts, are forced to advance such as are wise and experienced already; and set over their business, the wisest, most learned, and most noble that they can finde: Christ need choose none such, but honoureth himself in choosing foolish and ignoble things, to make them wise and noble, and every way fitted to his work. Again, herein hee honoureth also his instruments, who being in themselves mean and contemptible, yet upon their calling received such a portion of the Spirit, as that they drove the wisest and most learned into admiration; and daunted the greatest and most powerful, when they saw that no power or glory of this world, could draw or hinder them from the Execution of that Office, to which they were deputed. Hence was it that the wise and mighty, Act. 4. seeing the freedome and wisdome of Peter and John in speaking (knowing them to bee unlearned men) they wondred, and knew they had been with Jesus: and seeing the man standing with them which had been healed, they had nothing to say against them. How great glory won Christ hereby to him∣self, and his servants?

4 By this choise of his, hee putteth a plain difference between his King∣dome, and the Kingdome of Antichrist. His Kingdome upholdeth the truth of God, which is strong of it self, and well fenced by the power and strength of God watching over it; and needeth not the arm of mans wisdome, or humane power to lean upon: but if it get simple and plain men to carry it through the world, it disperseth it self as the light: twelve naked and unlear∣ned men shall be enough to overcome all the power and wisdome that the world can make against it.

But the Kingdome of Antichrist, maintaining nothing but fables and lies, needeth all the colours that wit and learning can devise, and all the power and tyranny in the World to maintain it: false Doctrin can never stand of it self, if it have not the two legs of humane policy, and power to stand up∣on. And what other is it that for these many years (espec ally since the light of the Gospel was by the mercy of God restored to these parts of Europe) hath undershoared that tottering Kingdome, but a flourish of wise, learned, prudent, and holy Fathers: the profound policies, equivocating tricks, and acute Sophistry of their Jesuites: the cunning practices, powder plots, hel∣lish attempts of their Priests and Disciples, against Kings, and Kingdomes, whose power they cannot command: the base insinuations and flattery on the one side, and false fears and treachery on the other, whereby they hold fast unto them sundry other great powers and Kings of the earth? to which adde the insatiable thirst of money▪ and their base tricks to lay false fingers, and put loin goods and lands, which they heap and lay together as the sands of the Sea, you may take a view of the main props of that Kingdome. It must have the wit of men, the sword of Princes, the strength of arms, the supp••rt of wealth, and every way a glorious outward estate; else down must it needs fall like Dagon before the Ark. Christs Kingdome hath none of these, needeth none of these, and yet it propagateth it self, and prevaileth daily, and so shall do, whilest this Antichristian Kingdome being now in a consumption already, by the breath of his mouth, shall be utterly abolished by the brightness of his coming.

4 In that the Apostles were chosen witnesses of God, it is a notable proof of Christ his resurrection, which is the Apostles own use: for if Christ be not risen, wee are (saith hee) proved false witnesses: but that cannot bee for the former reasons, and therefore hee is surely risen. The like deducti∣on

may bee used for the confirmation of any other Article of Faith delive∣red by them, wherein they are no less true witnesses than in this of Christs re∣surrection.

Who are and drunk with him after he rose from the dead.

In these words the Apostle Peter useth another argument of demonstrative force to prove Ch••ist his resurrection, * 1.159 who both before his death and after did manifest himself to bee both God and man, by two sorts of actions.

1 Such as were miraculous and extraordinary: an instance whereof after his Resurrection wee have formerly mentioned, Joh. 21.11. in the miracu∣lous lading of the net with fishes.

2 Such as were more ordinary and familiar: such as in the next verse of that Chapter is recorded, namely, his dining with the Disciples. Which was so familiar, and so open a revealing of himself, as wherein they could not bee deceived in the truth of his person. And to confirm this truth of our Apostle, wee read, that not once or twice, but often, he ate and drunk with his Disciples after hee rose from the dead, for hee did not onely eat with six of his Disciples, as Joh. 21.2. cum 13. but with the two Disciples with whom hee joyned himself going to Emaus, Luke 24.30. and with all the ele∣ven gathered together, Luk. 24.33. cum 43.

Quest. How could Christ eat and drink, seeing hee was not raised to a natural life which hee lived before, and wee now live: but to a spiritual life, which can∣not bee nourished by corporal means, no more than our bodies shall bee after the ge∣neral Resurrection?

Answ. Christ did not eat seemingly, or in appearance, * 1.160 as one deluding them; but as before, truely both ate and drunk: for else this could bee no infallible proof of his Resurrection unto them, as our Saviour intended it should bee. For when the Disciples had seen his ••ands and feet, wondred at the matter, and yet beleeved not for joy, Luke 24.41. for their further con∣firmation hee called for some meat, and having a peece of broyled fish, and an hony-comb given him, hee took it and did eat before them.

2 Although Christ ate and drunk truely, and indeed, yet was it not neces∣sary, as before, for the nourishment of his body; which now living a spiri∣tual life, took no nourishment from it. And as he needed not to eat, * 1.161 so that which hee did eat, went not through his body as it did before, or as ours now doth. It will bee asked first, what became of it; and secondly, whe∣ther that can bee true eating, where can bee no nourishment. To the for∣mer I answer, that himself, when, and as it pleased himself, dissolved the substance of it into his first principles, or into nothing after hee had truely eat it. To the latter, that every man hath experience that hee can truely eat many things which never nourish him: and so will avoid further curiosity, and inquisition into questions so needless.

But it will bee more materially objected, that this eating and drinking doth not necessarily and infallibly prove the point of Christ his Resurrection, seeing the Angels have eat and drunk, and yet were no men.

Answ. As for the Angels which ate and drunk with Abraham, Lot, and others, the truth is that (whatsoever some speak to the contrary) they did truely eat as well as they truely walked, spake, and indeed had their feet washed: all which, though they proved them not to bee true men, yet prov∣ed them to have had true bodies, which were assumed for the time of their message, and again dissolved into their first nature, as also was the meat which they did eat: even so our Saviour Christ is proved hereby after hee was dead, to have a true, living organical body, which is a sufficient proof of his resurrection, and confirmation of our Faith in that Article; especially

seeing that it was the self same body that was laid in the grave, the testimony of the Angels, the emptiness of the grave, the prints of the nails and spear, with many other evidences sufficiently confirm.

1 Note hence, in that our Lord Jesus, would not only appear once, but very often, and not onely that, but eat and drink sundry times, and this al∣so in the presence of many authentical witnesses; * 1.162 what an hard thing it is to beleeve the resurrection from the dead: yea, if wee should hear it Preached from the blessed mouth of the Son of God himself. The Disciples of Christ had often heard him, teaching them particularly of his resurrection the third day; they had seen him accordingly risen; yea, they had handled him with their hands: yet unless hee condescend to admit them as familiarly to eat and drink with him as before, they scarcely beleeve: neither can wee think the Disciples flower of heart to beleeve than our selves are, who are ready to say in any thing that our eyes see not, with Mary, How can this be? But that neither they nor wee should sink down in this weakness, hee hath pleased to condescend to our infirmity, to remove all scruple from them and us, in this main article of our religion.

His wisdome saw how necessary it was, that they who were to bee witnes∣ses unto him, should bee enabled with much perswasion, both by lively voice, and by writing, to assure all other beleevers of the certainty of his Resur∣rection, till his return to judgement: and therefore to all the other means of manifesting himself, hee added this, to sit down among them to eat and drink with them: not to feed himself by that meat, but their faith, and in them the faith of the whole Church. For what is it that more confirmeth and strengtheneth our Faith, than the boldnesse and liberty of the Apostles, both in their Sermons and Writings? and whence is this but from their own full perswasion of the truth, which maketh them bold, and whence is this per∣swasion, but from certain sense and undoubted knowledge, arising from their familiar converse with him after his resurrection?

Vse 1. To strengthen this our weak Faith by this consideration, conceive with thy self that Christ ate and drunk with his Disciples, that thy Faith might bee nourished as well as others: and in that they saw him, heard him, handled him, ate and drunk with him, and being faithful witnesses have Preached, and by writing avouched the same to all the world; thy Faith must bee as fully assured, as if thine own eyes had seen him, thine own hands handled him, and thy self had sit with him at the Table while hee ate and drunk among them: yea, so often as thou hearest, or readest, or thinkest of any of these things; so often must thou bee renewing and adding something to thy Faith in this behalf; as every new apparition or manifestation of Christ, added something to the faith of his Apostles.

2 In that our Lord after hee was gloriously raised from the dead, would still for those forty daies depart from his glory, abasing himself to converse with sinful men; yea, to eat and drink corruptible creatures; of which his in∣corruptible body had no need: and would still humble himself to con∣descend to the weaknesse of his Church: wee are to learn the same lesson towards our Brethren, to be of a yeelding disposition, ready to depart with some of our right for their good and edification; and car∣ry our selves as weak to the weak, and become all things to all men, to save some.

Vers. 4••. And he commanded us to preach unto the people, and to testifie that he is ordained of God a Judge of quick and dead.

A Third argument to prove that Christ is raised from the dead, and so is indeed the true Messiah, and Lord of his Church, is, that he gave Com∣mission and Commandement to his Apostles to become Preachers and wit∣nesses, as of other points, so especially of this; that howsoever hee was ad∣judged to death, according to that judgement executed, and laid as one foy∣led by death for the space of three days, yet he is now gloriously raised again, and appointed of God the Judge of all that ever have lived, doe, or shall live to the end of the world.

In the verse we have three things to be handled.

• 1 That preaching is a reverent and necessary ordinance of Christ himself, And he commanded us to preach unto the people, and to testifie.
• 2 The object of this ordinance, or what wee must preach, namely Christ, that he is, &c.
• 3 What particular doctrin concerning Christ must more especially be prea∣ched, that he is ordained of God, a judge of quick and dead.

In the first of these, are two branches to bee cleared. 1 That preaching is the ordinance of Christ. 2 The necessity, which will easily bee deduced from the former. That Christ instituted this holy ordinance, is plain, Matth. 28.19. Goe preach to all nations, baptizing them, &c. the which commission, that it was extended beyond their persons, to such as should in after ages succeed them, appeareth by his last words, and behold, I am with you to the end of the world. * 1.163 And that the ordinary teachers are no lesse the gift of Christ than the Apostles themselves▪ is as plain, Ephes. 4.11. he therefore gave some to be Apostles, some Prophets, some Evangelists, some Pastors, and some Teachers. Neither must this trouble us, that both in this place alleadged, as also in some other it is attri∣buted to the Father, to send and give Pastors according to his own heart, Jer. 3.15. & 25.4. and sometime to the Holy Ghost, Acts 20.28. Take heed to your selves, and the flock over which the Holy Ghost hath made you over-seers, 1 Cor. 12.11. and all these things worketh even the self-same Spirit, distributing to every man severally, even as he will. For,

1 All those external works are common to all the three persons: and where any one of them are named in any action done without themselves, no one of them is excluded, but all the three must be included.

2 The Divinity of Christ is not obscurely proved, in that the same glorious actions of the Father, and the Holy Ghost, are ascribed also unto him, as from Heaven whither he ascended, to give several gifts for the work of the Mi∣nistery.

3 That we might better instruct our selves, in their several order and man∣ner of working the self same action: for the Father is the Fountain, and the first Author of all these gifts; the Son properly is the distributer and giver: for the Father worketh all in us by the Son, and both of them by the com∣munication of the blessed Spirit: even as the Sun by his beams sendeth light, and heat unto the inferiour creatur••s.

Object. But this ordinance of preaching, seemeth not to be Christs, because it was long before his Incarnation; and now remaineth after his ascension, when hee cannot call men as he called the Apostles while he was on earth.

Ans. The Ministry of the Gospel, in the proper acception of it, hath two things to be considered. First, the being of it: Secondly, the vertue and effi∣cacy of it. The being of it (as it was the Ministery of the New Testa∣ment, wherein glad tidings were published to all Nations) was temporary, beginning in the time of Christ, and shall have end with the world: yet can it

be called no new doctrin, because the summe and substance of it, was (though more obscurely) delivered to Adam, and the Fathers of the Old Testament. But if we consider the vertue and efficacy of it, it is an eternal Gospel, Rev. 14.6. during from the beginning of the world to all eternity.

Now therefore will it not follow, that because it was before his Incarnati∣on, it was not his; but rather therefore it was his, who was before Abraham was, the chief Prophet of his Church, that raised, according to the several ages of his Church, such men as were fit, either more obscurely, as before his coming (when rather some Evangelical promises of things to come were preached, than the Gospel it self,) or else more manifestly to preach and open the mysteries of the Kingdom of God. And this latter kind of preaching, was not before his incarnation; neither was it fully setled before he ascended into Heaven, and from thence gave gifts to men; that thereby hee might shew himself a careful Head and Governour of his Church, even then when hee was set down at the right hand of his Father. It is true indeed that before Christs suffering, he called his Apostles, instructed and furnished them with many gifts of the Spirit; yea, and these gifts were increased very much after his re∣surrection, whereby they were more confirmed in their Apostleship; and al∣though they did before Christs death, exercise the office of Apostleship in Judea amongst the lost sheep of the house of Israel, yet had they not received that fulnesse of the Spirit, and power from above, which was necessary to Apo∣stles, before they had received in the visible form of fiery Tongues, the Spirit in abundant measure: whereby they were before all the people of the world, af∣ter a sort, solemnly inaugurated, and confirmed to bee the Apostles of Jesus Christ: neither had they, till after Christs resurrection, received this Com∣mandement (of which our Apostle speaketh) To preach to all Nations, and to every creature under heaven: the practice of which Commadement they took up after that (they having stayed at Jerusalem for the promise) the Spirit came upon them, and they were endued with power from on high, Luke 24.49.

As for the second branch of the objection, that because ordinary Pastors and Teachers are not immediately called by Christ, being now in Heaven, therefore they are not ordained by him, it is false: for of the Pastors and Elders of Ephesus it is said, that the Holy Ghost made them over-seers: and Paul ac∣counteth Apollos ordained by Christ as well as himself, 1 Cor. 3.5. What is Paul, and who is Apollos, but the Ministers by whom yee beleeve? and, as the Lord gave to every man? only the difference must be observed in their calling both are called of Christ, but the Apostle by himself immediately, not by men: the ordinary Pastor called of him by the Ministery of man. I call it a Mini∣stry, because the whole power and authority of the Church in calling Mini∣sters, is but a service unto Christ; approving, declaring, and testifying to the Church those whom Christ hath called. And therefore both before his incar∣nation a long time, and after his ascension also, the exhortation which was enforced upon beleevers run in this tenor, to day if yee hear his voyce, harden not your hearts, Psal. 95.7. Heb. 3.7. Whence we conclude, that his voyce hath ever sounded in the Church, and so shall doe in the ministry of his servants, until his coming again to Judgement, Luke 10.16. hee that heareth them, heareth him; he that receiveth them, receiveth him; hee that refuseth them, refuseth him: he by his servants entreateth men to be reconciled; by them hee bindeth and looseth, saveth and destroyeth.

* 1.164 Secondly, for the necessity of this ordinance, can any deny it who seeth the Son of God so careful before his death, after his resurrection and ascension al∣so into Heaven, to furnish and fit with an extraordinary measure of the Spi∣rit, Apostles and Apostolick men, for the founding of the Church of the New Testament; and not only so, but now sitting in his glory at the right hand of

his Father, is mindful of his promise, and is with his Church to raise up suc∣cessively faithful Pastors and Teachers, gracing them with variety of excel∣lent gifts; and blessing those gifts for the building up, and repairing of his body, and the gathering of the Saints▪ of whom, as of living stones, is reared a spiritual house or temple fit for his own use. But because most men are wil∣lingly ignorant of this necessity of preaching, I will a little inlarge it by some reasons.

1 Consider the condition of those that are unconverted; * 1.165 and it will appear necessary for them. No man was ever saved, while hee was in his natural blindnesse, no unbeleever could ever get within the gates of the holy City: no hard-hearted or impenitent person, could ever, so remaining, see the life of God. Neither was ever any man ordinarily drawn out of this fearful 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 beleeve, except they hear? and the hammer of the Lord to break asunder the hardest stones in mens hearts, Jer. 23.29. Who were ever begotten to God, without this immortal see•• 〈◊〉〈◊〉 ••here spiritual Fathers? Who ever became living stones in the building, wit•• 〈◊〉〈◊〉 ••e hewing and polishing of Gods builders? What harvest was ever ••••ought in to God, without these labourers? What soul was ever pulled out of the king∣dome of darknesse, and brought to bee a member of Gods Kingdome, but by this means? The word in this ordinance is called the Gospel of the Kingdome of God, Mark 1.14. that is, whereby men attain both the parts of Gods King∣dome: both that of grace here in this life, and that of glory in the life to come: from which effect it is called, 1 The word of grace, Acts 20.32. 2 The Gospel of glory, 1 Tim. 1.11. also the word of reconciliation, because hereby sinners are reconciled to God, Ephes. 1.13. the word of life, because it quick∣neth the dead in sin: the Gospel of peace, chap. 6.15. because it alone pacifieth the conscience, and setleth it in the peace of God: to conclude, The good word, Heb. 6.5. because it only revealeth Christ, who procureth all good unto be∣leevers. Who seeth not then the necessity of preaching? seeing none are ad∣ded to the Church without it, Act. 2.41. no spiritual life can bee preserved without this feeding, Act. 20. No Saints are gathered, nor no body of Christ built up without Pastors and Teachers, Ephes. 4.11, 12. And it pleased not God by any other means, but by the foolishness of Preaching, to save such as beleeve.

S••condly, If wee consider those that are called to knowledge and faith, * 1.166 it will appear also a most necessary ordinance in regard of them. For,

1 Seeing a man cannot safely and comfortably pass through any part of the day, without the light, strength and comfort of the Scriptures, it pleas∣ed the Lord to set up this publike ministery in his Church, that even beleevers themselves by hearing the Scriptures daily explained, obscure places opened by those which are clearer, and figurative speeches cleared by the proper; might attain not onely to a clearer understanding of the Scriptures, but also to have them printed in their minds and memories, so as they might bee able to draw them into continual use.

2 Even the best have nature in them, and their daily failings; and without daily repair, grow weak in faith, weary of well-doing, and unfruitful in the work of the Lord. And therefore though they should not need to come to increase their knowledge, yet have they need to hear their faults controlled, to bee provoked unto duty, to bee confirmed in their obedience, to bee strengthened in their faith, reformed in their lives, comforted in their troubles, and spurred to bring every thing to use and practice; and therefore the best may be still Disciples and Learners in the School of Christ.

3 The agreement and fellowship of the members of the Church, is excel∣lently hereby maintained and preserved: not onely by communication of

gift•• and graces, while some teach and some learn, but also while it is a mean to hold them all of a mind; whereas without this publike Ministery, if every one were left to hi•• private sense and reading, it could not but br••••d corrupt and private opinion••, to the dissolving of minds and affections. And this special benefit of thi•• publike ordinance, the Apostle aimed at, Eph. 4.13. Till wee all meet together in the unity of the Faith, and knowledge of the Son of God, unto a perfect man; implying, that the scope of the Ministry, is to bring and preserve all the members of the Church in this unity of faith and knowledge; wh ch in this world it cannot do, but so soon as it hath done this, it self shall ce••se, nam••ly, in the life to come. Hee must needs bee wilfully blind, that espieth n••t very gr at necessity of the word preached, for the strengthening of th••se joy••••s and bands, whereby beleevers are knit both unto the head, as also unto the me••▪ 〈◊〉〈◊〉.

* 1.167 Thirdly, The necessity of this Ordinance appeareth, in that the Devil and wicked 〈◊〉〈◊〉. W••••••••, have ever resisted it above all other, as being the grea∣test enemy unto his Kingdome, which maketh him fall down like lightening in the heart of men. Hence is it that hee stirreth up Jannes and Jambres, and all the ••able of Egypts Inchanters against Moses; and setteth all his power against him, to prove him a counterfeit. Hence is it that hee will not want a Pashur to sinne Jeremy, nor an Amaziah to do as much to Amos. Hence raised hee up many Armies against Paul; Elimas and Alexander, Hymeneus and Philetus, D••otrephes and Demas, and from his mouth hee casts out floods of r••pro••chful and virulent slanders against him; that hee is a pestilent and 〈◊〉〈◊〉 ou•• fellow; that hee speaketh against the Law, and against the Tem∣ple, away with such a fellow, it is not fit that hee should live.

A d hath the Devil grown any whit more calm, or can hee digest Pauls preach•• •• better since Pauls time? no sure, hee is no changling, except be∣cause his time is shorter, his malice bee stronger and more raging: I wish Gods faithful Ministers every where found it otherwise. But to omit other proofs, 〈◊〉〈◊〉 serve generally the voice of the multitude. Where there is no Preacher, but some poor creature to serve, as they say, or starve them rather; it is wonderful how well people think themselves with him: he shall be com∣mended and defended, for a very honest peaceable man, or for a very good fellow, that will bear his Neighbors company, they could not have a bet∣ter; and for all hee cannot preach, a worse (they f ar) will come when hee is gone. But whose voice is this? and is not the hand of the Devil in all this? Well, on the contrary, where there is by Gods mercy a painful and faithful Minister, that Preacheth constantly and conscionably; how goeth the cry and common voice of people upon him? wee have one that Preacheth indeed often, and (perhaps▪ is a good Scholar; but hee is very unpeaceable, a re∣prover of every man, a spy-fault, hee hath made such contention in our Pa∣rish since hee came, that wee wish hee had never come amongst us; we were quiet enough, and held peace and neighbourhood before he came. And thus he is cou••ted, as Jeremy, a man that striveth with the whole earth.

* 1.168 Fourthly, The necessity appeareth by common experience, if we compare the people, who have had the Ministry planted amongst them, with those who have it not. In the one, what shall a man sooner meet with, than wo∣ful ignorance, Popish opinions, superstitious practices, heathenish conversa∣tion? they live as men without God in the world: or, as if the old Sodo∣mites were alive again. But in the other, by Gods mercy some seal of the Mi∣nistry you shall meet withall; some men of knowledge, of conscience, and out of conscience performing duties in publike, and in private; in the house of God, and in their own houses; you shall hear godly and gracious speech in their mouths▪ see good example in their lives, holy desires and endeavours to grow in grace, and in the knowledge of Jesus Christ. And whence is this

difference, but from the presence or absence of this ordinance, and Gods blessing attending or departing from it?

Vse 1. * 1.169 The Ministers of Christ must urge upon themselves this self same Commandement, to provoke themselves to diligence in p••eaching: for it layeth necessity upon them, and woe unto that Minister that pre••••heth not the Gospel. A lamentable thing is it to see how little either this commande∣ment•• or the denunciation of this fearful woe prevaileth with many: but some are given up with Demas, to imbrace this present world; some give up themselves to idleness, and voluptuousness of life; some to ambition, and further preferments; some to policy, and state matters; and very few onely to faithful and painful Preaching. Thus this commandement of Christ is ge∣nerally forgotten, the sheep and Lambs of Christ unfed and forsaken, the Kingdome of Christ unbuilded and unrepaired, and the Kingdome and pow∣er of sin generally standeth in the state of it unshaken in the hearts of men.

2 Wee see hence what little need wee have of a dumb, or blind Ministe∣ry; unless there hee need of breaking so express a Commandement of Jesus Christ, who sealeth no mans Commission, but to Preach to his people. * 1.170 What need is there of wells without water, of mouths that speak not, of can∣dlesticks without light, of stars without shine, of salt without savour? Christ needed not to have ascended to send men without gifts; hee sendeth no Messenger without a message, no Steward without his provision, no Captain without weapons, no Watchmen without eyes: this were a folly which the wisdome and weakness of man cannot brook: but hee sendeth an interpre∣ter, the Learned tongue, the prompt Scribe in the Law of the Lord; such as are mighty in the Scriptures, and are stored with things new and old. Let us not implead the wisdome of the Son of God, and say, where shall wee have such store of Preachers for our several Parishes? If wee want them, the fault is our own, and not Gods; who hath given means, men, and mainte∣nance enough; if all these were wisely and thankfully disposed to his glory, and the service of the Church.

3 This Doctrin must bee applyed also to the more ignorant sort of men, who never as yet came to see the absolute necessity of this Ordinance of Preaching: as witn••ss, 1 Their formal comming hereunto, as forced by Law, * 1.171 or constrained by custome: and thence departing again without any fruit of Faith, or increase either of knowledge, of obedience, or of comfort. 2 The inbred corruption, yea, and malice of their hearts against it; which bewrayeth it self in a number of frivolous Objections, which they shame not to bolt out among their mates. As, that this preaching of the Gospel is but foolishness: they see other have lived honestly and well without it, before them, and so have themselves done for many years: and yet they live as well as those that are the forwardest to run after Sermons. Alas, poor souls, how hath Satan over-reached them in a matter of such moment, as is their whole estate and freehold of Heaven? who if ever they come to see their lost estate, and what a woful condition they stand in for the present, they will tell us another tale, with shame in their faces, for that they have said: they will profess the Ministry of Reconciliation, to bee as necessary as their at∣tonement and friendship with God, which is better and sweeter than life it self.

Others conceive and complain, as the Israelites, * 1.172 that there is too much Preaching, and too much of this Mannah: and some of better place, but no better hearts, avouch that it is so common, that it grows into contempt.

Now would I ask of these, was it the abundance of Mannah, the Angels food, that was the fault, or their wicked loathing of it? even so is it the commonness of the word, that maketh the wicked contemn it, (for the hun∣gry

soul of the godly would never dispise it, if it were ten times more com∣mon) or rather because they see not the worth, nor taste the sweetness of it? des••••s•• wee the Sun because it riseth daily, and shineth all the day long up∣o•• 〈◊〉〈◊〉 or the air which wee breath in every moment? or doth the ordinary and common use of the bread upon our Tables, bring bread out of request with us? No, wee see the necessity, that without the Sun, and without our daily bread, and without the air, wee cannot live. And did wee see also as clearly that where vision faileth people perish, wee should change with our minds our note; and highly bless God for the commonness of it, as we do in the other: and sure I am, that either the Apostle Paul did not fear this incon∣venience, or else hee oversaw it, when he enjoyned the Ministers to Preach in∣stantly, both in season and out of season.

Others say the world was better when there was lesse Preaching, and thence conclude, that it is far worse now, because there is more: which though it bee a rude fallacy scarce worthy answer, as putting that to bee a cause of mens wickedness which is not, yet something must bee said unto it; and fools must bee answered in their folly, lest they bee wise in their own conceit. Let these men bethink themselves, and then tell us whether the Holy Gospel (being the power and arm of God to save every beleever, the glad tydings of salvation, and word of life) can make the World worse than it is. For if that bee the use of it, our blessed Saviour was far overseen to leave his glory of Heaven, to take our flesh, and in it to submit himself to the obedience of the whole Law; and to the suffering of the whole curse of it, for our disobedi∣ence; if by all this hee leave the World, or make the World worse than he found it. How shall it bee true that is written of him, that the Son of Man came not to destroy, but to seek and save that which was lost, if the Preaching of him make the World worse than it was? wee will easily grant that the Gospel, being a great sight, it daily discovereth that corruption and dark∣ness which before lay hid; as the Sun rising manifesteth all those things which were wrapped up in the darkness of the night.

But to say that sin is the more, because it is more seen by the light of the Gospel, is a fancy: or if sin it self in these daies of the Gospel by the multi∣plication of people bee multiplyed; shall wee say the Gospel is the cause, or rather the malice of men, who pervert it to their own destruction, taking occasion by it to turn the grace of God into wantonness? Let not ••s there∣fore bee (as the old Idolaters in Jeremies time) who told him plainly, that they would not hear the Word that hee spake in the name of the Lord, for while they served the Queen of Heaven, they had plenty of victuals, and were well, and felt none evil: but since they left to burn incense unto her, it was ne∣ver well with them, they had scarceness of all things, and were consumed by the Sword and by Famine, Jer. 44.17, 18. and therefore they were resolved to do as their Fathers did. But let us with thankfulness cast our eies upon the Grace of God, that hath appeared, and learn (as it teacheth) to deny ungodli∣ness, and worldly lusts, and to live 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 self have elsewhere answered many of them, * 1.173 and therefore referring the Reader thi∣ther, I content my self with these few for the present: and conclude this point with this exhortation to these poor seduced people: that conside∣ring the straight charge and Commandement that lyeth upon us to Preach in season, and out of season, they would bee willing to pick out their duty therein implyed; which is to bee diligent, yea, swift to hear, to attend as ear∣nest suters at the gates of Wisdome, for their own good; to lay up instru∣ction as they would treasure gold, and to call after the wisdome of God re∣vealed

in this ordinance, without which never was any made wise to salva∣tion. And let them further know, that (seeing God doth not extraordina∣rily save men, where the ordinary means are afforded or offered) the neglect of this means is to despite great salvation; and to make themselves unworthy of life eternal. And from the evidence of truth I avouch against every soul, that turneth his ear from hearing the word preached; that hee despiseth the pardon of the King of Heaven, hee refuseth life and salvation offered; hee chooseth death, and forsaketh his own mercy, Joh. 10.27. hee is no sheep of Christ, for then would hee hear his voice, Joh. 8.47. and if hee were born of God, hee would hear the words of God.

Secondly, The object of this Ordinance, or what wee must Preach, * 1.174 and that is Christ. The scope of the whole Scripture is Christ, and it is wholly resolved into him. The Law, that is a School-master to Christ; for by con∣vincing of sin, and making the sinner exceeding sinful, it leadeth him forth of himself to seek salvation in Christ. The Gospel preacheth nothing but Christ, and him crucified for sin, 1 Cor. 2. Wee preach Christ the power of God, and the wisdome of God. Hence is called the Gospel of Jesus Christ, Mark. 1.1. and the word of Christ, Col. 3. not onely because it is from him being God, a•• an ••••h•• ••ent cause, and preached by him as the chief Teacher of his Church; but also for the material cause which is Christ. The Apostle Paul calleth it the word of Truth, n••t onely for the truth of it, but because it publisheth that eternal Truth Jesus Christ: as also the word of the cross, not onely because the cross ordinarily attendeth the faithful preaching and profession of it, but because the matter of it is Christ crucified, 1 Cor. 2.

Quest. What is it to preach Christ?

Answ. It standeth in two things. * 1.175 1 In plain manner to preach the doct∣trin of Christ, concerning his Person, his Natures, his Offices, and the execu∣tion of them from his incarnation to his ascension.

2 In powerful manner so to apply this Doctrin to every hearer, that eve∣ry one may feel a change to follow, both in his heart and life. For to teach onely the History of Christ his Doctrin, his Miracles, his Life, his Death, is not the full teaching of Christ: for thus the unbeleeving Jews know Christ; and the Infidel Turks can easily come to this knowledge of him. But to reach Christ as the truth is in Christ, is to apply every particular to the heart of a sinner, that hee may bee framed to conversion and repentance; which is the most difficult labour of the Ministery, and most to bee striven in. Many Teachers who can choose hard Texts, and make learned discourses, and shew much dexterity of wit, reading, and humane literature, have not thus lear∣ned Christ themselves, not can after such a lively 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 know nothing but Christ, and him crucified, among the Corinths themselves: it should bee the study of many men to shew the knowledge of any thing rather than of Christ; and how they may paint out themselves rather than Christ in their Preaching. Is not the end of preaching to make Disciples of Christ, Mat. 28. * 1.176 was it institu∣ted to please the ear, or to prick and pence the heart? Let the Minister therefore strive to ransack the hearts of men with whom hee is to deal; that discovering their secret things they may fall down and say, God is in him in∣deed. Let him think hee hath spoken the word of Christ; when hee hath both taught him, and led his hearers unto him. And this will not bee done but by the plainnesse of words, and evidence of the Spirit. It is thought a reproach to preach a plain Sermon, whereas indeed, that is the best Sermon which teacheth Christ most plainly. 1 By true in∣terpretation of Scripture. 2 By wholesome savory and proper Doctrin ga¦thered thence. 3 By sound application of that Doctrin for the information

of mens judgements, and reformation of their lives: where Christ crucified is thus held out, there need no wooden Images nor Pictures; nor the real sa∣crifice of the abominable Mass, to put men in mind of him.

2 Hearers may hence learn to judge of themselves, whether they have heard aright or no. And then have you heard well, when you not onely know that which you did not before, but when you beleeve more, love more, hope more, and are more changed than before, When you find our Ser∣mons as the glass wherein you see and discern the true estate of your souls; when you are cast into the form of this Doctrin; when your Lusts stoop and yeeld to this Scepter of Christ: without this no knowledge is saving; but all our preaching and your hearing tendeth to damnation: if yee know these things, blessed are yee if yee do them? Joh. 13.17.

* 1.177 The third point is, what is the particular Doctrin which the Apostles, and wee in them are so straitly enjoyned to preach: and that is, the Article of Christs comming again to judge the quick and the dead. And surely it is not without reason, that our Saviour should wish them to insist in this doctrin, above others.

1 Because this being the last work of Christ remaining to be done after his ascension, it could not be so easily beleeved as those things which were ••••re••••y done and accomplished, being still in fresh memory; and so much the less deniable, by how much they were still fixed even in the sences of all those who were eye-witnesses of the same. And therefore hee would have his A∣postles careful to help the weakness of mens faith, in the expectation of his return to judgement, by much and often beating upon it, as a point that needeth more instance and perswasion, than such as (being past, and so sen∣sibly confirmed by many hundreds and thousands as they were) are far more easily apprehended, and beleeved.

2 The Scriptures teach that the remembrance of this judgement to come, is a notable means to quicken the godly in their duty, to work in them a re∣verent fear, and shake out security, which breedeth hardness of heart: there∣fore did the Apostle Paul, considering the terrors of the Lord, 2 Cor. 5.11. pro∣voke both himself and others unto their Duty: and no marvail, seeing the children of God, have even at the consideration of more particular judge∣ments, been stricken with the fear of the Almighty. The Prophet Habak∣kuk when hee heard but of judgements to come, saith, That his belly trembled, his lips shook, and rottennesse entered into his bones, Habak. 3.16. And David, being a noble King, hath these words, my flesh trembleth for fear of thee, and I am afraid of thy judgements, Psal. 119.120. A special example whereof, wee have in that famous Preacher of righteousness, Noah, of whom it is re∣corded, Heb. 11.7. that being warned by God of the flood to come an hun∣dred and twenty years after, hee was moved with a reverent fear of God to make the Ark. And as Noah, was by hearing of the waters, so the servants of God hearing of fire, wherewith the world shall once again bee destroyed, ought to bee, and are moved with a reverent fear of God, which is as a steel spur to provoke them to their duty.

3 The Scriptures make the contempt of this day of judgement, the ground of all sins, and of the destruction of ungodly ones. For as it was in the daies of Noah, so shall it bee in the day of the Son of man: they never dreamed of the judgement, before it came, and so perished in it; so men eat and drink, marry, and give in marriage, till the day come upon them as a snare, and they taken as a bird in an evil net. What was the cause that the evil Servant sate him down with drunkards, and rose up to beat his fellow-Servants, but because hee said with himself, my Master will still defer his comming? In all which regards, neither the Apostles, nor wee the ordi∣nary Ministers succeeding them, can want good reason to stir up our selves

and others, by the often and diligent propounding and applying of this holy Doctrin of Christ his comming again to judgement.

The verse containeth two things: 1 Christ his appointment to this office, that hee is ordained of God, 2 The execution of it, a Judge of the quick and dead.

Touching the former, it will bee asked, * 1.178 how God could ordain Christ a Judge, seeing that both the Father and the Holy Ghost judge as well as hee?

Ans. In the last judgement must bee considered, 1 The decree of judg∣ing. 2 The authority, or judiciary power. 3 The external and visible act, or execution of judgement. Now in regard of the two former, all the three blessed persons, the Father, Son, and Holy Ghost concur, as having an equal decree of judging, an equal authority and judiciary power, an equal dominion over all creatures, and an equal consent in the judging of them: But in regard of the third, the visible judicial act, Christ is the Judge, and that according to both his natures, the God-head, and Man-hood: and yet both of them herein retaining their own properties. Thus is Christ ordained of God a Judge: and thus is it said, that the Father ••udgeth no man, but hath committed all judgement to the Son, Joh. 5.22. Where by ••udgement, * 1.179 must bee meant the administration of judgement: for so the Evangelist expoundeth it in the 27. verse of the same Chapter, where hee saith, that the Father hath given him power to execute judgement. And by committing it unto the Son, * 1.180 not as opposing the second person in Trinity, to the first or third, or as ex∣cluding the other two; but onely appropriating it thus far, that by the Son, in a visible form, and according to his humanity, shall the last and general judgement bee exercised. For all that power of judging which is in God by nature, shall bee in Christ as man by grace of personal union, for the executi∣on of it.

Now the wisdome of God thought fit in this manner, * 1.181 to lay the admini∣stration of the judgement upon the Son, for sundry reasons.

1 Because Christ having in his humanity accomplished the work of mans redemption, and in it had been judged in the world; it is meet that he should now manifest the glory of his manhood, exalted above all creatures, and shining in such brightness of glory, as is fit for such a body as is united to the Divine nature.

Hence is it, that often wee read this second comming opposed unto his former, wherein hee pleased to cover and veil his glory, which now he will reveal and display above the shining of a world of Suns: Mat. 25.31. When the Son of man commeth in his glory, and all the holy Angels with him, then hee shall sit upon the throne of his glory: Luk. 21.27. Then shall they see the Son of man come in a cloud with power and great glory.

Secondly, Hee shall shew his neer affinity unto man, in that hee shall in his humanity bee seen visibly descending in the clouds, as hee was seen visi∣bly to ascend by a cloud: this was long since prophecied, that every eye should see him, Act. 1.11. and how meet is it, that the Judge of all should bee seen of all?

Thirdly, In regard of his Church; which as it is justified by his first ap∣pearing in humility, so must it bee glorified by the second appearing of the head of the Church in glory.

Fourthly, That hee might in this last act of it, fully accomplish his Kingly Office: for when hee shall have faithfully finished this judgement, which is committed unto him, hee shall immediately de∣liver up the Kingdome unto his Father, 1 Corinthians 15.24. not that hee shall then cease to bee an everlasting King of glory, but because hee shall no longer exercise any temporary government as now hee doth. Hee

shall not rule his Kingdome by Civil Magistrates, nor his Church by such Officers, and ministery, as are now appointed under 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 Lamb himself shall bee all these in the midst of the Throne of God. In both these regards, hee shall deliver up his Kingdome; but hee must first appear in a most glorious humanity to fi∣nish this great business. For these reasons is this great work committed to the Son immediately to execute.

* 1.182 Vse 1. Is Christ appointed the Judge? then may every godly man and woman comfort themselves, seeing their Saviour shall bee their Judge. If a mans brother were to bee his Judge, hee would not fear but to get the day, and the cause to go with him: but hee is the elder brother of every beleever: he bade the woman go tell my Brethren that I am risen again: I know (saith holy Job) that my Redeemer, or neer kinsman, liveth: yea hee is nearer than a Brother, being the Husband of every faithful Spouse. If the Wise should have her loving Husband, who loveth her better than his own life, to judge her cause, what need shee fear but the matter will go well with her? what need the members fear the head? Let us comfort our selves with these words, and lift up our heads, because this day, wherein our Head shall shew forth both his own and our glory, who are his Members, draweth neer.

* 1.183 2 This doctrin serveth also to daunt the wicked and ungodly: They shall see him whom they have peirced: hee is their Judge against whom all their villanies have been committed, whose servants they have villanously intrea∣ted, whose kindness and peaceable conditions they have despised and refu∣sed. What a fearful sentence awaiteth them when they shall come before him? no marvail if they call for the mountains to cover them, and the hills to hide them, rather than they should appear before the presence of his glo∣ry, whose wrath is as a consuming fire, and no stubble can stand before it. Oh consider this yee that put far from you this great day of the Lord, speak∣ing peace to your selves, whilest every thing wageth war against you, in that you still by living in your sins proclaim open war against the Son of God. Why should you any longer abuse his patience? why will you trea∣sure up wrath for your selves against this day of wrath? why will you fit your selves as fewel for the fire of that day, when the Lord Jesus shall come from Heaven, in flaming fire, to render vengeance against all them which know not God, nor obey the Gospel of our Lord Jesus? 2 Thess. 1.8. Well, if you will not bee warned, but you will go on in such impenitent courses; know it, that the party wronged by your sins, is hee who is appointed of God to bee your Judge: you will think it will go hard with Pilate, seeing hee is to bee his judge who was judged by him to death; and with Judas that betrayed him, and with the Souldiers that put him to death: but change the persons, the case is your own.

Secondly, In the execution of this Office, two things must bee consider∣ed: 1 The persons upon whom, here said to bee the quick and the dead. 2 The manner of it.

First, By the phrase of quick and dead, is meant all mankind without ex∣ception, of what age, condition, sex, or quality soever they bee, even all that ever have received life from God, from the first man that ever lived upon earth, to the last that shall bee found living at the comming of Christ; even all these shall bee juged. And the dead are mentioned as well as the living; because the carnal and unbeleeving heart of man maketh more question how those who have been resolved into dust many thousand years ago, can bee quickened and raised to judgement, than those that shall bee found a∣live at that day: therefore is the Scripture very express in this particular, Rev. 20.12. I saw the dead both great and small stand before God, 2 Cor. 5.10. Wee

shall all appear before the Judgement Seat of Christ. In like manner those spee∣ches admit no exception, which we every where meet withall: as, Every eye shall see him: every man shall bear his own burden: every man shall give account of himself unto God, Rom. 14.12. And that wee should not doubt of the cer∣tainty hereof, the Scripture condescendeth so farre to our weaknesse, * 1.184 as to shew us the means how this great work shall be brought about. As,

1 By the mighty and powerful voyce of Christ, which whilest he was in his abasement, could call dead Lazarus out of his grave, Joh. 5.28. Those that are in the graves shall hear his voyce.

2 By the ministery of the Angels, who shall all (not one excepted) come with him, and they shall gather the elect from all winds, and present and force the wicked to the barre, before the Judge of all the earth; even then when they shall fly to the hills to cover them, if it were possible, from his pre∣sence.

3 By the diligence of all the brute creatures, who in their kinds shall hear the voyce of the Son of God. The Sea shall give up her dead; so shall Death and the Grave give up their dead; the very fire shall give up again the bodies it hath wasted. In a word, all the Creatures shall help forward this work of the great day: which although it transcend the shallow reach of man, yet is it not above the power of God.

Object. But how can the quick and dead be then presented to Judgement, s••e∣ing the godly shall not enter into judgement; and for the wicked, they are judged al∣ready: for he that beleeveth not, is condemned already?

Ans. First, for the godly, they shall not enter into the judgement of con∣demnation. 2 They are by their particular judgement acquitted already, but they must also by the general Judgement receive in their bodies (which till that day are not absolved) according as they have done in the flesh. 3 They must be solemnly and publikely inaugurated and invested into the glory of their head; and their blessed estate manifested to all the world both men and Angels, and even in the eyes of the wicked themselves: therefore al∣though they enjoy God already in part, and the beginnings of the life to come; and such as are dead in the grave rest with the Lord, and enjoy his glory in their soul, yet are they not fully happy, nor can be, till this day breath on them, and this their morning awake them to their perfect glory.

As for the wicked, although they are already condemned: 1 In Gods Counsel before all worlds. 2 By the word wherein their sentence is read, * 1.185 declared, and published. 3 In their own consciences the judgemen•• of which fore-runneth the final Judgement. 4 By certain degrees of insensible plagues that are upon them, as hardnesse of heart, blindnesse of mind, wil∣fulnesse in their wickednesse, malice against God and good men; hatred of the light and means of salvation. 5 By the horrible torment of the souls of such as are in Hell with the Devil and damned ones: yet doth the full vial of Gods wrath remain to be poured upon them: and the final execution, and mani∣festation of their endlesse misery, is reserved till this Day of Judgement, when the body shall be re-united to the soul, and both delivered to the Devil as their head, by him to be tormented together, as they have been inseparable friends in sinning together.

Vse. Let every man make account of this judgement, high and low, rich and poor, learned and unlearned: * 1.186 the mightiest Monarch shall not bee able to with-draw or absent himself, unlesse his power bee above the power of Christ the judge: the poorest soul that ever saw the Sun shall not bee neglect∣ed: the most rebellions of all Creatures, men or Angels, must of force appear, and that not by a Proctor or Advocate, but in his own person: for every man must give accounts of himself unto God. None can be forgotten, no not

through the passing of thousands of years: Cain dyed many thousand years since, Judas many hundreths; yet both must appear, the one for killing his innocent brother, the other for betraying his innocent Master. No excuse will serve the turn: the Friers plea, we are exempted Lord, will doe no good here: no not that which all mens Courts must needs excuse absence by, that the party is dead: for this Judgement Seat is set up for the quick and the dead. God must, for his glory, truth and justice, bring every man to this tribunal; that if he have been good and faithful, hee may have his time of refreshing: and be put into the perfe••t state of happiness in soul and body.

And contrarily, if hee have been hard-hearted, and impenitent, hee may know the weight of Gods justice and power, and bee in full state of endlesse and easelesse misery both in soul and body. Oh then what great cause hath every man to fore-cast this day, and expecting it, to prepare for it; rather than to betake themselves to that Epicurean and profane practice of mocker••, who put farre from them this evil day, saying, Where is the promise of his com∣ming? we see all things alike since the beginning: he makes but small haste. And thus because judgement is not speedily executed, they resolve themselves on a most wicked course▪ not knowing that as a snare it shall come upon them when they least look for it, and that though slowly, yet he will come surely, and make them know what it is to abuse his patience which should lead them to repentance.

Now followeth the manner of this Judgement, and that is comprehended in three things. 1 It shall bee glorious and powerful. 2 Just and righte∣ous. * 1.187 3 Strict, and accurate. For the first, it is said that the Son of man shall come with power and great glory, yea in the glory of the Father: that is, such as belongeth to his Father with himself, but to no creature else. The clouds and the air shall be as a fiery Chariot to carry him with admirable swift∣nesse: his train and attendants shall be the Arch-angel making his way by the sound of a trumpet; which the very dust and ashes shall hear, and follow: and all the other Angels of Heaven, from whose multitude, power, and glory, this coming shall be wonderfully glorious; and yet the Judge himself shall surpasse them all in glory and brightnesse; and as the Sun doth darken all the lesser Starres, so shall his most admirable glory obscure them all. This a••pearance may be shadowed by the coming in of earthly Judges to hold Assizes through their Circuit, attended with the Honourable, Nobles, Justi∣c••s, and Gentlemen of the Country: yea with the High Sheriffs power, be∣sides all their own followers: by which great state and attendance, they are both honoured, and aided, as becometh such publick Ministers of Justice; as also are made formidable to daunt and quell malefactors.

Or rather, look as Princes going to their Parliament to make Laws, put on their royal robes, and shew themselves in their greatest glory; even so shall this great King of glory coming to require the obedience of his Laws, cloath himself with such a robe of glory as the brightest Sun shall not endure to be∣hold: neither the Heavens nor the Earth shall be able to see this glory, but shall shrink at it, and melt away with a noyse: Revel: 20.11. John saw a great white Throne, and one that sate upon it, from whose face fled away both the earth and heaven, and their pla e was found no more. Thus may we in some dark re∣semblance something conceive of this glory of the Judge of all the world; un∣to which the consideration of the persons that shall bee judged by him, addeth not a little moment: for not only small, but great must stand before him. It is indeed a great honour among men to bee deputed the Lord high Steward under a King, whose office is to sit in Judgement upon a noble man: what an height of glory then is it for the Son of God to sit in Judgement, and call per∣sonally before him, not nobles only, but all the Kings and Monarchs that ever the earth bare? If there be such preparation, and state amongst men for

the trial but of some one noble man: what glory may wee conceive must at∣tend the mighty God, whilest he bringeth to their trial, not only meaner per∣sons, but all the most powerful Monarches and Potentates that ever were, or shall be, to the end of the world?

This consideration ministreth comfort to the godly, seeing hee cometh to Judgement, who is able perfectly to free them from all misery; able to strike oft their bolts of sin, to acquit them from terrours of conscience, fears of death, the Grave, the Devil, and Hell it self the cometh from Heaven for their release, who hath trodden down all his enemies under his feet: and all this glory is for their safety and happinesse, who wish and wait for the appearing of this mighty God, Tit. 2.13. And on the contrary, it serveth to strike the wicked and ungodly with terror and dread, seeing the Lord Jesus shall come from Heaven in such power and majesty, and all to judge and condemn them: whom when they shall see arrayed with vengeance against them, no marvail if they be driven to their wits ends: yea, as it is with guilty Malefactors, when they see the Judge coming in so honourably attended, so shall it bee here; this very glory of Christ shall strike them with fear, horror, and an azednesse, and force them to all miserable, and unavaylable shifts; and to wish, if it were possible, that the rocks would fall upon them, and crush them to peeces, so as they might never come before his presence: for the great day of the Lord, which is to all the wicked of the world a black day, a cloudy day, a dismal day, this day is come, and they cannot abide it.

Secondly, this Judgement shall bee righteous, and according to the truth, * 1.188 Rom. 2.2. We know that the judgement of God is according to truth, Heb. 1.8. Thy throne, O God, is for ever, the scepter of thy Kingdom is a righteous scepter: * 1.189 Thou lovest righteousnesse, and hatest iniquity. Hitherto is to bee referred that of Daniel, 7.9. who saith, that this Judge shall sit upon a great white throne; alluding to the white Ivory throne of Salomon, but infinitely more glo∣rious: the whitenesse betokenning the purity and righteousness both of the Judge, and the judgement: for every man shall receive according to his works. Here shall be no concealment of things: for he will bring every secret into judgement, Eccles. 12. He will lighten all things that are hid in darknesse, and make the counsels of the hearts manifest, 1 Cor. 4.5. Here shall bee no daubing or salving up of bad matters in corners: no pleading of Lawyers, who craftily cloud the truth of Causes for gain: no respect of persons, no fa∣vouring for the sake of any friends, nor fear of foes, or any displeasure. Here shall be no inducement by gifts, which blind mens eyes, to pervert judgement: the purest gold of Ophir shall gild no matters here: for what shall gold or silver, pearls or jewels doe, when Heaven and earth shall bee on a light fire? Here shall be no sanctuaries, nor priviledged persons, or places, to hinder the course of justice: hence shall be no appeals; but every person shall receive an eternal sentence of every cause according to the truth and equity of it: for else the Judge of all the world should not doe right.

Vse 1, To comfort Gods children, * 1.190 who in this world are herein confor∣med unto Christ, for the most part, causes, and sentences passe against them, and their light is darkned, their innocency by the might and malice of the wicked trodde•• down: but then shall they be sure of the day, God will cause their uprightnesse to break out as the Sun in his strength: for when wicked∣nesse shall ruin the sinner into Hell, righteousnesse shall deliver their souls from death.

2 To teach them to possesse their souls in patience, when they see the con∣fusions that are in the world: to beware of revenge, but commit all (as Christ himself did) to him that judgeth righteously. Wee must be content for a while to see our righteous waies depraved, our good repaied with e∣vil by evil men: and bee so far from thinking hence that there is no provi∣dence,

o•• care in God over his Children, as that wee must necessarily con∣clude hence this judgement day. Observe the rule, Eccl. 3.16. When thou see∣est in the pla••e of judgement wickednesse, and iniquity in the place of justice think in thy he••rt; surely God will udge the just and the wicked: for there is a time for every purpose and work, and Chap. 5.7. If in a Countrey thou seest oppression of the p••or, and the defraud••ng of judgement and justice, bee not astonied at the matter: for hee that a•• higher than the highest regardeth it. The same ground do the Ap••stles ••ft••n lay, to raise this same exhortation unto patience in in∣during wrongs: as, Phil 4.5. Let your patient mind bee known unto all men: the L••rd 〈◊〉〈◊〉 at hand. Jam. 5.7. Bee yee also patient, and settle your hearts: for the c••mming of the Lord d••aweth neer. As if these holy men had said with one m••uth, look not to hav•• your right here in this World, as neither the wic∣ked have their liv••e▪ but wait the appointed time, as the Husband-man doth for the we••ks of Harvest: and this time is the comming of the Lord, before which ti••e neither is the full recompense of righteousnesse given to the Saint••, not punishment rendred unto the wicked in the full measure of it. Grow n••t weary of well doing, though yee meet with nothing but discou∣ragements; not out of love with the practice of piety, although the world ha••e you f••r it, as it did your head before you; for in due season ye shall reap ••f yee faint not.

3 This teacheth men carefully to look to all their works and waies, that they bee just and justifiable, * 1.191 such as will hold water (as wee say:) For there is a day of tryal, when all those causes which they have by Mony, Friends, or wicked policy contrived and over-wayed in, shall be brought about again in∣to a clear light, and put into the ballance of equity it self, where they shall bee found too light. And think seriously with your selves, how those cau∣se••, words, and actions, will abide the tryal of that day, which even for the present, can bring no sound comfort to the heart; but rather heaviness to the heart, accusation and guiltinesse to the conscience, fear in the thoughts, and shame in the face, if any man should know how impiously, and inju∣riously they have been contrived: how many Oppressions, Wrongs, Cruel∣ties, Usuries, Revengeful sutes, onely commensed to make men spend their goods, and lose their peace; how much of many mens estates would give a loud witn••ss against their owners, but that men will not so long before hand trouble themselves with such thoughts? Well, look to thy self whoso∣ever thou art. If thy conscience now accuse thee, or can accuse thee, but thou wilt either stifle it, or stop thine ears against the cry of it; know, that it hath a voice, and will do good service to this Judge one day; a thousand wit∣n••sses cannot do more than it will do: it will bring back old reckonings, which Christ hath not reckoned for, and set them in order before thee; when thou that canst find none now, shalt have leisure enough to look into them, but all to the breaking of thy heart, and increase of thy torment, that thou didst not, till too late, look into thy reckonings.

Now to all such as mind hereafter to look into so main a business as this is, * 1.192 I will for the present commend onely one rule, whereby they may dis∣cern whe••her their actions will abide the tryal that abideth them, and that is this; If the Word of God do now approve them, they will then bee justi∣fiable; but whatsoever word or action hath passed from thee, for which thou ••a••st not bring thy ground thence, the same will cast thee in judgement. This is that our Saviour telleth the Jews, The word that I speak shall judge you at the last day, J••h. 12 48.

* 1.193 Thirdly, This judgement of Christ shall bee most strict and accurate, 1 In regard of the persons that shall bee judged, who shall bee inquired into and brought to give accounts of themselves, not onely generally, as men or Chri••tians; but in special, according to the particular places, and courses of

life wherein they were set in this world.

For example; publike persons must give account for themselves, and o∣thers that have been committed unto them: Magistrates for their People; Ministers for their Flocks; both of them how they entred, how they ruled, how they walked in and out before their people: what faithfulness they used in discovering, and discountenancing sin and ungodlinesse; how diligent they have been to draw and force men to the keeping of the two tables; how they have acquitted themselves from communicating in other mens sins: and whether they have faithfully in their places denounced, and executed the judgements of God, whilest both of them have stood in the room of God.

In like manner, private men must bee countable, not onely for themselves, but or all those that are under their charge: as Fathers for the education of their Children; Masters for the instructing and governing of their Servants, and Family; Tutors for their care or negligence towards such as are commit∣ted unto them: for the rule of the Law is general, and will take fast hold upon many a soul, that think it enough to look to themselves, that whosoe∣ver hindreth not that sin which hee can hinder by good means, comm••tteth it.

Bee now thine own Judge whether thou hast well looked to one▪ when thou hast neglected to reform the disorders of such as God hath put under thy power. Thou hast not a person in thine house, but if it any way perish under thy hands, thou must give account of the life of it to the Parents of it, or to the Magistrate, the Parent of the Country: in like manner, there is not the meanest soul in thy Family, but if it perish by thy default, for want of in∣struction, correction, or wise government of it, thou shalt bee called before the God of the Spirits of all flesh, and shalt bee arraigned and condemned for the blood of that soul. And this is not to bear the burden of that soul, which beareth the weight of it own sin, but to bear thine own sin in not preventing that evil from him, which by thy negligence came upon him.

Secondly, it shall bee strict in regard of the things, either received of us, * 1.194 or done by us. Account must bee made what goods of our Masters wee have re∣ceived, both for the kinds and measure. What number of Talents were committed to our trust; If one, or more, how wee have laid them out; what wee have gained, whether wee have faithfully returned this gain to our Ma∣ster, as having sought his advantage, and not our own: how wee have Husbanded our opportunities▪ and redeemed our times: how wee have im∣ployed the gifts of our Minds, Understanding, Judgement, Wisdome, Lear∣ning, Memory: how wee have used or abused to sin, the strength, health and beauty of our bodies: how wee have justly and charitably received in, and retailed out, the matter of our maintenance and revenew.

And in all these lesser things, if our unfaithfulness bee found out, let us ne∣ver look to have greater matters committed unto us: for the things that are done by us, they shall all bee straightly judged, whether they are conforma∣ble to the Law, the rule of Righteousnesse; or acceptable by the Gospel, the restorer of our Righteousness: Eccl. 12.14. God will bring every work into judgement, good or evil, open or secret: for all things are naked before him, with whom wee are to deal: hee planted the ear, and must needs hear; and formed the eye, and therefore must needs see things secret, and covered with darkness. Hence is hee said to have books, and to open them, because all things are as certainly recorded and registred by him, as if hee had registers in Heaven to keep roles and records of all that ever were or shall bee to the end. Yea, hee hath not onely his own books of judgement in Heaven, but for more surenesse that nothing escape him, hee hath millions of books of record in earth, that shall all help forward his judgement, and give testimo∣ny to the righteousnesse of it, so as every mouth shall bee stopped at that day:

and these are the bo••ks of every mans particular conscience, which howsoe∣ver they bee now shut, or as roles folded up; yet shall they also then bee open∣ed and unfolded, to give witness of whatsoever any man hath spoken or done in the flesh, be it good or evil.

* 1.195 3 This judgement shall bee strict in regard of every mans words, Jude 15. In this judgement hee shall rebuke all the ungodly of all the cruel speakings which wicked sinners have spoken against him. For if of every idle word wee must give account to God. Matth. 12.36. much more of every wicked word. Every man thinketh words are but wind, and hee may speak his minde, and hee hath done: but in this judgement by thy words thou shalt bee justified, or by thy words thou shalt bee condemned: and though thou when thou hast spoken thy mind against thy brother hast done, the Judge hath not done with thee.

* 1.196 4 It shall bee strict in regard of every mans thoughts: for even these are not so free as men say they are, nor shall go scot-free: for even they are bound to the conformity of the Law, as well as our words and actions. The commandement is very express, Thou shalt worship the Lord with all thy hears, and all thy thoughts, and all thy strength: and when the Apostle Paul would note the damnable estate of the Ephesians before they were called to the Faith, Eph. 2.3. hee setteth it forth in this, that they then followed the will and counsel of their own thoughts. * 1.197 Adde hereunto, that the Lord Jesus is the se••••, the s••archer, and judge of the heart, and therefore hereby shall the Throne of his judgement bee advanced above all the tribunals in the World, in that the most secret thoughts and reasonings of mens hearts cannot escape him, which the highest seats of justice amongst men, can take no notice of at all.

* 1.198 Vse 1. Let this Doctrin abate somewhat the pleasure of sin, which most men swallow up so delightfully, yea and glory in their iniquity when they can carry it so close and clear away, that men see it not, and can stopp the cry of their scared conscience for the present: but remember, that God hath writ∣ten it up, and the time hasteneth when that conscience of thine, now in a dead sleep, and scared up, shall bee awakened, and become as a thousand witnesses against thee, that if all other accusers should fail, thy self should not fail to do that office against thy self; but shalt bee both a servant to Gods ju∣stice, as also the subject of it. Be admonished then in time, whosoever thou art, to beware of all secret sins, as close cousenage, lying, uncleanness, whis∣perings, and all other cunningly-contrived wickedness: seeing there is a clear light into which they shall bee brought, and by which they shall be re∣proved. True it is, that open shame of the World restraineth many one from committing open and gross sins; but where conscience is wanting, the same sins, if they can cleanly convey them, are made no bones of.

Hence is it that the Adulterer watcheth for the twi-light, before hee go into his Neighbours house; hee careth not for his chastity, so bee hee may charily, and cauteously compass his uncleannesse. If a child of four or five years old stood by, hee would forbear his sin; but the presence of the mighty God that standeth at his elbow, who seeth and recordeth his soul sin to bring it into judgement, moveth him never a whit. Would a felon commit bur∣glary, if he thought the Judge himself looked upon him? would Gehezi have run after Naaman, if hee had thought his Masters eye and spirit had run after him? would Ananias have lyed to the Apostles, if hee had thought they had known hee did so? Even so is it a shame to speak what is done of many Christians in secret; because their eye is not upon the judge, whose eye is up∣on them, and who is framing a bill of inditement against this day of general assize.

2 This consideration must move us to carefulness, both of our receits, and

expences, whether they bee gifts of mind, or of body, * 1.199 or of our outward e∣state. Hee that spendeth, and walleth his own, need care the less, because none can call him to reckoning why hee doth so? but hee that sitteth in a∣nother mans, or hath a matter of trust in his hands, and cannot mis-spend but out of another mans stock, had need look about him; b••cause hee is to bee countable, and must make good whatsoever his reckoning commeth short in. Ask thy self, What have I which I have not received of my Master? How came I to bee so rich? Is all the Wealth I have of my Masters gift, or have I gotten goods into my hands by wronging, or injuring some other men?

Again, I remember I received at such and such a time a great summe of my Ma••ters mony, hee betrusted mee with a great p••rtion; how have I laid it out, that I may give him up a just and comfortable reckoning, to which I am sure to bee called. Thus much I have spent upon sutes in Law: Thus much upon my pleasures and sports; my dogs have ravend up a part of my revenue; my Hawks have flown away with another end: Cards and Dice have cost mee no little: and a great deal is wasted by compassing my sin, un∣cleanness, pride, revenge, gluttony, and the like.

But O thou unfaithful Servant, that hast thus wasted thy Masters goods▪ how much hast thou given to the poor? how much to good uses, to works of mercy, to a settled Ministry, to help Joseph out of his affliction? oh no, here hee can set down little or nothing; the Dogs are preferred before Lazarus by many a Dives, who if they timely look not better to their reckonings, must make the foot of their account to bee this; no sooner to bee dead than to be buried in Hell, according to the sentence, Take that unprofitable servant, bind him hand and foot, and cast him into utter darkness, there shall bee wayling and gnashing of teeth.

3 This stri••t account sheweth, that a man cannot bee too strict, * 1.200 too pre∣cise, or too careful of his waies. Men generally cast the reproach of purity upon men, that desire to approve their hearts and lives unto God: and count them more nice than wise, and say, it were hard, if every one that were not so pre••ise and curious, should bee damned. But what, doth not the Scrip∣ture ••ay plainly, that he Master is an hard man; that is, a most just God that will straightly stand for justice? shall not every idle word, every ungodly thought and motion, though not attended, nor assented unto, come unto judgement? and if it must, is it more than needeth for men to look to the door of their lips; yea, to keep out, if it were possible, every vain, and wan∣dring thought out of their mindes? shall not hee that breaketh the least com∣mandement, bee the least in the Kingdome of Heaven, that is, have no place at all there? shall not all omissions and failings in duty bee set upon the heads of sinners, seeing the sentence shall run. In that yee did not these things, depart from mee yee ••••••sed? or shall wee thi•••• that the least carelesnesse of men shall be justified in this judgem••nt, or the ungodly be taken by the hand? far bee it from the Judge of all the world, not to judge with righteous judge∣ment: howsoever loose persons wrap themselves in the woe of those that call good evil, and evil good.

Now for the general use of this Doctrine of the last judgement. To what other end hath the word so expresly discovered this holy Doctrin, and en∣joyned us to teach it in the Church, 1 Cor. 15. but that every man should lay it to heart, and benefit himself by it? and therefore,

First, The godly are to comfort themselves with these words, * 1.201 seeing they hear of this day wherein they shall bee gainers, receiving their sen∣tence of absolution: and therefore, 1 Perfect redemption from all the dan∣ger of all spiritual enmities: the first fruits whereof they have already attain∣ed: hence is it called the day of their redemption. 2 Perfect security and safe∣ty

against a•••• the mol••stations of sin, death, the grave, the gates of Hell, tempta∣tion and tribulation: for all these shall be cast into the Lake. 3 Perfect glory with the Saints, for they shall be from henceforth ever with the Lord, and enjoy the sweet ••••uit of that prayer which the Son of God in the daies of his flesh r••quested, and was heard in: Father, I will that where I am they may be also, that they may behold my glory, Joh. 17.24. Why should not wee then lift up our heads in the exp••ctation and ardent desire of this day, which the very dumb creature 〈◊〉〈◊〉 for? Rom 8.19.

* 1.202 Secondly Let every man labour to fit and addresse himself unto this judge∣m••nt, that h•••• may ••ee able to stand before the Son of Man: And that by two thing••: 1 By making full account and reckoning of it: 2 By using the best 〈◊〉〈◊〉 af••re-hand to pass through it happily.

The 〈◊〉〈◊〉 i•• ••harged upon us by that precept, which commandeth us to bee like the Servant that waiteth for his Masters comming, and hath every thing i•• a ••••adin••ss, and that at all watches: and by that of Peter, 2 Pet 3.11. Seeing a•••• these terrors of the Lord; what manner of men ought wee to bee in all holy con••er••at••on? * 1.203 An•• for the furthering of this care, two things must carefully be 〈…〉〈…〉, which shut it quite out of the hearts of the most.

The fi••st i••, 〈◊〉〈◊〉 ••••••ry and deadnesse of heart: which is a slumber of spirit, and sl••••p••••••ss of the s••ul, which hath bound up all faculties and powers of the 〈…〉〈…〉 as ••••ttle move o•• stir in the actions and affairs of heavenly 〈◊〉〈◊〉 s••i••••tual ••se, as a man when he is in a dead sleep can move or bestir him∣self to 〈…〉〈…〉 natural a tion. The minde, till God awaken it, never se∣r••ously thi••ke••h of God, or of his own estate. The conscience never, or seldome accuseth for 〈◊〉〈◊〉 committed. The will inclineth not to any thing tru••ly good. The affe••ti••ns remain unmoved at Gods word, o•• works. The whol•• man i•• s••nselesse and careless of Gods judgements, either present, or to come: and whence is all this, but from a profane delusion of the heart, that the Master will not yet come; they shall not yet bee called to their recko∣ning; there is time enough behind to repent in: they crave but an hour on then Death-beds, and that they hope they shall have? In the mean time they are eaten up with dissolutenesse and profaneness, casting away sobriety and watchfulness, so as their Master cometh unexpected, and in an hour they know not.

How doth it the••••fore stand every man in hand, to awake from his sleep, and stand up from the dead? with wis•• Virgins to prepare and trim the•••• Lamps with oyl before hand, and so wait for the coming of the Bride groom: to take heed of every ••i••, thought, word, and deed? to watch narrowly their own lives, to provo •• ••hemselves to the best duties?

What, is not sin a fearful thing, which made the Son of God cry, My God, my God, why hast thou forsaken me? Is not the greatness of them like the moun∣tai••••, and the number of them ••ike the sand of the Sea-shoar, which is num∣b••••l••s••▪ Is it not a fearful thing to fall into the hands of the living God, whose wra••h and justice against the least sin, all Creatures in Heaven and earth 〈◊〉〈◊〉 stand und••••, ••••t be oppressed and shaken in peeces? Is not the night past, and the day ••••me, the Sun of righteousnesse risen, so as if ever wee mean to 〈…〉〈…〉 of this deadly sleep, and walk as the children of light, it is more than t me? Wouldst thou be taken lying, or swearing, or gaming, or drinking, or rayling, or breaking the Sabbath, or stealing, or whoring; wouldst 〈◊〉〈◊〉 have thy Master finde thee in any of these practices and distem∣p••••? o•• no, I m••an to repent: But he cometh suddenly as a Thief in the n ght; and this s••d••a•••• ••oming, at least to thee in particular, may cut off all thy purposes f •• it is just with God, that they who take not his time of re∣p••ntance, shall never attain to their own. What will now be the issue of thy delays? surely thou ••adst better been a Dogge, or a Toad, or the vilest

Creature of all the Creation, than a secure sinner overtaken in thy wicked∣nesse.

The second thing that hindereth this expectation of the last Judgement, as carefully to be avoyded as the former, are the cares of this present life, and the greedy desire and thirst after the world, which by this consideration also may be abated. For if this day of Judgement, whether general, or particular to thy self, were to morrow, what were thy Gold, Silver, Plate, Jewels, worth to thee? they were all one with the stones in the street. Tell me now whether thou wouldst not then esteem Christ and his merit thy chiefest commodity: or if thou couldst but conceive with thy self the truth, and say to thy soul I shall certainly shortly come to answer the Judge of all the world; c••uldst thou goe on to lade thy Conscience with iniquity for so short a possession of vanishing profits? No, thou wouldst begin to husband thy time, which worldlinesse hath hitherto ingrossed: thou wouldst not suffer thy soul to bee so surcharged with earthlinesse, as to forget treasuring in Heaven, making ready thy account, and the finishing of thy reckoning: thou wouldst not suffer the thorny cares of this life to choak all the seed of thy salvation: neither could it be that the Oxe, or Fa••m should so still fill up thine eyes, as that the supper of the King should be despised.

Bu••, in truth men live generally as though there were no Judgement to come, or as though they had stricken a covenant with it to passe over them: for when we preach, and men hear or read of the Judgement to come, who trembleth at it, as Felix an Heathen did, to hear Paul dispute of it? When we teach that the Judge is at the door, who seeth all the facts of men, and draw••th them into bills of remembrance, and of them all is drawing a bill of inditement; who feareth more, who sinneth lesse? who is it that smiteth his thigh, or saith, what have I done? Who forsaketh his wilful ignorance, his contempt of the Word, his abuse of Gods Servants, his Blasphemies, his pride, uncleannesse, unlawful games, or lawful unlawfully used, his Sabbath-breaking, his swearing, his oppression, his usury, or the like? Wee like Lot fore-warn men of the evil to come; but men, like Lots cousins and kinsmen, entertain our words as a jest: we are as though we mocked; and so they sit out the summons to their further danger: yea more than this, when the Lord thrusteth his fearful judgements into the eyes and sences of men, as fore-runners of this general; men shut their eyes, and will not see the bright∣nesse of them; nor the danger of sin by them; nor the special an∣ger of God bewraying it self and broken out in them; but still live as they did in the days of Noah, and will lay none of these things to heart, till it bee too late.

The second thing whereby every man must addresse himself to this judge∣ment, is to use the best means, that he may happily passe through it. And the only means is set down by the Apostle, 1 Cor. 11.31. If wee would judge our selves, we should not be judged of the Lord. * 1.204 Now this judging of our selves be∣fore hand, standeth in four things.

First, in arraigning our selves before Gods Judgement Seat; that is, when by serious consideration we summon our selves before this Judge to whom we are to be countable. This is the memento that Salomon giveth the young man who is set upon his pleasure, Remember that for all this thou must come to judge∣ment. And if the young man must sawce his pleasures with this remembrance, much more the older had need, as being in the ordinary course of nature nearer it than they: some of the ancients have so acquainted and accustomed their hearts to this meditation, that one of them professeth of himself that where∣soever he was, or whatsoever he was doing, he thought he heard always this voyce in his ears, Arise yee dead, and come unto judgement.

Secondly, in examining of our selves; and this is, when we search and fanne

our selves, when wee sift the secret corners of our hearts, and enqu••re nar∣rowly, and without partiality, What have I done? that look as the Kings At∣torny sifteth out, and exaggerateth every circumstance of the Crime ag••inst a Traytor at the Bar, to make his offence as foul as can be; so should wee be∣come the King of Heaven his Attorney against our selves; not ••••ssening or min••ing, and much lesse excusing, hiding, or defending any 〈◊〉〈◊〉 labour to see our sin in every circumstance, and make it as vile as wee can, at our hearts may be convinced, and beaten down in the sence of our misery. For this purpose, lay thy life, and every particular action of it t•• the L••w of God; that as a straight line will shew thee all thy crookednesse, and 〈◊〉〈◊〉 ••hee in by such circumstances as whereby thou shalt not content thy s•••• w••th a c••n∣fession in grosse, that thou art a sinner; but shalt confesse thy sin t•• 〈◊〉〈◊〉 ••••t of measure sinful. But many a Christian is like a desperate Bankcrupt, who be∣ing afraid to look into his reckonings, goeth on till he be clapt up in prison; and at length they see there was no heavenly husbandry in all this.

Thirdly, In confessing our sin, and pleading guilty, Prov. 20.13. this is the covenant, that whereas he that hideth his sin shall not prosper; he that confesseth shall finde mercy; Psal. 32.4. I said I will confesse mine iniquity, and thou for∣gavest me the punishment of my sin, Job 31.33. It is too neer joyned to our na∣tures, to hide our sin with Adam, and conceal it in our bosome; or else to sum up all in a word without special grief for any special sin, and herein they think they have peace, which is but unfeelingnesse. But those that belong to God, he bringeth them to found humiliation, he maketh them sick in smiting them, and setteth their sins in order before them like a bill of parcels; to the break∣ing of their hearts, and the utter acknowledgement of themselves to be mise∣rable bankcrupts. For this purpose he maketh their own Consciences also to be judges of their actions, pronouncing sentence of guiltinesse and death a∣gainst themselves: As David, Against thee, against thee have I sinned: and again, I am the man: and again, I have done very foolishly, but these s••eep what have they d••ne? The penitent Thief thus judgeth himself, we are righte∣ously here: To conclude this point, he was never truly humbled, nor ••ver a∣right judged himself, that is more ashamed to confesse, than to commit sin.

Fourthly, After pleading guilty, in pleading for pardon, as for life and death: and as the poor Malefactor condemned to dye, c••ys for mercy, and all his hope and longing is for a pardon; even so this is noted to bee the pra∣cti••e of the Church, Hos. 14.2, 3. Oh Israel return unto the Lord thy God, for thou hast fallen by thine iniquity: Take unto you words, and turn to the Lord, and say unto him, Take away all iniquity, and receive us graciously. And which of the Saints have not placed all their happinesse in the pardon of sin; or have not preferred the shining of Gods countenan••e upon them, above all the out∣ward happinesse that the earth affordeth? Now in the seeking and suing for pardon, because God will not hear him that regardeth wickednesse in his heart▪ for wicked Esau shall finde no repentance nor favour with tears: therefore thou must forth-with cease to doe evil, as being ashamed of it; and learn to doe well; lay Laws upon thy self; be more severe against thy self in the things wherein thou hast displeased thy God; watch diligently over those corruptions which have most foyled thee: this is the way both to make and preserve thy peace. Bring thy self then with fear and trembling before Gods righteous Judgement; accuse thy self, and bewayl thy sins: bee not ashamed to confesse, but to commit them again: be so farre from purposing any wic∣kednesse in thy heart, as rather thou bee strongly armed with full purp••se against it: And thus remembring thy sins, God will forget them: thus wi••••ing them deep in thine own books, God will blot them out of his. Thus if thou hide them not, but cast them out of thy heart and life, he will

hide them for ever, and cast them utterly out of his sight: so that if thou canst thus judge thy self afore-hand, thou shalt never be judged of the Lord.

Vers. 43. To him give all the Prophets witnesse, that through his name, all that beleeve in him, shall receive remission of sins.

THe Apostle Peter although he hath sufficiently proved whatsoever he hath form••rly delivered concerning the Doctrin, and Miracles, Life and Death, Resurrection and Ascension, and the coming of Christ again unto Judgement: yet as though no proof could be too much; or as if he could not satisfie himself in enforcing this holy doctrin, and binding it upon the con∣sciences of his Hearers; he shutteth up his Sermon in this verse with another assured testim••ny above all exception, drawn from all the Prophets; who all consent and conspire with the Apostles in all their doctrin concerning him: the sum and main end of all which is, that through beleeving in his name, the elect should receive remission of sins: which is the sum and effect of this verse.

Where first may be asked, * 1.205 why doth the Apostle induce so many testimo∣nies one in the ne••k of another? In the answer whereof we shall see, that none of them are needlesse or superfluous. For,

1 All the points of Christian religion are above and against corrupt nature; as appeareth in the Heathen, wh•• still esteemed the preaching of Christ foo¦lishnesse, 2 Corin. 2.23. and in the Athenians, who when they heard Paul preaching of the Judgement Day, and Christs Resurrection from the dead, they mocked him, Acts 17.32. The hardened Jews at this day, on whom the Wrath of God is 〈◊〉〈◊〉 me to the uttermost, doe the like: and well it were for many, if professed Christians in the midst of such a light, made more recko∣ning of our painful preaching▪ of Christ, who teach the same points, than some of the former: which were they so slight matters as most account them, what need 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 careful t•• commend unto us, as also to bewayl the infidelity of our hearts, that need so much working upon them to entertain such necessary truths as these be.

2 Because (although he was an Apostle) yet would he shew his care, that in all his Sermon he taught nothing of his own which the Prophets had not formerly taught. Which teacheth all Ministers much more to beware, lest in any of their Sermons they broach such doctrin, or bring in such stuff, of which they cannot prove the Prophets and Apostles to bee Patrons and Publishers: For this was the commandement of the Apostles, that wee teach no other do∣ctrin, 1 Tim. 1.3. neither contrary, nor diverse from it; no private opinions, which are the causes of Schisms and Heresies; nor vain conceits or jangling, which breed questions, but no godly edifying.

3 It was not only their precept, but practise also: as, Act. 26.22. Paul spake no other things than those which the Prophets and Moses did say should come: to wit that Christ should suffer, and that he should bee the first that should rise from the dead: Nay, the Lord of the holy Apostles, Jesus Christ himself, preached no other Doctrin; of whom it is said, Luk. 24.27. that be began at Moses, and all the Prophets, and interpreted unto them in all the Scriptures, the things which were written of him: shall the Son of God, who might have made every word hee spake Scripture, tye himself to the Scriptures, and make them the ground of all his Sermons; and shall not weak men who cannot without error depart an hair breadth from them, be careful to contain all their doctrin within the limits of them? especially seeing nothing else bindeth the conscience of the hearer.

3 The Apostle knew that this was a convincing argument, if he could perswade his hearers that hee did deliver nothing but prophetical Doctrine: for all men, Jews and Gentiles, were easily perswaded, that Moses, and the Prophets spake directly from God: yea, and the most blinded and wilful Jews at this day profess, that if wee can prove Christ the Messiah, from Mo∣ses and the Prophets, they will beleeve in him: so as in great wisdome did the Apostle adde this testimony to all the former, knowing, that that is the onely sound ground of teaching, when men can bee perswaded that what they hear is uttered from the mouth of God, as by this testimony his hearers were.

Now in the verse we have three thing to consider of.

1 The generality of this testimony; That all the Prophets bear witnesse un∣to him.

2 The scope and end of their witness; that men might beleeve in his Name.

3 The fruit of this beleef; that beleevers might receive remission of sin.

* 1.206 For the first, wee will by a brief induction make it appear, that all the Pro∣phets bare witness unto Christ: and then gather some observations from it. To begin with Moses, who by Christ his own confession writ of him, Joh. 5.46. In Genesis the first thing after the creation and fall is the main promise that the seed of the woman should break the Serpents head: Exodus setteth out Christ our Passeover: Leviticus in all those sacrifices pointeth out Christ our Sacrifice: Numbers setteth before our eyes, Christ our brasen Serpent, lifted up upon the Cross: Deuteronomy describeth Christ our chief Prophet, whom whosoever will not hear, he must dye the death, Deut. 8.18, 19. Act. 3.21. Joshuah, beareth his name, and most lively resembleth him in slaying the e∣nemies of Gods people, and bringing them into the promised land. The Judges were all Saviours and types of him. The book of Ruth sheweth he family whence hee sprung. Samuel, Kings, and Chronicles, his Genealogy, and the very persons of whom hee descended: especially, David and Solo∣mon, both eminent types of him. Ezrah and Nehemiah built the second Temple into which hee was to enter, and so to become the glory of it, as both Haggai and Malachy foretold.

Job knew that his Redeemer lived, and that he should see him at last on the earth. David in the Psalms acknowledged, that the stone which the builders refused was become the chief stone of the corner; and expresseth the peircing of his hands and feet. Solomon in the Proverbs describeth his wisdome and eternity. In the Canticles his contract and espousals with the Church.

Isay is called the Evangelical Prophet, than whom no Evangelist could more lively express his Person, his Doctrin, his Life, Death, Burial, Resur∣rection, and Ascension: that hee rather seemed to write an History of some∣thing past, than a Prophecy of things to come. Jeremy plainly stileth him the Lord of Righteousnesse, Jer. 23. Ezekiel in all his dark shadows figureth out the government of Christ from point to point.

Daniel reckoneth the very year and time when the Messiah shall be slain; at the end of whose seventy weeks Christ was put to death.

The small Prophets testify of him also with as joint consent. 1 Malachy mentioneth with him his forerunner John Baptist. 2 Micha describeth the place of his birth. Micah 5.2. And thou Bethlem of Ephrata art little among the thousands of Judah, yet out of thee shall hee come forth that shall be ruler in Isra∣el; whose goings forth have been from the beginning, and from everlasting. 3 Za∣chary nameth the place of his education, which was Nazaret, Zach. 6.12. There must hee grow that must build the Temple of the Lord. 4 Haggai pro∣phecyeth of his comming into his Temple and purging it. 5 Nahum wish∣eth Judah to behold on the mountains the feet of him that declareth and publisheth

peace, Nahum. 1.15. which tydings none can bring but through Jesus Christ the prince of peace. 6 Obadiah promiseth to Judah and Jerusalem such Sa∣viours as should advance and set up the Kingdome of the Messiah, Obad. v. 21. and so the Kingdome shall bee the Lords: that is, Christs, who shall reign in his Church for ever; and of whose Kingdome there shall bee no end. 7 Jonas, in his own person preached his Death, Burial, and Resurrection, in that hee was swallowed of the Whale, and lay three daies in the belly of it; and in the third day was cast alive on dry Land. 8 Hosea recordeth his triumph and victory over death, Hos. 13.14. O death, I will bee thy death; O Grave, I will bee thy destruction. 9 Habakkuk the sending out of his blessed Gospel into all the World by his Apostles; so as all the earth should bee filled with the know∣ledge of God, as the Waters cover the Sea. 10 Joel foretelleth of his ascensi∣on, and the pouring out of his Spirit upon all flesh, Joel 2.28. 11 Amos of the calling of the Gentiles, a fruit of that ascension, which hee calleth the ••••sing of the Tabernacle of David, Amos 9.11. as James notably applyeth it, Act. 15.16. 12 Zephany shadoweth his second coming to judgement, and sheweth what a fearful and terrible day it shall bee to all the wicked of the earth. Thus have wee shortly seen all the Prophets witnessing unto the do∣ctrine taught in this Sermon by our holy Apostle. And that the chief aim and drift of all these Master builders was to lay this, the main foundation of all our Religion; that Jesus Christ the Son of Mary, was the Son of God, the true Messias, the Lord of all, and the onely Saviour and Redeemer of the World.

First note hence, * 1.207 what is the true consent which all Teachers must aim at in the delivery of any Doctrin unto the people of God; namely, the consent of the Prophets and Apostles: it forceth not a Doctrin to bee Orthodox, or Ancient, for a man to say, all the Fathers are of this mind; which is the Popish cry for all their Heresies: but to this Doctrin give all the Prophets, and all the Apostles witnesse, and therefore it is sound and perswasive. Yet wee re∣fuse not, but challenge to the Doctrin which wee teach, the consent of the an∣cient Church; but with these cautions.

1 With the Primitive and Apostolical Churches, which as they were most ancient, so were they the purest.

2 With the Churches which were after them five or six hundred years; so far forth as they consented in doctrin and discipline with the former: for ma∣ny Popish errors are ancient, and the Apostle telleth us, that Antichrist begun to work in a mystery even in their daies. And some of the Fathers were car∣ried into some superstitions and errors, and so, not espying the mystery, hel∣ped up Antichrist, whom they intended to hold down.

3 The Holy Ghost hath revealed every Doctrin necessary to salvation, more holily, more clearly, and more eloquently than all the Fathers put to∣gether, who if they had any true wisdome, had it from the Scriptures; to which wee must still hold our selves, both as the ground, as also the judge of consent.

4 If any Father or Fathers, shall by a common error, by word or writing, condemn any point of our doctrin without the authority of the Scriptures, we will willingly dissent; neither do wee give credence to any Doctrin, be∣cause the Fathers have taught it, but because that which they teach is found∣ed in the writings of the Prophets and Apostles.

5 Wee cannot hold consent to bee a note of the true Church, unless it be in the true doctrin: and therefore wee justly blame sundry of the learned Papists, who make unity a note of the Church, but make no mention of ve∣rity at all: for the strong man may hold all at peace and unity, whilest Paul and Barnabas having the truth may bee at oddes between themselves. On which conditions, as wee are able to justify our whole Religion by antiqui∣ty,

and consent of the most ancient Churches and Fathers, so also hath it been, and may bee made as clear as the light, that the Doctrin of the Church of Rome, wherein they dissent from us, is a stranger, and novelty, never known to the Prophets and Apostles, nor the purest Churches after them: neither had it ever that which they brag of, the consent of the ancient Fathers neither do they consent in it among themselves.

* 1.208 Secondly, Note hence what is the force and work of consent of the Church in Doctrin, it is not to work Faith, for that is in the next words tyed to the word and witness of the Prophets and Apostles, which is called the word of Faith, because it is by Gods Ordinance a means to work that Faith by which it self is beleeved: but to move the heart, and prepare the way to Faith, For it cannot bee that any spiritual grace, such as faith is, can bee wrought by any but super-natural means: of which kind no outward ••esti∣mony, if it come backed with the voice of all the Churches in the world, can bee, for all this is but an humane witness, simply, and in it self consider••••. If they say the Churches testimony is a Divine testimony: I answer, so far as it carrieth with it the agreement of the Scriptures, and Holy Ghost speaking therein, it may bee said to witnesse a Divine truth. And thus in no other re∣spect can the voice of the Church bee called a divine testimony, than the preaching and writing of some other teacher in the Church, who delivereth nothing but what is agreeable to the Scriptures. From this ground it follow∣eth that the doctrin of the Church of Rome is wicked and derogatory to the Glory and Majesty of the Scriptures, in that they stifly after conviction a∣vouch and maintain, that the authority of the Scriptures, depend upon the testimony of the Church, some of them blasphemously saying, that they have no more credit than Esops Fables, further than the Church giveth it unto them: which is to say, that God must not bee beleeved for himself: and as if the Kings word should have no credit or command, but from his guard.

* 1.209 3 Hence note, That in our reading of the Prophets, wee must still bee led further unto Christ; for as all the Scriptures, so the writings of the Prophets, were reserved for this purpose, and set apart by God to bee the ordinary out∣ward stay and foundation of the faith of the Church. And if our Lord Je∣sus himself, whilest hee was yet in the flesh present with his Disciples, did for the confirmation of their Faith in his Doctrin, Life, Death, and Resurrecti∣on, interpret unto them the writings of the Prophets; how much more need have we now in his bodily absence, to read with diligence these same writings, to help us forward being so wavering and staggering in our faith, and the attendent graces of it? And hereunto answereth that commandement, Joh. 5.39. Search the Scriptures, namely, Moses, and the Prophets: that is, do not onely procure these writings to your selves, nor onely read perfunctori∣ly; but diligently and studiously search to finde out the chief scope and mat∣ter contained therein; which lyeth not in the crust or shell, but within, in the very bowels of them: and this kernel himself in the next words sheweth to bee himself, and life eternal through him. And why must wee thus search the Scriptures of the Prophets? himself rendereth the reason, the very ground of our exhortation; because they testify of mee. This is the natural scope of them, to bring men to the acknowledgement of the persons, offices, and be∣nefits of Christ.

Thou losest 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 givest over 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 a∣ble to discourse, or di••pute of deep points of Divinity: but when thou com∣mest

unto him, as the context sheweth, when by the quickening of thy faith and repentance, thou layest faster hold upon him for life everlasting. 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 waters; of whom wee may renew the woful complaint of Christ against the Jews, who when hee had exhotted them to search the Scriptures, presently addeth, But ye will not come to me that ye might have life, Joh. 5.40.

The second point, is, The scope of all the Prophets witnesse: and this is, to bring men to beleeve in the name of the Son of God; which is by faith to re∣ceive Christ, as hee hath described and propounded himself in the Word and Promises of the Gospel. For although the Apostle might sooner have said, that whosoever beleeve in him, yet hee useth this phrase rather of beleeving in his Name, thereby secretly to refer us unto the word of the Prophets and A∣postles which testify of no other name to bee saved by but onely the name of the Lord Jesus. For our better clearing of this point, wee will consider, 1 What this saith is. 2 The benefit of it. 3 The marks and signs of it. 4 The use.

First, What this Faith is, It is a supernatural gift whereby every beleever ap∣prehendeth and applyeth unto himself Christ and all his merits unto salvation. * 1.210 I say, it is a gift: nay the Scripture saith, that it is the gift of God, Phil. 1.29. and it is given you to beleeve, as also to suffer: And that it is supernatural, all the commandements wee have to beleeve plainly evince; for were it natural we should need no commandement to do it.

Further, it is such a gift, * 1.211 as whereby wee apprehend and apply unto our selves Christ and all his merits: for the very nature of justifying and saving Faith standeth in these two degrees. 1 In apprehension and receiving of Christ: for to beleeve and receive Christ are all one, Joh. 1.13. 2 In apply∣ing to ones self Christ and his merits particularly, which is not only to know that Christ is God in himself, and all other parts of truth necessary to bee be∣leeved; but a full perswasion of the mercy of God through Christ to belong unto himself in particular: so as hee bee able with Thomas to say, My Lord, and my God: not onely confessing that Christ dyed for sinners (which the ve∣ry Devils beleeve) but as Paul describeth the true Faith in the Son of God by the proper speech and voice of it, Gal. 2.20. Who dyed for mee, and gave him∣self for mee. Further, the description restraining this grace to beleevers, giveth us to understand, that faith is not of all, 2 Thess. 3. * 1.212 nor so common as men take it to bee: not every one that can say, I beleeve in God, hath faith; nor every one that will boldly say, Christ is his Saviour, hath presently saving Faith. For.

1 The Prophet Esay, speaketh of a number that beleeved not the Pro∣phets report, and to whom the arm of God was not revealed, Isa. 53.1. The E∣vangelists and the Apostles also complain in their times how this prophecy was accomplished, notwithstanding they heard the blessed word of truth from the mouth of truth it self, and saw the wonderful Miracles in the hands of Christ himself, and his Apostles, for the confirmation of that truth.

2 The end of Faith, which is salvation, belongeth not to the most, and therefore not faith it self the means: for there are few which shall bee saved.

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 withdrawn from it: besides, that the unfaithfulnesse of Teachers, and abundance of iniquity in all sorts of men provoketh the Lord to revenge with his fearful stroak of slownesse of heart to beleeve; that in the midst of means men should wil∣fully perish: now if there be no seed-time, what fruit or harvest of faith can be expected?

4 The Scriptures not only deny true and saving faith to the reprobate, whose eyes the Lord blindeth, and whose hearts he hardneth, lest they should see and beleeve, Isa. 6.9. but impropriateth it to the elect, whence it is called the faith of the elect, Tit. 1.1. To them whom God hath predestinated to life: for so many as were ordained to life everlasting, beleeved, Acts 13:48. to the sheep of Christ, Joh. 10.16. But yee beleeve not, for yee are not of my sheep: to them that are regenerate by the Holy Ghost, as 1 Joh. 5.1. Whosoever belee∣veth that Jesus is the Christ, is born of God.

Lastly, the description addeth the final cause of faith to bee Salvation, namely, in regard of beleevers: for the main end of all graces is the glory of God: and so Abraham by beleeving is said to give glory to God, Rom. 4.20. but the subordinate end of faith, is the salvation of the elect, and therefore is it called saving faith, * 1.213 Heb. 10.39. we are not they which with-draw our selves unto perdition, but we follow faith to the conservation of the soul, 1 Pet. 1.9. Receiving the end of your faith, even the salvation of your souls. And from hence followeth it, that saving faith can never be quite shaken out of the heart of him that once hath it; being, 1 but once given to the Saints, Jude 3. and a gift of which God never repenteth him. 2 A gift flowing from Gods eter∣nal election, as we have shewed out of Acts 13.48. 3 A seed of God per∣petually preserved in the regenerate, who sin not because this seed of God remain∣eth in them, 1 Joh. 4.4. 4 It hath the promise of the Father, to be the victory that overcometh the world: the intercession of the Son of God, that it fail not, Luke 22.32. and the confirmation of the holy Spirit, who by it sealeth up, and giveth his earnest into the hearts of beleevers, 2 Cor. 1.22. so as unless the mighty power of the Father, Son, and holy Spirit upholding it, can bee shaken, it can never be by all the gates of Hell so shaken out of the heart, but that the end of it shall be salvation, which could not be, if the elect did not ever abide in communion and fellowship with Christ.

* 1.214 From which description of true justifying faith, it is evident that Popish Doctrin knoweth not, teacheth not, nor suffereth men to be taught the true Doctrin of saving faith, because it utterly disclaimeth the very essential form of it, which is special application of Christ and his merits, with affiance and resting only on them unto salvation; yea and more, they condemn this glorious work of faith as a mortal sin, and stile it by the name of presumpti∣on: and so, by Gods just judgement, they take up such a faith in stead of it, as is common, not only to Hereticks and Reprobates, but to the very Devils themselves, who beleeve as much as Popish doctrin requireth to salvation, 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 certain; 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 general Councils and Tra∣ditions which every good Catholick must take in with the former) Popish faith leaveth you, and biddeth you farewell: and even those things which are absolutely necessary to salvation to bee beleeved by saving faith (as that the Scriptures are Gods Word, that the Articles of faith comprised in the Creed of the Apostles are of undoubted truth) they embrace only by Historical faith; by which yet was never man saved: for if ever man were, then might the Devils also by the same faith. But justifying faith is another manner of thing; it seateth not it self in the understanding only, as the former, but take∣eth up the whole soul, even the heart, will, and affections also, all which lay hold and cleave unto Christ for salvation. Neither is it a common and general work of the Spirit upon good and bad, as the former illumination and assent is; but a special favour and extraordinary grace proper to the elect, as wee have heard, and the stranger entreth not into this their joy.

The second point to be considered, is the benefit or excellent fruit of this grace.

1 It is the first stone to be laid in the building of a Christian, * 1.215 and therefore called a substance and foundation, Heb. 11.1. and the Colossians are said to be rooted, and built, and stablished in the faith, Colos. 2.7. this is that rocky foun∣dation which shall bear up the house against all winds and weathers. It is the first work of change in the heart, and the first difference between man and man, when God by faith purifieth the heart, Acts 15. It is the foundation of all obedience; for whatsoevee is not of faith, is sin. It is the root of all Gods worship; for till we beleeve in God, we can neither trust, nor hope, nor love, nor pray, nor perform any other part of his service truly or acceptably. It is the mother of all good works: the word is the seed of them, which faith con∣ceiveth and digesteth, and so bringeth forth commanded and commended actions. General faith knoweth the work to bee good in the kind of it, and special justifying faith beginneth it, and maketh it good in the person, and endeavour of the doer; and layeth hold upon Christ to cover the defects of it. Hence is it, that often in the Scriptures we read it to bee the first Commande∣ment given by Christ and his Apostles, to such as were desirous to know the way of life, and how they might please God. The Jews come to our Saviour, and ask him, what they might doe to work the works of God? and Christ be∣ginning here, telleth them, that this is the work of God, that they beleeve in him whom he hath sent, Joh. 6.28, 29. And, 1 Joh. 3.23. This is his Commande∣ment, that we beleeve in the name of his Son Jesus Christ, and love one another: for we cannot perform any work of love before we beleeve. In one word, faith is the very soul of all obedience, without which, the most fightly and glorious acti∣ons, be it of alms, prayer, preaching, hearing, worship, or miracles themselves, all are but very Corpses and Carcases of good works, dead and liveless.

Secondly, faith exalteth it self above all other graces, not only in the ex∣cellent object of it, which is Christ and Salvation; but also in the excellent work of it above them all, notwithstanding they all have their special excel∣lencies: it espouseth us unto Jesus Christ, and in these espousals and contract for the present, it assureth us of our marriage with him hereafter. And being the condition of the New Covenant of life, Joh. 3.16. it tyeth God himself unto us; who is not further bound to any man, than he is a beleever. True it is, that Love placeth it self upon Christ, but it is after faith: for hee must bee ap∣prehended before he be loved. Hope waiteth for salvation: but faith first belee∣veth it. Trust leaneth upon the promises: but faith first layeth hold on Christ the Author and accomplisher of them. And though the Apostle say, that of Faith, Hope, and Love, Love is the chiefest, 1 Cor. 13. himself interpreteth it to be in respect of durance and continuance, but not in respect of our justifi∣cation, or acceptation with God. Love indeed surviveth and lasteth longest; for our sight of God as he is shall vanish faith; but yet faith is before it, and the mother of it.

Thirdly, saving faith is a living thing, and maketh a man to live by it: It purgeth his own dwelling by purifying the heart and conscience, it reneweth the spirit and mind, it quickneth to all good duties: for it being an instrument to unite unto Christ, by it, as by a bond of union, wee receive from him our Head, life, and power to move and stirre in Christian duties: yea, it so gover∣neth the whole life, that we henceforth live not, but Christ liveth in us. In our business and labour, it maketh men diligent in the work, but leave the suc∣cesse to God. In temporal wants, it faith with Abraham, God will provide, at least in the mountain: it careth not so much for bread, as the staff of it: if it have means, it blesseth God, and useth them; but trusteth not in them: if it have them not, it resteth on God, but useth no unlawful courses for them. In af∣flictions it stablisheth the heart with assurance of a good issue, and still waiteth the Lords leasure without making haste. In temptations it goeth against sence and feeling, and resteth upon the naked promise: yea, when it can scarce ap∣prehend

any thing but wrath, it will uphold the heart, and rear it, even when God seemeth to ••id him, to trust in his mercy. In the use of things Spiritual•• as the Words Sacraments, Prayer, and other holy means, only faith draweth vertue from Christ; and all of them are unprofitable, further than they are mingled with faith. In the use of Temporal, it is faith that weaneth the ••ea••••, and k••epeth it that earthly cares choak it not, earthly pleasures possess it not, and ear••hly comforts oppr••ss it not: but it holdeth the mind heavenly in the midst of earthly business, and suffereth it not to love pleasures more than God, not to enjoy any comfort of the Creature above, or against the comforts of God and his Word, whom they acknowledge the very life of their lives, and the soul of their souls and bodies here and for ever. Thus is faith every where diffused; if we walk, we walk by faith: if we live, we live by faith in the Son of God: if we stand, we stand by faith: if we dye, we must dye in faith, as the Patriarks did, Heb. 11.13.

4 This excellent grace only fenceth against temptation, quieteth the di∣stressed soul, and keepeth it from sinking, as once it did Peter, Matth. 14.20. This is the only shield which quencheth all the fiery darts of the Devils Ephes. 6.16. and 1 Pet. 5.9. Your adversary the Devil goeth about like a roaring Lion, whom resist stedfast in the faith. This is the victory also that overcom∣eth the world, even our faith, 1 Joh. 5.4. This is the conquest over the lusts of our own flesh, 1 Thess. 5.8. Be sober, and put on the breast-pla••e of faith. Again, as it moun••eth and fenceth, so it stilleth the heart disquieted and distressed, when it seeth it self beset with spiritual wickednesses, and lusts, and even al∣most drowned in the gulfs of sinful and earthly courses. Therefore the poor Jav••or that could not tell what to doe with himself, that of an unhappy man now ready to kill himself, he might become happy, and an heir of Salvation, was sent n•• where else by the Apostle, but to the doctrin and practise of this grac of faith. This only resolveth fully the question, Oh, what shall I doe to be saved? Beleeve in the Lord Jesus, and thou shalt be saved: he getteth no o∣ther answer of Paul, because he well knew, that no other would have answe∣red his question, nor setled his conscience now touched with sence of his sin. If he had sent him to the Word, that could have done him no good, if he did 〈◊〉〈◊〉 mingle it with faith. If to his prayers, only the prayer of faith is available, Jam. 5.15. If to the Sacraments, they must be seals of faith, Rom. 4.11. or else d••e no more good than seals set to blanks. If to a good life, it must bee the life of faith, which the just must live by. If to the Church to joyn himself to that, he must himself be first of the houshold of faith, Gal. 6.10. Nay more, if to Christ himself, if he carry not faith with him, he is after a sort disabled from doing him any good. As he could doe no great works in Capernaum, be∣cause of their unbelief, Mar. 6. only thy faith in the Son of God, is the begin∣ning, and a••complishment of thy happiness. Adde hereunto, that it nor on∣ly removeth discomfort, but bringeth with it all the sound joy and comfort of our lives; whence it is that Christian joy is called, joy of faith, Philip. 1.25. and all the Sons of faithful Abraham tread in their Fathers steps, who saw the day of Christ and rejoyced, Joh. 8.56. because God hath not only reserved mercy for us, but by the faith which his Spirit worketh in our hearts, hee letteth us know, yea and taste what he hath done for us: so as hence have we peace with God, and with our own hearts, boldnesse in prayer, and not patience only, but joy in sorrow: thus give a man once faith, and sin flieth before him, bands of temptations are discomfited, afflictions dismay him not, death and deadly things are disarmed unto him: faith hath gotten, and holdeth Christ his victory, his strength, his life; yea, whilest he walketh in a thousand deaths, the faith of his heart hath filled his soule with that heavenly and spiritual joy which all the world cannot give, neither can it take away.

Lastly, By this worthy grace of Faith, wee are not onely brought into thee

grace by which wee stand, * 1.216 receive increase of it through the communion of Christ his Death and Resurrection, as also the inhabitation of the Spirit in our hearts; but also wee are fitted unto our glory: for Faith assureth every beleever of his salvation, 2 Thess. 2.13. and every beleever is kept by the pow∣er of God through Faith unto salvation, which is prepared to be shewed in the last time, 1 Pet. 1.5.

Thirdly, * 1.217 Seeing that this is so special a grace of God bestowed but on a few, it is worth inquiry, by what touch-stone a man may know the s••und∣ness of his Faith, and that it is much more precious than Gold: And there∣fore that a man may not bee deceived in a matter of such moment as this is the Scriptures have furnished us with such marks and notes, as such, who will use diligence in laying their Faith thereunto, shall certainly know the truth or unsoundness of it: for else why should wee bee commanded to prove our selves whether wee bee in the faith or no, 2 Cor. 13.5. unlesse the beleever know that hee doth beleeve? Again, who bee they that know not that Christ is in them, but Reprobates? and can Christ live in any man•• and hee not know it at one time or other, and bee able to say with Paul, I live not hence∣forth, but Christ liveth in mee? and, I know whom I have beleeved? 2 Tim. 1.12. Which if any say Paul might know, being an Apostle, and having a Revelation, which ordinary men have not, the same Apostle answereth it, 1 Cor. 2.12. when hee joyneth with himself all beleevers, wee have not re∣ceived the spirit of the world, but the spirit which is of God, that wee might know the things that are given us of God. Now whosoever have received this spirit, want not this revelation: who if hee reveal unto us any thing that is given us of God, then would hee not neglect the greatest gift that 〈◊〉〈◊〉 given us, even Christ himself, and life eternal through his name.

The first mark of sound Faith, is the seat and dwelling of it: and 〈…〉〈…〉 an humbled soul that longeth and almost fainteth for Gods mercy i•• 〈◊〉〈◊〉 that not feeling Faith, can bitterly complain for want of it: that striveth a∣gainst doubting because God hath commanded to beleeve: that endeavoureth to assent to the promise touching forgiveness of sin, with purpose to sin no more; this holy seed is fown in no other ground but this.

The second Mark, are the essential properties of sound Faith: * 1.218 and they are three in number.

1 It is most pliable to the Word, of which it is begotten: the Jayler as soon as hee was converted, would but know of the Apostles what hee might do: it will except against nothing that the word enjoyneth; it will pick no quarrels; but with Abraham riseth early to obey God, when if hee had reaso∣ned with flesh and blood, hee could have excepted many things, which all the wisdome of flesh could never have answered. This is that the Apostle ascribeth unto it, that it establi••heth the whole Law, Rom. 4.19. yea, the whole Word of God, the Law and Gospel, by provoking to cheerful indea∣vour in the obedience of them both.

2 Sound Faith being a subsistence, * 1.219 it inableth a man to stand under a great burden, and not bee crusht, Psal. 46.2. Therefore we will not fear, though the earth bee moved, Job will not let his hold go, if the Lord should smite off his hand; yea, if hee kill him, hee will trust still: it resteth upon Gods arm, and truth in all estates; in Life and Death: whereas every cross puff of winde of temptation or affliction, unsetleth, yea, and sinketh the unbe∣leever.

3 It being a subsistence of things not seen, it careth not how little it see, the less it seeth, the more it beleeveth, and the less it seeth of men and means, the more it seeth of God. It seeth an Almighty promiser, who can do what hee will. It seeth him that is true of his word, who cannot lye, 2 Cor 6.18. and who cannot but do what hee hath said. It seeth a merciful and loving

Saviour, whose eyes are upon them that trust in his mercy, Psal. 33.18. and see∣ing these, it seeth enough. Besides, it estrangeth the heart from the World which it seeth, and seeketh an unseen Country. Heb. 11.13, 15. Abraham, Isaac, and Jacob, acknowledged themselves rather strangers in this W••r••d t••an Inhabitants, and that they came into it rather to see it, and go through it, than dwell or set up their rest in it. It weaneth the heart from the things below, as the woman at the well once meeting with Christ, shee for∣geteth her water-pot. What careth Zacheus for half his goods, yea, ••r all, when Christ once becommeth his ghost, and bringeth salvation to his ••••use? And on the contrary, it sendeth up the heart to those treasures which the eye of flesh cannot see, but are reserved to the seekets of the Country where they ar••. And these are the three worthy properties, whereby the natural∣nesse and soundness of it may bee discerned of such as are willing to try the same.

* 1.220 The third mark or note of true justifying Faith, is by the attendants and companions of it: for this being as Queen among the vertues, goeth not a∣lone, but with all the train of vertues, as hand-maids attending upon her. The chief of them, are these four.

1 A true knowledge of the Word of God, acknowledging it in part, and in wh••le to bee the truth of God, and that himself is straightly bound to believe and embrace the same, and that hee hath a special part in the promise of grace and life by Christ, in which grace he resteth himself, daily growing up in the certainty and assurance of his salvation.

2 A sound ••oy of the heart, which the Apostle Peter calleth unspeakable, and glorious; breaking out into thankful praises, in that the Lord hath begun 〈◊〉〈◊〉 ••iness, by making Christ his Wisdome, Righteousness, Sanctification, and 〈◊〉〈◊〉 ••tion. The Poor, Blind, and Lame persons of whom wee read in the 〈◊〉〈◊〉 never leaped more joyfully when they had met with Christ, and had 〈◊〉〈◊〉 ••s opened, and their limbs restored by him, than hee that hath met with him, and received him into his heart, to enlighten him, to quicken him, and to heal him of all his infirmities. How gladly did Zacheus receive Christ? with what joy of heart findeth any man the hidden pearl? Mat. 13.44. how did the Eunuch converted go away rejoycing? Act. 8. And all this is, because they can value such a commodity as this is, which they see God hath made their own: for if they either knew it not, or not to bee theirs, they could not thus joy in it.

3 Christian Hope is another hand-maid of Faith: for so the Apostle teach∣eth, Rom 5.2. Being justified by Faith, wee have peace— &c. wee rejoyce un∣der the hope of the glory of God For this is the special work of hope, to wait for, and rejoyce in the expectation of the glorious appearing of the Lord Je∣su. And hence is it, that whereas unbeleevers are glewed to the earth, and cannot think of Heaven, but either with sorrow, of a formal and false joy (and what marveil is it, that those who have no better should set their hearts upon the worse) beleevers have preserved in them a willingness to leave this World, and to bee with Christ, which is best of all: yea, so sweet is their present tast of Christ, through Faith and Hope, that they are unquiet till they bee filled with the fruition of his fulness; being often in his absence sick of love, and pine away till they bee with him whom their soul loveth.

4 An assured trust relying upon God, beleeving hi•• word of promise to raise and feed the heart, of threatning to shake it, and cast it down, and sub∣mitting it se••f to the counsel and good pleasure of God: because his faith hath let him see the truth, the wisdome, the equity and righteousnesse of all these. Such a mans heart setteth nothing above God in prosperity: it distrusteth not, but hath God for his God in adversity: it indeavoureth in all things to

walk with God: it is a sweet usher and disposer of the whole life, so as it is most obedient to the word, and most full of comfort and sweetness to it self.

The fourth mark or note or true Faith, is taken from the infallible fruits, * 1.221 and effects of it, which are many, I will onely note four of the principal. First, it frameth and fitteth the own habitation, it purifieth the heart, Act. 15. it suffereth not unclean thoughts, unlawful lusts, or wandring motions to harbour there: it guideth the affections of Love, Hatred, Joy, Sorrow, and the rest; that a man love nothing more, or so much, as God and his I∣mage: hee hateth not mens persons but their sins, and no mans sin so much as his own: hee rejoyceth in nothing so much as in doing the will of God; this is as his meat and drink: hee sorroweth for nothing in the world so much as for offending so good and patient a God. This pure heart also guid∣eth the words with wisdome, and maketh it his chief study how to preserve with faith, good conscience in every thing, Act. 24.16.

Secondly, Faith worketh by love, Gal. 5.6. bo••h towards God, and towards man: towards him that begat, and him that is begotten, yea, and him that is ye•• not begotten. This love of God expresseth it self,

1 In much thankfulness unto him, who hath loved us first; * 1.222 who hath giv∣en so much, even his Son, and all things with him pertaining to life and god∣liness: who hath forgiven us so much, and to whom many sins are forgiven, they must love much: who hath done so great things for us, by becomming our portion, our treasure and our chief good.

2 In shame for our unkindness unto him, both before, and even since we knew this his love in Christ, and have been acquainted with his waies; taking up with shame in our faces, sorrow into our hearts, for the sins of our youth, and of our age: against the law the rule of righteousness; but especially a∣gainst the glorious Gospel, which of all other are least of served.

3 In desire of that blessed fellowship of his, when and where wee may ne∣ver sin against him any more: accounting one day within his holy of holies, better than a thousand besides: and much more to bee ever with the Lord, and to injoy the p••easures at his right hand for evermore, to bee at home with him, and sit down with Abraham, Isaac, and Jacob, yea, with Jesus Christ him∣self, should make us groan in our souls, and say with David, Oh, when shall I appear in this thy presence? The Spirit saith, Come, and the Spouse saith, Come. Even so, come Lord Jesus, come quickly.

The love of men by which Faith worketh, discovereth it self not onely in just dealing with them as wee would bee dealt by, which many civil men, indued onely with civil righteousnesse, have excelled in; nor onely in mer∣ciful distribution of outward comforts for the releeving of the bodies of our brethren, yea, and of our enemies, which hardlier goeth down with the un∣converted than the former: but also in shewing most love unto their souls, in helping forward their conversion and salvation. For so soon as any man is converted, hee will strengthen the brethren. Faith, wheresoever it liveth, it loveth, and love being an hand giving out, moveth men converted to counsel, exhort, rebuke, admonish, comfort, pray, and wait when God will give unto others the grace of Repentance.

As soon as Andrew was called, hee bringeth his brother Simon to Christ. No sooner had Christ found Philip, but Philip finding Nathaniel, hee bringeth him to ••hrist. The woman at the well no sooner heareth that Christ was the Messiah, but shee bringeth all the City. In finding this trea∣sure, the Christian cannot hide his joy; neither can any mans joy bee so full, unlesse hee with others rejoyce together. For it is not here as in earthly things, which the more they are communicated, the more are they diminished, and every mans share is the less; but heavenly things are by communication

the more increased; for wee read not of any man that laid out his Tallent, but to increase? and as the light of the Sun is never a whit impaired by com∣municating it self to the whole world; or as hee that lighteth one candle of another, dimisheth not in either, but increaseth the light; so is it in the light of the Sun of Righteousnesse much more▪ and in the kindling of these hea∣venly sparkles, whose property is to diffuse themselves as fire, and the fur∣ther they spread, the greater and brighter is the flame.

3 The third fruit or effect of Faith, is an undaunted confession of it: Rom. 10.10. With the heart wee beleeve to justification, and with the mouth we con∣fesse to salvation. For where faith is in the heart, it will bee also in the mouth. The spirit of Faith, and the speech of Faith are undivided: as 2 Cor. 4.13. And because wee have the same spirit of Faith, according to that which was written: I beleeved, and therefore I spake, even so wee beleeve, and therefore also wee speak. Now there bee three actions of Faith which help forward this free confession. 1 It maketh a man bold in a good cause, Act. 5.29. Peter being full of faith, with a bold spirit told the Council that had the power of Life and Death in their hands, and himself in their power, wee ought rather to obey God than you. 2 Faith keepeth a man in a preparedness to suffer by leading him along in the denial of himself; and hereof wee have a notable example in Paul, Act. 21.13. who professed how ready hee was, not onely to bee bound, but to dye also at Jerusalem, if God called him thereunto. 3 It worketh joy, yea, much rejoycing in the heart, in the suffering for Christ and a good cause: Rom. 5.3. after the Apostle had laid down the justification of faith as a ground, hee saith, that wee then re∣joyce in tribulation: and that they did so indeed is plain, Act. 5.41. They departed from the Council, rejoycing that they were counted worthy to suffer re∣buke for his name: hence could they sing Psalm•• at mid-night in the dungeon, and fetters: and hence could the Martyrs imbrace the fire, kiss the stake, and testify such joy in the flames, as all men might acknowledge the truth of the speech of our Saviour, Your joy shall no man take away from you; no Ty∣rant, no tormentor, nor any kind of torment.

The fourth and last fruit or work of faith is, that wheresoever sound faith is, it is most diligent in preserving, yea, and increasing of it self. The most covetous man is not more complaining nor gathering than the beleever, who is ever complaining of want of Faith, or of the weaknesse of it; Mar. 9.24. and knowing the want of it to bee so dangerous and hurtful, as without which hee wanteth Christ himself: as also that the weaknesse of it depriveth him of much comfort and many goods things; for a man of weak estate must needs want many rich commoditys and sweet comforts which the wealthy enjoy in abun∣dance. Therefore hee useth all good means to increase his stock: as,

1 Hee is much in hearing, reading, and meditating in the word, because he knoweth, * 1.223 faith commeth by hearing: and every thing is preserved and nourish∣ed by that whereof it is begotten.

2 Hee is much in godly talk and Christian conference, by which as the fire by the bellows, so is the grace of God blown, and stirred up in him.

3 Because hee seeth how without prayer, both his own, but especially Christs, his faith is as ready to fail as Peters was, Luk. 22.32. hee is much in prayer, and with the Father of the Childe, cryeth with tears often, Lord, I beleeve, help my unbeleef, Mark. 9.24. and with the Disciples, Lord increase our Faith, Luke 17.5. And these are the marks by which the soundness and currence of Faith; as by a touchstone may bee tryed, and distinguished from all that false and counterfeit Faith which is so stiring in the World, and wher∣by most men are lamentably deceived.

The use of this Doctrin is, 1 To stir up men to examine, and by these notes to prove themselves, whether they are in the Faith or no, to try their

faith of what kinde it is, least in the end they find that they have leaned up∣on a staffe of reed. By which examination, I fear it will bee too evidently seen, that these are the last daies wherein the Sonne of man shall come, and scarcely find faith upon the face of the earth. Sure it is, that the com∣mon faith of men is neither thus, 1 Founded, 2 Nor qualified, * 1.224 3 Nor at∣tended. 4 Nor thus fruitful: as will briefly appear in the particulars.

First, Every man saith he hath Faith; but whence had hee it: it was never begotten by the Word; he never cared for that, that was ever as a sixt finger and superfluity unto him. It was never founded in repentance, nor dwelleth with Humility; for most men never saw change in themselves, they have loved God and beleeved in Christ ever since they can remember. It was ne∣ver cherished with the duties of prayer and invocation, they could never pray in all their lives except after the Minister, or by set forms, but the spirit of prayer never dwelt there. It was never conflicted with unbeleef: they wonder what that should bee, or that any man should not ever beleeve: so as indeed here is no character of the faith of the Elect; and nothing all this while but a voice, and very carkase of Faith.

2 Others say they beleeve, and brag of a saving faith in Christ, but they feed a bare fancy: for they could never beleeve God for lesser things: they want the faith of Gods providence even for meat and drink, which is appa∣rent in that they can use wicked and unwarrantable means for them: their strong faith they brag of, waiteth not for Gods provision, but will shift for it self by hook and by crook: it holdeth not the heart to patient bearing of the Cross, but flingeth out in distempers: it putteth not forth in inferi∣our businesses, to give directions to the particular actions of life: and therefore seeing this faith faileth in lesser and smaller things, how can it bee sound in the greatest of all?

3 Others boast of a sound faith, which were it so, it would lay hold upon the promise, and beleeve for themselves and their seed; but this it doth not: for many who for themselves would rest in the providence of God, upon the good and warrantable m••••••s, will yet indanger themselves for their chil∣dren. And hence is it that many who have lived conscionably in single e∣state, have remitted much of their care and fear in their married conditi∣on, and come short of their former uprightnesse; and why is this else, but that they conceive not the Lord to bee all sufficient for them and theirs, Gen. 17.1.

4 Others there bee that challenge as sound a faith as any, but never prise such a pearl as it is: can a man have such a commodity, but hee shall value it according to the worth? but these think themselves never the richer for it: they have more sence and joy in the smallest, and most trifling earth∣ly profit, then that Christ is become their gain, which although they profess, yet this undervaluing of him in their hearts, giveth their tongues the lye. Be∣sides, it they did esteem of faith indeed, they would profess it boldly, and con∣fess it to all the World, whereas they are ashamed of Christ before men, and cast themselves into the night with Nicodemus, as fearing lest if they should come to Christ by day, men would see them, whose praise they love above the praise of God: and whose reproach they fear above the rebuke of the Almighty. But how unlike is this to the faith of the Saints, whereby they could esteem the rebukes of Christ, above the treasures of Egypt. And further, were it so they made reckoning of their faith, they would much more care for the end of it; for sound faith carrieth the heart even in the constant wait∣ing and wishing for Christs appearance; but these rather fear it than hope it. Now what a faith is that which never careth to come to the end of it, that fain would still bee pitching upon earth, saying with Peter when hee wist not what hee said, It is good being here. Is this Faith an evidence of things

not seen? or doth it look at things within the veil?

5 Another sort would be loath to be otherwise accounted, but true belee∣vers, and yet their faith worketh no change in them; how their hearts are purified, witnesse the uncleannesse, envie, drunkennesse, oathes, injustice, covetousnesse, contempt of the Ministery, prophanations of the Sabbaths of God in themselves and theirs: these and the like proceed from within; and by the Waies in the shop any man may know how the Warehouse is stored. And as this faith purgeth not the nasty corners of the heart, no more doth it the mouth, but that venteth according to the abundant foulnesse of the heart, and is filled with unclean, unsavoury, or unfruitful speeches. Further, as they were at first enemies to God, and goodnesse; so they abide still, and are no changelings. Here is no faith working by love; neither to God; for they will doe nothing for him, will be at no costs or pains for him: and as little will they suffer for his sake, not a reproachful word; much lesse will they rejoyce in suffering: neither to Gods children, these can they pinch and disgrace, where as l••ved they him that begat, they would love those that are begotten of him. As for helping others to Heaven, they are so farre from it, as that if any will cast an eye that way, they can tell what he is presently, and they would be loath to be such an hypocrite, or precise tool as he is.

To conclude, although true faith is most industrious in the means of pre∣serving and increasing it self, these men hold their wont: enemies to the Word were they, and so are they still, they neglect the means, and absent them∣selves from the Ministry; and can no more beleeve than Thomas, who was ab∣sent when Christ came and sh••wed himself to the rest of the Disciples, Joh. 20.24. and that which they doe hear, they mingle not with faith, and so it becom••th unprofitable. The Lion roareth, they fear not in their hearts, be∣cause they apply not the threats of the Law against their own sins. The Gos∣pel propoundeth promis s of life and salvation, but they trust God no further than they see him; they rejoyce no more in them than they can in another mans mony or evidences; they pray not to be taught of God, nor hear to bee increased in faith; nor meditate nor conferre 〈◊〉〈◊〉 things they hear, further to edifie themselves and others in their most holy ••aith. Now will these fruits stand with faith? or if they will not, is faith so common as men pretend? but I hope I have a little helped many a man to see by this application, how that his Gold is turned into Copper; and his faith but into a dream and fancy.

* 1.225 Vse 2. This doctrin teacheth every man to labour for the truth of this grace as earnestly as for salvation it self: for this is the scope of all the Prophets, to bring men, not so much to faith, as to the end of faith through the Messiah, which is salvation. And hence is it that faith is said to save; beleeve and thou shalt be saved: and in many places and phrases besides, the Lord ascribeth that to the instrument which belongeth to himself the principal effi∣cient.

* 1.226 1 Both to shew the excellency of the grace in it self, in that it comprehen∣deth such an excellent object as Christ, Heaven, and happinesse, which are in∣finite; and holdeth such great things being absent as present in the hand of it.

2 As also the n••cessity of it to the party that looketh for salvation: for hee that beleeveth not, must needs be damned, yea, is damned already, Rom. 4.11. For, 1. He hath not set his seal that God is true, but so far as he can hath made him a lyer, 1 Joh: 5.10. 2 He hath defiled all his actions, and lost all his labour. 3 He hath disabled God from doing him good, who cannot save him that lieth in the state of infidelity. 4 Hee hath shut Heaven against himself, for without shall be unbeleevers: and if infirmity of faith in Moses, the Servant of God, shut him out of Canaan; what shall the want of it in the wicked doe but

shut them out of the heavenly Canaan, which is a r••st prepared only for the people of God.

3 To teach in what an high reckoning it is with God; who is the Author of it, the finisher of it, the accepter and approver of it, yea of a grain of it; and not of it only, but of our persons and imperf ct works, because of it: and c••nsequently that every beleever should make as high account of it as of sal∣vation it self, it leading to the very g••te of Heaven: nay, being the threshold over which every one m••st step that meaneth to enter into the holy City.

Vse 3. This teacheth us, that seeing the Ministry of the Prophets, Apostles, Pastors, and Teachers, was instituted to this purpose, to beget and confirm men in the faith: all such as frequent the Ministery must be careful to grow up in the strength of faith. For otherwise they frustrate to themselves this holy ordinance: for the sum of our commission is this, Goe teach all Nations, hee that beleeveth hall be sav••d, Mar. 16.16. And what is Paul, Apollos, or any o∣ther ordinary Minister, but the Ministers of your faith; both for the begetting and confirming of the same? * 1.227 So as whosoever under the Ministry wanteth ei∣ther the work of faith, or the working of it to further strength and degrees; that Ministry is by him perverted to his own danger, and damnation, without repentan••e. And i•• we search further into the Scriptures, wee shall not want store of reasons to the same purpose. As,

1 According to the increase of faith is the increase of all graces: [Reasons.] as a man beleeveth, so he loveth, prayeth, and obeyeth, and so is loved, heard, and re∣compenced: and no m••rvail, seeing not only the measure of graces here, but of glory hereafter, is according to the measure of faith, as appeareth in the Para∣ble of the talents

2 As a child on••e born groweth daily unto the tallnesse of it, so those that have been born unto God, have ever encreased (except in temptation, and desertion) in faith and godlinesse, and so drew daily nearer their salvation than when they first beleeved: so must wee walk from faith to faith; from strength to strength; of weak becomming strong; not standing in the in∣fancy, or childhood, but growing up to our full age and old age in Jesus Christ.

3 It is true that a grain of true faith is very powerful and prevailing; but the strength of faith can doe much more: and therefore the ••••ll sayls where∣with Abraham was carried to the promise, are set before us, Rom. 4.5.

Again, every measure of faith, if true, is acc••ptable to God, and maketh us so; because Christ is laid hold on unto life; but the greater measure is much more: a smoking flax shall not be quenched, that is, the least sparkle of true faith shall not be despised; but a flame of faith is of great beauty and bright∣nesse. If a poor man wrastle haltingly with Jacob, he shall prevail, and get a bl••ssing to carry away; but if a man stand stoutly with the Centurion, and Syrophaenicean, Christ himself will be foyled after a sort, he will admire it, and professe hee found not so great faith in Israel; and according to this great faith shall it be to this party. Seeing therefore the Lord hath still affor∣ded the Ministry and word of faith, let this be thy chief aim to find the work of it upo•• thy faith; and content not thy self that Christ may say to thee, O thou of little faith: but rise up in the degrees of it, that he may say as of that Woman, O man, great is thy faith: this will bear thee up in the waves of temp∣tation and affliction: no blast or billow shall sink thee, not all the gates of H••ll shall prevail against thee.

But alas, how is this principal end of the Ministery neglected of the most? and many come to hear a Sermon, and that is all: some rather to see a Ser∣mon, or be seen at it, than hear it: some to know more than they did, some to reform something, as Herod, who heard John gladly, and did many things,

but few to learn to become beleevers: which till they have done, all moral precepts urged upon them are but lost, because the inside is not yet clean: and fewest of all do live by their faith in the Son of God: for of all sins that the Spirit shall rebuke the World of, this is the chief, that they beleeve not in him. Thus much of this worthy doctrin concerning faith, which is the scope of all the Prophets and Apostles.

The third point in the verse, is the fruit of faith, namely, That all that be∣leeve in his name should receive remission of sins. Where for the meaning must bee known, 1 What is Remission of sins. 2 Wh••t it is to receive it. 3 The persons receiving it, namely, those that beleeve in the name of Christ: even all they, and none but they.

First, Remission of sins in a grace of God, whereby for the merit of Christ, hee accounteth the sits of beleevers as no sins, and acquitteth th••m from the guilt and punishment of them all. Where I say, it is a grace or favour of God, this re∣m ssion of sin is dist••nguish••d from all other: for man hath also from God power and commandement to remit sins; and that either publikely or pri∣vately.

* 1.228 The former, when the Minister by authority from God, remitteth the sins of Beleevers, and repentant sinners, by publishing the grace of the Gospel, and applying it unto such. And such as are thus ministerially loosed in earth, are loosed also in heaven.

The latter, is of every private man, who hath also received a comman∣dement of God to forgive the sins and offences which his brother hath com∣mitted against him: not that any man can properly forgive the sin of his Brother, so far as it is a breach of Gods Commandement, but as it is wrong and injury against himself: and even this private remissi••n of a mans Bro∣ther, if repenting, confessing, and asking pardon, is ratified and confirmed in heaven also: but if they seek not forgivenesse at us, wee must still not on∣ly our selves forgive, but seek it for them of God, saving, Father forgive them: yea, and forgive us as wee forgive them, But this remission of sins is proper unto God, to whom it belonge••h to say, I will forgive.

* 1.229 1 Because it is hee against whom all sin is committed. Psal. 51. Against thee, against thee, have I si••ned: and who can forgive the debt but the credi∣tor? If any man shall offer to forgive another mans debt; what doth hee but deceive the debto••, who thinketh himself free from that which lyeth as heavy upon him as before; as also abuse and wrong the Creditor, whose right without his knowledge hee hath enchroached upon, 2 The Lord challengeth it as his prerogative, proclaiming himself, Exod. 34.6, 7. The Lord, the Lord, strong, merciful, gratious, slow to anger, abundant in goodnesse and truth, reser∣ving mercy for thousands, forgiving iniquity, and transgression, and sin: and Esay 43.25. I, even I am hee that putteth away thine iniquity, for mine own sake, and will not remember thy sins. 3 Our Saviour in his Prayer taught us to beg the forgiveness of our debts, onely from our Father which is in heaven. 4 The Church of God hath ever ascribed unto the Lord alone this honour of mer∣cy, which is a part of his gl••ry which hee will not impart to any other, Micah 7.18. Who is a God l••ke unto thee, that taketh away iniquity, and passeth by the transgression of the remnant of his heritage? hee retaineth not his wrath for eve••, because mercy pleaseth him: Psal. 130. ult. Hee will redeem Is∣rael from all his iniquities. 5 The very Jews themselves accounted it an high blasphemy for any man to take upon him to remit sins, Luke ••.21. Who is this that speaketh blasphemies, who can forgive sins but God onely? Whence it plainly appeareth, that the Pope or any other of his shavelings, whilest they challenge (though a subordinate) power properly to forgive sins, and do not content t emselves with the ministerial publishing in the name and authority of God alone, and pronouncing forgivenesse to all repentant sinners, become

open blasphemers against God, and not without an high wickednesse set themselves in the room of God.

2 I say in the description, that the Lord doth account the sins of his Elect as no sins, and that for the merit of Christ: both which appear in the former re∣sembla••ce, which compareth sins to debts: wherein God is compar••d to a Creditor, man to a debtor, the Law to the bill or bond which bindeth man to G••d, 1 to obedience, 2 in default of that to punishment; so as her•• is nothing but either satisfaction, or to go to prison. Now wee being banq••••∣rupts by our fall, and of such broken estate, as wee are not able to pay on•• farthing, neither of the principal, n••r the for••eiture▪ the m••rcy of our ••re∣ditor steppe••h in, who himself procureth us a surety both able and w••lling to discharge our whole debt, and the forfeit as well as the principal: that ••s, Je∣sus Christ, who by his obedience active, and passive hath made a ••••d ••••s∣charge, and sufficient sa••isfaction for the sins of all the beleev••rs in the wo••ld; the which being accepted of his Father in full p••ym••••t, are f••••ther impu∣teth not to us our si••s, but covereth them, cast ••h them all 〈◊〉〈◊〉 his back Isa. 38 17. and into the bott••me of the sea, M••. 7.9. as th••••gs which he will never remember more.

Th••s they ••ecome as though they had never been and wee accounted as in∣nocent, as if wee had never fallen from our first state of innocenc••. From th••s wee learn how to co••ceive that place and the li••e, where it is said, that the blood of J••••us Christ cleans••th us from all sin, 1 Joh. 1. wherein not th•• ••••ti••n of remissi••n, wh ch is proper to the Deity is as••ribed to the bl••od of C••rist; but onely the cause of remission is signified, f••r which God the Fat••er remitteth sins; and that is the blood of Christ, in••luding his wh••le o∣bedien e, and the merit of it, which is a just price, and pac ficati••n of his Father; Eph. 1.7. In whom wee have redemption through his blood even he re∣mission o•• sins.

3 I a••de, that the Lord doth acquit Beleevers from the guilt and puni h∣ment of all their sins: for as where the debt is once paid, * 1.230 the wh••le obligati∣on is void, and there remaineth no more satisfa tion to bee made, so where the L••••d forgiv th a debt once, hee thenceforth acq••itteth the debt••••, and is far from requiring any new satisfaction. This will not sta•••• w•• th•• justice of God, to exact the satisfaction of one debt twice, 〈◊〉〈◊〉 in 〈◊〉〈◊〉 sure∣ty, another tim•• in our selves. It will not stan•• with the gl••ry of God▪ wi h wh••m is plentiful redemption: It will not stand with the hon••ur of 〈◊〉〈◊〉 to work out with all his obedience, but an ••all red••mption, wh ch w••uld ar∣gue but a hal•• satisfaction. * 1.231 It will not stand with the price of his blood nor wo thiness of his death not fully to satisfy the whole ••ust ce of his Fat••er. I wil not stand with the faith of our prayer for remission of sins; 〈◊〉〈◊〉 whole debt be not f••rgiven, but some satisfaction remaineth f••r us to perf rm, to be∣leeve remission of sins were no faith, but a vain opinion and fancy: •• r with our peace wi••h God, if his wrath bee not yet fully satisfied.

Nay it will not stand with right reason: for is it reason, that hee that oweth n thing to a man, should be forced to make a satisfaction where no∣thing is due? but where the debt is remitted, nothing is due nothing is ••w∣ing, the deb••or is freed, and th•• whole obligation cancelled. Who seeth not therefore by all this, what a w cked and detestable devise it is of the School-m••n, and defended by all the Papists ••t this day? to affirm, * 1.232 that on∣ly the fault of mortal sins is rem••tted by Christ but not the p••nishment or satisfaction; the which being as they say by the grace of God, changed from eternal to temp••rary, rem••in••th to bee born either here in this life, or in pur∣gatory, till Gods justice be fully satisfied, and the uttermost farthing be paid.

Vpon this string hang their indulgences, pardons, masses, pilgrimages, and the whole body of their trumpery, devised to make a prey of the

World a great part of which (being the cunningest theeves in all the world) they have by such craftie and fraudulent conveyances gotten into their hands. And lest they should want all colour, they alledge the example of David, 2 Sam. 12.13. * 1.233 Whose sin the Lord put away, and yet the child born to him must surely dye: and again, though the sins of the godly bee pardoned, yet death which is the punishment of original sin remaineth.

I answer, 1 That Davids sin and punishment were both remitted, for so said the Prophet, Thou shalt not dye.

2 Wee must distinguish between punishment of sin, whereby Gods justice is satisfied, and chastening of sin with a fatherly rod. The former are al∣waies remitted with the sin, not alwaies the latter: by the former, the Lord revengeth the si••s of men, by the latter, hee correcteth. The former can onely bee born away ••y Christ: the latter cannot bee born off by any masses or indulgences; but are wholesomely dispensed and disposed by God to his dearest children for their good. Of this latter kind was the death of Davids child, not properly for his sin, but that in the deed doing hee had caused the enemies of God to blaspheme. Of this kinde was the sentence against Moses and Aaron, whose sin of not glorifying God at the waters of strife, Numb. 20.12. was pardoned, and yet they must not enter into the land of promise: they were corrected with rodds of men (not punished in proper speech) both that others with themselves might bee more careful not to offend in the like kind, as also, that being deprived of the earthly Canaan, they might more stu∣diously seek for the heavenly;

* 1.234 The like is to bee said of the Corinths, of whom Bellarmine saith, that they were reconciled to God, and yet diverse of them were stricken with death for unworthy receiving of the Sacrament. As for the example of the Israeli es, Numb. 14.20. whose sin of murmuring God is said to forgive at Moses prayer, yet they must all for this sin dye in the wilderness,

* 1.235 The answer is, that Moses did not pray that God would absolutely and for ever pardon their sin; nor that the Lord would abstain from all judge∣ment and punishment of that sin: but that now at this present time hee would bee pleased to appease his great anger so justly conceived, and desist from that great judgement of the utter destroying of them, threatned v. 12. as may appear, both by the arguments used by him, as by that hee expresly noteth the manner of this fo••giveness. vers. 19. as thou hast forgiven this peo∣ple, even from Egypt till now: and forgive them, even according as thou hast spoken, v. 17. but how the Lord had after they came out of Egypt forgiven them, appeareth Exod. 32.35. when they had made a calf, and the Lord wished Moses to let him alone that hee might consume them, yet by Moses inter∣cession, the Lord did not consume them, but plagued them with a great plague and destruction; and yet the holy man prayeth, hee would forgive them as hee had done from Egypt till now. And what was it the Lord had said which Moses taketh hold on? namely, in verse 34. of that 32. of Exod. Go now, bring the people unto the place which I commanded thee, behold mine Angel shall go before thee: but yet in the day of my v sitation, I will visit their sin upon them. So as this place rightly interpreted, yeeldeth no patronage to any such Popish and wicked collection.

Further for the second objection, That death remaineth, though the sin be par∣done;

* 1.236 I Answer, it remaineth not as any satisfaction to the justice of God to be∣leevers; nor as a punishment of sin to such as have their sins remitted; but it hath lost his sting▪ which is the guilt of sin; and is become a remedy rather than a punishment, physick rather than poyson, an end of their misery, and an entrance into a better life. So as it still abideth firm against all such dete∣stable devises of Popery, that remission of sins carrieth with it the removal of

all the guilt and punishment of sinne to such as have their parts in the same.

And it is lastly to bee observed in this description, that I say the guilt and punishment of all sin is taken away: for if any bee not remitted, they bee either greater sins or lesser: to remit the lesser and not the greater, what were wee the better? how could our salvation bee effected or perfected? how could grace bee every way grace? or do wee pray for remission of les∣ser, and not of greater also, seeing our selves must forgive our Brethren, not only lesser offences, but even the greatest?

A••ain, to remit the greater, and retain the lesser, were to say that the Lord is either not s•• able, or so willing to forgive lesser sins as greater. Shall a ma•• frankly forgive a debt of thousands of pounds, and will he not forgive also to the same party a few pence? The Popish Church confidently avouch, * 1.237 that many sins need no remission; as concupiscence, which they say is not prop rly a sin, albeit indeed, it is the mother sin of all. And all the heap of their venial sins, which they say are not against, but besides the commande∣ment, because they are not attended unto, or deliberately done with full consent o•• reason: because they cannot hinder the hab•••• of vertue, but the act of it, and that a very little; nor turn us from our end, but hinder so much as it is our progress unto it: and because they (though themselves displease God) yet they make not God displeased with the party committing them, for they can stand with grace, and have not properly and simply the reason and respect of sin or offence: therefore are they not to bee punished with e∣ternal, but only temporary punishment.

These need not the blood of Christ, nor Grace, nor confession in particu∣lar, nor abs••lution, nor any new habit of charity; but these are easily wi∣ped away with a little holy water, or any meritorious work, or by the Sacra∣ments received, or by general 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 help but a little, presently after death they are all consumed in the fire of purgatory. Oh horrible blasphemies, derogatory to the blood of Christ which purgeth us from all sin, and to the truth of the Scriptures which teach us that when wee had nothing to pay, our Master forgave us our whole debt, Matth. 18.32. But I have followed them too far, were it not that the discovery of their impieties may bring some profit to su••h as are not so well acquainted or exer••ised in their writings. Thus much of the description of this Grace.

The second thing propounded, is what it is to receive remission of sinnes? which because it implyeth a gift or oblation, therefore we must know that par∣don of sin is offered generally to all, in the word of grace publikely preached, and conferred unto beleevers, not onely in the beginning of their conversi∣on, but through their whole life. Now to receive this remission, * 1.238 is when a capable, that is, a contrite heart by Faith (which is an hand taking in) re∣ceiveth Christ and all his benefits (among which remission of sins is the chief) Preached and published in the Gospel. And this it doth on this man∣ner.

1 Upon a touch of sin, and sence, that without this gracious pardon there is nothing b•••• 〈◊〉〈◊〉 p••rdition: the heart beaten down beginneth seriously to meditate of the promise of m rcy in Christ, and of the means of delive∣rance from this woful estate.

2 It desireth to beleeve, and wisheth that mercy to belong to it self, it sen∣deth groans to God, it hopeth for pardon, and weakly applyeth the general promises of grace.

3 After such desires and groans of the heart, the Lord most gratiously answereth by his Spirit, and by little and little settleth, and quieteth the

heart, perswading it that Christ himself, and consequently reconciliation with God doth indeed belong unto him, so as he resteth in that assurance. Thus the Lord will not only give us mercy, but letteth us know that he doth so, that our joy, and peace, and boldness in him might be more full.

Thirdly▪ the persons receiving this remission, are all beleevers. Whosoever beleeve in his name: whose faith intitles them to the main promise of life, and all other depending thereupon: * 1.239 they must beleeve in his name. For, 1 There is no other name to be saved by: In him alone is the matter of our salvation, see∣ing remission is obtained by his bloud, Ephes. 1.7. 2 Hee alone is God and man, both which natures are necessary to our Surety: by the former, he hath power; by the latter, a right to us, not only more general of propriety, as the Father and Holy Ghost also have; but more special of propinquity, being our brother, and first-born of our Family; the next of our Kindred, and there∣fore of right belongeth to him to recover our weak estate, as was figured in that Law, Levit. 25.25. If thy brother be impoverished, and sell his possession; then his redeemer shall come, even his near kinsman, and buy out that which his brother sold. 3 He only was deputed of God to derive life and grace into us, as the head into the members: and therefore most meet it is, that whosoever would suck and draw of his fulnesse, should beleeve in his name.

Now from these words we learn two instructions.

1 What is the chief thing which every Christian must strive to obtain while hee liveth in his world; namely, remission of sins.

2 What a his estate and condition that hath attained it.

* 1.240 For the first, it is grounded in the text, because howsoever rem••ssion of sins is here only named, yet in it are included all the other gracious mercies of God: not only all deliverances, and freedom from the evils and punishments that attend upon sin, but even all our redemption and salvation with the means of it, and blessings accompanying the same. And indeed, this is the sum or epi∣tome of all Gods mercy, in which the Lord crowneth his Saints with compas∣sion; a mercy which reacheth up to heaven, and draweth them out of the most miserable thing in all the world; which is to lye under the curse and dan∣ger of sin, and consequently, under the endlesse displeasure of the Almighty. Which point being even as the one thing necessary to be known and attained. I will stand a little longer upon it, hoping to spend my time well in setting down these five points. 1 The necessity of remission of sins. 2 The benefits of it. 3 The Letters of it. 4 The helpes to it. 5 The companions of it, by which as by so many notes we may know we have it: and so we will adde the use of the whole doctrin.

* 1.241 First, the necessity of it will appear, if wee consider, 1 The multitude and abundance of our sins, which are to bee remitted, being for number as our hairs, and as the sand of the Sea which is numberlesse; which cannot bee o∣ther, seeing we drink in sin as the Fish doth water, Job 15.16. that is, incessant∣ly, for the Fish ceasing to drink in water, ceaseth to live; neither can we cease to sin, till we cease to live. Nay, seeing our very best actions hold no corre∣spondence with the Law of God; and in strict justice are no better than so many sins: this consideration exceedingly multiplieth our sins; in that not only in fayling in, but in doing of our duties wee sin incessantly against our God.

2 If we look upon the danger of sin, we shall better see the necessity of re∣mission. It is a filthy Leprosie which infecteth the body and soul, the thoughts, speeches, and actions: it maketh a man a loathsome creature in the eyes of God; it maketh God our enemy, who is the fountain of life, and whose lightsome countenance is better than life: yea, it maketh God depart from his Creature, and destroy the works of his own fingers: it layeth the sinner open and naked to all the wrath of God, to all the Curses of the Law in this life, and

in the life to come. It setteth him as a butt against whom the Lord in anger shooteth out of his quiver all the arrows of his displeasure. It is the only thing which unremitted, maketh the sinner absolutely unhappy, and every way most accursed. Neither doth the whole heap of sin only make the sinner so miserable, but any one sin even the least unpardoned, would for ever hold the sinner under perdition. And more, all the men that ever were or shall be in the world, were never able to rise from under the burthen of one sin, if it were imputed unto them: and yet the most of the world see no part of this dan∣ger of sin, and therefore no such necessity of the remission of it.

3 Consider thy own insufficiency, if thou hadst the strength and power of all men and Angels, to satisfie for the least sin: and if we: cannot satisfie for any, what remaineth but a fearful perdition from the Lord, and from the glory of his power, if all be not remitted. In one word, the sinner who hath not got his discharge sealed, is without all safety in his life, all sound comfort in his death, and at the Judgement Day, shall have the sentence of everlasting torment with the Devil and his Angels awarded him, before men and An∣gels.

The second point, is the benefits issuing from it, and these are: * 1.242 1 Peace of conscience, an immediat fruit of our justification by faith, and reconciliation with God, Rom. 5.1. Being justified by faith, we have peace with God: and it was ordinary with our Saviour to joyn them together, as Luk 7.47. Thy sins are forgiven thee, goe in peace. This benefit the most know not what it mean∣eth, but he that hath the feeling of the wrath of God against his sin; and seeth nothing but an angry face of God burning like a consuming fire; hee that is so straitned as hee can think no other thing but that the Lord in his just judge∣ment hath cast him quite away: this man, as of all other torments that can be suffered in the world he lyeth under the greatest, so nothing in the earth can content or comfort him, but only the sence, and perswasion of Gods favour. Now the conditions of peace with his God, are the most joyful tidings in all the world, as is the unexpected news of a Pardon to a Malefactor ready to execution for high Treason against his Prince.

2 The right and possession also of life everlasting: For if wee bee estated unto life eternal by our justification and righteousnesse before God; then are we so also by remission of sins; because these two are confounded in the Scriptures, and are the same. Whence it is that the Apostle, Rom. 4.7. being to prove the point of justification of a sinner before God, without the works of the Law, citeth the text, Psal. 32.1. Blessed are they whose iniquities are forgiven, and whose sins are covered.

And further, If our whole redemption put us in possession of everlasting happinesse; so doth also remission of sin, seeing the Apostle in sundry places confoundeth these two, and expoundeth one by the other, Ephes. 1.7. By whom we have redemption through his bloud, even the forgivenesse of our sins, Col. 1.14. In whom we have redemption through his bloud, that is, the forgivenesse of sins. And it must needs follow, that if they who are justified, and sanctified, are also glorified, then they have attained the beginnings of their glory, who have at∣tained remission of sins.

3 The benefit of Christs intercession, which meriteth all our good; for hee prayeth not for the world, but those that are given him out of the world, Joh. 17.19. and this is no small benefit, seeing no part in the prayer of Christ, no part in his death: he will not endure death for him for whom he will not vouchsafe to pray.

4 Consolation in affliction, strength in temptations, and assured com∣fort in life and death, are the sweet fruits arising from remission of sin. For,

1 Although afflictions entred with death into the world by sin, and in their

nature are testimonies of Gods wrath; yet sin being remitted, they proceed no further from God, as a just Judge revenging sin, but from a merciful Fa∣ther, either for trial of us and our graces, or for chastisement, to keep us from perishing with the world; to make us hate sin the more, to draw us nearer him in invocation and prayer, to force our affections out of this present world, to fray others from sin by our example, to conform us to the image of his Son, and to shew his mighty power in our weaknesse, by turning them to our best. And thus from the former consideration ariseth to the beleever even in darknesse a great light.

* 1.243 2 From hence obtaineth the beleever notable strength and sence against the fiery darts of Satans temptations. For Satan urgeth the poor sinner sundry ways, as 1 By the multitude and vilenesse of his sins, with which his consci∣ence telleth him he is covered: and thence inferreth, that because the wages of every sin is death, and because he hath deserved eternal death, he must needs perish, he can expect no other. But now can the beleever stop his mouth, and say, I grant Satan all thy premises; no sinner is worthy of, or can expect sal∣vation in or by himself or so long as he continueth in sin: but my sins are re∣mitted by means of Christs satisfaction; and though in my self I am worthy to perish, yet in Christ I have a worthinesse to bring me to salvation. I conti∣nue not in my sinful estate, but am drawn out of the guiltinesse, the filthinesse, the service, the love and liking of my sins, through the grace wherein I stand: and therefore thy consequent is false, I fear it not being so forcelesse.

2 From the Justice of God, who cannot but reject whatsoever and who∣soever is not fully conformable to his righteousnesse: but here the beleeving heart is quieted, in that through remission of sins, the Justice of God is fully satisfied, though not by the person offending, yet in his pledge and surety Jesus Christ, who being just, dyed for the un••ust, that we might be the righ∣teousnesse of God in him. And hence the justice of God is a matter of most comfort to the poor sinner, in that this righteousnesse cannot suffer him to de∣mand satisfaction twice for one and the same sin; for this directly fighteth with justice and equity.

And if Satan be still instant, and say, But what shall anothers righteous∣nesse avail thee, if thy self bee not a keeper of the Law? for the soul that sinneth, that soul shall dye: the beleeving heart will readily answer:

That although the Law require proper and personal obedience, yet the Gospel translateth it to the person of ou•• Surety, who being God and man, not only paid the whole debt, but performed all righteousnesse, absolutely fulfilling the whole Law: whence it is that his obedience is called the fulfil∣ling of the Law for righteousnesse to every one that beleeveth, Rom. 10.4. and himself was made under the Law, that hee might redeem from it those that were under it, Gal. 4.4.

And whereas the Tempter will alleadge, But for all thy righteousnesse thou hast innumerable sins, original and actual, which the Lord hateth, and every day addest to the huge heap of them; The heart which holdeth this article of remission of sins, abideth undaunted: for though it feel a body of sin dwelling with it, yet is it not reigning sin, it is not sin at quiet, but daily battail is maintained against it; it is sin weakned, and in daily consumption; and therefore shall never be laid to the charge of him that is in Jesus Christ, Rom. 8.1. There is no condemnation to them that are in Jesus Christ: for the law of the spirit of life which was in Jesus Christ hath freed me (though not from all mo∣lestation and presence▪ yet) from the Law, that is the service and slavery of sin and of death, vers. 2. But numbers (will he say) who make account to partake in the death and righteousnesse of Christ, are damned, and have no benefit by it: and numbers have revolted and fallen away, and why maist not thou? to which the beleever will readily answer, that those that were thus plucked up,

were never of the Fathers planting; only infidels and unbeleevers have fallen a∣way, and withered for want of rooting and moysture; but I beleeve the remission of sins, not by any ungrounded perswasion, but with a sound, lasting, and unfayl∣ing faith, resting it self wholly upon Christ; so as I am perswaded neither death nor life can separate me from his love, the work of whose spirit maketh me bold to call upon God as my tender Father; and produceth the fruits of true faith and con∣version into my whole life, whereby I know as infallibly the truth of my faith, as I know the presence of the Sun by his light, or of Fire by his heat. Final∣ly, he that hath begun to make mee good, will make mee also persevere in goodness.

3 This assurance of remission of sins, yeeldeth most assured comfort in life, * 1.244 and in death: the goodnesse of Pauls conscience, was his comfort when hee stood at the barre, Acts 23.1. and 2 Cor. 1.12. This is our rejoycing, even the testimony of our conscience: and in the agony of death, this is the Christians comfort, that his sin being remitted, the sting of death is gone; the locks of this strong Sampson wherein his great strength say, are clipped off, and hee is disarmed of his weapons which are our own sins. So as a Christian may chal∣lenge him into the field, and say, O death where is thy sting? which because he is bereaved of, when he intendeth to kill, he cureth; when hee doth his worst, which is to separate soul and body, he can sever neither from Christ; nay ra∣ther he sendeth the member of Christ, and setteth him nearer to his head, which is best of all.

The third point propounded, * 1.245 is to consider of the Le••s which hinder men from seeking the assurance of the remission of their sins, which is indeed their true happinesse, if they could so esteem of it: some of which I will set down.

1 An erroneous judgement, that no man can attain certainly to beleeve the pardon of his sins: for the common Protestant is a very Papist in this opi∣nion, who hold that to doubt of this point is a vertue, and to beleeve it, is pre∣sumption, because no man can certainly know it without a special revelation: so ask ordinary Christians, doe yee beleeve the pardon of your sins, they will say yea, for God is merciful, and they be not so many or great but they may be pardoned. Hereby we have brought the party to confesse that his sins bee pardonable; but urge him, are you sure they are pardoned; * 1.246 and here hee is set up, he stammers out a carelesse answer; he cannot surely tell, but hee ho∣peth well, and this is all you can wring out of him: hee knows not whether Christ be in him or no, whether hee bee in the faith or no, hee beleeves hee knoweth not what.

But to let men see their error herein. 1 Doth not our text say, that men must receive the remission of sins: and can any man receive so precious a gift from God, and not know when, and how be came by it? 2 What is the meaning of that Article in our Creed which we professe, I beleeve the remission of sins: what beleeve we more than the Devils, if we beleeve no more than that God forgi∣veth the sins of the elect, and not our own; and then, how is this one of the priviledges of the Church? 3 To beleeve in the name of Jesus Christ in par∣ticular for remission of sins, is his commandement, 1 Joh. 3.23. and therefore no presumption, but a necessary obedience so to doe. 4 Doubting is forbid∣den, and therefore no vertue, but a vice, Matth. 14. O thou of little faith, why doubtest thou?

Object. But experience teacheth that every man is full of doubting, * 1.247 and there∣fore no faithful man can beleeve it.

Answ. The consequent is false, seeing this doubting exerciseth, but de∣stroyeth not faith; and that they goe together, not only the speech of our Sa∣viour formerly alleadged, but the prayer of the Father of the Child proveth, Lord, I beleeve, help my unbelief: as also the two natures of which every

Christian consisteth, flesh and spirit, which are in continual combate.

Object. But no man can know Gods minde, and so cannot bee assured, Rom. 11.34.

Answ. By his minde is there meant his secret will: but his minde revealed wee may, and must; a part of which is, that whosoever beleeveth in his Name shall receive remission of sins: which general promise while we spe∣cially apply to our selves, the Spirit begetteth this assurance.

Object. but wee are commanded still to fear, Blessed is hee that feareth alwaies.

Ans. Wee must not fear the mercy of God concerning salvation, but carry a reverent fear in regard of Gods judgements. 2 Wee are to fear in regard of our selves, and sins, by which wee deserve the judgements of God as well as others; but this is not contrary to assurance of forgiveness of sins; for mercy is with thee that thou maiest bee feared: which the holy Pro∣phet would never have said, it fear could not stand with assurance of mercy. 3 Such a fear is commanded as may shake our security, but not to drive away the boldnesse of Faith: a fear of falling into sin, not a falling a∣way from grace: a fear lest wee offend a merciful God, but not lest he take away his mercy from us.

A second Let, is the want of judgement to discern aright of the best things, and of resolution to purchase or practice that which a truely infor∣med judgement concludeth to bee the best. This was the sin taxed in Mar∣tha, who saw not the greatest good neer her, as Mary did. And the world is full of Marthaes, who willingly hurried with many earthly distractions, ut∣terly neglect the one thing necessary; namely, their Reconciliation with God, and the things which serve to uphold and maintain the Christian life, whereby Christ should live in them, and they in him.

What else is it that maketh men run over Sea and Land to provide for the body and bodily life, and in the mean time cast off all the care, and means of the knowledge of God, and conscience of their waies, but that they see no profit in serving God? they taste a little sweetness of the crea∣ture, but not of the Creator himself; a small peice of earth hath more savour to them, than the God of Heaven. This is it that causeth men to walk painfully all the week in their personal and particular Calling, but all the week and Sabbath too neglect the general Calling of a Christian: whereas had they any judgement in the things of God, reason would teach them that the particular must yeeld to the general, as the inferiour give place to the superiour.

* 1.248 Yea, this is it which strongly forceth men to choose the profits and plea∣sures of this life, which altogether cross and hinder this chief and principal care of gaining the favour of God; because they do not follow the rules of wisdome, which esteemeth of things according to their degree and measure of goodnesse, and not above. Which if men would give themselves to bee ruled by, they would with the Saints of God in this comparison, account but meanly of the things in the highest account with earthly minded men. The Apostle Paul comparing his gain of Christ with the gain of the World, hee esteemed this as loss, yea as dung, which indeed is the right estimate of it in this comparison.

Holy David would rather bee a door-keeper where Gods face may shine upon him, than enjoy the honours and pleasures of the World in the Pala∣ces of Princes without it. Solomon himself, the wisest and wealthiest of all men, after good tryal, pronounced of all earthly indowments, abstracted from the fear and favour of God, that they were vanity and vexation of spi∣rit: and determineth this to bee the sum of all, to fear God, and keep his Commandements. Thus are the wise mans eyes in his head, and his heart is

at his right hand, Eccl. 2. both for deliberating and executing of things most necessary to bee done; whereas the heart of the fool is at his left hand, he doth all as it were with a left hand for want of this judgement.

A Third and main Let, are frivolous and fleshly conceits which dead and quench any such motions as otherwise might provoke men to this care of re∣mission of sins. As

1 What need I bee so foolish, and precise, I have lived well hitherto without all this adoe; if God loved mee not, he would never have blessed me as he hath done.

Answ. But look to thy self who thus reasonest; * 1.249 It is not enough to say God loveth mee; but to have sure evidence of it, yea, surer evidences than any thou yet speakest of, I mean common and outward blessings; which like the Sun, or the rain are generally disposed to the good and bad; and by which no man can know love or hatred, Eccl. 9.

Again, Gods love goeth with Election, Justification, Sanctification, ef∣fectual Calling, Faith, Love, Hope, Patience, Repentance, Mortification. Examine thy self by these notes: for if God love thee as his Child, thou lov∣est him, and keepest his Commandements; thou lovest not sin, but hatest it, even thy dearest sins, and preservest a care to please him in all things: Joh. 14.23. If any man love mee, hee will keep my word, and my Father will love him, and we will come unto him.

2 Whereas they say that others which nourish this care, are as much cros∣sed as any other, and therefore they see no reason that they should make their Life so uncomfortable to no purpose: let them know, that all the crosses Gods Children, whose care is to make up their peace with God, * 1.250 are exercised with, 1 Proceed from the Love of God, and not from hatred. 2 They are tryals of Graces, not punishments of sins. 3 Their end is not rejection from God, but through their purging and amendment to draw them nearer unto God. 4 By this Reason, Christ and his Apostles might have been refused, and all the Saints of God, who through many afflictions are passed into Heaven. 5 The way to avoid Crosses and Punishments is, to intend this one care of getting sin remitted. And 6 If the way to Hea∣ven bee so strawed with Crosses, what is the way to Hell: If the righteous scarcely be saved, where shall the wicked and sinner appear?

3 Whereas they object further against this care, that men of good note, and perhaps Preachers too, account it but fantastical, and more than needs; and onely a few, and those despised ones in the World, do thus disquiet themselves, who make their lives more uncomfortable than they need.

I Answer, this is indeed one of Satans greatest holds, * 1.251 but such a snare as God leadeth his Children out of in safety: whom hee teacheth that it is their happinesse to go to Heaven, though alone, rather than to Hell with com∣pany. Mary will sit her down, though alone, at Christs feet, if shee cannot get her sisters company: shee knoweth it is the good part that shall never bee taken from her. And for those (especially if they bee Ministers, who should most advance this care) but disgrace it as a needlesse vexation of the Spirit, let them know, that the Lord Jesus was of another minde, who pronounced blessednesse on those that mourn now, and promised that they should be com∣forted: and far are they from the guidance of that spirit who hath taught us, that of all Sacrifices none is comparable to that of a broken spirit and con∣trite heart which the Lord never dispiseth.

IV. Now follow the helps to the obtaining of remission of sins. As, * 1.252 1 Thou must become a member of the Church, Isa. 33.24. The people that dwell there shall have their sins forgiven: And Chap. 62.12. They shall call them the holy people, the redeemed of the Lord. Now to know a mans self a true mem∣ber of the Church, the Prophet David giveth two infallible notes, Psal. 15.2.

The former in regard of God, to walk uprightly and sincerely as in Gods pre∣sence, and under his eye: and the latter in regard of men, to exercise righ∣teousnesse, both in word and deed.

2 Consider seriously of the nature of sin, how odious it is in it self, how vile it maketh thy self in the sight of God; how it keepeth away all good things, how it procureth all evil; how proan thy self art unto it, yea, even after grace received: this will bring thee to the judging and accusing of thy self, to the confession and forsaking of thy sin, which is the high-way to finde mercy, Prov. 28.13. for the former. Psal. 32. I said I will confesse my sin, and thou forgavest mee the iniquity of my sin. And for the latter, it is plainly im∣plyed in Christs reason, Joh. 5.14. Go thy waies, ••ow thou art whole; but sin no more, lest a worse thing follow. The fellon that hath been in prison, endured the misery of his Irons, hath been condemned, and with the ••ope about his neck in fear of present death, if he have escaped hee will take heed of coming into the like misery again: and hee that hath found this grace in truth, cannot by turning again to his sin, turn it unto wantonnesse.

3 Carefully use the means which the wisdome of God hath left to be∣leevers for the attaining and assuring of this grace of Remission. As namely,

1 The Ministery of the word, which in the right use of it is the Ministry of Reconciliation, in which the Lord offereth conditions of peace, remissi∣on of sins, and life everlasting, 2 As also of the holy Sacram nts which are the seals of rem ssion of sins to all beleevers, worthily receiving the same, Matth. 26.28. and 3 another special means is fervent prayer for pardon of sin above all things in the World. Drowsy Protestants esteemeth slightly of pardon of sin, even as they do of sin it self, which they think easily blown off with a Lord of mercy. But the tender and distressed Conscience, that see∣eth and combateth with the danger, sueth for pardon as one that would speed. A poor fellon on the gallows ready to bee turned off would think a pardon the welcomest thing in all the World: but the hardness and drowsiness of mens hearts, every where argue that they bee a very few that find this rare grace, unlesse wee will say that the greatest blessedness that living man is ca∣pable of, can be given to him that sleepeth on both sides, that never thinketh of it, and never maketh means after it.

* 1.253 V. The companions of remission of sins whereby it may easily bee discern∣ed, are five.

1 The daily exercise of true repentance in all the parts of it: as,

First, In judging ones self for sin past and present: and this was apparent in Paul himself, who looking back to his former estate, reckoned himself a Captain sinner, and the chief of all sinners, hee saw in himself many sinn••s, and great sins, which needed great mercy and much forgivenesse: the which one consideration kept him under continually, and fostered in him the grace of Humility, when as otherwise through his abundance of gifts and revela∣tions, he might have exalted himself out of measure.

Secondly, in watchfulnesse and fear of sin in time to come, according to our Saviours holy Counsel, Thou art now made whole, go thy way, and sin no more.

Thirdly, In daily purging and cleansing from known and secret corrupti∣ons: many are the places wherein the pardoning and purging of sins are joyned as inseparable: Jer. 33.8. I will cleanse all their iniquity, yea, I will pardon all their iniquities, whereby they have sinned against mee: 1 Joh. 1.9. If wee confess our sins, faithful is hee to forgive us our sins, and to cleanse us from all our unrighteousnesse. This was the summe of the Baptisme, that is, the doctrin which John preached, even amendment of life for the remission of sins, Mark 1.4. never hope for remission, unlesse thou hungrest after this grac••

of Repentance: for the Lord will not bee merciful to that man that blesseth himself in his sins, Deut. 29.19. but if the wicked return from his sins, he shall live, and not dye, Ezek. 18.21.

2 The second Companion, is Gladness and cheerfulness of heart, yea, an unspeakable joy that the Lord hath done so great things for his soul, and made him so happy as to bring him from such extremitie of misery to partake in the Wisdome, Righteousness, Holiness, and Redemption of Christ: for can a man have a gift bestowed upon him of more price and use than all the Kingdomes of the world, and never find his heart made glad in it? or is it possible that he that findeth the pearl, can go away without joy? The Eunuch being converted, went away rejoycing: and if every be∣leever must rejoyce in another mans conversion, much more must hee in his own.

3 The Third is Love and Thankfulness to God, which are enforced by this excellent grace, Luke 7.47. The poor woman that stood weeping behind Christ loved much, because much was forgiven her: Psal. 116.1. I love the Lord, because hee hath heard my voice: and wherein the Lord had thus gratiously dealt with him, the whole Psalm teacheth, especially, v. 8. Because thou hast deli∣vered my soul from death, mine eyes from tears, my feet from falling. Now if David for a temporal deliverance from Saul in the Wildernesse, did thus provoke his heart to the love of God; how should the consideration of our spiritual deliverance from Sin, Death, and all hellish powers, blow up these Heavenly sparkles in us? And what can so liberal a love beget in a good heart, but much thankfulness for apprehension of much mercy? how Da∣vid in the sence of mercy reaching to the pardon of his sins, melteth into the praises of God, see Psal. 103.1, 2, 3. &c. And the Apostle Paul conside∣ring what a weight of corruption did still oppress him, whereof hee ex∣pected to bee fully eased, concludeth his comfort with thanks unto God in Je∣sus Christ, Rom. 7.2••. And remembring what a bloody persecutor, and an extream waster of the Church hee had been formerly, 1 Tim. 1.12. yea, what an Enemy unto God, what a blasphemer of his Name; hee breaketh with vehemence into the praises of God for his happy change, But I thank him who hath counted mee faithful, and put mee in his service, vers. 14. and, the grace of our Lord was exceeding abundant towards me.

4 The fourth is a sound and sincere heart, hating and striving against all sin, even secret and small, as well as open and greater: David in Psal. 32.1. pronouncing him a blessed man whose iniquity is covered, and whose sin is pardoned: true, but it might bee asked; how shall I know such a blessed man, or my self to have attained that blessedness? The Prophet giv∣eth us this note to know him by, in the next words: and in whose spirit is no guile: namely, to hide and foster any sin, of which guile hee there directly speaketh.

5 The fifth note or Companion is a tender affection to forgive our Bre∣thren private wrongs and injuries, even great as well as small: hee that hath ten thousand talents forgiven him, will not easily take his brother by the throat for two pence. The Commandement is to forgive one another, Eph. 4.32. even as God for Christs sake forgave us. The Example is set down, Luke 6.36. Bee merciful, as your Heavenly Father is merciful, but hee forgiveth all, and freely, is the first in forgiveness; and perfectly, hee for∣giveth and forgetteth too. The form of our petition of mercy is; forgive us, as wee forgive, &c. Thou wouldest have God to forgive thee all, and for∣get all, and to make thy wrongs against him as though they had never been, go then and do so to thy brother, otherwise the threatning will meet thee, Jam. 2.13. Judgement mercilesse to him that showeth no mercy.

Use 1. All this Doctrin concerning this article sheweth, that there is no o∣ther

means in the world to be free from si••, but by Gods 〈◊〉〈◊〉 remission of it. Whence it is, that remission of sin is called the covering of sin, Psal. 32.2. in that the faith of the heart layeth hold on Christ and his righteousnesse, who is our Propitiatory, covering us and our sins against the two Tables, as the Pro∣pitiatory covered the Ark in which those Tables we••••: without which cover, every Sinner is next to the Devil and his Angels, the m••st vile, and loathsome creature in the eyes of God. This use must the rather be thought ••f; because neither the Papists, not yet the common and carnal Protestant yeeld con••ent unto it.

* 1.254 The Papist, he beleeveth that many si••s are venial, and prop••rly no sins: a∣m••ng which he reckoneth Concupiscence (which indeed is the mo her 〈◊〉〈◊〉 of all) and these need no remission. Hee h••l••eth also, that men redeem•••• by Ch••is••, and having received the first grace of God, a•••• ••••w 〈◊〉〈◊〉 to m••••it by their works, rem ssion of their sin••. Are further, be thinketh, that beca••••e no man knoweth whether hee have w••rks ••n••ugh •• ple•••••• Go••, n•• man can know that his sins are remitted. All wh ch, wi••h m••ny 〈…〉〈…〉 to th••••, ar•• most blasphemous Heresies agai••st th•••• 〈…〉〈…〉 A••ticle of free rem••ssion of sins through belief i•• 〈…〉〈…〉 S••n 〈…〉〈…〉: w•• ••h (so l••••g as 〈◊〉〈◊〉 us they hold t••em) 〈…〉〈…〉 in the r••m ssion of their sins by Chr st, and consequently 〈◊〉〈◊〉 the gr••ce ••f life.

But the comm••n Protestant also 〈…〉〈…〉 with simple def••nc••s a∣gainst his sin, ••he A••ams cover and▪ arm•• 〈…〉〈…〉 ••aves, which wi•••• ••••ar••e hold the sewing. S••m•• w••ll 〈◊〉〈◊〉 their 〈◊〉〈◊〉 in mens eyes, and then all is safe: others strive to f ••g•• them, and having ••••••••ked 〈…〉〈…〉 their con∣science, they lye them d w•••• se••mely, and 〈…〉〈…〉 of them any more. Others ••••ve•• ••••osse a••d soul sins, su•••• 〈…〉〈…〉 of God, con∣tempt of his W••rd, ••••••••nesse of heart, ••atr••d ••f 〈…〉〈…〉 and all irreli∣gion, with an outward civil life and an h••nest conversation as it seemeth to bee; not thinking that God seeth many a wi••ked hear•• th••••ugh a civil life.

* 1.255 O••hers will goe beyond the former in a••kn••wl••dgi•••• th••ms••lv•••• 〈◊〉〈◊〉 is, a d will make some sh••w of ••a••ing up their peace; but it is with so•••• c••re∣m ny, or bodily exercise, they will fast, and pra••, a••d 〈◊〉〈◊〉 som 〈◊〉〈◊〉, o•• some M••ny to good uses when they dye: 〈◊〉〈◊〉 as for th•• grace of faith, which should bee as a soul to quicken these acti••ns, they 〈◊〉〈◊〉 know what that meant. But h wsoever m••st men are carried 〈…〉〈…〉 wit such s••••on•• ••••••u∣sions as these; let no man that would not deceive him 〈◊〉〈◊〉 w••lf••lly, 〈◊〉〈◊〉 in any such course to meet with sound peace: n••thing but the blo••d 〈◊〉〈◊〉 Jesu•• his Son, that cleanseth from al sin. In the garment of 〈◊〉〈◊〉 elder 〈…〉〈…〉 wee can carry away the blessing: and 〈◊〉〈◊〉 text teacheth ••s, 〈…〉〈…〉 of ••••ns standeth n t in the doing of any thing, but in the rec••••••••ng of 〈◊〉〈◊〉 the hands of Christ, by so many as be••eeve in his name.

* 1.256 Vse 2. I•• this so wort••y a grace of so excellent use and sw••etnesse thr••ugh the wh••le life? then it standeth every man in hand 〈◊〉〈◊〉 lab••u••, and ••ive all d••∣ligence to make sure unto himself, the pardon of his 〈…〉〈…〉. But lam••••ta∣ble it is to 〈◊〉〈◊〉 the general care•• sn••sse of men in a matt•••• 〈…〉〈…〉 and consequ••n•••• as this is An•• surely it will prov•• t•••• 〈…〉〈…〉 the world, that whereas the whole lives of men are th••ug••t too 〈◊〉〈◊〉 and all their ••ime t••o li•••••• to be eaten up in worldly cares, which br••ak their sleep, their strength, and often their brains, yea and th••ir v••ry 〈◊〉〈◊〉 ••nly the last day of all, and their dying-day, is scarcely devoted to this 〈◊〉〈◊〉 of seeking re∣missi n of sin, and the way to life everlasting. See wee 〈…〉〈…〉 h••w busy and •• rnest m st men are in the infin••te incumbrances of the world whilest this one thing is the only thing neglected? May wee not observe how sure m••n devis•• by learned counsel at their great charge, to make to themselves their Deed••,

Leases, Bonds and other instruments and assurances of the things of this life, who in all their lives scarce ever dreamed of this assurance? Oh how wilfully herein doe men forsake their own mercy, how carelesly doe they cast out of their hands, the only comfort of their life and death?

Whosoever therefore thou art that hast hitherto despised so great salvation, that hast set light by Gods gracious invitings to repentance, and that hast frowardly rejected his kindest offers of mercy, now at length begin to take up shame in thy face, and sorrow into thy heart: in earnest accuse the securi∣ty of thy soul, the deadnesse of thy spirit, the hardnesse of thy heart, the un∣thankfulnesse of thy whole life: say with thy self, Ah my folly, that have neglected my mercy so long: alas, how have I hated instruction? how un∣kindly have I dealt with so loving and patient a God: I see now that it is high time to look to the main businesse of my life, to make up my peace with God, to get my pardon sealed: I will live me to the Throne of Grace. I will hence∣forth lay hold of eternal life: I see now that there is one thing necessary, and that is the good part which I will chuse, and which shall never bee taken from me.

Now we come to the second point propounded (which is the last of this worthy Sermon) namely, what is the condition of every one that hath attai∣ned this excellent grace of remission of sins: * 1.257 and that is to bee a blessed and happy man: for such a one hath part in Christ, and with him of forgivenesse of sins; in which David, Psal. 32.1. placeth blessednesse.

Quest. But how can this man be a blessed man, seeing hee is compassed with a body of sin and death, and subject unto infinite afflictions, than whom no man is in this life more miserable, no sort of men more perplexed inwardly with sence of sin, none more outwardly disgraced for well-doing.

Answ. There be three degrees of blessednesse. 1 In this life, * 1.258 when God bringeth his children into the kingdom of grace, and giveth them his Son, and with him their whole justification▪ and sanctification in part. 2 The second de∣gree is in the end of this life: when God brings the souls of the faithful to Hea∣ven, and their bodies to the earth, safely to be kept until the last day. 3 The third in and after the Day of Judgement, when he bringeth both soul and bo∣dy into the glory prepared for the elect: Of this last which is happinesse by way of eminency, the two former are certain fore-runners, and hee that hath at∣tained the first, hath also assurance of the last, and must needs bee a blessed man, not only in time to come, but even for the present, whether wee respect his outward estate or inward.

For his outward estate, Gods blessing never faileth him, but affordeth him all good things, and that in due season, and in due measure: his riches are of∣ten not great, but ever precious: and his little shall nourish him, and make him as well liking as the water and pulse did the Jewish children in Chaldea. The same providence which watcheth to supply all his good, keepeth him from all evil; it pitcheth the Angels round about him to guard his life; let him be persecuted, he is not forsaken; his losses become his gain; his sickness is his phisick; his heart is cheared even in trouble, which maketh that part of his life comfortable; his soul is bound up in the bundle of life with God; death shall not come before hee can bid it heartily welcome: yea, let violent death come, it shall not be to him deadly: slain he may be, but not overcome: victory attendeth him, and blessednesse every where abideth him.

But all this is the least part of his blessednesse: for if we look yet a little more inwardly into him, we shall see the boundlesse extent of his happinesse farre more large: whether we respect the spiritual misery hee hath escaped; or else the spiritual good which with the pardon of his sins hee hath attained: for on the one hand, he hath escaped the heavie wrath of God due to sin; and so is discharged of an infinite debt, healed of a most deadly poyson, and pardoned

from a fearful sentence of eternal death and perdition ready to bee executed upon him: and on the other, hee hath obtained a plentiful redemption; hee hath purchased the pearl, received Christ with his merits and graces; such as are Wisdome, Faith, Hope: whence issue our peace, and joy of heart which is Heaven before heaven (for in these stand the Kingdome of God) and the comfort of a good conscience, which is a continual feast. By all which it ap∣peareth, that hee is no small gainer that hath got his part in Gods mercy rea∣ching to the remission of his sins.

* 1.259 Vse. 1 Wee are here admonished to open our eyes that wee may more clearly see and grow in love with the felicity of the Saints, which the most see not, because 1 It is inward; the glory of the Spouse is like her Head and Husbands glory, shee is all glorious within. 2 Because of their infirmi∣ties and frailties, which wicked eyes altogether gaze upon. 3 Because of their Afflictions wherewith they are continually exercised. If the Tower of Siloam fall on any of them, they are thenceforth greater sinners than all o∣ther men: holy Job, because hee was afflicted, cannot avoid the note of an Hypocrite, even among his own Friends and Visiters. And no marvail if the members look thus black when the Sun looketh upon them; seeing their Head Christ himself was rejected, because they saw and judged him to bee plagued and smitten of God, Isa. 53.4. But wee must look beyond all these, as the Lord himself doth, who in his judgement goeth beyond the out-side, and pronounceth sentence according to the grace which himself worketh within.

Let us imitate our Lord Jesus, who notwithstanding all the infirmities, yea and deformities of his Church, pronounceth of her, that shee is all fair, and no spot is in her, not because there are none, but, because all are covered, and none are reckoned and imputed unto her: yea, let us remember that the pure and holy Spirit of God is contented, notwithstanding much blackness, to take up his lodging in those hearts where hee findeth reigning sin dispos∣sessed. Now how far are they from the mind and judgement of this blessed Father, Son, and Spirit, who have nimble eyes to spy out every infirmity of Gods Children to blaze them; nay, rather than they will not accuse and slander them, can of themselves coin, raise up, and impute unto them that, whereof they are most innocent? Assuredly these are of neer kindred to the Devil, who is the accuser of the brethren.

* 1.260 And surely were Christ on earth again, even this most innocent Lamb of God should not want accusers, wherein are so many of Cains constitution, who hate their brethren, because their works are good; and so many Sons of men, who seek to turn the glory of God in his Children into shame. Alas, religion is at a low ebbe already, and not so reckoned of as it should bee by the forwardest, and yet so malitious is the Devil in his instruments, as unless this smoaking flax also bee quenched, wee can see nor hear of any hope or treaty of peace: the beauty of Gods people goeth disgraced under titles of niceness, preciseness, purity, holy brotherhood, and the like. To go ordina∣rily to Sermons, is to bee a Sermon-munger: not to swear, is the next way for a man not to bee trusted: and except a man bee as black and deformed as either the Devil is, or can make him, by Drinking, Swearing, Gaming, Sab∣bath-breaking, and casting off all care of Civil Honesty, as well as godli∣ness, hee may sit alone well enough, hee hath a great many Neighbours that care but a little for his company. What can make it more evidently appear, that numbers there are in this age who never knew, and without Gods infinite mercy in their timely conversion, are never like to know what the blessednesse of remission of sin meaneth, neither in others, nor yet in them∣selves?

Vse 2. Let no man bee discouraged in the pure waies of God, but walk

on without weariness or faintness: * 1.261 seeing that (whatsoever the blinde world may deem to the contrary) thou, who art a beleever in the name of Christ, hast blessedness between thy hands, for thy sins are remitted, thou must go in peace. And this happinesse by the grace wherein thou standest, is surer than that of nature which Adam had in his innocency: that was lost because it was in his own keeping, this is seated in the unchangeable favour of God, by whose mighty power thou shalt bee preserved to the full fruition of it. Get faith in thy heart, and thou shalt dea••ly behold thy happiness, if all the World should set it self to make thee miserable. Get faith into thy soul, and thou shalt think him only happy whom God so esteemeth, although it be the misery of the world to place happiness only in misery. Get assurance of faith, to clasp the sure promise and word of God, and thou shalt possess in mise∣ry felicity, in sorrow joy, in trouble peace, in nothing all things, and in death it self, life eternal.

Notes

• * 1.1

  Cyprian.
• * 1.2

  Pleon••smus.
• * 1.3

  The parts of the Sermon, three.
• * 1.4

  Observ. 1. A Map of hu∣mane frailty in the Apostle.
• * 1.5

  A pattern of special grace in the same A∣postle.
• * 1.6

  Why God ac∣cepteth not of persons.
• * 1.7

  Wh soeve•• would b•• ••••e God, mu•••• 〈◊〉〈◊〉 accept of per∣sons.
• * 1.8

  If outward things could bring us into acceptance with God, we might see our hearts on them.
• * 1.9

  We must stand naked in Gods Iudgement, seeing no out∣ward thing can commend us to him.
• * 1.10

  Fear of God.
• * 1.11

  Quod supra homines est time, & homi∣nes te non terrebunt. August.
• * 1.12

  Pilatus multis diveratus Ca∣lamitatibus sibi-ipsi ma∣num intulit. Euse. lib. 2. cap. 7. Entrop. lib. 7. hist. eccl. c. 7.
• * 1.13

  To work righteousnesse what it is.
• * 1.14

  Juste agere est agere ex prae∣scripto juris.
• * 1.15

  The right manner of working righ∣teousness in four things.
• * 1.16

  Motives to the practise of righteousness.
• * 1.17

  How the per∣son and work of a beleever can be accepted of God.
• * 1.18

  Comfort the godly in that God is the God of the ••bject.
• * 1.19

  We must accept them that fear God, because God himself doth.
• * 1.20

  By peace what is meant.
• * 1.21

  1 Peace with God by three things.
• * 1.22

  2 Peace with men. 1 Others.
• * 1.23

  2 With a mans self.
• * 1.24

  3 Peace with the Creatures.
• * 1.25

  Difference be∣tween true and false peace.
• * 1.26

  The best way to come by peace in the want of it.
• * 1.27

  Christ was preached to Israel, two waies.
• * 1.28

  Christ was preached 〈◊〉〈◊〉 Israel, 1 b••.
• * 1.29

  Divinity of Scripture pro∣ved.
• * 1.30

  Joh. Funct. in ••••no praedicto.
• * 1.31

  Our religion is the oldest religion, and Popery but a novelty.
• * 1.32

  But one way to salvation.
• * 1.33

  Bagnal. Ado••.
• * 1.34

  Christ Lord of his Church.
• * 1.35

  A man hath Christ his Lord by four things.
• * 1.36

  Make account to be counta∣ble of all to this Lord of all
• * 1.37

  To this Lord only must be given absolute obedience.
• * 1.38

  The will of Christ redu∣ced to three ••eads.
• * 1.39

  Christ being our Lord, no other Lord can lay 〈◊〉〈◊〉 unto us.
• * 1.40

  All beleevers are fellow ser∣vants to this Lord.
• * 1.41

  Not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.43

  The ministery of John called his Baptism. Why.
• * 1.44

  G••lilaea ge••ti∣um vel popu∣lorum.
• * 1.45

  Why Christ begun his Mi∣nistery in Ga∣lilee.
• * 1.46

  Permixtum à Judaeis & Gen∣tibus inhabitata fuit. Chem Har 35 c.
• * 1.47

  Christ called Jesus of Naza∣ret although he was not born there, why.
• * 1.48

  ••e••s••r.
• * 1.49

  Jun. paral l. 1. par. ••. & analys. in numb. 6.1
• * 1.50

  ••e••s••r.
• * 1.51

  Christ expe∣cted his Fa∣thers calling, and therefore must his Mini∣sters much more.
• * 1.52

  Anointing what it signified.
• * 1.53

  God never cal∣leth any men to any place but he furnisheth him with gifts fit for it,
• * 1.54

  Difference be∣tween Christs anointing and all other mens.
• * 1.55

  None can bee cap••••le of the Office of a Re∣deemer or Me∣diator but Ch••ist, because none was so a∣noynted as he.
• * 1.56

  Every Christi∣an must par∣take of Christ his anoynting.
• * 1.57

  Christus totus vel Christus mysticus.
• * 1.58

  Every Christi∣an must be a King.
• * 1.59

  And a Priest, Rom. 6 13
• * 1.60

  And a Prophet.
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.62

  Note.
• * 1.63

  Christ went about doing good in dis∣persing every where most holy doctrin.
• * 1.64

  U e of Chr••st. ••••••acle•• three∣••••ld.
• * 1.65

  Joh. 3.2
• * 1.66

  Difference be∣tween the mi∣racles of Christ, and of the Prophets and Apostles.
• * 1.67

  Difference of the miracles of the Apostles, and wonde••s wrought by the help of Satan.
• * 1.68

  Vel ludificatio sensus, vel oc∣cultatum natu∣ralium causa∣rum conjunctio
• * 1.69

  Christs life was not monastical, but he conver∣sed with men to doe good unto them.
• * 1.70

  Read John 11.37, 38.
• * 1.71

  The ancient doctrin of the Church need∣eth no new Mi∣racles to con∣firm it.
• * 1.72

  Christians must imitate Christ in doing good.
• * 1.73

  How God was with his Son, and how with his Servants.
• * 1.74

  Christ power∣fully treadeth Satan under his feet.
• * 1.75

  How the power of Christ foyl∣eth Satan for us.
• * 1.76

  Christ onely by his P••opes power casteth out Devils.
• * 1.77

  In all thy spi∣ritual captivity, repair unto Christ.
• * 1.78

  In cases of sor∣cery and bodi∣ly oppressions by Satan, what to do.
• * 1.79

  The superstiti∣ous sorcery of such as attempt by amulets and words to drive away Devils and Diseases.
• * 1.80

  Popish charm∣ing.
• * 1.81

  Against such as leave him with whom God is, and run to the Witch with whom the De∣vil is.
• * 1.82

  Augustine.
• * 1.83

  Why God per∣mitteth a pow∣er of curing to them of whom we may not seek cure.
• * 1.84

  The comfort of the Church is, that Christ is stronger than all.
• * 1.85

  How the Lord of life cou••d be subdued under death.
• * 1.86

  Why wicked men prevail a∣gainst Christ who had van∣quished the Devils them∣selves.
• * 1.87

  How it stand∣eth with Gods justice to pu∣nish the inno∣cent, and let the guilty goe free
• * 1.88

  The justice of God doth more appear in Christ his P••s¦si••n than if all the world had been damned.
• * 1.89

  How the Jews are said to put Christ to death though they had no power to do it.
• * 1.90

  Lowest degrees of Murther condemned.
• * 1.91

  As great a sin to sin by o∣thers as by our selves.
• * 1.92

  Communicati∣on in sin ••un∣dry waies.
• * 1.93

  Horrible ingra∣titude of the Jews noted.
• * 1.94

  The malice of the wicked a∣gainst Christ and his mem∣bers, is never without matter to work upon.
• * 1.95

  Why Christ was rather to dye on the Cross then by any other death.
• * 1.96

  Christ reputed an arch-Tray∣tor in his life and death.
• * 1.97

  The most ugly visage of sin that can be.
• * 1.98

  More power in Christs death than in the lives of all men and Angels.
• * 1.99

  Christs humi∣liation must humble Chri∣stians, and how it doth so.
• * 1.100

  Christ his a∣basement is the advancement of every Chri∣stian.
• * 1.101

  How Christ his c••ucifying cru∣cifieth the lusts of Christians.
• * 1.102

  Many will not endure to have their lusts pricked in the Ministery, and much lesse cru∣cified.
• * 1.103

  No marvel see∣ing the Papists shu•• out the preaching of Christ crucifi∣ed, that they must see him in Crucifixes and such Idolotrous representations
• * 1.104

  Christ submit∣ted to the low∣est estate of death, why.
• * 1.105

  How Christ can be said to rise, seeing neither his Deity nor the soul of his hu∣manity arose.
• * 1.106

  Lords Chri∣stus, non totum Christi
• * 1.107

  Contra. Faust. lib. 16.
• * 1.108

  Opera ad extra communia tri∣bus personis.
• * 1.109

  Ubi resurrectio non passive sed active accipi∣tur cum sit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deitatis. Christs Deity cle••red by his glorious resur∣rection.
• * 1.110

  It was necessa∣ry that Christ should rise again, reasons.
• * 1.111

  Neither the person of Christ, nor a∣ny of his Of∣fices could suf∣fer him to abide long un∣der death.
• * 1.112

  Not his kingly.
• * 1.113

  Not his Priest∣ly Office.
• * 1.114

  By dying Christ offereth, and by rising hee applyeth his sacrifice to the conscience of beleevers.
• * 1.115

  Nor his Pro∣phetical.
• * 1.116

  Christus glo∣riam corpori su•• dedit, natu∣ram non abstu∣lit.
• * 1.117

  Joshuah a sin∣gular type of Christ, where∣in.
• * 1.118

  The first ene∣my soyled by Christ is sin
• * 1.119

  A great quest••¦on answered at large.
• * 1.120

  In beleevers the whole guilt of sin is abolished by Christ, though not the whole corruption.
• * 1.121

  All the moti¦ons of sin in the •• ••ct 〈◊〉〈◊〉 only in letting the life of it go.
• * 1.122

  The second enemy is death.
• * 1.123

  The third, Hell
• * 1.124

  The fourth Satan.
• * 1.125

  The fifth, the world.
• * 1.126

  How all these enemies are not only soyl¦ed, but after a sort made friendly unto us.
• * 1.127

  Christ by his resurrection not only re∣moved evils, but procured all our good, as appeareth by three in∣stances.
• * 1.128

  1 Pet. 3.18
• * 1.129

  What or who sh••ll separate us from the love of God, seeing it is Christ that is dead, or rather risen from the dead?
• * 1.130

  How to know that we are ri∣sen with Christ.
• * 1.131

  Heavenly life disce••n••d by two notes
• * 1.132

  •• In the mat∣ters of this life.
• * 1.133

  2 In the mat∣ters of religion.
• * 1.134

  Agreement which it hath with the life of the Saints in Heaven, in two things.
• * 1.135

  What the Saints are cal∣led from, in three things
• * 1.136

  What the Saints are cal∣led unto in five things,
• * 1.137

  Rev. 11.17. & 7.15.
• * 1.138

  Examination of a mans self by the former notes.
• * 1.139

  Synechdoche.
• * 1.140

  Why Christ would rise no sooner than the third day.
• * 1.141

  Why he would no longer de∣fer his rising.
• * 1.142

  Christ rose early, and what we learn thence
• * 1.143

  All the promi∣ses of God are accomplished in their du•• season
• * 1.144

  The L•••••• de∣nieth n t to help his chil∣dren although he delay them till his own due time be come.
• * 1.145

  Why God de∣layeth to an∣swer his chil∣dren. Reasons.
• * 1.146

  Lingring affli∣ctions no sign of Gods hatred.
• * 1.147

  Some crosses more smart and durable, why.
• * 1.148

  The Lord will seasonably re∣member his children, at least the third day.
• * 1.149

  It was necessa∣ry that Christ should mani∣fest his resur∣rection, for these reasons.
• * 1.150

  Luk. 14.33. cum 51.
• * 1.151

  Christ most not shew him∣self so openly as to all the people after his resurrection, Why.
• * 1.152

  Sundry sorts of witnesses of Christ his re∣surrection.
• * 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What these ch••sen wit∣nesses were.
• * 1.154

  By what means the Apostles were furnished to their witness
• * 1.155

  The Apostles were to bee pe∣culiar witnes∣ses to Christ, and why.
• * 1.156

  In divine things we must lean upon a sure word.
• * 1.157

  Ordinary Mi∣nisters must be received as Apostles, while they teach things hea••d seen by the Apostles.
• * 1.158

  The Lord Je∣sus chose mean and weak men for his witnes∣ses. Why.
• * 1.159

  Christ mani∣fested himself to be both God and man, after his resurrection, by two sorts of actions.
• * 1.160

  Cibus hic ad humanae natu∣rae indicium, non ad corpo∣ris gloriosi ful∣crum pertinuit, & comestio po∣testatis fuit nota non neces∣sitatis. Tilenus.
• * 1.161

  Considerations of Christs eat∣ing and drink∣ing after his re∣surrection.
• * 1.162

  To beleeve the resurrection, is an hard point.
• * 1.163

  Preaching the ordinance of C••rist.
• * 1.164

  Necessity of p••eaching ••vin∣ced by four reasons.
• * 1.165

  In regard of the unconver∣ted.
• * 1.166

  In regard of the converted.
• * 1.167

  From the op¦po••ition of the Devil, and wic••ed on••••.
• * 1.168

  The same pro∣ve•• by experi∣ence.
• * 1.169

  Ministers must urge them∣selves to dili∣gence by this necessity.
• * 1.170

  No need of a du••b o•• blind Ministe••y.
• * 1.171

  ••ow men see this necessity of preaching.
• * 1.172

  Many pl•••••• against it.
• * 1.173

  Beauties of Bethel.
• * 1.174

  Christ the mat∣ter of our prea¦ching.
• * 1.175

  To preach Christ wherein it stande h
• * 1.176

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.177

  The Apostles commanded in special to teach the doctrin of the last judgement. Reasons.
• * 1.178

  Dan. 2 9 Joh. 16 8. How Christ is ordained a Judge, seeing the Father, and holy Ghost judge also.
• * 1.179

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.180

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.181

  Administration of judgement laid upon the Son for sundry reasons.
• * 1.182

  The comfort of Gods children that their Sa∣viour shall bee their Judge.
• * 1.183

  He shall judge the wicked a∣gainst whom all their villa∣nies have been committed.
• * 1.184

  The means whereby both quick and dead shall be g••the∣red to judge∣ment.
• * 1.185

  Wicked alrea∣dy judged five waies.
• * 1.186

  No man can avoyd this judgement un∣less his power be above the power of the judge.
• * 1.187

  The glory of the last judge∣ment described.
• * 1.188

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.189

  The righteous∣ness of the Judge and judgement.
• * 1.190

  Gods children who here have all sentences pass agai••st them, shall have ju∣stice at this day
• * 1.191

  The works and words of men which shall a∣bide the tryal of that d••y, must now be tryed before h••nd.
• * 1.192

  The touchst••ne of this tryal is the word of God.
• * 1.193

  The str••ctne••s of th•• l st j••dgement 1 In regard o•• pe••sons judged.
• * 1.194

  2 In regard of things, 1 done, 2 received.
• * 1.195

  3 In regard of words.
• * 1.196

  4 In regard of thoughts to be jud••ed.
• * 1.197

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.198

  Sin carried ne∣ver so secretly shall come into a clear light.
• * 1.199

  Be careful of thy receipts and expenses bec••use thou fittest in ano∣ther mans, to whom thou must be coun∣table.
• * 1.200

  No man can bee too precise because the judgement shall be thus precise.
• * 1.201

  The godly may l••f•• up their heads in expectation of this day of re∣demption.
• * 1.202

  Godly must address them selves to thi•• judgement two waies.
• * 1.203

  Two thing•• hin¦der this c••re.
• * 1.204

  Judging of our selves afore-hand standeth in four things.
• * 1.205

  Why the A∣postle inferreth so many testi∣monies concer∣ning Christ. Reasons.
• * 1.206

  A proof that all the Prophets witness unto Christ.
• * 1.207

  Consent of the Church to any doctrin to be received with these cautions.
• * 1.208

  The force of consent where∣in it sta••deth
• * 1.209

  In reading the prophets thou must be led still nearer un∣to Christ.
• * 1.210

  Faith, what it is.
• * 1.211

  Opera natura∣lia non indi∣gent p••aecepto.
• * 1.212

  Faith is not of all.
• * 1.213

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In salutem ani∣mae. Be•••• Faith never quite lost.
• * 1.214

  Popish doctrin teacheth not true faith to this day.
• * 1.215

  Five excellent fruits of saving faith.
• * 1.216

  Rom. 5 2 Col. 2.12
• * 1.217

  A beleever may know hee hath faith by soul marks or notes.
• * 1.218

  II The essen∣ti••l properties of it.
• * 1.219

  〈…〉〈…〉.
• * 1.220

  III. The ho∣nourable atten∣dants and com∣panions of it, four.
• * 1.221

  IV. The infal∣lible fruits of it, four.
• * 1.222

  Our love of God express••d in three things.
• * 1.223

  Means to in∣crease the stock of faith.
• * 1.224

  The most com∣mon faith of men is not thus qualified.
• * 1.225

  Labour for the truth of faith •• earnestly as for salvation.
• * 1.226

  Necessity of this grace to him that expe¦cteth salvati••n.
• * 1.227

  Grow up in the strength of faith.
• * 1.228

  Offence ••s ei∣ther, 1 against God, which he alone can for give. 2 Against publike peace, which belong∣eth to the law. Or 3 perso∣nal against our selves which must be to g••v∣en of us.
• * 1.229

  The Lord on∣ly properly for∣giveth sins.
• * 1.230

  As the Lord so g••veth pro∣perly 〈◊〉〈◊〉 o•• pe f ••ctly ••••th 〈…〉〈…〉 punishment.
• * 1.231

  Ch istus com∣m•••• 〈◊〉〈◊〉 no∣••i•• 〈…〉〈…〉 & cul∣p m 〈◊〉〈◊〉 & 〈…〉〈…〉 ••∣g••st S••••m. de temp 141
• * 1.232

  C••ncil. 〈◊〉〈◊〉 d n•• ss. 4 Can. 4.
• * 1.233

  Davids sin and punishment both for••iven notwi hstand∣ing the child must dye.
• * 1.234

  Bellarm. lib. 4. de p••nit. cap. 2.
• * 1.235

  Note well this answer.
• * 1.236

  Though death remain after sin is pardoned, both the fault and pun shment is removed
• * 1.237

  A bundle of P••p sh blas∣phemies.
• * 1.238

  How remission of sin is re∣ceived.
• * 1.239

  Beleeve in the name of Christ, why.
• * 1.240

  The chief duty of every Chri∣stian while he is in this world.
• * 1.241

  1 Necessity of remission of sins in three points.
• * 1.242

  Benefits flow∣ing from remis∣sion of sin four.
• * 1.243

  Satans tempta∣tions foyled by this assurance.
• * 1.244

  The sound comfort of this article.
• * 1.245

  Three lets which hinder men from seek∣ing so precious a grace.
• * 1.246

  Beleevers may and must know the pardon of their own sins.
• * 1.247

  Objection, an∣swered.
• * 1.248

  Learn to esteem every thing in the measure and degree of its goodness.
• * 1.249

  Say not God loveth thee unless thou have such sure grounds as fol∣low.
• * 1.250

  Godly life not to be feared for the crosses at∣tending it. Reasons.
• * 1.251

  Better going to heaven alone, then to Hell with company.
• * 1.252

  Helps to attain this grace of re∣mission.
• * 1.253

  Companions of remission of sins.
• * 1.254

  Neither Papist nor comm••n Protestant yee••¦deth to this d••¦ctrin of free re¦mission of sin
• * 1.255

  Lutum l••vi•••• ••••to, ••gn•••• ex∣tinguunt lign••∣rum struc.
• * 1.256

  All diligence must be given to 〈…〉〈…〉 p••••d 〈◊〉〈◊〉 sin 〈◊〉〈◊〉 to our selves.
• * 1.257

  Whosoever hath attained remission of his sins is an happy man.
• * 1.258

  Degrees of blessednesse.
• * 1.259

  Open thine eyes and see the happiness of the Saints.
• * 1.260

  The glory of God in his children turn∣ed into shame.
• * 1.261

  A strong mo∣tive to hold on in well-doing.