Iaphets first publique perswasion into Sems tents, or, Peters sermon which was the first generall calling of the gentiles preached before Cornelius / expounded in Cambridge by Thomas Taylor, and now published for the further use of the Church of God.
Publisher: Printed by Cantrell Legge printer to the Vniversitie of Cambridge and are to be sold by Raph Mab at the signe of the Angel in Pauls Churchyard
but from such an instrument also as was worthily accounted a pillar of the Church) is laid downe in the former verse, which containeth an abridgement of the most of the Chapter going before;
but from such an Instrument also as was worthily accounted a pillar of the Church) is laid down in the former verse, which Containeth an abridgement of the most of the Chapter going before;
euery one beeing of like authoritie and necessitie: that are commanded thee of God ; for Peter himselfe must be confined within his commission, and speake only what God commandeth;
every one being of like Authority and necessity: that Are commanded thee of God; for Peter himself must be confined within his commission, and speak only what God commands;
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But we must conceiue it rather to be fetched from the Hebrewes, who in this forme of speach signifie not the vttering of any triuiall or vulgar matter;
But we must conceive it rather to be fetched from the Hebrews, who in this Form of speech signify not the uttering of any trivial or Vulgar matter;
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as we shall see when we come to open the seuerall points. 2. We are secretly incited, that seeing the holy Ghost hath opened the mouth of such a worthy instrument, we are also to open our eares,
as we shall see when we come to open the several points. 2. We Are secretly incited, that seeing the holy Ghost hath opened the Mouth of such a worthy Instrument, we Are also to open our ears,
so we also may hide it in good hearts as in good treasures, to bring it forth as our needes and occasions shall require. 3. Ministers must come with their mouthes open,
so we also may hide it in good hearts as in good treasures, to bring it forth as our needs and occasions shall require. 3. Ministers must come with their mouths open,
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that Iesus 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 ;
that Iesus 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;
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and partly from the Prophets witnesse. 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 serued to confirme his heauenly doctrine.
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, etc. for these Miracles served to confirm his heavenly Doctrine.
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Thirdly a King, prooued by three arguments: 1. By his rising from death, vers. 40.41. 2. By sending out his Apostles to preach, vers. 42. 3. By his comming to iudge all flesh, vers. 42. 2. The same truth is confirmed by the witnesse of all the Prophets:
Thirdly a King, proved by three Arguments: 1. By his rising from death, vers. 40.41. 2. By sending out his Apostles to preach, vers. 42. 3. By his coming to judge all Flesh, vers. 42. 2. The same truth is confirmed by the witness of all the prophets:
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for all men knew that he beeing a Iew had beene very respectiue, least at any time he should come neare an Heathen or Gentile (such as Cornelius and his companie were) for so it appeareth by his answer in the vision, vers. 14. yea and after his vision he was full of doubts whether he might adventure into their companie, till the Lord ads to his vision, a voice;
for all men knew that he being a Iew 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 appears by his answer in the vision, vers. 14. yea and After his vision he was full of doubts whither he might adventure into their company, till the Lord adds to his vision, a voice;
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bidding him go in to Cornelius, doubting nothing, vers. 20. Peter therefore most ingeniously in the first place acknowledgeth an error that had stucke by him:
bidding him go in to Cornelius, doubting nothing, vers. 20. Peter Therefore most ingeniously in the First place acknowledgeth an error that had stuck by him:
an vncleane company, and like dogges and swine to whom holy things might not be cast and offred. 2. That the Lord had remooued this error, manifestly teaching him both by vision and voice, that his grace did now extend it selfe ouer all sorts of men;
an unclean company, and like Dogs 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 voice, that his grace did now extend it self over all sorts of men;
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What or whome the Lord hath sanctified, account not thou profane, vers. 15. Whence, 1. we haue in this holy man a mappe of humane frailtie, in which we may see how heauie the best are to their duties:
What or whom the Lord hath sanctified, account not thou profane, vers. 15. Whence, 1. we have in this holy man a map of humane frailty, in which we may see how heavy the best Are to their duties:
and read in the writings of the Prophets, that the Gentiles must be called in, that the tents of the Church must be enlarged, her courteins stretched ou•,
and read in the writings of the prophets, that the Gentiles must be called in, that the tents of the Church must be enlarged, her courteins stretched ou•,
and as though Christ had not beene come, or as if himselfe had neuer conuersed with him, he would still vphold the difference of peoples which his Mr. had destroyed, confine saluation to the Iewes only,
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 Iewes only,
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And then whether it be a sound ground vpon Peters person, or any promise made to him, to build their Popes immunitie and freedome from error in matter of faith,
And then whither it be a found ground upon Peter's person, or any promise made to him, to built their Popes immunity and freedom from error in matter of faith,
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Secondly, In that the Apostle Peter secretly implyeth an acknowledgment of his error, we haue in him a worthy patterne of a speciall grace to be practised of vs all;
Secondly, In that the Apostle Peter secretly Implies an acknowledgment of his error, we have in him a worthy pattern of a special grace to be practised of us all;
if the contention were not many times more for victorie, then for truth; and rather least error should be acknowledged, then that truth should triumphe ouer it.
if the contention were not many times more for victory, then for truth; and rather lest error should be acknowledged, then that truth should triumph over it.
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and contrarily to winne by all good meanes such credit to his person, as that he may preserue a reuerent estimation of himselfe in the hearts of his people.
and contrarily to win by all good means such credit to his person, as that he may preserve a reverent estimation of himself in the hearts of his people.
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seeing the acceptance of the person of a Minister, is a great furtherance for the entertainement of his doctrine, not that the faith of God ought to be had in respect of persons;
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;
well knowing that where the person is not first receiued, hardly will any doctrine from him be embraced, Matth. 10.14. he that receiueth not you, nor your words.
well knowing that where the person is not First received, hardly will any Doctrine from him be embraced, Matthew 10.14. he that receiveth not you, nor your words.
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for which God accepteth not, nor reiecteth any man, he accepteth not the persons of Princes (saith Elihu) nor regardeth the rich more then the poore, they beeing all the worke of his hands.
for which God Accepteth not, nor rejects any man, he Accepteth not the Persons of Princes (Says Elihu) nor Regardeth the rich more then the poor, they being all the work of his hands.
Obiect. But when the Lord passed by all the rest of the nations, and chose Abraham and his •eede, did he not accept persons? Answ. That Abraham and the Israelites were chosen, the Ismalites and heathen reiected, was no accepting of persons:
Object. But when the Lord passed by all the rest of the Nations, and chosen Abraham and his •eede, did he not accept Persons? Answer That Abraham and the Israelites were chosen, the Ishmaelites and heathen rejected, was no accepting of Persons:
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the Lord himselfe declareth that there was no cause at all in the people which furthered his choise of them, iust cause there was in them why he should haue passed by them, as well as the rest:
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 he should have passed by them, as well as the rest:
If it be stil asked, what cause then was there why this people should aboue all other be chosen to partake in the couenant of life, the Lord himselfe directly answereth, that there was no cause without himselfe that mooued him hereunto, it was onely his free loue,
If it be still asked, what cause then was there why this people should above all other be chosen to partake in the Covenant of life, the Lord himself directly Answers, that there was no cause without himself that moved him hereunto, it was only his free love,
or prescribe lawes to thy Creator? who is it that bindeth him, or spoyleth him of his soueraigntie ouer his creatures, that he may not deale with one thus,
or prescribe laws to thy Creator? who is it that binds him, or spoileth him of his sovereignty over his creatures, that he may not deal with one thus,
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and working of righteousnesse that was accepted, and which is witnessed, Heb. 11.4. By faith Abel offred a greater sacrifice then Cain, by the which he obtained witnes that he was righteous.
and working of righteousness that was accepted, and which is witnessed, Hebrew 11.4. By faith Abel offered a greater sacrifice then Cain, by the which he obtained witness that he was righteous.
for the iudgement is Gods. This corruption yeelded vnto, makes a man say to the wicked, thou art righteous, and layeth him open not only to the curse of God, but euen to the curse of the people.
for the judgement is God's This corruption yielded 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.
Nay more he maketh God so farre as lyeth in him a patron of iniquitie, a iustifier of the wicked, a taker of the vngodly by the hand, a condemner and punisher of the innocent:
Nay more he makes God so Far as lies 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:
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 strait charge giueth the Apostle Paul to Timothie, that he should preferre no man in his ministry, and doe nothing with partialitie.
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 strait charge gives the Apostle Paul to Timothy, that he should prefer no man in his Ministry, and do nothing with partiality.
It was a worthy commendation of Levi, that the law of truth was in his mouth, iniquitie was not found in his lips, hee walked with God in peace and equitie, and so turned many from iniquitie. Whereas on the contrary what a wicked thing it is to preach for hire, reward, fauour,
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. Whereas on the contrary what a wicked thing it is to preach for hire, reward, favour,
and cōmon benefits, are passed and bestowed partially for frendship, money, kinred, fauour, or entreatie: this is the ruine of all societies, and a bringer in of all corruption:
and Common benefits, Are passed and bestowed partially for friendship, money, kindred, favour, or entreaty: this is the ruin of all societies, and a bringer in of all corruption:
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especially, when men haue taken oathes to a corporation to the contrarie, the sinne is like an infolded disease more incurable and dangerous. 2. In matters of religion much lesse, notwithstanding this sinne be many waies committed.
especially, when men have taken Oaths to a corporation to the contrary, the sin is like an enfolded disease more incurable and dangerous. 2. In matters of Religion much less, notwithstanding this sin be many ways committed.
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because they pretend a perpetuall succession, consent of councells, defence of Princes, antiquitie, vniuersalitie, the most part of Europe hauing generally taken the marke of the beast in their hands and foreheads:
Because they pretend a perpetual succession, consent of Counsels, defence of Princes, antiquity, universality, the most part of Europe having generally taken the mark of the beast in their hands and foreheads:
and yet the same men see not how themselues are slipt into the same Popish error, that refuse one course because it wants outward supporters and proppes;
and yet the same men see not how themselves Are slipped into the same Popish error, that refuse one course Because it Wants outward supporters and props;
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Because they iudged according to the outward appeareance, and not with righteous iudgement concerning him. 5. For professors themselues to looke too bigge vpon some meaner ones as they conceiue,
Because they judged according to the outward appearance, and not with righteous judgement Concerning him. 5. For professors themselves to look too big upon Some meaner ones as they conceive,
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and what can the blind world doe more disgracefull to the profession, then to passe by the graces of God as not knowing what they meane? 6. Not to speake here of Popish spirits, who seeke to disgrace our religion,
and what can the blind world do more disgraceful to the profession, then 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,
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But with one word doth the wise man shatter downe all the pillers of this foolish erection, Eccles. 9.2. No man knoweth loue or hatred, of all that is before them.
But with one word does 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.
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whose feathers he pluckt, whose pride he brought low, making them spectacles of his vengeance to all the world, who for their outward greatnesse had beene the terrors of the world.
whose Feathers he plucked, whose pride he brought low, making them spectacles of his vengeance to all the world, who for their outward greatness had been the terrors of the world.
No condition of life, no degree, no outward qualitie, no calling, no not the outward calling of a Christian (if thou hast no more) shall stand by thee;
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 starke naked shalt thou be; figge leaues can hide thy shame no longer: only the wedding garment can now couer thee from the consuming wrath of God.
stripped stark naked shalt thou be; fig leaves can hide thy shame no longer: only the wedding garment can now cover thee from the consuming wrath of God.
The high Priest vpon paine of death might neuer enter into the Sanctuarie, but he must first be sprinkled with the blood of bullocks, figuring the blood of Christ.
The high Priest upon pain of death might never enter into the Sanctuary, but he must First be sprinkled with the blood of bullocks, figuring the blood of christ.
Lastly, from this consideration that God is no respecter of persons; the Apostle admonisheth superiours to moderation and equall dealing with their inferiours, Ephes. 6.9. and inferiours to silence, and contentation vnder the rough dealing of their superiours, Colos. 3.25. 35. vers. But in euerie nation he that feareth him, and worketh righteousn•s, is accepted of him.
Lastly, from this consideration that God is no respecter of Persons; the Apostle Admonisheth superiors to moderation and equal dealing with their inferiors, Ephesians 6.9. and inferiors to silence, and contentation under the rough dealing of their superiors, Colos 3.25. 35. vers. But in every Nation he that fears him, and works righteousn•s, is accepted of him.
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By a fearer of God, and worker of righteousnesse, is signified an vpright and truely religious man, in whom these two things must necessarily concurre as the cause and effect, the fountaine and streame, the roote and fruit of pure and vndefiled religion:
By a fearer of God, and worker of righteousness, is signified an upright and truly religious man, in whom these two things must necessarily concur as the cause and Effect, the fountain and stream, the root and fruit of pure and undefiled Religion:
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whereby the former beeing most of them inward, are outwardly manifested and iustified: so as vnder both is comprised the whole dutie of man, Eccles. 12.13. Feare God, and keepe his commandements, for this is the whole man:
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 Commandments, for this is the Whole man:
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are here contracted into two, 1. the feare of God. 2. the keeping of his commandements: and therfore when the holy Ghost in the Scriptures would grace this or that holy man with full commendation,
Are Here contracted into two, 1. the Fear of God. 2. the keeping of his Commandments: and Therefore when the holy Ghost in the Scriptures would grace this or that holy man with full commendation,
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Here two points are to be considered. 1. Who is a religious man: he that feareth God, worketh righteousnesse. 2. What is his priuiledge; he is accepted of God.
Here two points Are to be considered. 1. Who is a religious man: he that fears God, works righteousness. 2. What is his privilege; he is accepted of God.
The former band knitting man vnto God, is the feare of God, which is a peculiar gift of the spirit of God, whereby the regenerate feare God for himselfe, not so much that they be not offended and punished by him,
The former band knitting man unto God, is the Fear of God, which is a peculiar gift of the Spirit of God, whereby the regenerate Fear God for himself, not so much that they be not offended and punished by him,
and deedes, of which he is both a witnesse and a iudge. 3. full of maiestie, which euen in a mortall man strikes vs with reuerence. 4. full of grace and bountie, wee stand in neede of his fauour and bountie euery moment, who can turne vs out of all at his pleasure.
and Deeds, of which he 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, we stand in need of his favour and bounty every moment, who can turn us out of all At his pleasure.
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In all which respects we ought to make him our dread. But aboue all in that he hath beene so good and gracious a father vnto vs through his Christ, we ought to feare to offend him,
In all which respects we ought to make him our dread. 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,
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As, 1. to beat downe pride and high-mindednes, against which it is a notable medicine, Rom. 11.20. be not high minded, but feare: Prou. 3.7. Be not wise in thine owne eyes, but feare God:
As, 1. to beatrice down pride and high-mindednes, against which it is a notable medicine, Rom. 11.20. be not high minded, but Fear: Prou. 3.7. Be not wise in thine own eyes, but Fear God:
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this grace maketh a man come lowe before the Lord, as Iacob fea•ing Esau, came and bowed seauen times before him. 2. to cause a man to renounce, and restraine himselfe from sinne;
this grace makes a man come low before the Lord, as Iacob fea•ing Esau, Come and bowed seauen times before him. 2. to cause a man to renounce, and restrain himself from sin;
and therefore the feare of God and departing from euill, are often ioyned together. Ioseph could not commit the sinne with his Mistris, because he feared God:
and Therefore the Fear of God and departing from evil, Are often joined together. Ioseph could not commit the sin with his Mistress, Because he feared God:
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and preserueth him that neither hope of promotion, nor gaine, nor ease, nor fauour of man, who is but a worme, shall make him forget the Lord that spred the heauens:
and Preserveth him that neither 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 feare, which is loues keeper, holdeth the heart in the loue of God himselfe, of his worship, of his word, of his children, and whatsoeuer carrieth his image;
this Fear, which is loves keeper, holds the heart in the love of God himself, of his worship, of his word, of his children, and whatsoever Carrieth his image;
4. To driue away security, awak slothfulnes, prouoke to watchfulnes, stirre vp to prayer, keep in a fitnes to profit by the word, to tremble at it when God thretneth;
4. To driven away security, awak slothfulness, provoke to watchfulness, stir up to prayer, keep in a fitness to profit by the word, to tremble At it when God threateneth;
And in a word to fēce the heart, which is as the market place of a citie, against temptation, in which speciall vse it is called a wellspring of life to escape the snares of death.
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 wellspring of life to escape the snares of death.
By all this that hath beene spoken, euery man that would seeme religious, ought to labour aboue all things for this worthy grace, which God specially bestoweth vpon his children, with whome he maketh his newe couenant, I will put my feare in their hearts neuer to depart from me, saith the Lord.
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 he makes his new Covenant, I will put my Fear in their hearts never to depart from me, Says the Lord.
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euen in the midst of the heart, for there God layeth it, and calleth for the heart to make roome for it: Deut. 5.29. Oh that there were such a heart in them to feare mee. Isa. 8.13. Sanctifie the Lord in your hearts, and let him be your dread.
even in the midst of the heart, for there God Layeth it, and calls for the heart to make room for it: Deuteronomy 5.29. O that there were such a heart in them to Fear me. Isaiah 8.13. Sanctify the Lord in your hearts, and let him be your dread.
and exclude all that originall righteousnesse which was set in the nature of man by his creation, whereby he was wholly conformable to the image and righteousnesse of God:
and exclude all that original righteousness which was Set in the nature of man by his creation, whereby he was wholly conformable to the image and righteousness of God:
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further, saying that the beleeuer is hereby inclined to honest actions: three things are implied. 1. That this righteousnesse is not that imputed righteousnesse of Christ, which is a most exact conformitie of the humane nature of Christ with all his actions and suffrings, performed of him in our stead, with the whole law of God;
further, saying that the believer is hereby inclined to honest actions: three things Are implied. 1. That this righteousness is not that imputed righteousness 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;
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but rather a fruit of that, namely that infused and inherent righteousnesse wrought in the heart of euery beleeuer, by the singer of the spirit, whereby the image of God is daily renewed and repaired in him,
but rather a fruit of that, namely that infused and inherent righteousness wrought in the heart of every believer, by the singer of the Spirit, whereby the image of God is daily renewed and repaired in him,
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Tit. 1.15.) inward or outward, cannot be other then sinne and vnrighteousnesse. 3. That the next efficient cause of it is liuely faith, beeing the instrument of the holy Ghost, by which he begetteth this righteousnesse, wheresoeuer it is:
Tit. 1.15.) inward or outward, cannot be other then sin and unrighteousness. 3. That the next efficient cause of it is lively faith, being the Instrument of the holy Ghost, by which he begetteth this righteousness, wheresoever it is:
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The second point is the working of righteousnesse: wherein, 1. the order. 2. the manner. The order is in the words, first to feare God, and then to work righteousnesse:
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 righteousness:
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and the feare of God is the very seede and life of all true obedience; which the wise man implyeth when he calleth it the head and beginning of wisedome:
and the Fear of God is the very seed and life of all true Obedience; which the wise man Implies when he calls it the head and beginning of Wisdom:
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nor soules possessed with hope, loue, and the true knowledge of God; without which, the Lord accounteth their sacrifices but maimed, and professeth his hatred against them:
nor Souls possessed with hope, love, and the true knowledge of God; without which, the Lord accounteth their Sacrifices but maimed, and Professes his hatred against them:
And this, although it be 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 feare me and keepe all my commandements.
And this, although it be necessarily implied in the text, yet is it elsewhere expressed, Deuteronomy 5.29. O that there were in them such an heart as to Fear me and keep all my Commandments.
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But what mooued him hereto? surely the Lord himselfe sheweth the true cause, Gen. 22.12. Now I know that thou fearest God, seeing thou hast not spared thine only sonne.
But what moved him hereto? surely the Lord himself shows the true cause, Gen. 22.12. Now I know that thou Fearest God, seeing thou hast not spared thine only son.
this inseperable fruite of it, working of righteousnesse, must neuer wither or faile in the godly, who are exhorted to passe the whole time of their dwelling here in feare:
this inseparable fruit of it, working of righteousness, must never wither or fail in the godly, who Are exhorted to pass the Whole time of their Dwelling Here in Fear:
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Hence therefore is affoarded an other ground of exhortation, namely, that howsoeuer this is not such a righteousnesse as wherein we can stand before Gods iudgement seat, not beeing euerie way answerable to the lawes perfection;
Hence Therefore is afforded an other ground of exhortation, namely, that howsoever this is not such a righteousness as wherein we can stand before God's judgement seat, not being every Way answerable to the laws perfection;
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the latter, is the latter words of the verse in hand. 3. It maketh vs like him, 1. Ioh. 3.7. little children, he that doth righteousnesse is righteous as he is righteous.
the latter, is the latter words of the verse in hand. 3. It makes us like him, 1. John 3.7. little children, he that does righteousness is righteous as he is righteous.
4. it is a marke of our regeneration, and a fruit of faith, easier discerned then it selfe, 1. Ioh. 3.10. In this are the children of God knowne, and the children of the deuill;
4. it is a mark of our regeneration, and a fruit of faith, Easier discerned then it self, 1. John 3.10. In this Are the children of God known, and the children of the Devil;
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 do, to accept of him? I answer, a man is to be considered two wayes. 1. as in the state of his corrupt nature before his calling and conuersion:
or condition of life, is accepted of God. Where it may be asked, whither God, whose grace is most free, be bound by any thing which any man can do, to accept of him? I answer, a man is to be considered two ways. 1. as in the state of his corrupt nature before his calling and conversion:
And then in the second place, the worke of such a person cannot but be also pleasing vnto God, not for any worthines or perfection in it selfe, (for euen the best worke of the best man from imperfect faith,
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,
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and imperfect knowledge, is so farre from meriting as that it needeth pardon) but, 1. because it commeth from an accepted person: 2. is a fruit of faith: 3. a testimonie of obedience vnto Gods commandement: 4. the imperfection and staine of it is couered and wiped awaie with Christs most absolute obedience.
and imperfect knowledge, is so Far from meriting as that it needs pardon) but, 1. Because it comes from an accepted person: 2. is a fruit of faith: 3. a testimony of Obedience unto God's Commandment: 4. the imperfection and stain of it is covered and wiped away with Christ most absolute Obedience.
Thus that worthy Prophet Elisha, who contemned not the poore Shunamite fearing God, told wicked Iehoram king of Israel, that if he had not regarded the presence of good Iehosaphat, he would not so much as haue looked toward him or seen him.
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 Jehoshaphat, he would not so much as have looked towards him or seen him.
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Nay, euen the Lord himselfe hath gone before vs herein for example, who for most part respecteth poore and meane ones to cal them to partake of his grace, passing by the great, noble,
Nay, even the Lord himself hath gone before us herein for Exampl, who for most part respecteth poor and mean ones to call them to partake of his grace, passing by the great, noble,
and indeede the meanest Christian, beeing discended of the blood of Christ, and so nobly borne, deserueth most respectiue entertainement in the best roome of our hearts.
and indeed the Meanest Christian, being descended of the blood of christ, and so nobly born, deserves most respective entertainment in the best room of our hearts.
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which things bring not onely into fauour 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 meate and drinke, that is, hath not such neede of such indifferent things as these are,
which things bring not only into favour with God, but often get the approbation of men, At least so Far as God sees good for his children, Rom. 14.17, 18. The Kingdom of God is not meat and drink, that is, hath not such need of such indifferent things as these Are,
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And to vrge the godly hereunto, marke the Apostles reason in the next verse; for whosoeuer in these things serueth Christ, is ACCEPTABLE vnto God, and approoued of men:
And to urge the godly hereunto, mark the Apostles reason in the next verse; for whosoever in these things serveth christ, is ACCEPTABLE unto God, and approved of men:
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For hauing said, that now he knewe that whosoeuer, whether Iew or Gentile, did now purely worship God, according to the prescript of his word, the same is accepted of him:
For having said, that now he knew that whosoever, whither Iew or Gentile, did now purely worship God, according to the prescript of his word, the same is accepted of him:
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when he declared vnto them, that peace and reconciliation was made betweene God and man by the meanes of Iesus Christ, who is Lord, not of any one people or nation,
when he declared unto them, that peace and reconciliation was made between God and man by the means of Iesus christ, who is Lord, not of any one people or Nation,
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Moses was a minister of the law to the Iewes onely, but Christ himselfe, and the Gospel, is the power of God to saluation to euerie beleeuer, first to the Iewe, and then to the Grecian:
Moses was a minister of the law to the Iewes only, but christ himself, and the Gospel, is the power of God to salvation to every believer, First to the Iewe, and then to the Grecian:
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In the former must be considered, 1. what this peace is: 2. how it is by Iesus Christ. First, by peace, among the Hebrewes and Greekes, is meant all prosperitie and happinesse;
In the former must be considered, 1. what this peace is: 2. how it is by Iesus christ. First, by peace, among the Hebrews and Greeks, is meant all Prosperity and happiness;
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for both of them in their salutations (though with some difference) praied for peace to the parties saluted, that is, all good successe from God the fountaine of mercie.
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.
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and others: 3. peace with all the creatures of God, so farre forth as that none of them shall be able to hurt him further then God thinketh good for his excercise;
and Others: 3. peace with all the creatures of God, so Far forth as that none of them shall be able to hurt him further then God Thinketh good for his Exercise;
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First he wrought our peace with God, from whom our sinne had sundered and seperated vs three waies. 1. by interposing himselfe betweene his Fathers anger and vs, who durst not come neere him. 2. by satisfying in our stead all his iustice through his blood;
First he wrought our peace with God, from whom our sin had sundered and separated us three ways. 1. by interposing himself between his Father's anger and us, who durst not come near him. 2. by satisfying in our stead all his Justice through his blood;
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Secondly, he wrought peace betweene man and man, 1. by demolishing and casting downe the wall of separation, whereby Iew and Gentile might not accord or meddle one with another;
Secondly, he wrought peace between man and man, 1. by demolishing and casting down the wall of separation, whereby Iew and Gentile might not accord or meddle one with Another;
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2. By changing the feirce and cruell disposition of men, who are now become the subiects of his kingdome, that of Lyons, and Cockatrises, they become as meeke and tractable as lambes, and little children: hauing peace so farre as is possible with all men: with the godly for Gods image sake,
2. By changing the fierce and cruel disposition of men, who Are now become the Subjects of his Kingdom, that of Lyons, and Cockatrices, they become as meek and tractable as Lambs, and little children: having peace so Far as is possible with all men: with the godly for God's image sake,
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and so bringeth quietnesse and tranquillitie of minde into the soule which passeth vnderstanding. 2. Peace in his will and affections, which by grace, cease to be rebellious,
and so brings quietness and tranquillity of mind into the soul which passes understanding. 2. Peace in his will and affections, which by grace, cease to be rebellious,
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and become daily more pliant to the commandement, and obedient to the minde enlightned by the spirit. 3. Peace in Christian combate; in that grace getteth daily victorie, corruption receiueth daily foyles and consumption,
and become daily more pliant to the Commandment, and obedient to the mind enlightened by the Spirit. 3. Peace in Christian combat; in that grace gets daily victory, corruption receiveth daily foils and consumption,
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There can be no peace with God by Moses, nor by the workes of the law, (whatsoeuer dotages Popish teachers hold to the contrarie) only the obedience and merit of Christ, is the matter of it:
There can be no peace with God by Moses, nor by the works of the law, (whatsoever dotages Popish Teachers hold to the contrary) only the Obedience and merit of christ, is the matter of it:
Secondly, it is as cleare as the former, that there can be no peace to the wicked man, because he is out of Christ. 1. No inward peace in his conscience, the which howsoeuer it may slumber for a while,
Secondly, it is as clear as the former, that there can be no peace to the wicked man, Because he is out of christ. 1. No inward peace in his conscience, the which howsoever it may slumber for a while,
Thirdly, this point affoardeth some maine differences betweene true and false peace, by which euery man may be helped in the examination of his estate.
Thirdly, this point affordeth Some main differences between true and false peace, by which every man may be helped in the examination of his estate.
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but especially in respect of that infallible promise, my peace shall none take from you. Whereas the latter, though neuer so faire for the time, is as vnlasting as vnsound.
but especially in respect of that infallible promise, my peace shall none take from you. Whereas the latter, though never so fair for the time, is as unlasting as unsound.
God snatcheth it suddainely from them, and as Baltazar was taken at his banquet, so God maketh their sunne fall euen at noone day, and darken them in the cleare day.
God snatches it suddenly from them, and as Balthazar was taken At his banquet, so God makes their sun fallen even At noon day, and darken them in the clear day.
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the issues of such pleasing waies are death, according to that of the wise man, Pro. 9.17. Stolne waters are sweete, but they knowe not that the dead be there.
the issues of such pleasing ways Are death, according to that of the wise man, Pro 9.17. Stolen waters Are sweet, but they know not that the dead be there.
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Whosoeuer then would not be deceiued in his peace, let him not owne any out of Christ, let him looke that his ioy be helped out of sorrowe, that it be a fruit of righteousnesse, and rooted in the heart;
Whosoever then would not be deceived in his peace, let him not own any out of christ, let him look that his joy be helped out of sorrow, that it be a fruit of righteousness, and rooted in the heart;
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and yet thou hast neuer beene troubled with the sight of thy sinne (as many professe they neuer were) if it can dwell with iniquitie as many iolly fellowes who make bold couenants with hell and death,
and yet thou hast never been troubled with the sighed 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,
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and let all that feare to be at warre with God, beware of this vngodly and dishonourable peace, which is the most generall peace in the world at this day:
and let all that Fear to be At war with God, beware of this ungodly and dishonourable peace, which is the most general peace in the world At this day:
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the guise of which is, then to laugh and reioyce most, when Christ is departed, as himselfe witnesseth, Ioh. 16.20. Fourthly, In the want of peace, we are by this doctrine directed to the best and only meanes to come by it;
the guise of which is, then to laugh and rejoice most, when christ is departed, as himself Witnesseth, John 16.20. Fourthly, In the want of peace, we Are by this Doctrine directed to the best and only means to come by it;
For if he pitch a couenant for vs with the bruit beasts of the feild, that ▪ they shall not hurt vs, much more will he shelter vs from the malice of men, be they neuer so bruitish & vnreasonable.
For if he pitch a Covenant for us with the bruit beasts of the field, that ▪ they shall not hurt us, much more will he shelter us from the malice of men, be they never so brutish & unreasonable.
For the first, the maine promise of all concerning this truth, was that which (after it was by Gods own mouth once deliuered vnto Adam in paradise, The seede of the woman shall bruise, &c. ) was so often repeated to A•braham, Isaac,
For the First, the main promise of all Concerning this truth, was that which (After it was by God's own Mouth once Delivered unto Adam in paradise, The seed of the woman shall bruise, etc.) was so often repeated to A•braham, Isaac,
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The same promise in substance Moses maketh to the whole people of the Iewes, Deut. 18.15. Also all the Prophets (saith Peter) from Samuel, and thenceforth so many as haue spoken, haue likewise foretold the same thing:
The same promise in substance Moses makes to the Whole people of the Iewes, Deuteronomy 18.15. Also all the prophets (Says Peter) from Samuel, and thenceforth so many as have spoken, have likewise foretold the same thing:
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where the verie same promise made to Abraham, is repeated, v. 25. And the Apostle Paul is as expresse, Galat. 3.8. The Scripture foreseeing that God would iustifie the Gentiles through faith, preached before the Gospel to Abraham, saying, In thee, that is, in thy seede, shall all the Gentiles be blessed.
where the very same promise made to Abraham, is repeated, v. 25. And the Apostle Paul is as express, Galatians 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.
and yet further, their very kings and kingdome, their Preists and Prophets, all of them not obscurely resembled Iesus Christ, and preached him our peace;
and yet further, their very Kings and Kingdom, their Priests and prophets, all of them not obscurely resembled Iesus christ, and preached him our peace;
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and why was that doctrine renewed to them from time to time by the hand and ministerie of the Prophets? Answ. For three reasons. 1. Because they were that seed and certaine family of whom the Messiah should descend and arise:
and why was that Doctrine renewed to them from time to time by the hand and Ministry of the prophets? Answer For three Reasons. 1. Because they were that seed and certain family of whom the Messiah should descend and arise:
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for which cause they were to obserue an accurate distinction of the tribes, according to that ordinance and gouernment which God had established amongst them, that they might not be deceiued in his person when he should in fulnesse of time appeare. 2. Because God had chosen them to be a peculiar people, he set them vp aboue all nations, not only in many other prerogatiues,
for which cause they were to observe an accurate distinction of the tribes, according to that Ordinance and government which God had established among them, that they might not be deceived in his person when he should in fullness of time appear. 2. Because God had chosen them to be a peculiar people, he Set them up above all Nations, not only in many other prerogatives,
Hee gaue his lawes to Iacob, his couenants to Israel, hee dealt not so with euery nation, Psal. 147.20. The Apostle Paul when he had reckoned a number of the Iewes aduancements aboue the Gentiles, such as were their adoption, couenant, promises, fathers, he shutteth vp all with the cheife of all, in these words, of whom concerning the flesh Christ came.
He gave his laws to Iacob, his Covenants to Israel, he dealt not so with every Nation, Psalm 147.20. The Apostle Paul when he had reckoned a number of the Iewes advancements above the Gentiles, such as were their adoption, Covenant, promises, Father's, he shutteth up all with the chief of all, in these words, of whom Concerning the Flesh christ Come.
adde hereto, that he came to them in his life and death, and lastly, he came first and alone to them in the Ministrie and miracles of his holy Apostles, who must not goe into the way of the Gentiles, nor turne themselues to other nations, till the Iewes, by despising that grace offred, had made themselues vnworthy of life euerlasting: the lost sheepe of the house of Israel must first be sought vp,
add hereto, that he Come to them in his life and death, and lastly, he Come 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 Iewes, by despising that grace offered, had made themselves unworthy of life everlasting: the lost sheep of the house of Israel must First be sought up,
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Whence it necessarily followeth, that the Scripture, foreseeing that God would iustifie the Gentiles thorough faith, that is, a thing to come to passe almost 2000. yeares after, must needs be of God.
Whence it necessarily follows, that the Scripture, Foreseeing that God would justify the Gentiles through faith, that is, a thing to come to pass almost 2000. Years After, must needs be of God.
Againe, it followeth as necessarily, that the Prophets in preaching, and the holy penmen of God spake and writ as they were mooued by the spirit of God,
Again, it follows as necessarily, that the prophets in preaching, and the holy penmen of God spoke and writ as they were moved by the Spirit of God,
for not much aboue twentie yeares afore Christs birth, Herod became king of Iudea, killed the whole colledge of the Iewes, called the sanhedrim, wherein was the heire apparant of the Kings blood.
for not much above twentie Years afore Christ birth, Herod became King of Iudea, killed the Whole college of the Iewes, called the sanhedrim, wherein was the heir apparent of the Kings blood.
The Apostle Paul prophesied of the destruction of the Romane Empire, and thereby the rising of the Antichrist, which was not accomplished till about the yeare 47•. after Christ.
The Apostle Paul prophesied of the destruction of the Roman Empire, and thereby the rising of the Antichrist, which was not accomplished till about the year 47•. After christ.
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For whereas the Romane Empire was deuided into Easterne, and Westerne, the Westerne which onely hindred the reuelation of Antichrist was in that yeare quite ouerthrowne,
For whereas the Roman Empire was divided into Eastern, and Western, the Western which only hindered the Revelation of Antichrist was in that year quite overthrown,
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and beleeuers, but to the Patriarks and Prophets, yea euen to Adam in Paradise, to all whom Christ was preached the Lord of all, and that blessed seede in whom all the nations of the earth were to be blessed.
and believers, but to the Patriarchs and prophets, yea even to Adam in Paradise, to all whom christ was preached the Lord of all, and that blessed seed in whom all the Nations of the earth were to be blessed.
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now these, with other dependances thereon, beeing the main points and pillers of their doctrine, were neuer preached to the children of Israel, by any Prophet, nor euer by any of the Apostles to the Church of God;
now these, with other dependences thereon, being the main points and pillars of their Doctrine, were never preached to the children of Israel, by any Prophet, nor ever by any of the Apostles to the Church of God;
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Thirdly, hence we note, that there is but one way to saluation, and this was declared to the children of Israel for substance as well as to vs, who went to heauen by the same way which we doe.
Thirdly, hence we note, that there is but one Way to salvation, 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 we do.
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There is but one Christ, one pretious faith, one and the same Gospel common to all times, one common saluation preached by the same Christ, who is the same yesterday, to day, and for euer:
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:
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who is the Lambe slaine from the beginning, not actually, but by the efficacie of his sacrifice, the vertue of which to come they laid hold one to saluation,
who is the Lamb slain from the beginning, not actually, but by the efficacy of his sacrifice, the virtue of which to come they laid hold one to salvation,
neuer any came to the Father but by him, neither was peace euer preached in any other name but his, who is Lord ouer all, blessed for euer. Which is Lord of all. ]
never any Come 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. ]
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In this respect he is both owner and possessor of all things, and a susteyner and maintainer of all things, and that by his word, Heb. 1.3. 2. More specially he is Lord of all men, whether Iewes or Gentiles beleeuing in his name,
In this respect he is both owner and possessor of all things, and a susteyner and maintainer of all things, and that by his word, Hebrew 1.3. 2. More specially he is Lord of all men, whither Iewes or Gentiles believing in his name,
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Now Christ is Lord of his Church, consisting of Iew and Gentile: 1. Because God hath giuen the Church vnto him for his inheritance, Psal. 2.8. I will giue thee the Heathen for thine inheritance:
Now christ is Lord of his Church, consisting of Iew and Gentile: 1. Because God hath given the Church unto him for his inheritance, Psalm 2.8. I will give thee the Heathen for thine inheritance:
which beeing a prophecie of the calling of the Gentiles, implieth that the kingdome of grace, whereof Christ is appointed King in Sion, consisteth of all countries and peoples,
which being a prophecy of the calling of the Gentiles, Implies that the Kingdom of grace, whereof christ is appointed King in Sion, Consisteth of all countries and peoples,
and sheweth further that all these his subiects are giuen him of God to become his seruants: Ioh. 17.2. As thou hast giuen him power ouer all flesh, that hee should giue eternall life to all whom thou hast giuen him.
and shows further that all these his Subjects Are given him of God to become his Servants: John 17.2. As thou hast given him power over all Flesh, that he should give Eternal life to all whom thou hast given him.
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Hee winneth partly by conquest, partly by ransome: hee both conquereth and casteth out the strong man that held them captiue, spoyleth him of his armour,
He wins partly by conquest, partly by ransom: he both conquereth and Cast out the strong man that held them captive, spoileth him of his armour,
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so as beeing now redeemed, and bought with a price, they are no longer their owne, but the Lords that bought them. 3. Because when he hath thus dearly purchased his Church, he contracteth himselfe in spirituall marriage with her,
so as being now redeemed, and bought with a price, they Are no longer their own, but the lords that bought them. 3. Because when he hath thus dearly purchased his Church, he contracteth himself in spiritual marriage with her,
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yea, I will marrie thee vnto mee in righteousnesse, in iudgement, in mercie, and in compassion. Ephes. 5.23. As the husband is the wiues head, so is Christ of the Church.
yea, I will marry thee unto me in righteousness, in judgement, in mercy, and in compassion. Ephesians 5.23. As the husband is the wives head, so is christ of the Church.
In all the worke of mans redemption he serued and obeyed his Father, beeing sent of his Father for this end, he was subiect to the death, he praied vnto him, gaue him thankes, learned obedience by the things he suffered, not as God equall to his Father,
In all the work of men redemption 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, learned Obedience by the things he suffered, not as God equal to his Father,
And herein the Apostles trauell as in their maine scope, to prooue that Iesus Christ, whom the Iewes put to death, hath shewed himselfe the Lord of glorie,
And herein the Apostles travel as in their main scope, to prove that Iesus christ, whom the Iewes put to death, hath showed himself the Lord of glory,
Ans. Doth a king cease to be the Lord of all his country, because some which were his subiects are gone out in rebellion against him? besides, howsoeuer it standeth with his glorie and grace, to suffer with patience the vessels of wrath;
Ans. Does a King cease to be the Lord of all his country, Because Some which were his Subjects Are gone out in rebellion against him? beside, howsoever it Stands with his glory and grace, to suffer with patience the vessels of wrath;
And if we haue leaue from him, we ought in sobrietie to vse them, 1. Cor 10.26. eate whatsoeuer is sold in the shambles, making no question for conscience sake.
And if we 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.
which I speak because many cannot endure to heare of a decree of reprobation, who must frame their iudgement to his will who cannot but be iust and good,
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,
1. by preseruing in the heart a feare and reuerence towards his person, Malac. 1.5. If I be a Lord, where is my feare? Lordship requires subiection, Psal. 45.12. he is thy Lord, and reuerence thou, or bow vnto him. Now this feare must proceed from loue;
1. by preserving in the heart a Fear and Reverence towards his person, Malachi 1.5. If I be a Lord, where is my Fear? Lordship requires subjection, Psalm 45.12. he is thy Lord, and Reverence thou, or bow unto him. Now this Fear must proceed from love;
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and in danger, then to forsake him when he hath most neede of him. 3. By acknowledging thy selfe to be countable vnto him for all thy wayes, and for all thy receites:
and in danger, then to forsake him when he hath most need of him. 3. By acknowledging thy self to be countable unto him for all thy ways, and for all thy receits:
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what, am I now in my Masters worke, had I commandement from him? did his word or warrant set me about the busines which is now in my hands? Againe, what gifts haue I receiued of bodie, minde, wealth, authoritie, credit, I am to be counteable for all:
what, am I now in my Masters work, had I Commandment from him? did his word or warrant Set me about the business which is now in my hands? Again, what Gifts have I received of body, mind, wealth, Authority, credit, I am to be countable for all:
If a Master should promise a seruant, that if he will but beleeue him, and seeke to please him, he will prouide •or him for euer, it would adde cheerefulnes to such a seruant,
If a Master should promise a servant, that if he will but believe him, and seek to please him, he will provide •or him for ever, it would add cheerfulness to such a servant,
but yet we, hauing larger and surer promises, are slow of heart and hand, to beleeue or yeeld obedience. 2. It is his will that we shewe forth this faith of our hearts in the fruits of sanctification, 1. Thess. 4.3. This is the will of God, euen your sanctification: Colos. 1.10.
but yet we, having larger and Surer promises, Are slow of heart and hand, to believe or yield Obedience. 2. It is his will that we show forth this faith of our hearts in the fruits of sanctification, 1. Thess 4.3. This is the will of God, even your sanctification: Colos 1.10.
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in thy speach, actions, attire, eating, drinking, and whatsoeuer else, cary thy selfe like a Christian, else thou discredi•est thy Masters house, and dishonourest himselfe.
in thy speech, actions, attire, eating, drinking, and whatsoever Else, carry thy self like a Christian, Else thou discredi•est thy Masters house, and dishonourest himself.
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Were not he a notable traytor, that beeing sworne of the Kings guard, and professing all seruice to the King, should instead of the kings armes and coate wear the enemies:
Were not he a notable traitor, that being sworn of the Kings guard, and professing all service to the King, should instead of the Kings arms and coat wear the enemies:
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so the thing it selfe speaketh against him, who professeth Christ his Lord, and yet neuer appeares or sheweth himselfe in the streete or abroad but in Satans liuery:
so the thing it self speaks against him, who Professes christ his Lord, and yet never appears or shows himself in the street or abroad but in Satan livery:
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his swearing, his couetousnes, his filthinesse, his lying, his whole life lead in all intemperance, bewrayeth to whom he hath giuen himselfe to obey. 3. It is his will also that wee obey as well in suffering, as in doing his pleasure:
his swearing, his covetousness, his filthiness, his lying, his Whole life led in all intemperance, bewrayeth to whom he hath given himself to obey. 3. It is his will also that we obey as well in suffering, as in doing his pleasure:
yea and more, be thankefull for his gouernment: 2. Sam. 15.26. If he say, I haue no delight in thee, let him doe whatsoeuer seemeth ••od in his eyes: 1. Sam. 3.18.
yea and more, be thankful for his government: 2. Sam. 15.26. If he say, I have no delight in thee, let him do whatsoever seems ••od in his eyes: 1. Sam. 3.18.
or Master, and denie him his seruice? Why call ye mee Master, Master, and doe not the things I speake? Luk. 6.46. All which if it be true, how few shall find Christ a Sauiour? for how few make him their Lord? few there are that esteeme this welbeloued aboue other welbeloueds;
or Master, and deny him his service? Why call you me Master, Master, and do not the things I speak? Luk. 6.46. All which if it be true, how few shall find christ a Saviour? for how few make him their Lord? few there Are that esteem this well-beloved above other welbeloueds;
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and if a name that thou liuest cōtent thee when thou art but dead, the time commeth, that when thou commest to seeke thy name among the number that are saued by him, thou shalt find thy name left out of that role,
and if a name that thou Livest content thee when thou art but dead, the time comes, that when thou Comest to seek thy name among the number that Are saved by him, thou shalt find thy name left out of that role,
Thirdly, If Christ be Lord of all, then we and all beleeuers are fellow seruants, and therefore ought to liue and loue together, making no dissention or scisme in our Masters house, which is the Apostles reason, Ephes. 4.4.
Thirdly, If christ be Lord of all, then we and all believers Are fellow Servants, and Therefore ought to live and love together, making no dissension or Schism in our Masters house, which is the Apostles reason, Ephesians 4.4.
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perswading the Ephesians to keepe the vnitie of faith, because there is one Lord. This shall be done if all of vs, who professe Christ, could learne to denie our selues, to follow his will, not our owne or other commanders,
persuading the Ephesians to keep the unity of faith, Because there is one Lord. This shall be done if all of us, who profess christ, could Learn to deny our selves, to follow his will, not our own or other commanders,
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yea to follow his blessed example, learning daily of him to be humble and meeke, patient and tender hearted one to another: forbearing and forgiuing offenders:
yea to follow his blessed Exampl, learning daily of him to be humble and meek, patient and tender hearted one to Another: forbearing and forgiving offenders:
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And these things should we rather striue in, that (according to the Apostles precept) the same minde might be in vs which was in Iesus Christ. Phil. 2.5. Vers. 37. Yee know the word which came through all Iudea, beginning in Galily, after the baptisme which Iohn preached.
And these things should we rather strive in, that (according to the Apostles precept) the same mind might be in us which was in Iesus christ. Philip 2.5. Vers. 37. Ye know the word which Come through all Iudea, beginning in Galilee, After the Baptism which John preached.
therefore he saith, yee know the word. Where if it be asked, how they should come to know the doctrine of the Gospel, seeing the Apostles were not yet turned to the Gentiles,
Therefore he Says, ye know the word. Where if it be asked, how they should come to know the Doctrine of the Gospel, seeing the Apostles were not yet turned to the Gentiles,
but as the word is different in the originall, so also is the signification; and betokeneth rather a thing done, then a word vttered; as Matth. 18.16. By the mouth of two or three witnesses shall euery word or fact be confirmed. Luk. 2.15. Let vs goe to Bethlem and see this word, that is, this thing which the Lord hath brought to passe.
but as the word is different in the original, so also is the signification; and Betokeneth rather a thing done, then a word uttered; as Matthew 18.16. By the Mouth of two or three Witnesses shall every word or fact be confirmed. Luk. 2.15. Let us go to Bethlehem and see this word, that is, this thing which the Lord hath brought to pass.
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The plaine sence then is this, Ye know the word, that is the same of Christ which was quickly dispersed through all Iudaea in the mouthes of common men.
The plain sense then is this, You know the word, that is the same of christ which was quickly dispersed through all Iudaea in the mouths of Common men.
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Which fame that they should not mistake him or themselues, he describeth, 1. by the place, where it arose, beginning in Galily. 2. by the time, when it most preuailed, after the baptisme which Iohn preached, which some expound thus,
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 baptisme of Christ by Iohn, which he preached, that is, administred: but the naturall sence is, after the doctrine which Iohn preached concerning him:
After the Baptism of christ by John, which he preached, that is, administered: but the natural sense is, After the Doctrine which John preached Concerning him:
Why did yee not beleeue him, and all men held Iohn for a Prophet, Marke, 1.4. Hee preached the baptisme of repentance vnto remission of sinnes, that is, the doctrine of repentance:
Why did ye not believe 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 Doctrine of Repentance:
for 1. else were it improperly said to preach baptisme. 2. Iohns doctrine was this, repent, for the kingdome of God is at hand, Act. 18.25. Apollos knew onely the baptisme of Iohn, that is, his doctrine:
for 1. Else were it improperly said to preach Baptism. 2. Iohns Doctrine was this, Repent, for the Kingdom of God is At hand, Act. 18.25. Apollos knew only the Baptism of John, that is, his Doctrine:
and shewed him the way of God more clearely. And in Acts. 19.3.4. Into what were ye baptised? that is, into what doctrine were ye initiated and instructed:
and showed him the Way of God more clearly. And in Acts. 19.3.4. Into what were the baptised? that is, into what Doctrine were you initiated and instructed:
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the which interpretation notably freeth that hard text from the false collection of Anabaptists, who thence would gather that those were by Paul rebaptised, who were formerly baptised by Iohn:
the which Interpretation notably freeth that hard text from the false collection of Anabaptists, who thence would gather that those were by Paul Rebaptized, who were formerly baptised by John:
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Quest. But why is this circumstance of place noted, that this fame beganne in Galilie? Answ. 1. To note the accomplishment of that prophesie in Isai. 9.1.
Quest. But why is this circumstance of place noted, that this fame began in Galilee? Answer 1. To note the accomplishment of that prophesy in Isaiah 9.1.
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And presently after he returned by vertue of the spirit, and came into Galily preaching the gospel of the kingdome, Mark. 1.14. and made no ende till he had taught all their cities in all their synagogues, Luk. 4.14.
And presently After he returned by virtue of the Spirit, and Come 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, Luk. 4.14.
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all which beginnings must needes raise a rumor and fame of him, which, as Luke reporteth, went through all the adiacent region round about. 3. This circumstance notably befitteth this argument, to prooue him Lord of all, both Iewes and Gentiles,
all which beginnings must needs raise a rumor 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 Iewes and Gentiles,
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but 1. to distinguish it from an other Galilie, which was also in Iudea, and called Galilaea inferior, in the tribe of Zabulon, where Nazaret was scituate.
but 1. to distinguish it from an other Galilee, which was also in Iudea, and called Galilee inferior, in the tribe of Zebulon, where Nazareth was situate.
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But this was called Galilaea superior, or Gentium, in the tribe of Nephtali, not farre from Capernaum. 2. Because there were twentie cities in Galilie giuen by Salomon to Hyram a Gentile, 1. kin. 9.11. 3. because beeing in the extremitie of Palestina, neare the sea,
But this was called Galilee superior, or Gentium, in the tribe of Naphtali, not Far from Capernaum. 2. Because there were twentie cities in Galilee given by Solomon to Hyram a Gentile, 1. kin. 9.11. 3. Because being in the extremity of Palestine, near the sea,
besides that, they were so seated within that countrie in Salomons time, as they could neuer after be remooued. 4. M. Iunius thinketh it to be so called, not only because of the abundance of Gentiles there;
beside that, they were so seated within that country in Solomon's time, as they could never After be removed. 4. M. Iunius Thinketh it to be so called, not only Because of the abundance of Gentiles there;
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Quest. But why should Christ beginne his Ministerie here, rather then at Ierusalem, was it for any singular disposition or good which hee found in them aboue other? I answer:
Quest. But why should christ begin his Ministry Here, rather then At Ierusalem, was it for any singular disposition or good which he found in them above other? I answer:
yea in that he vouchsafed to make the first offer of his grace euen to the worst, who least of all deserued it. 2. Hence he manifested himselfe a true Prophet, who would rather hide himselfe in the furthest and most remote parts of the countrie, amongst a barbarous and rude people,
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, among a barbarous and rude people,
Obiect. But this seemeth to crosse sundrie places of the Scripture, which affirme that the preaching of Christ must beginne at Ierusalem, not in Galily, Luk. 24.47.
Object. But this seems to cross sundry places of the Scripture, which affirm that the preaching of christ must begin At Ierusalem, not in Galilee, Luk. 24.47.
Answ. That place is meant of the preaching of Christs Apostles, and not of his owne as this is. 2. That of their preaching of him after his death and resurrection;
Answer That place is meant of the preaching of Christ Apostles, and not of his own as this is. 2. That of their preaching of him After his death and resurrection;
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Now for the other circumstance of time, when this fame went of Christ, namely, after the baptisme which Iohn preached, it is not without waightie cause added by the Apostle. 1. to note the truth and accomplishment of those prophecies which concerned Iohn himselfe: as Mala. 3.1. Behold I send my messenger, and he shall prepare before mee, which prophecie Christ himselfe applieth to Iohn, Matth. 11.10.
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 concerned John himself: as Mala. 3.1. Behold I send my Messenger, and he shall prepare before me, which prophecy christ himself Applieth to John, Matthew 11.10.
that by this consideration they might be one steppe nearer the acknowledging of the true Messiah, seeing that his harbenger Eliah was come alreadie. 2. To note that Christ appeared in his due season, not before Iohn had preached the baptisme of repentance,
that by this consideration they might be one step nearer the acknowledging 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 Baptism of Repentance,
Hence for pacifying the troubled conscience, it is called the Gospel of peace: for chearing vp the heauie heart, it is called a good word: and for healing and bringing the sicke soule to health and soundnesse, it is called a sound word: and therefore ministers in dispensing the promises, must see that men be fitted for them;
Hence for pacifying the troubled conscience, it is called the Gospel of peace: for cheering up the heavy heart, it is called a good word: and for healing and bringing the sick soul to health and soundness, it is called a found word: and Therefore Ministers in dispensing the promises, must see that men be fitted for them;
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therefore (as good order requireth) he beginneth there, and in this verse propoundeth two things: 1. Christs calling to his office of Mediatorship, How God anointed, &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, Iesus of Nazaret. 2. who called him,
Therefore (as good order requires) he begins there, and in this verse propoundeth two things: 1. Christ calling to his office of Mediatorship, How God anointed, etc. 2. the execution of that office according to his calling, who went about ▪ etc. In the former Are three points to be considered, 1. who was called, Iesus of Nazareth. 2. who called him,
but because, 1. he was brought vp there, for Ioseph his father fearing Archelaus Herods sonne, he sought him out, (or rather directed by diuine dreame) a most obscure village in Galilie named Nazaret,
but Because, 1. he was brought up there, for Ioseph his father fearing Archelaus Herods son, he sought him out, (or rather directed by divine dream) a most Obscure village in Galilee nam Nazareth,
and dwelt there. 2. he was so called by the ouerruling hand and counsell, that hee might be probably known to be the true Messias, in that he was a Nazarit, as was prophesied of him before, Zach. 6.12. Behold the man whose name is BRANCH, and he shall grow vp out of his place, & shal build the Temple ; so Isa. 60.21. These are the places which the Euangelist Matthew aymeth at, when he said that Christ dwelt in the citie of Nazaret, that it might be fulfilled which was spoken by the PROPHETS, he shall be called a NAZARIT:
and dwelled there. 2. he was so called by the overruling hand and counsel, that he might be probably known to be the true Messias, in that he was a Nazirite, as was prophesied of him before, Zach 6.12. Behold the man whose name is BRANCH, and he shall grow up out of his place, & shall built the Temple; so Isaiah 60.21. These Are the places which the Evangelist Matthew aimeth At, when he said that christ dwelled in the City of Nazareth, that it might be fulfilled which was spoken by the PROPHETS, he shall be called a NAZIRITE:
for seeing so much is not elsewhere spoken in cleare and proper speach; necessarily it must be spoken figuratiuely at least, and more obscurely, as in those places:
for seeing so much is not elsewhere spoken in clear and proper speech; necessarily it must be spoken figuratively At least, and more obscurely, as in those places:
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in whome the learned may read much more concerning this argument, which willingly I forbeare. 3. that they might vnder this title acknowledge him according to the Scripture to be the rod of the stocke of Iesse,
in whom the learned may read much more Concerning this argument, which willingly I forbear. 3. that they might under this title acknowledge him according to the Scripture to be the rod of the stock of Iesse,
and a plant going out of his rootes, which by the same word is signified, Isai. 11.1. 4. That they and we might hence gather that he was sanctified and set a part vnto most holy purpose, beeing a true Nazarit (neither by vowe,
and a plant going out of his roots, which by the same word is signified, Isaiah 11.1. 4. That they and we might hence gather that he was sanctified and Set a part unto most holy purpose, being a true Nazirite (neither by Voelli,
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he did) but by most perfect holinesse and absolute puritie of his whole man, (whereof those Nazarites were but shadowes) that so he might be a perfect Sauiour,
he did) but by most perfect holiness and absolute purity of his Whole man, (whereof those nazarites were but shadows) that so he might be a perfect Saviour,
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and high Priest, separate from all sinners, Heb. 7.26. Whence note, how the prouidence of God in ouerruling euery particular circumstance is manifestly cleared.
and high Priest, separate from all Sinners, Hebrew 7.26. Whence note, how the providence of God in overruling every particular circumstance is manifestly cleared.
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The very particular places assigned for this and that purpose, are accuratly set downe, to shew how those seauen bright eyes of Gods prouidence, which goe ouer all the world, haue beene euer waking and watchfull ouer both predictions,
The very particular places assigned for this and that purpose, Are accurately Set down, to show how those seauen bright eyes of God's providence, which go over all the world, have been ever waking and watchful over both predictions,
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but in a iourney, and in an Inne at Bethlem, because it was so foretold ▪ that Bethlem the least of all the cities of Iudea, should be made the highest in this priuiledge.
but in a journey, and in an Inn At Bethlehem, Because it was so foretold ▪ that Bethlehem the least of all the cities of Iudea, should be made the highest in this privilege.
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for presently after the death of Christ, the Christians were in scorne also called Nazarits, that is, silly fooles that did beleeue in such a Messiah as came from Nazaret.
for presently After the death of christ, the Christians were in scorn also called Nazarits, that is, silly Fools that did believe in such a Messiah as Come from Nazareth.
But we must know, that the wisedome of God would haue him hereby generally proclaimed the Messias and Sauiour of the world, both to Iewes and Gentiles:
But we must know, that the Wisdom of God would have him hereby generally proclaimed the Messias and Saviour of the world, both to Iewes and Gentiles:
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And is it not a wonderfull blindnesse, that the Iewes should still looke for their Messias out of a towne which hath beene destroyed a thousand and fiue hundreth yeares agoe, the very place of which cannot be assigned? Our request to God must be for them, that he would remooue that thicke vayle which to this day is drawne ouer the hearts of his owne ancient people.
And is it not a wonderful blindness, that the Iewes should still look for their Messias out of a town which hath been destroyed a thousand and fiue Hundredth Years ago, the very place of which cannot be assigned? Our request to God must be for them, that he would remove that thick Vail which to this day is drawn over the hearts of his own ancient people.
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so neither Christ tooke this honour to himselfe, but expected that voice, Thou art my Sonne. How often did Christ witnesse of himselfe, that he came not of himselfe,
so neither christ took this honour to himself, but expected that voice, Thou art my Son. How often did christ witness of himself, that he Come not of himself,
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yea himselfe beeing an expresse image of his Fathers substance, in him he hath laid vp all treasures of wisedome and knowledge, that from his fulnesse we might receiue grace for grace.
yea himself being an express image of his Father's substance, in him he hath laid up all treasures of Wisdom and knowledge, that from his fullness we might receive grace for grace.
and shooue, and thrust in before we haue any commission drawne or sealed by God? who euer carried such post-hast happily? How miserably perished proud Absolon, who though it not inough to be the Kings sonne,
and shooue, and thrust in before we have any commission drawn or sealed by God? who ever carried such posthaste happily? How miserably perished proud Absalom, who though it not enough to be the Kings son,
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that if the greatest Kings band themselues together against the Lord, and against his Christ, the Lord out of heauen will laugh them to scorne, he will speake to them in his anger,
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,
or seeke to displace him? Let vs take heede it befall not vs, as it did the Iewes taxed in the parable of the King letting out his vinyard, which sent his seruants for his rent to the husbandmen, and afterwards his sonne;
or seek to displace him? Let us take heed it befall not us, as it did the Iewes taxed in the parable of the King letting out his vineyard, which sent his Servants for his rend to the husbandmen, and afterwards his son;
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And this outward ceremonie signified two things: First, their ordination or calling vnto that office: secondly, the promise of proportionable gifts for the performance:
And this outward ceremony signified two things: First, their ordination or calling unto that office: secondly, the promise of proportionable Gifts for the performance:
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so as they were hereby confirmed, both that God hath chosen them to their office, as also that he would furnish them vnto it, and protect them in the same.
so as they were hereby confirmed, both that God hath chosen them to their office, as also that he would furnish them unto it, and Pact them in the same.
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In this anointing of Christ therefore both these things are signified and prooued: 1. that he was ordained of God to the performāce of this office of Mediatorship,
In this anointing of christ Therefore both these things Are signified and proved: 1. that he was ordained of God to the performance of this office of Mediatorship,
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and consecrated by God, to be the Messiah, that is, a spirituall King, Priest, & Prophet: 2. that he had powred out vpon him, the gifts of the holy Ghost ▪, which gaue him power,
and consecrated by God, to be the Messiah, that is, a spiritual King, Priest, & Prophet: 2. that he had poured out upon him, the Gifts of the holy Ghost ▪, which gave him power,
and not onely with gifts, but all gifts in the highest degree, aboue all his fellowes men or angels, in none of which euer dwelt the fulnesse of the God head bodily as it did in him.
and not only with Gifts, but all Gifts in the highest degree, above all his Fellows men or Angels, in none of which ever dwelled the fullness of the God head bodily as it did in him.
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This the Euangelist expresseth, Ioh. 1.16. Full of grace, of truth — and, of his fulnesse we receiue grace for grace: Colos. 2.10. In him dwelleth the fulnesse of the godhead bodily, and yee are compleat in him.
This the Evangelist Expresses, John 1.16. Full of grace, of truth — and, of his fullness we receive grace for grace: Colos 2.10. In him dwells the fullness of the godhead bodily, and ye Are complete in him.
Quest. But when was Christ thus anointed? Ans. The anointing of Christ is twofold. 1. In respect of his gifts: and with these he was anointed by the verie vnion of his two natures into one person in the wombe of the Virgin from the first moment of his conception:
Quest. But when was christ thus anointed? Ans. The anointing of christ is twofold. 1. In respect of his Gifts: and with these he was anointed by the very Union of his two nature's into one person in the womb of the Virgae from the First moment of his conception:
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for beeing admirably conceiued by the holy Ghost, his humane nature was anointed by the divine vniting it selfe thereunto. 2. In respect of his calling to the exercise of those gifts;
for being admirably conceived by the holy Ghost, his humane nature was anointed 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 thirteth yeare of his age at his baptisme, he was solemnly inaugurated by a voice from heauen, by the opening of the heauen,
and this was then complete when in the Thirsteth year of his age At his Baptism, he was solemnly inaugurated by a voice from heaven, by the opening of the heaven,
and the anointing of all that went before, who neither were anointed in the wombe, nor by the vnion of the dietie, nor by any other then materiall oyle:
and the anointing of all that went before, who neither were anointed in the womb, nor by the Union of the diety, nor by any other then material oil:
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This is not a worke 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 heauen:
This is not a work to be committed to any King, or Emperor, nor the greatest state and Potentate in the earth, no nor to any Angel or Archangel in heaven:
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neither doth hee onely pray for his Church, but meriteth also to be heard, is neuer denyed, neither euer dieth, but liueth for euer to make intercession for them.
neither does he only pray for his Church, but merits also to be herd, is never denied, neither ever Dieth, but lives for ever to make Intercession for them.
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let not vs therefore dispise him that speaketh from heauen: for if they escaped not which refused Moses that spake on earth, much more shall not we escape if we turne away from him that speaketh from heauen:
let not us Therefore despise him that speaks from heaven: for if they escaped not which refused Moses that spoke on earth, much more shall not we escape if we turn away from him that speaks from heaven:
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And can we want reason? 1. In his anointing we are commanded by a voice from heauen, heare him, Matth. 17.5. 2. he deliuereth the whole will of his Father, we shall therefore be perfectly taught if we heare him. 3. we may safely rest in his doctrine,
And can we want reason? 1. In his anointing we Are commanded by a voice from heaven, hear him, Matthew 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 Doctrine,
Secondly, hence we learne, that seeing euerie beleeuer is anointed with Christ, and in Christ, we must all be carefull to finde this holy oyle running downe from the head vpon vs the members: 1. Ioh. 2.27. The anointing which yee receiue of him dwelleth in you.
Secondly, hence we Learn, that seeing every believer is anointed with christ, and in christ, we must all be careful to find this holy oil running down from the head upon us the members: 1. John 2.27. The anointing which ye receive of him dwells in you.
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And indeede our verie name of Christians, putteth vs in minde that we must haue our measure of that oyle of grace which was powred on Christ without measure:
And indeed our very name of Christians, putteth us in mind that we must have our measure of that oil of grace which was poured on christ without measure:
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so as if we carrie the name and title of Christ, we must see that the nature and gifts of Christians appeare in our liues: Rev. 1.6. he hath made vs Kings and Priests vnto God.
so as if we carry the name and title of christ, we must see that the nature and Gifts of Christians appear in our lives: Rev. 1.6. he hath made us Kings and Priests unto God.
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And it was long before prophesied of the Church of the newe testament, that the sonnes and daughters of it shall prophesie: and all this by vertue of this anointing.
And it was long before prophesied of the Church of the new Testament, that the Sons and daughters of it shall prophesy: and all this by virtue of this anointing.
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or mysticall Christ. Thus Paul calleth Christ vnited with the Church, by the name of Christ, 1. Cor. 12.12. we must therefore helpe on the perfection of this latter, seeing he is alreadie perfect in the former.
or mystical christ. Thus Paul calls 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.
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To this purpose euery man must become a King (for so he is if he partake of Christs anointing) in beeing euer in the field in combate against sinne, in taking vp armes against Satans hellish power, in getting daily dominion ouer his owne rebellious flesh, and wicked lusts.
To this purpose every man must become a King (for so he is if he partake of Christ anointing) in being ever in the field in combat against sin, in taking up arms against Satan hellish power, in getting daily dominion over his own rebellious Flesh, and wicked Lustiest.
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For if thou beest a Christian, thou hast ten thousand rebells to encounter, and as many strong temptations and lusts against which thou must stand out to victorie:
For if thou Best a Christian, thou hast ten thousand rebels to encounter, and as many strong temptations and Lustiest against which thou must stand out to victory:
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and held down vnder the power and tyrannie of their owne lusts, in whome there is no resistance, no fight, neuer a stroake they strike against their owne sinnes:
and held down under the power and tyranny of their own Lustiest, in whom there is no resistance, no fight, never a stroke they strike against their own Sins:
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to offer the sacrifices of almes and mercie, with which sacrifices God is well pleased: to offer the sacrifice of a broken and contrite heart, which the Lord despiseth not:
to offer the Sacrifices of alms and mercy, with which Sacrifices God is well pleased: to offer the sacrifice of a broken and contrite heart, which the Lord despises not:
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These are the cheife things (to which others might be added) wherein euery Christian ought to testifie himselfe anointed by Christs anointing, that hee communicateth as well in his graces as in his name,
These Are the chief things (to which Others might be added) wherein every Christian ought to testify himself anointed by Christ anointing, that he Communicateth as well in his graces as in his name,
Now this godly nature is nothing else, but those excellent renewed qualities and precious gifts, which the holy Ghost bestoweth vpon the regenerate by meanes of this anointing,
Now this godly nature is nothing Else, but those excellent renewed qualities and precious Gifts, which the holy Ghost bestoweth upon the regenerate by means of this anointing,
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but denying himselfe and glorie, spent his whole life in doing good vnto others; suffering himselfe to be subdued vnder a most shamefull and cursed death;
but denying himself and glory, spent his Whole life in doing good unto Others; suffering himself to be subdued under a most shameful and cursed death;
The latter, in curing the bodies of men also by most powerfull miracles: one kind whereof which was most eminent (namely the healing of Demoniaks) is put for all the rest in the words following:
The latter, in curing the bodies of men also by most powerful Miracles: one kind whereof which was most eminent (namely the healing of Demoniacs) is put for all the rest in the words following:
It is true that the Iewes were more affected with his miracles then with his doctrine, insomuch as they were often wholly carried after him for the bread and belly sake.
It is true that the Iewes were more affected with his Miracles then with his Doctrine, insomuch as they were often wholly carried After him for the bred and belly sake.
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the calling of our blessed Sauiour beeing to seeke and saue that which was lost, to reduce the lost sheepe of the house of Israel vnto the fold, to finde the lost goat, to call sinners vnto repentance;
the calling of our blessed Saviour being to seek and save that which was lost, to reduce the lost sheep of the house of Israel unto the fold, to find the lost goat, to call Sinners unto Repentance;
After his solemne and publike inauguration, he shewed himselfe a perfect mirrour of goodnesse, both in the more generall parts of his propheticall office;
After his solemn and public inauguration, he showed himself a perfect mirror of Goodness, both in the more general parts of his prophetical office;
preached the Gospel, and dispersed it, by himselfe, his Apostles and other teachers after them raised by himselfe and fitted with gifts thereunto for the gathering of the Saints:
preached the Gospel, and dispersed it, by himself, his Apostles and other Teachers After them raised by himself and fitted with Gifts thereunto for the gathering of the Saints:
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instituted, and ministred the Sacraments of the new Testament after the abolishing of the old: framed and prescribed a perfect forme of prayer, vnto which all ours must be squared:
instituted, and ministered 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 be squared:
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And in both these how meekly, gently, humbly, yea and compassionatly did hee carrie himselfe towards those that were any way teacheable, howsoeuer in publike,
And in both these how meekly, gently, humbly, yea and compassionately did he carry himself towards those that were any Way teachable, howsoever in public,
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How often did the Iewes take vp stones to stone him? how did the people assault him to throw him downe headlong from the toppe of an hill? how many other deadly dangers escaped he,
How often did the Iewes take up stones to stone him? how did the people assault him to throw him down headlong from the top of an hill? how many other deadly dangers escaped he,
to which Iesus answered, The workes which I doe, beare witnesse of me: and againe, If I doe not the workes of my Father, beleeue me not: and Ioh. 2.11. This beginning of miracles did Iesus in Cana of Galilie, and shewed forth his glorie.
to which Iesus answered, The works which I do, bear witness of me: and again, If I do not the works of my Father, believe me not: and John 2.11. This beginning of Miracles did Iesus in Cana of Galilee, and showed forth his glory.
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thus the Iewes could sometimes confesse, that he was a teacher sent of God, Matth. 22.16. and Nicodemus affirmed, that no man could doe such things vnlesse God were with him: and Ioh. 6.14.
thus the Iewes could sometime confess, that he was a teacher sent of God, Matthew 22.16. and Nicodemus affirmed, that no man could do such things unless God were with him: and John 6.14.
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Thirdly, to confirme the truth of his doctrine, and consequently our faith in the same: Ioh. 11.14. Lazarus is dead, and I am glad that I was not there for your sakes, that yee may beleeue: and cap. 14.11. Beleeue me at least for the workes sake.
Thirdly, to confirm the truth of his Doctrine, and consequently our faith in the same: John 11.14. Lazarus is dead, and I am glad that I was not there for your sakes, that ye may believe: and cap. 14.11. Believe me At least for the works sake.
Christ wrought his miracles by his owne power and strength, Luk. 6.19. The whole multitude sought to touch him, for vertue went out of him, and he healed them all.
christ wrought his Miracles by his own power and strength, Luk. 6.19. The Whole multitude sought to touch him, for virtue went out of him, and he healed them all.
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But they wrought by Christs power, and acknowledging themselues but instruments, disclaime all power in themselues, that all the glorie might be Christs, whose also the workes done in and by them are: Act. 3.12.
But they wrought by Christ power, and acknowledging themselves but Instruments, disclaim all power in themselves, that all the glory might be Christ, whose also the works done in and by them Are: Act. 3.12.
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and command, which is so powerfull, as the very sencelesse creatures obey it. So also the Apostles in working miracles, alwaies chāge their stile from Christs: Act. 3.6. In the name of Iesus Christ I say to thee, rise and walke: Act. 9.34. Peter to Aeneas, Iesus Christ maketh thee whole, arise.
and command, which is so powerful, as the very senseless creatures obey it. So also the Apostles in working Miracles, always change their style from Christ: Act. 3.6. In the name of Iesus christ I say to thee, rise and walk: Act. 9.34. Peter to Aeneas, Iesus christ makes thee Whole, arise.
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Quest. But was not the holy doctrine of Christ sufficient and powerfull enough of it selfe without miracles? Ans. His doctrine was such as ought to haue beene receiued for it selfe,
Quest. But was not the holy Doctrine of christ sufficient and powerful enough of it self without Miracles? Ans. His Doctrine was such as ought to have been received for it self,
if there had beene no addition of miracles, which onely serue to helpe our weakenesse, whose incredulitie is such, as except wee see signes and wonders, we will not beleeue: whereas we must striue to say with the Samaritans, that we beleeue not now for the miracle, but because our selues haue heard him.
if there had been no addition of Miracles, which only serve to help our weakness, whose incredulity is such, as except we see Signs and wonders, we will not believe: whereas we must strive to say with the Samaritans, that we believe not now for the miracle, but Because our selves have herd him.
but the other are lies, and not the things which they seeme to be, called by the Apostle lying wonders: meere sorceries, iuglings, sleights, deluding the sences;
but the other Are lies, and not the things which they seem to be, called by the Apostle lying wonders: mere sorceries, jugglings, sleights, deluding the Senses;
in stead of Samuel himselfe, offering but a shape or appearance of him to Saul. Thus Pharaohs inchanters by iugling, made no serpent, nor blood, but the appearance of both:
in stead of Samuel himself, offering but a shape or appearance of him to Saul. Thus Pharaohs enchanters by juggling, made no serpent, nor blood, but the appearance of both:
for the text saith expressely, it was done by sorcerie. Such lying wonders are the Popish miracles, the sweating of their images, the bleeding of some of their hoasts, the motions of their images, their speach, their weeping;
for the text Says expressly, it was done by sorcery. 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;
but the lying wonders of Iannes, and Iambres, (for they were the Sorcerers that resisted Moses) tended to hold them in Egypt still, against the expresse commandement of God;
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 Commandment of God;
By which rule if we shall examine Popish miracles, we shall euer finde them brought to confirme some vntruth, which hath no ground in the word to stand vpon;
By which Rule if we shall examine Popish Miracles, we shall ever find them brought to confirm Some untruth, which hath no ground in the word to stand upon;
Pilgrimages, Monasticall life, wit• sundry other orders, Christs reall and bodily presence in the consecrated host, the veritie of their most idolatrous masse.
Pilgrimages, Monastical life, wit• sundry other order, Christ real and bodily presence in the consecrated host, the verity of their most idolatrous mass.
nor the miracles themselues no other then the lying wonders of Antechrist, which cause men to beleeue lyes who haue not receiued the loue of the truth.
nor the Miracles themselves no other then the lying wonders of Antichrist, which cause men to believe lies who have not received the love of the truth.
and their childish miracles, as their late London boy; and shew vs such as these. Let vs heare (but without imposture) of such as speake with new tongues;
and their childish Miracles, as their late London boy; and show us such as these. Let us hear (but without imposture) of such as speak with new tongues;
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but his delight was with the sonnes of men, hee eate with them, drunke with them, more familiarly conuersed with them then Iohn did, that he might still take occasion to do• them good,
but his delight was with the Sons of men, he eat with them, drunk with them, more familiarly conversed with them then John did, that he might still take occasion to do• them good,
others are doing perhappes, but little good they doe in their places; their doctrine is so cold, so indigested, or their liues so scandalous, so offensiue;
Others Are doing perhaps, but little good they do in their places; their Doctrine is so cold, so indigested, or their lives so scandalous, so offensive;
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euen so the Lord out of his wisedome 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;
even so the Lord out of his Wisdom 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;
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If men will broach and bring into the Church new doctrines, and devises of their owne (as the Romish Church doth at this day) it is no meruaile if they seeke after new miracles to obtrude them withall:
If men will broach and bring into the Church new doctrines, and devises of their own (as the Romish Church does At this day) it is no marvel if they seek After new Miracles to obtrude them withal:
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but if men will professe the ancient doctrine of the Prophets, Apostles and Christ himselfe, to gape after new miracles, were too lightly to esteeme of the old;
but if men will profess the ancient Doctrine of the prophets, Apostles and christ himself, to gape After new Miracles, were too lightly to esteem of the old;
and that readily, seasonably, cheerefully, to our power, yea and if neede be, beyond it. And to spurre vs hereunto, besides this example of Iesus Christ, wee haue 1. the commandement of God, charging vs not to forget to doe good and distribute, with which sacrifices he professeth himselfe to be wel pleased ▪ whose children if we would be, we must let the streames of our fountaine also runne to the refreshing and releeuing of others;
and that readily, seasonably, cheerfully, to our power, yea and if need be, beyond it. And to spur us hereunto, beside this Exampl of Iesus christ, we have 1. the Commandment of God, charging us not to forget to do good and distribute, with which Sacrifices he Professes himself to be well pleased ▪ whose children if we would be, we must let the streams of our fountain also run to the refreshing and relieving of Others;
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Secondly, we are euerie way fitted to doe good, hauing, 1. callings wherein to abide to the good of others as well as our selues. 2. our liues further leased and lengthned vnto vs, that in them we should glorifie God, in making our election sure,
Secondly, we Are every Way fitted to do good, having, 1. callings wherein to abide to the good of Others as well as our selves. 2. our lives further leased and lengthened unto us, that in them we should Glorify God, in making our election sure,
and many of Gods deare ones are oppressed and distressed, that we might neuer be vnmindfull of the afflictions of Ioseph. 2. We haue with vs store of good men, who haue most right to our goodnes, the sonnes of God, the members of Christ, the temples of the holy Ghost;
and many of God's deer ones Are oppressed and distressed, that we might never be unmindful of the afflictions of Ioseph. 2. We have with us store of good men, who have most right to our Goodness, the Sons of God, the members of christ, the Temples of the holy Ghost;
to whom, whatsoeuer we doe, the Lord doth accept and account of it as done to himselfe. 3. We haue in the worst of all Gods image which is louely, our owne nature which should drawe vs to respect,
to whom, whatsoever we do, the Lord does accept and account of it as done to himself. 3. We have in the worst of all God's image which is lovely, our own nature which should draw us to respect,
and for ought that we know to the contrarie by the rule of charitie, we must hope that they may participate in the death of Christ, as well as our selues.
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 prouoked to doe good by that blessed reward which God of his mercy hath promised to all those good and faithfull seruants, who when their master shall come, shall be found well doing.
Lastly, we Are provoked to do 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.
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because he was able to rescue out of the hands of the deuill such as he oppressed and played the tyrant ouer, God hauing in iustice put them vnder his 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.
yet the words here vsed in the originall, restraine the sence, to the curing of the bodies of men, which, being possessed, were most miserably captiuated, tormented, and vexed by the deuil.
yet the words Here used in the original, restrain the sense, to the curing of the bodies of men, which, being possessed, were most miserably captivated, tormented, and vexed by the Devil.
and the word translated oppressed, is neuer vsed elsewhere in the Scripture but once in Iam. 2.6. and there is taken for bodily oppression, and not spirituall:
and the word translated oppressed, is never used elsewhere in the Scripture but once in Iam. 2.6. and there is taken for bodily oppression, and not spiritual:
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for such is mans miserie by the fall, that by Gods iust permission, his bodie and soule, which before were sweet habitations of Gods holy spirit, are both of them become harbors,
for such is men misery by the fallen, that by God's just permission, his body and soul, which before were sweet habitations of God's holy Spirit, Are both of them become harbors,
Hence is it that the Scripture giueth vs example of some out of whom Christ cast out but one deuil: as Mark. 1.23. and the Cananitish womans daughter, Matth. 15.22.
Hence is it that the Scripture gives us Exampl of Some out of whom christ cast out but one Devil: as Mark. 1.23. and the Canaanite woman's daughter, Matthew 15.22.
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Neither doth the Scripture speake of one speciall Angel, assigned to euery speciall man, but for our more full comfort, that they are all set about vs to keepe vs in our waies;
Neither does the Scripture speak of one special Angel, assigned to every special man, but for our more full Comfort, that they Are all Set about us to keep us in our ways;
and that all of them are ministring spirits for the good of those that are heires of saluation. When God opened the eyes of Elisha his seruant, he saw multitudes,
and that all of them Are ministering spirits for the good of those that Are Heirs of salvation. When God opened the eyes of Elisha his servant, he saw Multitudes,
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or Deuils, or resurrection, till they see in such wofull spectacles as these are, sencible demonstrations of it in effects aboue nature. 2. Hee iustly permitteth it, pa•tly to punish the sinnes of the parties themselues possessed, partly also the sinnes of others,
or Devils, or resurrection, till they see in such woeful spectacles as these Are, sensible demonstrations of it in effects above nature. 2. He justly permitteth it, pa•tly to Punish the Sins of the parties themselves possessed, partly also the Sins of Others,
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as either such as they belong vnto, or others who often sustaine great harme from such parties. 3. In great mercie hee propounds vs such examples of his displeasure;
as either such as they belong unto, or Others who often sustain great harm from such parties. 3. In great mercy he propounds us such Examples of his displeasure;
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Many wicked persons are hence giuen vp by God vnto the Deuil, as the condemned person is deliuered into the hands of the hangman, that he might execute the Lords most righteous sentence:
Many wicked Persons Are hence given up by God unto the devil, as the condemned person is Delivered into the hands of the hangman, that he might execute the lords most righteous sentence:
but yet for the former causes, and to heape vp the damnation of the deuils themselues, he suffreth them by their own most wicked wills to bring his most righteous will to passe.
but yet for the former Causes, and to heap up the damnation of the Devils themselves, he suffers them by their own most wicked wills to bring his most righteous will to pass.
The second Question is, why there were so many possessed in Christs time aboue all the times before him? Answ. 1. Because the Deuil knew his time was short,
The second Question is, why there were so many possessed in Christ time above all the times before him? Answer 1. Because the devil knew his time was short,
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Secondly, the tyrannie of the deuill ouer those whom he possessed is expressed, in that the text saith, they were oppressed by the deuill. Now therefore how miserably the deuill tyrannizeth where God giueth him leaue, we shall see by the Scriptures in sundrie particulars.
Secondly, the tyranny of the Devil over those whom he possessed is expressed, in that the text Says, they were oppressed by the Devil. Now Therefore how miserably the Devil tyrannizes where God gives him leave, we shall see by the Scriptures in sundry particulars.
yea, and as tyrants sometimes maime their captiues of one member, sometimes of another, so the deuill sometimes strikes them dumb, sometimes deafe, sometimes altogether sensles:
yea, and as Tyrants sometime maim their captives of one member, sometime of Another, so the Devil sometime strikes them dumb, sometime deaf, sometime altogether senseless:
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yea of some raging spirits that neuer leaue renting and tearing the poore creature, till he be left for dead. 4. Hee is not content that himselfe play the tyrant ouer them,
yea of Some raging spirits that never leave renting and tearing the poor creature, till he be left for dead. 4. He is not content that himself play the tyrant over them,
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How the man possessed ranne vpon the sonnes of Sceua, and wounded them, appeareth, Act. 19.16. 5. That nothing may be added to his crueltie, he forceth them to be most cruell against themselues, to cast themselues sometimes into the fire, sometimes into the water,
How the man possessed ran upon the Sons of Sceva, and wounded them, appears, Act. 19.16. 5. That nothing may be added to his cruelty, he forceth them to be most cruel against themselves, to cast themselves sometime into the fire, sometime into the water,
but also thus tyrannically to abuse and torture it at his pleasure? Ans. 1. Because the word teaching what a malicious enemie Satan is, men will not beleeue it,
but also thus tyrannically to abuse and torture it At his pleasure? Ans. 1. Because the word teaching what a malicious enemy Satan is, men will not believe it,
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and experimentally be taught what furious hatred, and irreconciliable crueltie, our deadly enemie carrieth incessantly against vs. 2. That men might conceiue what an horrible thing it is, to be giuen vp wholly to the deuill both body and soule, and that in hell:
and experimentally be taught what furious hatred, and irreconciliable cruelty, our deadly enemy Carrieth incessantly against us 2. That men might conceive what an horrible thing it is, to be given up wholly to the Devil both body and soul, and that in hell:
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Looke seriously vpon such a pitifull spectacle as this is, and thou shalt not need any such messenger as the rich man would haue sent to his brethren, to signifie his miserable estate in hell.
Look seriously upon such a pitiful spectacle as this is, and thou shalt not need any such Messenger as the rich man would have sent to his brothers, to signify his miserable estate in hell.
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or hell so hote as Preachers make it. 3. That the more furious and violent the deuill shewes himselfe, the more manifestly might the power of God and Iesus Christ breake out, not onely by a word repressing, but abolishing it altogether:
or hell so hight as Preachers make it. 3. That the more furious and violent the Devil shows himself, the more manifestly might the power of God and Iesus christ break out, not only by a word repressing, but abolishing it altogether:
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the which power when Christ put forth, it so amazed all the beholders, that they questioned among themselues, saying, What a thing is this, he commandeth the foule spirits with authoritie, and they come out:
the which power when christ put forth, it so amazed all the beholders, that they questioned among themselves, saying, What a thing is this, he commands the foul spirits with Authority, and they come out:
for what other ende did Christ aske the deuils name, but to shewe his great power and glorie, who by one word cast out a whole legion of them. 4. That we might conceiue how mischieuously the deuill inwardly worketh in those minds that he possesseth by sinne:
for what other end did christ ask the Devils name, but to show his great power and glory, who by one word cast out a Whole legion of them. 4. That we might conceive how mischievously the Devil inwardly works in those minds that he Possesses by sin:
cannot open their mouthes to pray, or praise God, but when Satan looseth their tongues they in rage against Christ, blaspheame him in himselfe, in his word,
cannot open their mouths to pray, or praise God, but when Satan loses their tongues they in rage against christ, Blaspheme him in himself, in his word,
3. As Satan forceth possessed persons to wound and destroie themselues and others, so is hee not contented with any course but such as turne to the wickeds owne ouerthrow,
3. As Satan forceth possessed Persons to wound and destroy themselves and Others, so is he not contented with any course but such as turn to the wickeds own overthrow,
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and the mischeife of so many as are within their power and reach: hee makes them beat themselues with stones continually, cast themselues into fire and water;
and the mischief of so many as Are within their power and reach: he makes them beatrice themselves with stones continually, cast themselves into fire and water;
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that is, into all perills and desperate sinnes, wound their owne bodies, destroie their health, shorten their liues through their intemperate and greedie pursuit of sinne:
that is, into all perils and desperate Sins, wound their own bodies, destroy their health, shorten their lives through their intemperate and greedy pursuit of sin:
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What a wofull captiuitie then are many in that yet see it not? How many possessed persons are in euery corner, who yet will spit at the mention of the Deuil in defiance of him? why should supersticious & sim-people be so afraid of bodily possession,
What a woeful captivity then Are many in that yet see it not? How many possessed Persons Are in every corner, who yet will spit At the mention of the devil in defiance of him? why should superstitious & sim-people be so afraid of bodily possession,
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but many of these Beldems are at libertie in place and power to hurt and destroy many with themselues, which is a manifest proofe, that this wofull condition is little beheld,
but many of these Beldems Are At liberty in place and power to hurt and destroy many with themselves, which is a manifest proof, that this woeful condition is little beheld,
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For first, who would thinke him possessed that can fall downe on his knees, make a solemne profession and confession of Iesus Christ, that he is the Sonne of God, and the most high ;
For First, who would think him possessed that can fallen down on his knees, make a solemn profession and Confessi of Iesus christ, that he is the Son of God, and the most high;
and Christian profession of vnpeaceablenesse, and tormenting him before the time (for what time would please these that Christ should come vnto them?) he can aske Christ and his ministers what they haue to doe with him,
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 do with him,
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wherein (as in all the rest) he shewes himselfe at the command of that wicked spirit, who when he could no longer torment the man, would drowne the swine.
wherein (as in all the rest) he shows himself At the command of that wicked Spirit, who when he could no longer torment the man, would drown the Swine.
yet who would thinke him guided by any other then a good spirit of God, that should extoll the seruants of Christ, their persons, their ministerie, their doctrine? for would any conceiue that the father of lyes would praise the truth? and yet marke what a large testimonie the deuil himselfe in the maid gaue of Paul and Silas, These men are the seruants of the most high God, which shew vnto vs the way of saluatiō:
yet who would think him guided by any other then a good Spirit of God, that should extol the Servants of christ, their Persons, their Ministry, their Doctrine? for would any conceive that the father of lies 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 show unto us the Way of salvation:
but he must somtimes transforme himselfe into an angel of light, he must colour all his lyes with some truth which is vndeniable, he can lay all his falshoods vpon appearance of truth;
but he must sometimes transform himself into an angel of Light, he must colour all his lies with Some truth which is undeniable, he can lay all his falsehoods upon appearance of truth;
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and bringers with their mouthes, whereas in their hearts they cannot abide that the doctrine of it should be in sincerity, either published or practised:
and bringers with their mouths, whereas in their hearts they cannot abide that the Doctrine of it should be in sincerity, either published or practised:
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and neuer left persecuting them till he had cast them into prison, got them soundly beaten, set fast in the stocks, and after sent out of the citie: euen so, many who now commend the person and doctrine of the seruants of God, presently (shewing what spirit guideth them) can accuse •hem to be mutinous,
and never left persecuting them till he had cast them into prison, god them soundly beaten, Set fast in the stocks, and After sent out of the City: even so, many who now commend the person and Doctrine of the Servants of God, presently (showing what Spirit guideth them) can accuse •hem to be mutinous,
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and seditious, troublers of their citie and state, and raise vp the whole citie, and stirre vp the wrath of the Magistrates against them, that so vnder pretence of the word,
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 word,
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Thirdly, who would thinke that he could be haunted with a wicked spirit, that can see his sinne, confesse it with teares and indignation against himselfe;
Thirdly, who would think that he could be haunted with a wicked Spirit, that can see his sin, confess it with tears and Indignation against himself;
So is it in spirituall possession, the Lord for the common good bridleth often the rage of the deuil in his instruments, that they cannot alwaies exercise it as they would;
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 always exercise it as they would;
but they haue their fits sometimes, that is, some strong lusts which Satan watcheth and putteth himselfe into (as Iudas his coue•ousnesse invited the deuill to enter into him) and also sometimes againe they haue their good moodes,
but they have their fits sometime, that is, Some strong Lustiest which Satan watches and putteth himself into (as Iudas his coue•ousnesse invited the Devil to enter into him) and also sometime again they have their good moods,
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and Dauid was now his good Sonne, and who but hee? but presently the good spirit went, and the euill spirit came vpon him, and he became more tyrannous and furious then euer before:
and David was now his good Son, and who but he? but presently the good Spirit went, and the evil Spirit Come upon him, and he became more tyrannous and furious then ever before:
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euen so some there are who seeme to haue remorse of conscience for sinne, they will confesse their wickednesse with teares, pray for pardon, promise amendment, begge prayers of others (as Pharaoh) one would thinke them very penitent, themselues thinke they are so also,
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, themselves think they Are so also,
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The third point in the words to be considered, is the mightie power of Iesus Christ, who only could heale those that were thus oppressed and enthralled by the deuill:
The third point in the words to be considered, is the mighty power of Iesus christ, who only could heal those that were thus oppressed and enthralled by the Devil:
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But neuer was God present with any of his Saints as he was with his Sonne, who had not the vertue only and power of the Godhead effectually and energetically working with him (which was all they had) but the godhead it selfe was after a sort bodily with him:
But never was God present with any of his Saints as he was with his Son, who had not the virtue only and power of the Godhead effectually and energetically working with him (which was all they had) but the godhead it self was After a sort bodily with him:
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yea, the fulnesse of the godhead was not only with him, but in him bodily, Col. 2.9. as elsewhere God is said, not only to be with Christ, but in Christ, reconciling the world vnto himselfe, 2. Cor. 5.19.
yea, the fullness of the godhead was not only with him, but in him bodily, Col. 2.9. as elsewhere God is said, not only to be with christ, but in christ, reconciling the world unto himself, 2. Cor. 5.19.
and by degrees laying such grounds and foundations, as whereby themselues might more easily rise to that high point of diuinitie, which the Apostle calleth a great mysterie, namely, God manifested in the flesh.
and by Degrees laying such grounds and foundations, as whereby themselves might more Easily rise to that high point of divinity, which the Apostle calls a great mystery, namely, God manifested in the Flesh.
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Secondly, for the proofe or manifestation of this diuine power of Christ, in ouerthrowing the power of Satan and treading him vnder his feet, is euident in the Scripture.
Secondly, for the proof or manifestation of this divine power of christ, in overthrowing the power of Satan and treading him under his feet, is evident in the Scripture.
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According to which prophecie, hee, not only put Satan to flight in his owne person, Matth. 4. but tooke also his strongest holds where he had strongly fortified himselfe in the persons of others,
According to which prophecy, he, not only put Satan to flight in his own person, Matthew 4. but took also his Strongest holds where he had strongly fortified himself in the Persons of Others,
Quest. It is true that Christ hath this power and glorie in himselfe, because God is with him, but how commeth this power to be so sauing and soueraigne vnto miserable creatures who are held vnder the power of the deuil, and that most iustly.
Quest. It is true that christ hath this power and glory in himself, Because God is with him, but how comes this power to be so Saving and sovereign unto miserable creatures who Are held under the power of the Devil, and that most justly.
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so doth our heauenly Phisicion imply, that this is the beginning of his cure, and therefore often his first word is, Thy sinnes are forgiuen thee, and his last word is, goe and sinne no more,
so does our heavenly physician 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, go and sin no more,
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for hee bare our infirmities, and carried our sorrowes and sinnes in the bodie of his flesh, euen to the crosse, where they were fastned with him, buried them in his graue,
for he bore our infirmities, and carried our sorrows and Sins in the body of his Flesh, even to the cross, where they were fastened with him, buried them in his graven,
or euer did as a principall efficient cause, but as an instrument, and that onely by this power of the Lord Iesus, to whome all power in heauen and earth is giuen,
or ever did as a principal efficient cause, but as an Instrument, and that only by this power of the Lord Iesus, to whom all power in heaven and earth is given,
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Secondly, that whosoeuer finde themselues any way molested of Satan, must hasten themselues to Iesus Christ, who onely can batter down the holds of the deuill, and worke their deliuerance.
Secondly, that whosoever find themselves any weigh molested of Satan, must hasten themselves to Iesus christ, who only can batter down the holds of the Devil, and work their deliverance.
and vnchearefulnesse to any thing that is good? seest thou in any measure Satans secret traines, working against thy saluation? oh come vnto Christ, not faintly,
and uncheerfulness to any thing that is good? See thou in any measure Satan secret trains, working against thy salvation? o come unto christ, not faintly,
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and yet when he was at lowest, he could command legions of deuills, nay legions of angels (as at his apprehension) much more can he now command and rebuke the former,
and yet when he was At lowest, he could command legions of Devils, nay legions of Angels (as At his apprehension) much more can he now command and rebuke the former,
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As, 1. such Popish minded persons as thinke that by certaine words and amulets, deuills may be driuen away, deseases healed, &c. And for this they alleadge that in the new Testament, onely by naming Iesus such cures were effected.
As, 1. such Popish minded Persons as think that by certain words and amulets, Devils may be driven away, diseases healed, etc. And for this they allege that in the new Testament, only by naming Iesus such cures were effected.
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and miraculously put forth with those words, both diseases and deuills gaue place, and so the parties were healed. 2. Such as thinke that by the applying of consecrated things (as they call them) deuills are scared away:
and miraculously put forth with those words, both diseases and Devils gave place, and so the parties were healed. 2. Such as think that by the applying of consecrated things (as they call them) Devils Are scared away:
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and the verie practises of those who while they will driue the deuil from others, plainly prooue that themselues are spiritually possessed by him, in that they will cast out deuills by Beelzebub the Prince of deuils.
and the very practises of those who while they will driven the Devil from Others, plainly prove that themselves Are spiritually possessed by him, in that they will cast out Devils by Beelzebub the Prince of Devils.
whereas that disease was cured, not by the corporall touching of his skirt, but by the spirituall touching of himselfe, which was by the hand of her faith:
whereas that disease was cured, not by the corporal touching of his skirt, but by the spiritual touching of himself, which was by the hand of her faith:
who by the hands of Paul wrought them, vers. 11. Whence we may conclude, that whosoeuer vse any such meanes as these, shew themselues, not only superstitious, and wicked;
who by the hands of Paul wrought them, vers. 11. Whence we may conclude, that whosoever use any such means as these, show themselves, not only superstitious, and wicked;
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but most foolish and ridiculous to thinke that any bodily substance whatsoeuer can worke vpon or violence a substance which is not bodily, such as the deuils is.
but most foolish and ridiculous to think that any bodily substance whatsoever can work upon or violence a substance which is not bodily, such as the Devils is.
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3. Others who when Gods hand is any way vpon them or theirs, especially if they conceiue it (as they are prone enough) a case of sorcerie or witchcraft, leaue the helpe of him with whome God is;
3. Others who when God's hand is any Way upon them or theirs, especially if they conceive it (as they Are prove enough) a case of sorcery or witchcraft, leave the help of him with whom God is;
Which because it is so common a sinne, and so bold as men and women doe not so much as Saul, who changed his garments that he might not be knowne, I wil by some reasons prooue this conclusion, that although a man knewe that a cunning man or woman so called,
Which Because it is so Common a sin, and so bold as men and women do not so much as Saul, who changed his garments that he might not be known, I will by Some Reasons prove this conclusion, that although a man knew that a cunning man or woman so called,
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It is a departure from God to the deuill; Isa. 8.19. should not a people inquire at their God? from the liuing to the dead? 1. Kin. 1.16. Because thou hast sent messengers to inquire of Baalzebub the God of Ekron, was it not because there was no God in Israel:
It is a departure from God to the Devil; Isaiah 8.19. should not a people inquire At their God? from the living to the dead? 1. Kin. 1.16. Because thou hast sent messengers to inquire of Baalzebub the God of Ekron, was it not Because there was no God in Israel:
Hence did the auncient Fathers call this seeking vnto them, a renouncing of Christianitie, and an apostacie from God. 2. All helpe is to be sought of God,
Hence did the ancient Father's call this seeking unto them, a renouncing of Christianity, and an apostasy from God. 2. All help is to be sought of God,
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But for words, amulets, characters, (which are diabolicall Sacraments) or good prayers (as they call them) of the limbes of the deuill, whose warrant haue they,
But for words, amulets, characters, (which Are diabolical Sacraments) or good Prayers (as they call them) of the limbs of the Devil, whose warrant have they,
but from the deuil, or diabolicall tradition? and who made the deuil thy Phisicion? who if he should minister nothing but naturall things, thou mightest not accept them from him. 3. This remedie is worse and more desperate then the disease, because Gods curse followeth it:
but from the Devil, or diabolical 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 then the disease, Because God's curse follows it:
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And according to this threatning, he hath executed visible iudgements against it, euen against Kings themselues, (who thinke themselues most free to do their pleasure) as 1. Chr. 10.13, 14. Saul died for his transgression that hee committed against the Lord,
And according to this threatening, he hath executed visible Judgments against it, even against Kings themselves, (who think themselves most free to do their pleasure) as 1. Christ 10.13, 14. Saul died for his Transgression that he committed against the Lord,
therefore the Lord slewe him, and turned the kingdome to David: Asa neuer came off his bed for this sinne: 2. King. 1.16. and more, not only Kings, but whole nations were cast out before his people for this sinne:
Therefore the Lord slew him, and turned the Kingdom to David: Asa never Come off 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:
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Better were it therefore to die of a disease in the hand, then be recouered by the hand of the deuil. 4. Marke how the deuil hath circumvented such a partie. 1. Hee hath robbed him of his faith in God, because hee maketh hast. 2. of his fealtie and subiection to God,
Better were it Therefore to die of a disease in the hand, then be recovered by the hand of the Devil. 4. Mark how the Devil hath circumvented such a party. 1. He hath robbed him of his faith in God, Because he makes haste. 2. of his fealty and subjection to God,
but could not, namely, to take vp another meanes of safetie then God had appointed. 4. Hee hauing thus set vp him•selfe for such a mans God, hee maketh him commit execrable Idolatrie, in ascribing to the deuil himselfe that which is proper to God and Iesus Christ.
but could not, namely, to take up Another means of safety then God had appointed. 4. He having thus Set up him•selfe for such a men God, he makes him commit execrable Idolatry, in ascribing to the Devil himself that which is proper to God and Iesus christ.
and reuealing hidden things? Answ. The power of curing is from Satan, God iustly permitting him to the further deluding of vnbeleeuers. 2. Neither doth the wizard foretell things to come,
and revealing hidden things? Answer The power of curing is from Satan, God justly permitting him to the further deluding of unbelievers. 2. Neither does the vizard foretell things to come,
and easie it is for him to discouer the theife which himselfe tempted to steale. 3. The Lord permitteth all this, not that we should trust him or vse him,
and easy 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,
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Why then, may some say, doth God suffer them to foretell such things? The text answereth, The Lord thy God tempteth thee whether thou wilt cleaue vnto him or no.
Why then, may Some say, does God suffer them to foretell such things? The text Answers, The Lord thy God tempts thee whither thou wilt cleave unto him or no.
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Let all such persons as haue sought to them, consider betime how they haue broken couenant with God, betaken themselues to Satans helpe, broken prison to their greater punishment, and made stones bread:
Let all such Persons as have sought to them, Consider betime how they have broken Covenant with God, betaken themselves to Satan help, broken prison to their greater punishment, and made stones bred:
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Let none thinke it a slight matter to counsell others to this sinne, and remember that by the law of God they ought to die, that seeke to thrust people from their God, and driue them to the Deuil:
Let none think it a slight matter to counsel Others to this sin, and Remember that by the law of God they ought to die, that seek to thrust people from their God, and driven them to the devil:
Fourthly, here we haue also strong consolation, that Christ is stronger then the deuil, 1. Ioh. 4.4. stronger is he that is in vs, then hee that is in the world:
Fourthly, Here we have also strong consolation, that christ is Stronger then the Devil, 1. John 4.4. Stronger is he that is in us, then he that is in the world:
yet the seed of the woman hath broken their heads for vs. Vers. 39. And we are witnesses of all things which he did in the land of Iudaea, and in Ierusalem:
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 Iudaea, and in Ierusalem:
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That the Apostles were such witnesses of all things which Christ did, and suffered in Iudaea and Ierusalem, will appeare to him that considereth, that it was one of Christs first actions in his office,
That the Apostles were such Witnesses of all things which christ did, and suffered in Iudaea and Ierusalem, will appear to him that Considereth, that it was one of Christ First actions in his office,
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after his baptisme, to call his disciples, who presently left all and followed him, to the end that they might be oculate witnesses, of his mightie workes, of his life, of his death and resurrection:
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:
to which purpose, he tooke them after a sort into his family, that by their domesticall and familiar conuerse with him, all the while he liued in the execution of his office, they might be furnished to this testimonie:
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:
Many worthy points concerning this witnesse of the Apostles, were here to be deliuered, but that I referre them all to the 41. and 42. verses, where we shall as fitly,
Many worthy points Concerning this witness of the Apostles, were Here to be Delivered, but that I refer them all to the 41. and 42. Verses, where we shall as fitly,
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First, the person that was put to death, was Iesus Christ, whom we haue heard to be Lord of all; anointed with the holy Ghost and power, to worke most powerfull miracles;
First, the person that was put to death, was Iesus christ, whom we have herd to be Lord of all; anointed with the holy Ghost and power, to work most powerful Miracles;
yea he that did onely good, and was with out all sinne, which is the mother of death? Ans. Christ the mediator must be considered in his two natures, 1. the Godhead, •. the manhood:
yea he that did only good, and was with out all sin, which is the mother of death? Ans. christ the Mediator must be considered in his two nature's, 1. the Godhead, •. the manhood:
Quest. But doth not this crosse the power of Christ immediatly before mentioned, whereby he controlled the deuils themselues, that wicked men should thus farre preuaile against him? Answ. No,
Quest. But does not this cross the power of christ immediately before mentioned, whereby he controlled the Devils themselves, that wicked men should thus Far prevail against him? Answer No,
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yea, and this laying aside of his power was the most powerful work that euer he wrought, by which he more foyled and broke the deuills power and forces in men, then euer by any;
yea, and this laying aside of his power was the most powerful work that ever he wrought, by which he more foiled and broke the Devils power and forces in men, then ever by any;
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Obiect. But how could he, beeing innocent, suffer for vs sinners, or how standeth it with equitie, that God should punish the innocent, and let the guiltie goe free? Answ. We must consider Christ in his death, not as a debter,
Object. But how could he, being innocent, suffer for us Sinners, or how Stands it with equity, that God should Punish the innocent, and let the guilty go free? Answer We must Consider christ in his death, not as a debtor,
and yet what a small reckoning is made of foule and open sinnes? Thirdly, take notice also of the loue of God, who to free vs, would lay the chastisement of our peace vpon his deare sonne, that so his iustice might be satisfied.
and yet what a small reckoning is made of foul 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 deer son, that so his Justice might be satisfied.
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Obiect. But how could his iustice be satisfied, who was infinitely offended, with such a finite & short death as Christs was? Answ. By reason of the dignitie of the person who suffered, beeing God as well as man:
Object. But how could his Justice be satisfied, who was infinitely offended, with such a finite & short death as Christ was? Answer By reason of the dignity of the person who suffered, being God as well as man:
and it was meete that the Apostle intending to prooue Christ to be the true Messias, should mention both these natures, which are absolutely necessarie to the Mediator:
and it was meet that the Apostle intending to prove christ to be the true Messias, should mention both these nature's, which Are absolutely necessary to the Mediator:
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they apprehended him, they mocked him, they charged him with blasphemie, they raised false witnesse against him, they beate him, spate in his face, they hoodwinke him,
they apprehended him, they mocked him, they charged him with blasphemy, they raised false witness against him, they beat him, spate in his face, they hoodwink him,
finally, they deliuered him to the Romane gouernour, accuse him with matter of death, falsly witnesse it against him, mooued the people to aske Barrabas, and cry, crucifie him :
finally, they Delivered him to the Roman governor, accuse him with matter of death, falsely witness it against him, moved the people to ask Barabbas, and cry, crucify him:
and this is that which Pilate in his owne defence said vnto Christ, Ioh ▪ 18.35. Am I a Iewe? Thy owne countrymen and high Priests deliuered thee vnto me:
and this is that which Pilate in his own defence said unto christ, John ▪ 18.35. Am I a Iewe? Thy own countrymen and high Priests Delivered thee unto me:
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The law of God which condemneth the least iniurie against the person of our neighbour, doth it in these words, Thou shalt not kill: The Apostle Iohn speaketh of a mentall murther, Hee that hateth his brother is a manslayer, hee hath secretly in his heart slaine him alreadie.
The law of God which Condemneth the least injury against the person of our neighbour, does it in these words, Thou shalt not kill: The Apostle John speaks of a mental murder, He that hates his brother is a manslayer, he hath secretly in his heart slain him already.
for if the least and lowest degrees of prouoking and rancorous speaches, as to call the brother foole, deserue to be punished with hell fire ▪ what deserue those venemous and spightfull speaches, which numbers without all conscience, accustome their tongues vnto? let such consider that the Apostle rangeth raylers in the ranke with adulterers, buggerers,
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 ▪ what deserve those venomous and spiteful Speeches, which numbers without all conscience, accustom their tongues unto? let such Consider that the Apostle rangeth railers in the rank with Adulterers, buggers,
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but is indeed, a satanicall practise, and an high degree of murther, which for the most part endeth in the highest to the destruction of others with themselues.
but is indeed, a satanical practice, and an high degree of murder, which for the most part Endeth in the highest to the destruction of Others with themselves.
Dauid slew not Vriah with his owne hands, but writing to Ioab to put him in the forlorne hope and recoyle backe from him that hee might be smitten by the enemie and die, therefore the Lord asked him, wherefore hast thou killed Vriah with the sword? This teacheth vs to take heed of setting sinners a worke, or any way of casting in our lot with them, either by, 1. commanding, 2. counselling, 3. countenancing, 4. prouoking, 5. flattering, 6. silence, 7. winking at,
David slew not Uriah with his own hands, but writing to Ioab to put him in the forlorn hope and recoil back from him that he might be smitten by the enemy and die, Therefore the Lord asked him, Wherefore hast thou killed Uriah with the sword? This Teaches us to take heed of setting Sinners a work, or any Way of casting in our lot with them, either by, 1. commanding, 2. counseling, 3. countenancing, 4. provoking, 5. flattering, 6. silence, 7. winking At,
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and innocent man, one that was sent vnto them by God, that came vnto them as vnto his owne, among whom hee had performed all his great workes, had giuen sight to their blind, healed their sicke, dispossessed their deuils, raised their dead,
and innocent man, one that was sent unto them by God, that Come unto them as unto his own, among whom he had performed all his great works, had given sighed to their blind, healed their sick, dispossessed their Devils, raised their dead,
and wherefore? what had the righteous man done? which of them could accuse him of sinne? or might not hee haue taken his enemies booke vpon his shoulder,
and Wherefore? what had the righteous man done? which of them could accuse him of sin? or might not he have taken his enemies book upon his shoulder,
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and therefore as Dauid lamenteth the death of Abner, how died Abner, his hands were not bound, nor his feete cheyned; but as a man falleth before wicked men, so did hee fall:
and Therefore as David lamenteth the death of Abner, how died Abner, his hands were not bound, nor his feet chained; but as a man falls before wicked men, so did he fallen:
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when he said, know ye not that this day a great Prince is fallen in Israel ? euen so the sinne of the Iewes was hereby heightned, that a great Prince fell in Ierusalem,
when he said, know you not that this day a great Prince is fallen in Israel? even so the sin of the Iewes was hereby heightened, that a great Prince fell in Ierusalem,
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for it is neuer without matter to worke vpon; if it cannot accuse iustly of euill, it can vniustly condemne for doing good: this Christ sheweth, Ioh. 10.32.
for it is never without matter to work upon; if it cannot accuse justly of evil, it can unjustly condemn for doing good: this christ shows, John 10.32.
nothing in the world is more easie then to finde out a lawe to put Christ to death by (for that is the conclusion of all wicked lawes, Christ and his members must die by them) but whatsoeuer be pretended against them, it maketh much for the glorie of God, the patience of his Saints,
nothing in the world is more easy then to find out a law to put christ to death by (for that is the conclusion of all wicked laws, christ and his members must die by them) but whatsoever be pretended against them, it makes much for the glory of God, the patience of his Saints,
as knowing, that the same spirit of malice is gone out into the world, and doth breath in numbers that followe the way of Caine, who slew his brother because his workes were good;
as knowing, that the same Spirit of malice is gone out into the world, and does breath in numbers that follow the Way of Cain, who slew his brother Because his works were good;
as all those titles of reproach cast vpon Gods children lowdly convince, as that they are Church-gadders, holy brethren, too nice and precise persons;
as all those titles of reproach cast upon God's children loudly convince, as that they Are Church-gatherers, holy brothers, too Nicaenae and precise Persons;
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for it is no shame to suffer as a Christian, and seeing it is the will of God that they must suffer, it is better (saith the Apostle) to suffer for weldoing then as euill doers: many receiuing indignities from men, will say,
for it is no shame to suffer as a Christian, and seeing it is the will of God that they must suffer, it is better (Says the Apostle) to suffer for welldoing then as evil doers: many receiving indignities from men, will say,
if I had deserued such and such things, it would neuer haue grieued me, but Christians must be in a contrarie note, it would grieue me if I had deserued such things as I suffer at the hands of men,
if I had deserved such and such things, it would never have grieved me, but Christians must be in a contrary note, it would grieve me if I had deserved such things as I suffer At the hands of men,
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Why was Christ rather to die on the crosse, thē by any other kind of death? Ans. Some say, that because mankind was foyled in the first Adam, by means of a tree, it was meet it shold be restored by the second Adam vpō a tree;
Why was christ rather to die on the cross, them by any other kind of death? Ans. some say, that Because mankind was foiled in the First Adam, by means of a tree, it was meet it should be restored by the second Adam upon a tree;
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and a newe action of treasonable affecting the kingdome be laid against him, whence it was that Pilate asked if he were the king of the Iewes ▪ and he answered yea, vpon which answer, he was condemned to the most cruell death that was in vse among the Romanes:
and a new actium of treasonable affecting the Kingdom be laid against him, whence it was that Pilate asked if he were the King of the Iewes ▪ and he answered yea, upon which answer, he was condemned to the most cruel death that was in use among the Romans:
for of those three kinds of death, burning, heading, and crucifying, this last was the most seuere and shamefull, to which the chiefe malefactors were sentēced:
for of those three Kinds of death, burning, heading, and crucifying, this last was the most severe and shameful, to which the chief malefactors were sentenced:
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and that Christ was executed as an arch-traytor, the inscription on the crosse, containing the crime for which hee was condemned, plainely sheweth, Iesus of Nazareth King of the Iewes:
and that christ was executed as an archtraitor, the inscription on the cross, containing the crime for which he was condemned, plainly shows, Iesus of Nazareth King of the Iewes:
by the lifting vp of the shoulder of the peace offering, Leuit. 7.20. by the shaking of the breast of the same to and fro, which as some say, signifieth the spreading of our Sauiours hands vpon the crosse:
by the lifting up of the shoulder of the peace offering, Levites 7.20. by the shaking of the breast of the same to and from, which as Some say, signifies the spreading of our Saviour's hands upon the cross:
but especially by the lifting vp of the brasen serpent in the wildernesse, which, (as Christ saith,) shadowed his owne lifting vp vpon the crosse, Ioh. 3.14. Againe, this kind of death was also foreprophesied, Psal. 22.17. they peirced or digged my hands and feete:
but especially by the lifting up of the brazen serpent in the Wilderness, which, (as christ Says,) shadowed his own lifting up upon the cross, John 3.14. Again, this kind of death was also foreprophesied, Psalm 22.17. they pierced or dug my hands and feet:
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& was the type of Christ, the substance of all ceremonies, who on the crosse was really and truly accursed, sustaining the whole wrath of God, which is the curse of the lawe,
& was the type of christ, the substance of all ceremonies, who on the cross was really and truly accursed, sustaining the Whole wrath of God, which is the curse of the law,
and not only 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 vs:
and not only ceremonially and typically as they were. This the Apostle Paul Teaches, Gal. 3.13. that christ was not only dead, but made a curse for us:
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vpon a crosse high erected, that all might see him, and on that crosse himselfe proclaimed, King of the Iewes, in three seuerall languages, the Latin, Greeke,
upon a cross high erected, that all might see him, and on that cross himself proclaimed, King of the Iewes, in three several languages, the Latin, Greek,
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And therefore because the assurance of the death it selfe assureth vs more fully of all the fruits and benefits of it, the Scripture is carefull so pregnantly to confirme it,
And Therefore Because the assurance of the death it self assureth us more Fully of all the fruits and benefits of it, the Scripture is careful so pregnantly to confirm it,
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but by his three dayes buriall, by the peircing of his side, out of which came water and blood, by which was manifest that the verie call of his heart was peirced, by the confession of his verie enemies, who would beleeue nothing but their own sences:
but by his three days burial, by the piercing of his side, out of which Come water and blood, by which was manifest that the very call of his heart was pierced, by the Confessi of his very enemies, who would believe nothing but their own Senses:
euery sinne beeing so lothsome and odious in the eies of God, as the least could neuer be put away but by such an ignominious death of the Sonne of God himselfe.
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.
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but behold God comming downe from heauen, and him that thought it no robberie to be equall to his Father in glorie, taking flesh, in that flesh abasing himselfe to the death of the crosse, on that crosse susteining the whole wrath of his Father and so becomming accursed for it,
but behold God coming down from heaven, and him that Thought it no robbery to be equal to his Father in glory, taking Flesh, in that Flesh abasing himself to the death of the cross, on that cross sustaining the Whole wrath of his Father and so becoming accursed for it,
for that sheweth our sinnes to be a knife to stabbe our selues withall, but this to be the very speare that went to Christs heart, which is the most odious apprehension in the world:
for that shows our Sins to be a knife to stab our selves withal, but this to be the very spear that went to Christ heart, which is the most odious apprehension in the world:
all the sinne that euer was committed on the earth, could not bring a man so low (suppose one man had committed them all) as the least sinne of the elect brought the Sonne of God;
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;
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seeing hee that falleth lowest, falleth but from one degree in earth to another, but Christ falleth from the glorie of heauen, into the very sorrowes of hell:
seeing he that falls lowest, falls but from one degree in earth to Another, but christ falls from the glory of heaven, into the very sorrows of hell:
whosoeuer thou art then that makest light account of sinne, and pleadest that God is mercifull, looke a little in this glasse, wherein behold Gods iustice,
whosoever thou art then that Makest Light account of sin, and pleadest that God is merciful, look a little in this glass, wherein behold God's Justice,
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and sinnes desert, in the Fathers iust indignation against his wel-beloued Sonne whom nothing but the cursed death of his only Sonne, in whom hee professed himselfe well pleased, could appease.
and Sins desert, in the Father's just Indignation against his well-beloved Son whom nothing but the cursed death of his only Son, in whom he professed himself well pleased, could appease.
Secondly, seeing all the knowledge of Christ profitable to saluation, is of Christ crucified, let vs desire to know nothing in comparison, but Christ and him crucified ;
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;
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 selfe. 2. The application of it vnto our selues. 3. The fruits, which must appeare in vs by such application. For the first ;
Now to come to the distinct knowledge of it, we must Consider these three points. 1. The virtue 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;
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Looke vpon this death of the Sonne of God, not as of another dead man, neither thinke or speake of it as of the death of another ordinarie fellon executed;
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 felon executed;
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it is peerelesse and vnmatcheable, no Martyr euer thus suffered, though Popish doctrine would match as Corriualls some of their Saints sufferings with it;
it is peerless and vnmatcheable, no Martyr ever thus suffered, though Popish Doctrine would match as Corrivals Some of their Saints sufferings with it;
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Howsoeuer therefore humane wisedome stumbleth at this death of Christ, yet must we, by the eye of faith, labour to espie glorie in ignominie, esteeme of the crosse as an honourable chariot,
Howsoever 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 cross as an honourable chariot,
thus also shall we imitate the holy men of God, who looking backe to the crosse of Christ, could see him thereon triumphing, spoiling principallities, breaking down partitions, reconciling God and man;
thus also shall we imitate the holy men of God, who looking back to the cross of christ, could see him thereon triumphing, spoiling principalities, breaking down partitions, reconciling God and man;
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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 deuils themselues.
Both of them grounded hereupon, that christ was thus Crucified for thee: without which application, the knowledge of christ Crucified excels not that in the Devils themselves.
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and cannot but bring bitternesse of spirit to him that truely conceiueth that himselfe deserued that death which Christ, not deseruing, indured for him:
and cannot but bring bitterness of Spirit to him that truly conceiveth that himself deserved that death which christ, not deserving, endured for him:
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my malice, my contempt of God, my ignorance, my wofull courses were the thornes and nailes that wounded him, he all this while standing in my roome and stead.
my malice, my contempt of God, my ignorance, my woeful courses were the thorns and nails that wounded him, he all this while standing in my room and stead.
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Thus is it prophesied of beleeuers in the new Testament, that when the spirit of grace shall be powred vpon them, they shall looke on him whom they haue pierced, and lament for him:
Thus is it prophesied of believers in the new Testament, that when the Spirit of grace shall be poured upon them, they shall look on him whom they have pierced, and lament for him:
thou maist behold his ignominie, as thy glorious roabe, his arrainment, thy absolution, his binding, thy freedome, his abasement, thy advancement, his nakednesse, the couer of thy shame, his death, thy life,
thou Mayest behold his ignominy, as thy glorious robe, his arraignment, thy absolution, his binding, thy freedom, his abasement, thy advancement, his nakedness, the cover of thy shame, his death, thy life,
and that hee in thy roome suffred for them, that which in Gods acceptation was as much as if in thine owne person thou hadst borne the curse of the law for all eternitie.
and that he in thy room suffered for them, that which in God's acceptation was as much as if in thine own person thou Hadst born the curse of the law for all eternity.
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but it behooueth him that would haue the right vse of this doctrine, neuer to be at rest, till hee can come to say with the holy Apostle, who loued mee, and gaue himselfe for mee, Gal. 20.20. and with Thomas, after hee had seene the impressions of the wounds in his hands and side, my Lord, and my God.
but it behooveth him that would have the right use of this Doctrine, never to be At rest, till he can come to say with the holy Apostle, who loved me, and gave himself for me, Gal. 20.20. and with Thomas, After he had seen the impressions of the wounds in his hands and side, my Lord, and my God.
our care must be, if we would find life in this death of Christ, neuer to be at rest vntill we find the fruite and effect thereof in some sort in our selues.
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.
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for therefore hee died for vs that we should liue vnto him: both of these are required to the right know•ledge of Christ crucified; ioyned Eph. 4.24. and enioyned him that would know Christ as the truth is in Christ ;
for Therefore he died for us that we should live unto him: both of these Are required to the right know•ledge of christ Crucified; joined Ephesians 4.24. and enjoined him that would know christ as the truth is in christ;
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? Answ. Not only by that deadly blow which Christ hath giuen them by his death:
when it is said that they crucify the affections and Lustiest, Gal. 5.24. Quest. But how Are these Lustiest Crucified by the death of christ? Answer Not only by that deadly blow which christ hath given them by his death:
For example, beeing tempted to impatience in susteining wrongs, looke vpon Christ on the crosse, what sharpe things hee suffred, the thornes, the nailes, the speare,
For Exampl, being tempted to impatience in sustaining wrongs, look upon christ on the cross, what sharp things he suffered, the thorns, the nails, the spear,
so in temptation to any other sinne, denie it, and say, Oh no, I see Christ on the crosse made a curse for my sinnes alreadie, I haue done him wrong enough already, I wil not adde this to the former, I see rather an infinite debt due from me towards him;
so in temptation to any other sin, deny it, and say, O no, I see christ on the cross made a curse for my Sins already, I have done him wrong enough already, I will not add this to the former, I see rather an infinite debt due from me towards him;
Others, because Christ is come and dead for sinners, make a cleane contrarie argument: Christ died for sinners, and therefore they will liue in their sinnes;
Others, Because christ is come and dead for Sinners, make a clean contrary argument: christ died for Sinners, and Therefore they will live in their Sins;
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The second fruit that must appeare in vs, is the life of Christ, 2. Cor. 5.15. He died for all, that they which liue, should not henceforth liue vnto themselues, but vnto him which died for them and rose againe: Rom. 6.11.12. Likewise thinke yee also that yee are dead to sinne, but are aliue to God in Iesus Christ:
The second fruit that must appear in us, is the life of christ, 2. Cor. 5.15. He died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them and rose again: Rom. 6.11.12. Likewise think ye also that ye Are dead to sin, but Are alive to God in Iesus christ:
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as his blessed spirit may appeare to breath, lead, and liue in vs. Now that this fruit should be added to the former, is euident, 1. Pet. 2.24. he bare our sinnes vpon the tree, that wee beeing dead to sinne, should liue in righteousnesse.
as his blessed Spirit may appear to breath, led, and live in us Now that this fruit should be added to the former, is evident, 1. Pet. 2.24. he bore our Sins upon the tree, that we being dead to sin, should live in righteousness.
To which purposes the Lord in wisedome hath instituted the ministerie of the word and Sacraments, that we might haue Christ crucified, continually as it were hanging before our eyes:
To which Purposes the Lord in Wisdom hath instituted the Ministry of the word and Sacraments, that we might have christ Crucified, continually as it were hanging before our eyes:
which ordinance of preaching Christ crucified, were it in request in the Church of Rome, they should not need their manuarie bables, crosses, pipes, crucifixes, their agnus dei, and the rest:
which Ordinance of preaching christ Crucified, were it in request in the Church of Rome, they should not need their manuary babbles, Crosses, pipes, crucifixes, their agnus dei, and the rest:
let it be our happinesse with care and reuerence to frequent the word and Sacraments, which are blessed meanes ordained of God, not onely to set Christ on the crosse before our eyes,
let it be our happiness with care and Reverence to frequent the word and Sacraments, which Are blessed means ordained of God, not only to Set christ on the cross before our eyes,
The Apostle hauing deliuered the doctrine of Christ his death, hee orderly descendeth to instruct his hearers also of his resurrection, without which his death had neuer beene beneficiall vnto them.
The Apostle having Delivered the Doctrine of christ his death, he orderly Descendeth to instruct his hearers also of his resurrection, without which his death had never been beneficial unto them.
yet because it cannot be properly said, that hee was raysed from the tree, or from the crosse, which was a kind of exaltation and lifting vp, necessarily must be included a lower estate then that was;
yet Because it cannot be properly said, that he was raised from the tree, or from the cross, which was a kind of exaltation and lifting up, necessarily must be included a lower estate then that was;
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This was the lowe estate from whence he rose, the which hee willingly submitted himselfe vnto for a time. 1. That the faith of his Church might be confirmed, in that hee was truely and certainely dead,
This was the low estate from whence he rose, the which he willingly submitted himself unto for a time. 1. That the faith of his Church might be confirmed, in that he was truly and Certainly dead,
but like a mightie Sampson he carried away the gates of his enemies. 3. To remooue by vndergoing for vs that fearefull state of death and damnation, which we had otherwise for euer layd vnder;
but like a mighty Sampson he carried away the gates of his enemies. 3. To remove by undergoing for us that fearful state of death and damnation, which we had otherwise for ever laid under;
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and that we also therein by beeing subdued vnder corruption, might put it off, and so be fitted to immortalitie and glorie. 4. To teach vs that our head beeing of power to rise from the power of death when the bands of it wrapped him round about;
and that we also therein by being subdued under corruption, might put it off, and so be fitted to immortality and glory. 4. To teach us that our head being of power to rise from the power of death when the bans of it wrapped him round about;
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neither distrust his power and grace when we are in the deepest of our distresse. 5. That seeing it was his pleasure to submit himselfe to the lowest estate of humiliation before his exaltation;
neither distrust his power and grace when we 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;
The former part is laid downe in fowre distinct points. 1. the person raised, him. 2. the person raising him, God. 3. the action it selfe, raised. 4. the time when, the third day.
The former part is laid down in fowre distinct points. 1. the person raised, him. 2. the person raising him, God. 3. the actium it self, raised. 4. the time when, the third day.
where first it will be demanded how Christ can be said to be raised, seeing he consisted of a diuine and a humane nature, whereof the first could neither fall nor rise:
where First it will be demanded how christ can be said to be raised, seeing he consisted of a divine and a humane nature, whereof the First could neither fallen nor rise:
wherein somewhat is attributed to the whole, which is proper but to one part, and that ascribed to the whole person, which belongeth but to one nature:
wherein somewhat is attributed to the Whole, which is proper but to one part, and that ascribed to the Whole person, which belongeth but to one nature:
but properly are to be referred to the seuerall natures to which they doe agree. Thus the Apostles sometimes expound them, and teach vs so to doe; 1. Pet. 3.18. Christ was mortified according to the flesh, and quickned according to the spirit: 2. Cor. 13.4. Hee died according to the infirmitie of his flesh, and was quickned according to the power of God:
but properly Are to be referred to the several nature's to which they do agree. Thus the Apostles sometime 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. He died according to the infirmity of his Flesh, and was quickened according to the power of God:
and to helpe our conceit herein, serueth that schoole distinction, which saith, that whole Christ is said to doe this or that, which the whole of Christ did not:
and to help our conceit herein, serveth that school distinction, which Says, that Whole christ is said to do this or that, which the Whole of christ did not:
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but fasten our eyes vpon his resurrection so much the more diligently, by how much it is easier to beleeue that hee was dead, then that hee rose againe.
but fasten our eyes upon his resurrection so much the more diligently, by how much it is Easier to believe that he was dead, then that he rose again.
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And what other thing can more fitly be collected from that practise of all the Euangelists, who in other things while some of them omit one historie, some another;
And what other thing can more fitly be collected from that practice of all the Evangelists, who in other things while Some of them omit one history, Some Another;
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The second point, is to consider the person that raised Christ. Him God raised, that is, God the Father, Act. 2.24. And haue crucified and slaine, whom God hath raised: and 3.15. Yee haue killed the Lord of life, whom God hath raised from the dead.
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 hath raised: and 3.15. Ye have killed the Lord of life, whom God hath raised from the dead.
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and raising him from the dead, Eph. 1.17.20. and to him at whose right hand hee sitteth: so Rom. 4.24. We beleeue in him which raised our Lord Iesus Christ from the dead. Obiect.
and raising him from the dead, Ephesians 1.17.20. and to him At whose right hand he Sitteth: so Rom. 4.24. We believe in him which raised our Lord Iesus christ from the dead. Object.
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and hereby was hee mightily declared to be the Sonne of God by raising himselfe 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 vp Christ, &c. therefore the Father raised him not.
and hereby was he mightily declared to be 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, etc. Therefore the Father raised him not.
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For 1. there is but one deitie of the Father, Sonne, and holy Ghost, which is the common foundation of all their actions. 2. There is but one power common to them all three,
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 Common to them all three,
and this is the power that Christ challengeth he hath to lay downe his life and take it vp againe. 3. There is but one common act in them all three, for the putting out of this power vnto any externall action without themselues;
and this is the power that christ Challengeth he hath to lay down his life and take it up again. 3. There is but one Common act in them all three, for the putting out of this power unto any external actium without themselves;
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In these respects holdeth the speach of the Apostle, These three are one, that is, these three, 1. in the true and reall distinction of their persons: 2. in their inward proprieties,
In these respects holds the speech of the Apostle, These three Are one, that is, these three, 1. in the true and real distinction of their Persons: 2. in their inward proprieties,
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and so neither this, or any other such place, where it is ascribed to the Father to raise his Sonne Iesus, must be cōceiued, either as making Christ (as the Sonne) inferiour in power to his Father,
and so neither this, or any other such place, where it is ascribed to the Father to raise his Son Iesus, must be conceived, either as making christ (as the Son) inferior in power to his Father,
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so this consideration sheweth him to be a true and glorious God, and notably concludeth that which the Apostle aimeth at, who would hence prooue him to be Lord of all, in that by his owne power he raised himselfe from death;
so this consideration shows him to be a true and glorious God, and notably Concludeth that which the Apostle aimeth At, who would hence prove him to be Lord of all, in that by his own power he raised himself from death;
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wee neede then no other signe to be giuen vs to prooue his dietie, but this signe of Ionas: and when the Iewes demanded a signe why he tooke such authority vpon him;
we need then no other Signen to be given us to prove his diety, but this Signen of Ionas: and when the Iewes demanded a Signen why he took such Authority upon him;
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he gaue them no other, but sent them hi•her, destroy this temple, and I will reare it in three dayes, Ioh. 2.18.19. &c. The third point is the raising it selfe: wherein 3. points are to be opened: 1. the necessitie of Christs rising. 2. the manner. 3. the fruit or ends of it.
he gave them no other, but sent them hi•her, destroy this temple, and I will rear it in three days, John 2.18.19. etc. The third point is the raising it self: wherein 3. points Are to be opened: 1. the necessity of Christ rising. 2. the manner. 3. the fruit or ends of it.
it was from all eternitie decreed and appointed by God, and therefore it behoued Christ to rise from the dead the third day, Luk. 24.46. and it was impossible that he should be held downe of death, Act. 2.24.
it was from all eternity decreed and appointed by God, and Therefore it behooved christ to rise from the dead the third day, Luk. 24.46. and it was impossible that he should be held down of death, Act. 2.24.
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Againe, the Scriptures must necessarily be fulfilled, all which beat vpon these two points, 1. his sufferings, 2. the glorie that should followe. And more specially all those predictions,
Again, the Scriptures must necessarily be fulfilled, all which beatrice upon these two points, 1. his sufferings, 2. the glory that should follow. And more specially all those predictions,
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for himselfe had said, that the Iewes should slay him and crucifie him, but the third day shall hee rise againe, Matth. 20.17. and this the high Priests and Pharisies remembred well, when they came to Pilate and said, Sir, we remember that this deceiuer while he was aliue said, within three dayes I will rise:
for himself had said, that the Iewes should slay him and crucify him, but the third day shall he rise again, Matthew 20.17. and this the high Priests and Pharisees remembered well, when they Come to Pilate and said, Sir, we Remember that this deceiver while he was alive said, within three days I will rise:
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of the two sparrowes, the one killed, the other let flie: and the most expresse of all, that of Ionah, which Christ himselfe mentioneth, Matth. 12.39. and most properly applyeth to this verie purpose.
of the two sparrows, the one killed, the other let fly: and the most express of all, that of Jonah, which christ himself mentioneth, Matthew 12.39. and most properly Applieth to this very purpose.
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and this also the Lord had sworne vnto his sonne, and could not repent, that hee should be a preist for euer: wherein the preisthood of Christ is aduanced aboue all the preists that euer were, who hauing receiued their office in time, in time also ceased their office with their life,
and this also the Lord had sworn unto his son, and could not Repent, that he should be a priest for ever: wherein the priesthood 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,
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But this man because hee endureth for euer, hath (no successor, but) an euerlasting preisthood. They were made Preists after the law of the carnall commandement, but hee after the power of the endlesse life:
But this man Because he Endureth for ever, hath (no successor, but) an everlasting priesthood. They were made Priests After the law of the carnal Commandment, but he After the power of the endless life:
that is, hee was not made a Preist by the law, namely ceremoniall, which established for a time dying and vanishing things, signified by the name of flesh :
that is, he 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:
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but also hee must liue euer to make intercession, and that perpetually, without which the Apostle implieth that hee had not perfectly saued his people. This is most clearly prooued, Rom. 8.34. It is Christ who died, yea or rather which is risen againe:
but also he must live ever to make Intercession, and that perpetually, without which the Apostle Implies that he had not perfectly saved his people. This is most clearly proved, Rom. 8.34. It is christ who died, yea or rather which is risen again:
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who is also at the right hand of God and maketh requests for vs : and Hebr. 9.24. Christ is entred into the very heauen to appeare now in the sight of God for vs:
who is also At the right hand of God and makes requests for us: and Hebrew 9.24. christ is entered into the very heaven to appear now in the sighed of God for us:
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The latter is, that hee may not only make one offring for sinne (as those Preists did many) but that hee may alwaies liue to apply it (as they did not) and see that his people haue the benefite of it;
The latter is, that he may not only make one offering for sin (as those Priests did many) but that he may always live to apply it (as they did not) and see that his people have the benefit of it;
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Neither doth it any whit impeach the eternitie of Christs preisthood, because foure thousand yeares almost of the world were passed before hee suffered:
Neither does it any whit impeach the eternity of Christ priesthood, Because foure thousand Years almost of the world were passed before he suffered:
yet the vertue, efficacie and benefite of it, reached to the first beleeuer that euer was in the world Adam himselfe, whose faith in this seede of the woman saued him.
yet the virtue, efficacy and benefit of it, reached to the First believer that ever was in the world Adam himself, whose faith in this seed of the woman saved him.
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2. in the vertue and efficacie of his sacrifice. 3. in regard of Gods acceptation of it for beleeuers. 4. in the types and shadowes of it, whereof the ceremoniall law was full.
2. in the virtue and efficacy of his sacrifice. 3. in regard of God's acceptation of it for believers. 4. in the types and shadows of it, whereof the ceremonial law was full.
But hence hath hee brought his Church strong consolation, in that beeing risen from the dead, hee hath fully ouercome death, satisfied for euery sinne of euery beleeuer,
But hence hath he brought his Church strong consolation, in that being risen from the dead, he hath Fully overcome death, satisfied for every sin of every believer,
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Out of this that hath beene spoken, commeth to be answered that obiection, that seeing Christ by his death paid the price of sinne vnto God, what need we more of him, we can be but acquitted and discharged.
Out of this that hath been spoken, comes to be answered that objection, 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.
This latter maketh the former ours, and comfortable vnto vs. And both these the Apostle affirmeth of Christ, Rom. 4.25. Christ was deliuered to death for our sinnes, and is risen againe for our iustification:
This latter makes the former ours, and comfortable unto us And both these the Apostle Affirmeth of christ, Rom. 4.25. christ was Delivered to death for our Sins, and is risen again for our justification:
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The second point propounded to be considered of in the rising of Christ, is the manner of it, which will appeare in three things: the 1. concerning his soule; the 2. his bodie;
The second point propounded to be considered of in the rising of christ, is the manner of it, which will appear in three things: the 1. Concerning his soul; the 2. his body;
by the earthquake tumbled away the stone that held him downe, droue away the souldiers for feare, who would haue assayed to haue killed him the second time if they had seene him rise:
by the earthquake tumbled away the stone that held him down, drove away the Soldiers for Fear, who would have assayed to have killed him the second time if they had seen him rise:
Thirdly, the whole humanitie was raised glorified. For 1. his bodie put off all such infirmities and passions as he pleased to make triall of for our sakes, that he might be a more merciful high Priest:
Thirdly, the Whole humanity was raised glorified. For 1. his body put off all such infirmities and passion 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, paine, and death it selfe: and contrarily put on such excellent qualities as are fit for a glorified bodie;
such as Are hunger, thirst, cold, weariness, pain, and death it self: and contrarily put on such excellent qualities as Are fit for a glorified body;
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and that his surpassing glorie should not hinder or affray them from that further familiar conuerse with him, whereby they (beeing to be his witnesses) might be confirmed and fitted to their testimonie, by seeing, hearing, yea and touching him.
and that his surpassing glory should not hinder or affray them from that further familiar converse with him, whereby they (being to be his Witnesses) might be confirmed and fitted to their testimony, by seeing, hearing, yea and touching him.
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Hence was it that while he was on earth, after his resurrection, he would carrie the scars and prints of the speare and nayles, that they might put their fingers into them for their better discerning of him.
Hence was it that while he was on earth, After his resurrection, he would carry the scars and prints of the spear and nails, that they might put their fingers into them for their better discerning of him.
Hēce also although he rose naked out of the graue, and left the cloathes behind him (for that was agreeable to the state of a glorified bodie, which standeth no more in neede of cloathing for necessitie nor ornament,
Hence also although he rose naked out of the graven, and left the clothes behind him (for that was agreeable to the state of a glorified body, which Stands no more in need of clothing for necessity nor ornament,
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the ende of his calling to guid the people to the promised land of Canaan: the destroying and casting out all the enemies that lifted vp hand against them:
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:
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the peoples ▪ acknowledgment of him for their captaine, their promise of franke obedience, and of subiecting themselues to whatsoeuer hee commanded them.
the peoples ▪ acknowledgment of him for their captain, their promise of frank Obedience, and of subjecting themselves to whatsoever he commanded them.
The names of these fiue Kings, were 1. Sinne. 2. Death. 3. Hell. 4. Satan. 5. the World: ouer all whom Christ by his powerfull resurrection most gloriously triumphed.
The names of these fiue Kings, were 1. Sin. 2. Death. 3. Hell. 4. Satan. 5. the World: over all whom christ by his powerful resurrection most gloriously triumphed.
But against this wil be obiected, that notwithstanding Christs rising we see sinne rule and raigne in the most, and hath as much dominion and power as it euer had or can haue:
But against this will be objected, that notwithstanding Christ rising we see sin Rule and Reign in the most, and hath as much dominion and power as it ever had or can have:
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How say wee then that Christ by his resurrection hath slaine it? Answ. We must here obserue a two-fold distinction, whereby we shall more easily loose this knot.
How say we then that christ by his resurrection hath slain it? Answer We must Here observe a twofold distinction, whereby we shall more Easily lose this knot.
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but they are left in their sinnes, and vnto the raigne and damnation of their sinnes, without all benefit either of the death of Christ, or of his resurrection.
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.
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The whole guilt of sinne, is wholly and at once abolished to all beleeuers by meanes of Christ his death and resurrection, but not the whole corruption;
The Whole guilt of sin, is wholly and At once abolished to all believers by means of christ his death and resurrection, but not the Whole corruption;
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and those which remaine yet vnmortified, they will be euen as dead carkases, lothsome and stinking, which aboue all things the godly desire to be couered.
and those which remain yet unmortified, they will be even as dead carcases, loathsome and stinking, which above all things the godly desire to be covered.
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which phrase seemeth to be borrowed from great commanders and conquerours, who hauing wonne and entred any citie, presently haue the keyes deliuered vnto them, in token of that regiment and authoritie which now of right belongeth vnto them;
which phrase seems to be borrowed from great commanders and conquerors, who having won and entered any City, presently have the keys Delivered unto them, in token of that regiment and Authority which now of right belongeth unto them;
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As if he had said, trouble not your hearts, although you haue all the strength and malice of the wicked world against you, all which shall be no more able to preiudice your saluation,
As if he had said, trouble not your hearts, although you have all the strength and malice of the wicked world against you, all which shall be no more able to prejudice your salvation,
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that he hath subdued all things vnto himselfe, and hath put all his enemies vnder his feet, that none nor all of them can separate vs from God or Christ,
that he 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,
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that whereas they desire still indeede, and seeme to wound vs, they doe nothing else but heale vs. 1. For sinne, that nowe serueth to humble Gods children and keepe them lowe in their owne eies,
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 God's children and keep them low in their own eyes,
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as also prouoketh them to walke awfully in regard of God, and watchfully ouer their hearts and liues, still groaning to God vnder their daily infirmities.
as also provoketh them to walk awfully in regard of God, and watchfully over their hearts and lives, still groaning to God under their daily infirmities.
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By this meanes out of the eater commeth meate, as was said in Samsons riddle, Iud. 14.14. 2. Death is not now to Gods children as it was to Christ, ioyned with a sence of Gods anger against it,
By this means out of the eater comes meat, as was said in Samsons riddle, Iud. 14.14. 2. Death is not now to God's children as it was to christ, joined with a sense of God's anger against it,
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or paying a debt to the iustice of God, (for it were against the rule of Gods iustice to require the paiment of the same debt twise) but wherein they haue a sweete sense of Gods fatherly loue, wherein sinne is perfectly to be abolished ▪ whereby way and entrance is made vnto life euerlasting, where we shall be with God and Iesus Christ, which is best of all.
or paying a debt to the Justice of God, (for it were against the Rule of God's Justice to require the payment of the same debt twice) but wherein they have a sweet sense of God's fatherly love, wherein sin is perfectly to be abolished ▪ whereby Way and Entrance is made unto life everlasting, where we shall be with God and Iesus christ, which is best of all.
for what man hauing bin tossed a long time vpon a dangerous sea, would feare the hauen? or who beeing wearied with the trauells of the day would feare to goe to his rest at night? 3. Sence of hell keepeth in ▪ vs an hatred of sinne, and a longing after heauen:
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. Sense of hell Keepeth in ▪ us an hatred of sin, and a longing After heaven:
or mans cursed sinne it selfe, bring to any such sweete and profitable fruits, but by the ouerruling power of Iesus Christ, who bringeth life out of death, light out of darknesse;
or men cursed sin it self, bring to any such sweet and profitable fruits, but by the overruling power of Iesus christ, who brings life out of death, Light out of darkness;
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The second sort of blessings procured to the Church, by Christ his resurrection, is the fruition of good things which it putteth vs in possession of euen in this life by giuing vs our first fruits, and a sweete taste:
The second sort of blessings procured to the Church, by christ his resurrection, 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:
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the maine foundation of which laid by all the Prophets and Apostles is, that Iesus Christ the sonne of Marie, was the Sonne of God, the true Messias, perfect God and perfect man:
the main Foundation of which laid by all the prophets and Apostles is, that Iesus christ the son of Marie, was the Son of God, the true Messias, perfect God and perfect man:
and yet must surviue to see his seede, and prolong his daies: one that had power to laie downe his life, and power to take it vp againe. In a word, one that was put to death concerning the flesh, but was quickned in the spirit:
and yet must survive to see his seed, and prolong his days: one that had power to lay down his life, and power to take it up again. In a word, one that was put to death Concerning the Flesh, but was quickened in the Spirit:
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for who shall lay any thing to the charge of Gods elect? It is God that iustifieth, who shall condemne? it is Christ which is dead, yea, or rather which is risen againe.
for who shall lay any thing to the charge of God's elect? It is God that Justifieth, who shall condemn? it is christ which is dead, yea, or rather which is risen again.
And the same Apostle thirsting after that righteousnesse which is by faith in him, counteth all things losse and donge, saue only to know him, and the vertue of his resurrection.
And the same Apostle thirsting After that righteousness which is by faith in him, counteth all things loss and dung, save only to know him, and the virtue of his resurrection.
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because in euery reconciliation making must be two conditions. 1. A forgetting vpon satisfaction of all old wrongs and iniuries. 2. A binding from future offences:
Because in every reconciliation making must be two conditions. 1. A forgetting upon satisfaction of all old wrongs and injuries. 2. A binding from future offences:
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the former Christ effecteth by his death, the latter by his resurrection, into the which whosoeuer are grafted, they cannot henceforth serue sinne, but beeing risen with Christ, they seeke the things which are aboue, where Christ sitteth:
the former christ Effecteth by his death, the latter by his resurrection, into the which whosoever Are grafted, they cannot henceforth serve sin, but being risen with christ, they seek the things which Are above, where christ Sitteth:
and for this cause our Sauiour was carefull after his departure hence, to send out his spirit in more plentifull and abundant manner then before, that hee might continually inspire his people with ardent desires after the beginnings of that life eternall vnto which Christ himselfe is risen:
and for this cause our Saviour was careful After his departure hence, to send out his Spirit in more plentiful and abundant manner then before, that he might continually inspire his people with Ardent Desires After the beginnings of that life Eternal unto which christ himself is risen:
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euen when he was in hell it selfe after a sort, how much more now beeing ascended farre aboue all mooueable and aspectible heauens? for we must not behold the victorie & triumph of Christ,
even when he was in hell it self After a sort, how much more now being ascended Far above all movable and aspectible heavens? for we must not behold the victory & triumph of christ,
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as out of a well of consolation, we shall drawe this comfort to our selues, that looke as the gates of hel could not preuaile against him our head, no more shall they euer bee able to preuaile against vs his members,
as out of a well of consolation, we 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,
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although they neuer so fiercely and forcibly assayle vs. And if spirituall enmities shall not be able to cut vs short of our saluation, much lesse shall temporall dangers:
although they never so fiercely and forcibly assail us And if spiritual enmities shall not be able to Cut us short of our salvation, much less shall temporal dangers:
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for by vertue of this resurrection also, euen in the most troublesome deepes, when the waues of sorrowes ouertake one another, and goe ouer our soules;
for by virtue of this resurrection also, even in the most troublesome deeps, when the waves of sorrows overtake one Another, and go over our Souls;
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Oh how would this meditation well digested, sweeten the remembrance of death and the graue? when a Christian shall consider, that looke how it was with Christ when his soule and bodie were separated,
O how would this meditation well digested, sweeten the remembrance of death and the graven? when a Christian shall Consider, that look how it was with christ when his soul and body were separated,
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and bereaue it of the truth and light leading to life, they shall only seduce such as whose names are not written in the booke of life, and of the Lamb:
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:
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Lastly, let floods of persecution rise and swell, so as this doue of Christ cannot find rest for the sole of her foot, one meanes or other Christ will vse for her helpe:
Lastly, let floods of persecution rise and swell, so as this dove of christ cannot find rest for the sole of her foot, one means or other christ will use for her help:
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or hee will prouide for her one of the chambers of his prouidence (as hee did for Ioash against the rage of Athaliah) wherein shee shall be safe till the storme be blowne ouer.
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 be blown over.
Quest. How shall wee know that we are risen with Christ, that they may assuredly belong vnto vs? Answ. The Apostle setteth himselfe to resolue this question, Coloss. 3.1. where he maketh the seeking of things aboue where Christ is, an infallible marke of our rising with him;
Quest. How shall we know that we Are risen with christ, that they may assuredly belong unto us? Answer The Apostle sets himself to resolve this question, Coloss. 3.1. where he makes the seeking of things above where christ is, an infallible mark of our rising with him;
so now if thou be risen with him, heauen will be in thine eye, and thine affections are ascended thither where Christ is: if Christ were on earth, thou mightest fix thy soule and senses here on earth, and yet be a Christian;
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 Christian;
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when he hath put on the Lord Iesus Christ, as knowing, that onely the garment of this righteousnesse, can fence him from all the iniurie of wind and weather.
when he hath put on the Lord Iesus christ, as knowing, that only the garment of this righteousness, can fence him from all the injury of wind and weather.
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The naturall man doth not more seriously listen after great purchases of land and fields, as he doth cast with himselfe to purchase the pearle hid in the field;
The natural man does not more seriously listen After great purchases of land and fields, as he does cast with himself to purchase the pearl hid in the field;
so contrarily doth an heauenly minded man (accounting himselfe from home while hee is heare in the bodie) bend his cheife care to settle his estate at home in heauen;
so contrarily does an heavenly minded man (accounting himself from home while he is hear in the body) bend his chief care to settle his estate At home in heaven;
or in his owne corrupt conceit, are smaller sinnes: such as are inferior oathes, idlenesse, gaming, sinnes of omission, idle words or hurtfull; vncleane or wandring thoughts:
or in his own corrupt conceit, Are smaller Sins: such as Are inferior Oaths, idleness, gaming, Sins of omission, idle words or hurtful; unclean or wandering thoughts:
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For the life of the Saints in heauen, must be a counterpaine of the beleeuers vpon 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 vnto. 1. The Saints in heauen are called from three things. 1. the world it selfe. 2. the corruptions that are in the world through lust. 3. The companie of the wicked of the world.
For the life of the Saints in heaven, must be a Counterpane of the believers 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.
yea, and esteeming of their present life it selfe so indifferently, as that they can account the day of their death better then the day wherein they were borne. 2. As the Saints in heauen, beeing deliuered out of the prison of the bodie, haue all the bolts and chaines of their corruption struck off;
yea, and esteeming of their present life it self so indifferently, as that they can account the day of their death better then 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;
saying vnto them, as Ephraim to his reiected Idols, get you hence: what haue I to doe with you? they that were of the Synagogue of Satan, are now in the Temple with true beleeuers.
saying unto them, as Ephraim to his rejected Idols, get you hence: what have I to do with you? they that were of the Synagogue of Satan, Are now in the Temple with true believers.
and washed from their filthinesse, and will haue no more fellowship in the vnfruitfull workes of darknesse, wherein sometimes they were cheife actors. 3. The Saints in heauen neuer ioyne with the wicked of the world any more;
and washed from their filthiness, and will have no more fellowship in the unfruitful works of darkness, wherein sometime they were chief actors. 3. The Saints in heaven never join with the wicked of the world any more;
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that beeing verefied, which Moses spake to the Isralites, concerning the Egyptians, The enemies whom your eyes haue seene this day, you shall neuer see more:
that being verified, which Moses spoke to the Israelites, Concerning the egyptians, The enemies whom your eyes have seen this day, you shall never see more:
the next happinesse to the former, doe the godly iustly esteeme the communion of Saints, placing vnder God their cheife delight in such as excell in vertue.
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 virtue.
Secondly, as the heauenly life of the Saints is spent in the perfect praise of God, wherein they employ their eternitie, keeping in the presēce of the throne of God a perpetuall Sabboth, and seruing him day and night:
Secondly, as the heavenly life of the Saints is spent in the perfect praise of God, wherein they employ their eternity, keeping in the presence of the throne of God a perpetual Sabbath, and serving him day and night:
euen so beleeuers indeauour in their measure, that the same mind be in them which was in Iesus Christ, who thought it as his meat and drinke to doe the will of his heauenly Father: they bring free will offerings:
even so believers endeavour in their measure, that the same mind be in them which was in Iesus christ, who Thought it as his meat and drink to do the will of his heavenly Father: they bring free will offerings:
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and account these persons blessed that may dwell in his house, because they euer praise him. Not that much rebellion and corruption of nature, doth not often dead and dull euen the most sanctified;
and account these Persons blessed that may dwell in his house, Because they ever praise him. Not that much rebellion and corruption of nature, does not often dead and dull even the most sanctified;
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And this they doe, not by fits and starts, but imitate that heauenly life in the continual endeauour, to make the pleasing of God their principall delight,
And this they do, not by fits and starts, but imitate that heavenly life in the continual endeavour, to make the pleasing of God their principal delight,
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Thirdly, as the Saints in heauen liue according to the lawe of perfect righteousnesse, which is the law and charter of heauen, and haue obtained perfect sanctification:
Thirdly, as the Saints in heaven live according to the law of perfect righteousness, which is the law and charter of heaven, and have obtained perfect sanctification:
they follow the lambe whithersoeuer he goeth before them, whether by voice or example. Fourthly, as the Saints in heauen enioy God for the means of all their liues;
they follow the lamb whithersoever he Goes before them, whither by voice or Exampl. Fourthly, as the Saints in heaven enjoy God for the means of all their lives;
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that his promise cannot faile them, when the Indian mines shall come to naught: that his word is meanes enough, which commandeh the rocke, and it giueth water;
that his promise cannot fail them, when the Indian mines shall come to nought: that his word is means enough, which commandeh the rock, and it gives water;
Whether art thou called out of the world in thy affection? whether art thou actually separated from the corruptions that are in it through lust? whether dost thou contemne,
Whither art thou called out of the world in thy affection? whither art thou actually separated from the corruptions that Are in it through lust? whither dost thou contemn,
and avoide vile and gracelesse persons? dost thou reioyce in the fellowship with God and communion of his Saints? spendest thou thy dayes in the constant praise and worship of God? framest thou thy life according to the word of God, the rule of all righteousnesse? enioyest thou all things in God,
and avoid vile and graceless Persons? dost thou rejoice in the fellowship with God and communion of his Saints? spendest thou thy days in the constant praise and worship of God? framest thou thy life according to the word of God, the Rule of all righteousness? enjoyest thou all things in God,
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and yet longest thou for the perfecting of thy happinesse, saying, Come Lord Iesus, come quickly? this is to conuerse in heauen, while thou art on earth;
and yet longest thou for the perfecting of thy happiness, saying, Come Lord Iesus, come quickly? this is to converse in heaven, while thou art on earth;
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Which if it be, then how fewe haue their conversation there, or are risen with Christ? How fewe are set free from the power of sinne, witnesseth the generall raigne of it euery where.
Which if it be, 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.
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as the fish doth water? How doe sinners combine themselues against God, to run to all excesse of riot? How vnpleasant and vnwelcome a voice is it, to call men to delight in God and his children? How heauie are they to the parts of his worship, comming vnto them,
as the Fish does 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, coming unto them,
as if they went to some punishment? How are mens lusts become their lawes, in stead of the perfect rule and law of God? euery man almost liuing as Israel when their was no King among them.
as if they went to Some punishment? How Are men's Lustiest become their laws, in stead of the perfect Rule and law of God? every man almost living as Israel when their was no King among them.
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The fourth generall point, is the time of Chists resurrection, set downe in the text to be the third day. To vnderstand which, we must knowe that Christ lay not in the graue three whole naturall dayes, each of them standing of 24. houres;
The fourth general point, is the time of Chists resurrection, Set down in the text to be the third day. To understand which, we must know that christ lay not in the graven three Whole natural days, each of them standing of 24. hours;
The first day of the three, saith Augustine, is to be reckoned by his latter part, in which Christ was dead and buried not passing three houres of the foure and twentie;
The First day of the three, Says Augustine, is to be reckoned by his latter part, in which christ was dead and buried not passing three hours of the foure and twentie;
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yet so as both the night before when the Iewes day begunne, and the most of that day was spent in taking, examining, whipping, misusing, condemning, and executing him.
yet so as both the night before when the Iewes day begun, and the most of that day was spent in taking, examining, whipping, misusing, condemning, and executing him.
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The second day is to be accounted wholly and perfect, from the euening of the day before the passeouer, to the euening of the Saboath following; standing of full 24. houres.
The second day is to be accounted wholly and perfect, from the evening of the day before the passover, to the evening of the Sabbath following; standing of full 24. hours.
for Christ lay all night neere twelue houres in the graue, and rose in the morning betime about the midst of that naturall day, standing of 24. houres.
for christ lay all night near twelue hours in the graven, and rose in the morning betime about the midst of that natural day, standing of 24. hours.
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Now that Christ should rise the third day, and no sooner, nor later, these reasons shew. 1. Hee must rise the third day, according to the Scriptures. For they had foretold this to be the particular time, Hos. 6.2. After two daies hee will reuiue vs, and in the third day hee will raise vs vp: namely, in his owne person:
Now that christ should rise the third day, and no sooner, nor later, these Reasons show. 1. He must rise the third day, according to the Scriptures. For they had foretold this to be the particular time, Hos. 6.2. After two days he will revive us, and in the third day he will raise us up: namely, in his own person:
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as our Sauiour himselfe while hee was yet aliue, expounded of himselfe, Math. 12.40. As Ionas was in the bellie of the whale three daies and three nights, so shall the Sonne of man be three daies and three nights in the heart of the earth.
as our Saviour himself while he was yet alive, expounded of himself, Math. 12.40. As Ionas was in the belly of the whale three days and three nights, so shall the Son of man be three days and three nights in the heart of the earth.
as also because hee would lead his Church into some suspense, therefore he rose not till the case seemed desperate: Luk. 24.21. We trusted that it had beene hee that should haue deliuered Israel:
as also Because he would led his Church into Some suspense, Therefore he rose not till the case seemed desperate: Luk. 24.21. We trusted that it had been he that should have Delivered Israel:
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and the wilfulnesse of Thomas, plainely bewrayeth. 2. Because vpon this euent and keeping touch in this very circumstance of time, he had laid all the credit of his person, ministerie, doctrine, miracles, life and death.
and the wilfulness of Thomas, plainly bewrayeth. 2. Because upon this event and keeping touch in this very circumstance of time, he had laid all the credit of his person, Ministry, Doctrine, Miracles, life and death.
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And of this verie circumstance Angels and men had taken notice from his owne mouth; Luk. 24.7. when the women came to the sepulchre to seeke Christ after he was newly risen, the Angels told them, hee was risen, he was not there:
And of this very circumstance Angels and men had taken notice from his own Mouth; Luk. 24.7. when the women Come to the Sepulchre to seek christ After he was newly risen, the Angels told them, he was risen, he was not there:
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let vs take such order that the last error become not worse then the first. 3. The blessed bodie of Christ was not to enter into the least or lowest degree of corruption,
let us take such order that the last error become not Worse then the First. 3. The blessed body of christ was not to enter into the least or lowest degree of corruption,
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In all which regards, that is verefied which himselfe beeing risen, affirmed, Luk. 24.46. Thus it is written, and thus it behooueth Christ to suffer, and to rise againe from the dead the third day.
In all which regards, that is verified which himself being risen, affirmed, Luk. 24.46. Thus it is written, and thus it behooveth christ to suffer, and to rise again from the dead the third day.
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euen in the instant of which he had spoken. 2. The impotencie of his enemies, who although they watched him, sealed him vp, laid an heauie stone vpon him, were euery way cautelous to keepe him down till the third day was past,
even in the instant of which he had spoken. 2. The impotency of his enemies, who although they watched him, sealed him up, laid an heavy stone upon him, were every Way cautelous to keep him down till the third day was passed,
euen in the morning, yet could they no more stay him, then they could the sunne from rising and running his course. 3. The benefit which the world of beleeuers obtaine by his rising againe, set down by the Euangelist, Luk. 1.78. Through the tender mercie of our God, the day spring from an high hath visited vs ;
even in the morning, yet could they no more stay him, then they could the sun from rising and running his course. 3. The benefit which the world of believers obtain by his rising again, Set down by the Evangelist, Luk. 1.78. Through the tender mercy of our God, the day spring from an high hath visited us;
The Chronologers further obserue, that this was the day wherein Moses lead the Israelites through the sea, wherein all the troupes of Pharaoh and his hoast were drowned:
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:
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Other obseruations concerning this day might be inserted out of authors, which, because I see no sound ground for them out of the Scriptures, I will omit them, that I may now come to the lessons which out of this circumstance, wee may drawe for our further instruction.
Other observations Concerning this day might be inserted out of Authors, which, Because I see no found ground for them out of the Scriptures, I will omit them, that I may now come to the Lessons which out of this circumstance, we may draw for our further instruction.
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First, we learne hence, that all the promises of God shalbe in due season accomplished, whatsoeuer may seeme to come betweene them and vs ▪ For seeing Christ beeing dead, both could and did performe his promise to his Church, will not hee much more beeing aliue and in his glorie doe it? The Israelites had a promise of a good land:
First, we Learn hence, that all the promises of God shall in due season accomplished, whatsoever may seem to come between them and us ▪ For seeing christ being dead, both could and did perform his promise to his Church, will not he much more being alive and in his glory do it? The Israelites had a promise of a good land:
hast thou a promise 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;
hast thou a promise 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;
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he looked euery yeare for him, ten, twenty yeares together, nay till the thirtieth yeare, 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:
he looked every year for him, ten, twenty Years together, nay till the thirtieth year, till it was not with Sarah as with childing-women, in so much as she laughed when she herd it, the case in nature was desperate:
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Dauid in like manner had the promise of the kingdome, but in the meane time hee was so traced and hunted by Saul, that he said in himselfe, I shall surely one day fall by the hands of Saul:
David in like manner had the promise of the Kingdom, but in the mean time he was so traced and hunted by Saul, that he said in himself, I shall surely one day fallen by the hands of Saul:
but howsoeuer the Lord still deferred his promise, he knewe not how to breake it: the kingdome was rent from Saul, and giuen to him that was better then he.
but howsoever the Lord still deferred his promise, he knew not how to break it: the Kingdom was rend from Saul, and given to him that was better then he.
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How could Israel but acknowledge his outstreached arme in their deliuerie, when they saw nothing but the mountaines before them, the enemies behind thē,
How could Israel but acknowledge his outstreached arm in their delivery, when they saw nothing but the Mountains before them, the enemies behind them,
and if the Lord had deliuered them before they came into the bottome of the sea (as he easily could haue done) the glorie of his worke had been obscured, which all ages since haue admired and extolled till this day.
and if the Lord had Delivered them before they Come 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.
when as he seemed vtterly cast away, beeing buried in the whales belly three dayes and three nights? for when by the powerfull word of God, the fish was commanded to cast him on the drie ground, what a worthy fruit of conversion it had in them generally, the history doth declare.
when as he seemed utterly cast away, being buried in the Whale's belly three days and three nights? for when by the powerful 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 does declare.
it appeareth, in that the verie heathen Kings themselues made publike edicts, that no God, but Daniels, and no God but Sadrachs, &c. should be worshipped through all their dominions,
it appears, in that the very heathen Kings themselves made public edicts, that no God, but Daniel's, and no God but Sadrachs, etc. should be worshipped through all their Dominions,
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it pleaseth him to deale herein as a mother with her child, who although shee be tender enough ouer it, will sometimes get her out of sight, and behind a doore;
it Pleases him to deal herein as a mother with her child, who although she be tender enough over it, will sometime get her out of sighed, and behind a door;
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It is a simple opinion of simple people, that God loueth not that man, who is exercised with any strange crosse, especially if it be more lasting and lingring vpon him.
It is a simple opinion of simple people, that God loves not that man, who is exercised with any strange cross, especially if it be more lasting and lingering upon him.
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but the Saints ? In the persecutions of the Primitiue Church, we read of thirty thousand of the deare Saints of God put to death in seuenteene dayes vnder the tyrant Maximinian, and as many cheined vnder mettalls and mines.
but the Saints? In the persecutions of the Primitive Church, we read of thirty thousand of the deer Saints of God put to death in seuenteene days under the tyrant Maximinian, and as many cheined under metals and mines.
Who was it that asked if the Lord would absent himselfe for euer, and whether his mercie was cleane gone for euermore? was not this the voice of Dauid, a man after Gods owne heart? wouldst thou heare the style of Gods children in the Scriptures? thou hearest them called wormes of Iacob, dead men of Israel. Wouldest thou knowe their state? neither is that vnanswerable to that stile:
Who was it that asked if the Lord would absent himself for ever, and whither his mercy was clean gone for evermore? was not this the voice of David, a man After God's own heart? Wouldst thou hear the style of God's children in the Scriptures? thou Hearst them called worms of Iacob, dead men of Israel. Wouldst thou know their state? neither is that unanswerable to that style:
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and thy crosse is the longer, to be a meanes to bring thy old sinnes into fresh memorie, that so thou maist renew thy repentance. 3. It may be, thou hast since giuen some great scandall to the Church,
and thy cross is the longer, to be a means to bring thy old Sins into fresh memory, that so thou Mayest renew thy Repentance. 3. It may be, 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 kind haue bin neglected;
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 kind have been neglected;
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therefore the Lord will haue this to sticke by encreasing the smart, and withdrawing his comforts, till thy great heart be made to stoupe. 5. Looke whether some lust,
Therefore the Lord will have this to stick by increasing the smart, and withdrawing his comforts, till thy great heart be made to stoop. 5. Look whither Some lust,
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for euen so we deale with our children, who when a little smart doth but set them on frowardnesse, we meeken and ouercome with more stripes. 6. Or else the Lord in mercie lingringly doth correct as thou art able to beare, to bend thee and worke thee to good:
for even so we deal with our children, who when a little smart does but Set them on frowardness, we meeken and overcome with more stripes. 6. Or Else the Lord in mercy lingeringly does correct as thou art able to bear, to bend thee and work thee to good:
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to haue broken the bottell wherein hee was wont to preserue their teares: but hee knowes vs well inough, saith Paul, though we thinke our selues vnknown:
to have broken the Bottle wherein he was wont to preserve their tears: but he knows us well enough, Says Paul, though we think our selves unknown:
namly, in all the doctrine they were to teach, and all the ordinances they were to obserue, in the externall gouernment of the Christian Churches vnto the end of the world:
namely, in all the Doctrine 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 Euangelist sheweth vs, how Christ begunne at Moses, and all the Prophets, and opened vnto them in all the Scriptures, the things that were written of him:
and Therefore the Evangelist shows 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:
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3. He was to confirme this their extraordinarie ministrie, by an extraordinarie Sacrament, namely, breathing vpon them, and giuing them the holy Ghost, that is, some smaller measure of gifts as a pledge for the time;
3. He was to confirm this their extraordinary Ministry, by an extraordinary Sacrament, namely, breathing upon them, and giving them the holy Ghost, that is, Some smaller measure of Gifts as a pledge for the time;
but directing them also when and where to expect the plentifull powring out of the spirit vpon them after his departure ▪ as it was most miraculously performed in the day of Pentecost, after they had a while wayted at Ierusalem for the promise of the Father.
but directing them also when and where to expect the plentiful Pouring out of the Spirit upon them After his departure ▪ as it was most miraculously performed in the day of Pentecost, After they had a while waited At Ierusalem for the promise of the Father.
Now though in these and other regards, it was meet hee should shew himselfe openly, yet would hee not so openly shew himselfe as to all the people, but only to such as his wisedome thought sit to behold him.
Now though in these and other regards, it was meet he should show himself openly, yet would he not so openly show himself as to all the people, but only to such as his Wisdom Thought fit to behold him.
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Quest. But why did not Christ after his resurrection, ride in an open triumph before all the people? In all reason it would haue made much to the confusion of his enemies,
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,
for then hee would haue shewed himselfe vnto the world, whereas after hee rose from death hee would not shew himselfe but to those of his owne kingdome.
for then he would have showed himself unto the world, whereas After he rose from death he would not show himself but to those of his own Kingdom.
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5. If Christ had openly appeared to all the people, hee had falsified his owne word, who had threatned them, that because when hee would haue gathered them as an hen her chickens vnder her wing, but they would not;
5. If christ had openly appeared to all the people, he had falsified his own word, who had threatened them, that Because when he would have gathered them as an hen her chickens under her wing, but they would not;
In the second, fourth, fifth, and seauenth Chapters of the Acts it euidently appeareth, how by the Apostles direct dealing against their sinnes, many thousands were conuerted at some one sermons and how many were daitly added vnto the Church, whose faith was farre more sound in that they attained the blessing which Christ pronounced vpon those that beleeued, and yet had not seene.
In the second, fourth, fifth, and Seventh Chapters of the Acts it evidently appears, how by the Apostles Direct dealing against their Sins, many thousands were converted At Some one Sermons and how many were daitly added unto the Church, whose faith was Far more found in that they attained the blessing which christ pronounced upon those that believed, and yet had not seen.
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We reade of many and sundrie sorts of witnesses of Christ his resurrection, and therefore it is worth inquirie, which of them are here to be vnderstood.
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 be understood.
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Secondly, there was a reall witnesse of the Saints that rose againe with him, and appeared to many, to the ende, that they might testifie of his resurrection:
Secondly, there was a real witness of the Saints that rose again with him, and appeared to many, to the end, that they might testify of his resurrection:
Such was the tes••monie of the two disciples who went betweene Ierusalem and Emaus, to whom Christ made himselfe knowne the verie day of his resurrection, and yet were no Apostles.
Such was the tes••monie of the two Disciples who went between Ierusalem and Emaus, to whom christ made himself known the very day of his resurrection, and yet were no Apostles.
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Thus were many other priuate Christians vndoubted witnesses of the resurrection, who no doubt sawe and heard him in many of his apparitions as well as the Apostles themselues;
Thus were many other private Christians undoubted Witnesses of the resurrection, who no doubt saw and herd him in many of his apparitions as well as the Apostles themselves;
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For, 1. these witnesses are said to be chosen of God, which word is borrowed from the elections of men, who were set apart to their seuerall offices by la•ing on of mens hands vpon them:
For, 1. these Witnesses Are said to be chosen of God, which word is borrowed from the elections of men, who were Set apart to their several Offices by la•ing on of men's hands upon them:
euen so God laid his hands on these, that is, Christ immediately by his owne voice called these to be witnesses vnto him, which was one of the priuiledges of the Apostles. 2. The Apostle in the words expresseth himselfe, by limiting them to themselues;
even so God laid his hands on these, that is, christ immediately by his own voice called these to be Witnesses unto him, which was one of the privileges of the Apostles. 2. The Apostle in the words Expresses himself, by limiting them to themselves;
but after he rose from the dead, that wee might not be deceiued in our witnesse of him. 3. To vs, whom he commanded to preach and testifie (namely, to the whole world) these things, together with his comming againe to iudgement.
but After he rose from the dead, that we might not be deceived in our witness of him. 3. To us, whom he commanded to preach and testify (namely, to the Whole world) these things, together with his coming again to judgement.
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Now for the further clearing of this publike witnesse of the Apostles, wee will consider three things: 1. That these twelue were appointed by Christ himselfe to this witnesse;
Now for the further clearing of this public witness of the Apostles, we will Consider three things: 1. That these twelue were appointed by christ himself to this witness;
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which the Apostle Peter plainly concludeth, Act. 1.22. where speaking of one to be elected into Iudas his roome, he saith, he must be chosen of one of them which haue companied with vs all the time that the Lord Iesus was conversant among vs, beginning at the baptisme of Iohn vnto the day that he was taken vp:
which the Apostle Peter plainly Concludeth, Act. 1.22. where speaking of one to be elected into Iudas his room, he Says, he must be chosen of one of them which have companied with us all the time that the Lord Iesus was conversant among us, beginning At the Baptism of John unto the day that he was taken up:
1. by their senses, they ate and drunke with him, that is, were in a familiar sort conuersant with him after he rose againe. 2. by word of mouth, he gaue them charge and commandement to doe it:
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 Commandment to do it:
of both which we are to speake in the text. 3. by a Sacrament or signe of breathing vpon them, he confirmed ▪ them to their vocation, saying, as my father sent me, so I send you.
of both which we Are to speak in the text. 3. by a Sacrament or Signen of breathing upon them, he confirmed ▪ them to their vocation, saying, as my father sent me, so I send you.
so farre as was behoouefull for the Church. 5. by bestowing sundrie other great gifts vpon them, sending the holy Ghost vpon them in the likenesse of fiery tongues ▪ whereby they receiued the gift of tōgues, the gift of miracles ▪ of casting out Deuills, of healing the sicke by imposition of hands, of preseruing from poyson and deadly things, of the apostolicall rodde ▪ whereby death it selfe was at the command of their word, either to take place,
so Far as was behooveful for the Church. 5. by bestowing 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, the gift of Miracles ▪ of casting out Devils, of healing the sick by imposition of hands, of preserving from poison and deadly things, of the apostolical rod ▪ whereby death it self was At the command of their word, either to take place,
The third thing is, By what meanes they witnessed, or gaue testimonie to Christ. Answ. Because they were to be authenticall and faithfull witnesses to all the world;
The third thing is, By what means they witnessed, or gave testimony to christ. Answer Because they were to be authentical and faithful Witnesses to all the world;
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therefore was it necessarie that they should giue witnesse two waies. 1. By zealous and painfull preaching by voice while they liued. 2. Euen after their death, by the holy doctrine left behind them in their workes and writings:
Therefore was it necessary that they should give witness two ways. 1. By zealous and painful preaching by voice while they lived. 2. Eve After their death, by the holy Doctrine left behind them in their works and writings:
for euery Minister is called of God to giue witnesse to Christ: but properly to speake, they are rather preachers and publishers of things witnessed, then witnesses:
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, then Witnesses:
and therefore exempted from all error in their witnesse ▪ as we are not. 3. And hence followeth that their witnesse is to be beleeued as infallible, beeing the witnesse of such as with their eyes saw his Maisstie:
and Therefore exempted from all error in their witness ▪ as we Are not. 3. And hence follows that their witness is to be believed as infallible, being the witness of such as with their eyes saw his Maisstie:
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and of this diuine testimonie in the mouth of the Apostles may be said as Chri•• did of the voice from heauen, Ioh. 12.30. This voice came not because of mee, but for your sakes.
and of this divine testimony in the Mouth of the Apostles may be said as Chri•• did of the voice from heaven, John 12.30. This voice Come not Because of me, but for your sakes.
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for some man may say, as the deuil once did, Paul I know, and Cephas I know, but who are you? Surely euen we are sent by Christ aswell as the Apostles, Ephes. 4.11. Hee gaue some to be Apostles, some Prophets, some Pastors, some Teachers.
for Some man may say, as the Devil once did, Paul I know, and Cephas I know, but who Are you? Surely even we Are sent by christ aswell as the Apostles, Ephesians 4.11. He gave Some to be Apostles, Some prophets, Some Pastors, Some Teachers.
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nor any thing at all on our bare words, but to trie our spirits, to search the Scriptures (as the Bereans.) They haue or ought to haue their Bibles, we wish them to looke and enquire there whether our doctrine be true or no:
nor any thing At all on our bore words, but to try our spirits, to search the Scriptures (as the Bereans.) They have or ought to have their Bibles, we wish them to look and inquire there whither our Doctrine be true or no:
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Let any man come with a coniecturall, or probable truth, or any traditionarie doctrine, and cannot shewe which of the Apostles heard or sawe it in Christ, no man is bound to beleeue it as necessarie to his saluation.
Let any man come with a conjectural, or probable truth, or any traditionary Doctrine, and cannot show which of the Apostles herd or saw it in christ, no man is bound to believe it as necessary to his salvation.
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Againe, it were to be wished, that hearers would take vp their dutie, which is, in reuerent manner to come to their teachers in things doubtfully deliuered, and aske the question;
Again, it were to be 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 sawe this from Christ which you haue taught vs, that I may beleeue it? for they deliuered nothing else.
I beseech you tell me which of the Apostles herd, or saw this from christ which you have taught us, that I may believe it? for they Delivered nothing Else.
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To which rule would Ministers and people frame themselues, it would bring the Scriptures into request, which for most part, are least set by in many sermons;
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;
but this treasure is put in earthen vessels, that all the power and glorie of the worke, may redound to God, who commonly, in weake and foolish things, putteth forth his admirable strength and wisedome. 2. That there may be held a difference betweene Ciuill, and Ecclesiasticall power:
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 Wisdom. 2. That there may be held a difference between Civil, and Ecclesiastical power:
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and on which the sunne of the world, for most part as little shineth, as it did on Christ himselfe and his Apostles. 3. It made more for the glorie of Christ, and his Apostles:
and on which the sun of the world, for most part as little shines, as it did on christ himself and his Apostles. 3. It made more for the glory of christ, and his Apostles:
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Againe, herein he honoureth also his instruments, who beeing in themselues meane and contemptible, yet vpon their calling receiued such a portion of the spirit,
Again, herein he Honoureth also his Instruments, who being in themselves mean and contemptible, yet upon their calling received such a portion of the Spirit,
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and daunted the greatest and most powerfull, when they sawe that no power or glorie of this world, could draw or hinder them from the execution of that office, to which they were deputed.
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.
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Hence was it that the wise and mightie, seeing the freedome and wisedome of Peter and Iohn in speaking (knowing them to be vnlearned men) they wondred, and knew they had beene with Iesus:
Hence was it that the wise and mighty, seeing the freedom and Wisdom of Peter and John in speaking (knowing them to be unlearned men) they wondered, and knew they had been with Iesus:
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How great glorie wonne Christ hereby to himselfe, and his seruants? 4. By this choise of his, he putteth a plaine difference betweene his kingdome, and the kingdome of Antichrist.
How great glory won christ hereby to himself, and his Servants? 4. By this choice of his, he putteth a plain difference between his Kingdom, and the Kingdom of Antichrist.
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but if it get simple and plaine men to carrie it through the world, it disperseth it selfe as the light: twelue naked and vnlearned men shal be inough to ouercome all the power and wisedome that the world can make against it.
but if it get simple and plain men to carry it through the world, it disperses it self as the Light: twelue naked and unlearned men shall be enough to overcome all the power and Wisdom that the world can make against it.
And what other is it that for these many yeares (especially since the light of the Gospel was by the mercy of God restored to these parts of Europe) hath vndershoared that tottering kingdome,
And what other is it that for these many Years (especially since the Light of the Gospel was by the mercy of God restored to these parts of Europe) hath vndershoared that tottering Kingdom,
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the base insinuations and flatterie on the one side, and false feares and treacherie on the other, whereby they hold fast vnto them sundrie other great powers and kings of the earth;
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;
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to which adde the insatiable thirst of monie, and their base trickes to lay false fingers and purloine goods and lands, which they heape and laie together as the sand of the sea, you may take a vew of the maine props of that kingdome.
to which add the insatiable thirst of money, and their base tricks to lay false fingers and purloin goods and Lands, which they heap and lay together as the sand of the sea, you may take a view of the main props of that Kingdom.
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whilest this Antechristian kingdome beeing now in a consumption alreadie, by the breath of his mouth, shall be vtterly abolished by the brightnes of his comming.
whilst this Antichristian Kingdom being now in a consumption already, by the breath of his Mouth, shall be utterly abolished by the brightness of his coming.
In these words the Apostle Peter vseth another argument of demonstratiue force to prooue Christ his resurrection, who both before his death and after did manifest himselfe to be both God & man, by two sorts of actions. 1. Such as were miraculous and extraordinarie:
In these words the Apostle Peter uses Another argument of demonstrative force to prove christ his resurrection, who both before his death and After did manifest himself to be both God & man, by two sorts of actions. 1. Such as were miraculous and extraordinary:
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an instance where of after his resurrection we haue formerly mentioned, Ioh. 21.11. in the miraculous lading of the net with fishes. 2. Such as were more ordinarie and familiar:
an instance where of After his resurrection we have formerly mentioned, John 21.11. in the miraculous lading of the net with Fish. 2. Such as were more ordinary and familiar:
And to confirme this truth of our Apostle, we read that not once or twice, but often, hee eat and drunke with his Disciples after hee arose from the dead:
And to confirm this truth of our Apostle, we read that not once or twice, but often, he eat and drunk with his Disciples After he arose from the dead:
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for hee did not only eat with six of his Disciples, as Ioh. 21.2. cùm 13. but with the two disciples with whom hee ioyned himselfe going to Emaus, Luk. 24.30. and with all the eleuen gathered together, Luk. 24.33. cùm 43.
for he did not only eat with six of his Disciples, as John 21.2. cùm 13. but with the two Disciples with whom he joined himself going to Emaus, Luk. 24.30. and with all the eleuen gathered together, Luk. 24.33. cùm 43.
For when the Disciples had seene his hands and feet, wondred at the matter, and yet beleeued not for ioy: for their further confirmation hee called for some meat,
For when the Disciples had seen his hands and feet, wondered At the matter, and yet believed not for joy: for their further confirmation he called for Some meat,
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But it will be more materially obiected, that this eating and drinking doth not necessarily and infallibly prooue the point of Christ his resurrection, seeing the Angels haue eat and drunke, and yet were no men.
But it will be more materially objected, that this eating and drinking does not necessarily and infallibly prove the point of christ his resurrection, seeing the Angels have eat and drunk, and yet were no men.
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Answ. As for the Angels which eate and drunke with Abraham, Lot, and others, the truth is, that (whatsoeuer some speake to the contrarie) they did truly eat as well as they truly walked, spake,
Answer As for the Angels which eat and drunk with Abraham, Lot, and Others, the truth is, that (whatsoever Some speak to the contrary) they did truly eat as well as they truly walked, spoke,
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euen so our Sauiour Christ is prooued hereby after hee was dead, to haue a true, liuing organicall bodie, which is a sufficient proofe of his resurrection,
even so our Saviour christ is proved hereby After he was dead, to have a true, living organical body, which is a sufficient proof of his resurrection,
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especially seeing that it was the selfe same bodie that was laid in the graue, the testimonie of the Angels, the emptinesse of the graue, the prints of the nailes and speare, with many other euidences sufficiently confirme.
especially seeing that it was the self same body that was laid in the graven, the testimony of the Angels, the emptiness of the graven, the prints of the nails and spear, with many other evidences sufficiently confirm.
neither can wee thinke the Disciples slower of heart to beleeue then our selues are, who are readie to say in any thing that our eyes see not, with Marie, How can this be? But that neither they nor we should sinke downe in this weakenesse, he hath pleased to condiscend to our infirmitie, to remooue all scruple from them and vs, in this maine article of our religion.
neither can we think the Disciples slower of heart to believe then our selves Are, who Are ready to say in any thing that our eyes see not, with Marry, How can this be? But that neither they nor we should sink down in this weakness, he hath pleased to condescend to our infirmity, to remove all scruple from them and us, in this main article of our Religion.
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For what is it that more confirmeth and strengtheneth our faith, then the boldnesse and libertie of the Apostles, both in their sermons and writings? and whence is this but from their owne full perswasion of the truth, which maketh them bold? and whence is this perswasion,
For what is it that more confirmeth and strengtheneth our faith, then the boldness and liberty of the Apostles, both in their Sermons and writings? and whence is this but from their own full persuasion of the truth, which makes them bold? and whence is this persuasion,
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Vse. 1. To strengthen this our weake faith by this consideration, conceiue with thy selfe that Christ eate and drunke with his disciples, that thy faith might be nourished as well as others:
Use. 1. To strengthen this our weak faith by this consideration, conceive with thy self that christ eat and drunk with his Disciples, that thy faith might be nourished as well as Others:
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yea so often as thou hearest, or readest, or thinkest of any of these things; so often must thou be renewing and adding something to thy faith in this behalfe;
yea so often as thou Hearst, or Readest, or Thinkest of any of these things; so often must thou be renewing and adding something to thy faith in this behalf;
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2. In that our Lord after he was gloriously raised from the dead, would still for those fortie dayes depart from his glory, abasing himselfe to conuerse with sinfull men;
2. In that our Lord After he was gloriously raised from the dead, would still for those fortie days depart from his glory, abasing himself to converse with sinful men;
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yea to eate and drink corruptible creatures; of which his incorruptible bodie had no neede: and would still humble himselfe to condescend to the weakenesse of his Church:
yea to eat and drink corruptible creatures; of which his incorruptible body had no need: and would still humble himself to condescend to the weakness of his Church:
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we are to learne the same lesson towards our brethren, to be of a yeelding disposition, readie to depart with some of our right for their good and edification;
we Are to Learn the same Lesson towards our brothers, to be of a yielding disposition, ready to depart with Some of our right for their good and edification;
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In the verse wee haue three things to be handled. 1. that preaching is a reuerent and necessarie ordinance of Christ himselfe, And he commanded vs to preach vnto the people, and to testifie.
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 testify.
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2. The obiect of this ordinance, or what we must preach, namely Christ, that hee is, &c. 3. What particular doctrine concerning Christ must more especially be preached, that he is ordeined of God a iudge of quicke and dead.
2. The Object of this Ordinance, or what we must preach, namely christ, that he is, etc. 3. What particular Doctrine Concerning christ must more especially be preached, that he is ordained of God a judge of quick and dead.
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In the first of these, are two branches to be cleared. 1. That preaching is the ordinance of Christ. 2. The necessitie, which will easily be deduced from the former.
In the First of these, Are two branches to be cleared. 1. That preaching is the Ordinance of christ. 2. The necessity, which will Easily be deduced from the former.
That Christ instituted this holy ordinance, is plaine, Matth. 28.19. Goe preach to all nations, baptising 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.
That christ instituted this holy Ordinance, is plain, Matthew 28.19. Go preach to all Nations, Baptizing them, etc. the which commission, that it was extended beyond their Persons, to such as should in After ages succeed them, appears by his last words, and behold, I am with you to the end of the world.
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And that the ordinarie teachers are no lesse the gift of Christ then the Apostles themselues, is as plaine, Ephes. 4.11. he therefore gaue some to be Apostles, some Prophets, some Euangelists, some Pastors, and some Teachers.
And that the ordinary Teachers Are no less the gift of christ then the Apostles themselves, is as plain, Ephesians 4.11. he Therefore gave Some to be Apostles, Some prophets, Some Evangelists, Some Pastors, and Some Teachers.
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Neither must this trouble vs, that both in this place alleadged, as also in some other it is attributed to the Father, to send and giue Pastors according to his owne heart:
Neither must this trouble us, that both in this place alleged, as also in Some other it is attributed to the Father, to send and give Pastors according to his own heart:
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and sometime to the holy Ghost, Act. 20.28. Take heede to your selues, and the flocke ouer which the holy Ghost hath made you ouerseers: 1. Cor. 12.11. and all these things worketh euen the selfe same spirit, distributing to euery man seuerally euen as he wil For, 1. all these externall workes are common to all the three persons:
and sometime to the holy Ghost, Act. 20.28. Take heed to your selves, and the flock over which the holy Ghost hath made you Overseers: 1. Cor. 12.11. and all these things works even the self same Spirit, distributing to every man severally even as he will For, 1. all these external works Are Common to all the three Persons:
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and the holy Ghost, are ascribed also vnto him, as from heauen whither he ascended to giue seuerall gifts for the worke of the ministerie. 3. That wee might better instruct our selues, in their seuerall order and manner of working the selfe same action:
and the holy Ghost, Are ascribed also unto him, as from heaven whither he ascended to give several Gifts for the work of the Ministry. 3. That we might better instruct our selves, in their several order and manner of working the self same actium:
but rather therefore it was his, who was before Abraham was, the cheife Prophet of his Church, that raised, according to the seuerall ages of his Church, such men as were fit, either more obscurely,
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,
before they had receiued in visible forme of fierie tongues, the spirit in abundant measure: whereby they were before all the people of the world, after a sort, solemnly inaugurated,
before they had received in visible Form of fiery tongues, the Spirit in abundant measure: whereby they were before all the people of the world, After a sort, solemnly inaugurated,
the practise of which commandement they tooke vp after that (they hauing staied at Ierusalem for the promise) the spirit came vpon them, and they were endued with power from on high.
the practice of which Commandment they took up After that (they having stayed At Ierusalem for the promise) the Spirit Come upon them, and they were endued with power from on high.
As for the second branch of the obiection, that because ordinarie Pastors and teachers are not immediatly called by Christ, beeing now in heauen ▪ therefore they are not ordained by him, it is false:
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:
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for of the Pastors and elders of Ephesus is said, that the holy Ghost made them ouer seers: and Paul accounteth Apollos ordained by Christ as well as himselfe, 1. Cor. 3.5. What is Paul, and who is Apollos, but the Ministers by whom yee beleeue? and, as the Lord gaue to euery man? only the difference must be obserued in their calling;
for of the Pastors and Elders of Ephesus is said, that the holy Ghost made them over seers: and Paul accounteth Apollos ordained by christ as well as himself, 1. Cor. 3.5. What is Paul, and who is Apollos, but the Ministers by whom ye believe? and, as the Lord gave to every man? only the difference must be observed in their calling;
And therefore both before his incarnation a long time, and after his ascension also, the exhortation which was enforced vpon beleeuers turne in this tenor, to day if yee heare his voice, harden not your hearts.
And Therefore both before his incarnation a long time, and After his Ascension also, the exhortation which was Enforced upon believers turn in this tenor, to day if ye hear his voice, harden not your hearts.
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Whence we conclude, that his voice hath ouer sounded in the Church, and so shall doe in the ministrie of his seruants, vntill his comming againe to iudgement:
Whence we conclude, that his voice hath over sounded in the Church, and so shall do in the Ministry of his Servants, until his coming again to judgement:
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Who were euer begotten to God, without this immortall seede, and these spirituall Fathers? who euer became liuing stones in the building, without the hewing and polishing of Gods builders? what harvest was euer brought into God, without these labourers? what soule was euer pulled out of the kingdome of darkenesse, and brought to be a member of Gods kingdome,
Who were ever begotten to God, without this immortal seed, and these spiritual Father's? who ever became living stones in the building, without the hewing and polishing of God's Builders? what harvest was ever brought into God, without these labourers? what soul was ever pulled out of the Kingdom of darkness, and brought to be a member of God's Kingdom,
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but by this meanes? The word in this ordinance is called the Gospel of the kingdome of God, that is, whereby men attaine both the parts of Gods kingdome:
but by this means? The word in this Ordinance is called the Gospel of the Kingdom of God, that is, whereby men attain both the parts of God's Kingdom:
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from which effects it is called, 1. the word of grace, Act. 20.32. 2. the Gospell of glorie, 1. Tim. 1.11. also the word of reconciliation, because hereby sinners are reconciled to God:
from which effects it is called, 1. the word of grace, Act. 20.32. 2. the Gospel of glory, 1. Tim. 1.11. also the word of reconciliation, Because hereby Sinners Are reconciled to God:
no spirituall life can be preserued without this feeding, Act. 20. no Saints are gathered, nor no bodie of Christ built vp without Pastors and Teachers, Ephes. 4.11, 12. And it pleased not God by any other meanes,
no spiritual life can be preserved without this feeding, Act. 20. no Saints Are gathered, nor no body of christ built up without Pastors and Teachers, Ephesians 4.11, 12. And it pleased not God by any other means,
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For, 1. seeing a man cannot safely and comfortably passe through any part of the day, without the light, strength and comfort of the Scriptures, it pleased the Lord to set vp this publike ministerie in his Church, that euen beleeuers themselues by hearing the Scriptures daily explained, obscure places opened by those which are clearer,
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 pleased the Lord to Set up this public Ministry in his Church, that even believers themselves by hearing the Scriptures daily explained, Obscure places opened by those which Are clearer,
And therefore though they should not need to come to increase their knowledge, yet haue they neede to heare their faults controlled, to be provoked vnto dutie, to be confirmed in their obedience, to be strengthened in their faith, reformed in their liues, comforted in their troubles,
And Therefore though they should not need to come to increase their knowledge, yet have they need to hear their Faults controlled, to be provoked unto duty, to be confirmed in their Obedience, to be strengthened in their faith, reformed in their lives, comforted in their Troubles,
and therefore the best may be still disciples and learners in the schoole of Christ. 3. The agreement & fellowship of the members of the Church, is excellently hereby maintained and preserued:
and Therefore the best may be still Disciples and learners in the school of christ. 3. The agreement & fellowship of the members of the Church, is excellently hereby maintained and preserved:
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whereas without this publike ministerie, if euery one were left to his priuate sense and reading, it could not but breed corrupt and priuate opinions, to the dissoluing of mindes and affections.
whereas without this public Ministry, if every one were left to his private sense and reading, it could not but breed corrupt and private opinions, to the dissolving of minds and affections.
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vnto a perfect man, implying, that the scope of the ministerie, is to bring and preserue all the members of the Church in this vnitie of faith and knowledg;
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;
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Elymas & Alexander, Hymeneus and Philetus, Diotrephes and Demas, and from his mouth he casts out floods of reproachfull and virulent slanders against him;
Elymas & Alexander, Hymenaeus and Philetus, Diotrephes and Demas, and from his Mouth he Cast out floods of reproachful and virulent slanders against him;
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he shall be commended and defended, for a verie honest peaceable man, or for a verie good fellow, that will beare his neighbours companie, they could not haue a better;
he shall be commended and defended, for a very honest peaceable man, or for a very good fellow, that will bear his neighbours company, they could not have a better;
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But whose voice is this? and is not the hand of the deuill in all this? Well, on the contrary, where there is by Gods mercy a painfull and faithfull Minister, that preacheth constantly and conscionably;
But whose voice is this? and is not the hand of the Devil in all this? Well, on the contrary, where there is by God's mercy a painful and faithful Minister, that Preacheth constantly and Conscionably;
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but he is verie vnpeaceable, a reproouer of euery man, a spyfault, he hath made such contention in our parish since he came, that we wish he had neuer come amongst vs;
but he is very unpeaceable, a Reprover of every man, a spyfault, he hath made such contention in our parish since he Come, that we wish he had never come among us;
Fourthly, the necessitie appeareth by common experience, if we compare the people, who haue had the Ministrie planted amongst them, with those who haue it not.
Fourthly, the necessity appears by Common experience, if we compare the people, who have had the Ministry planted among them, with those who have it not.
In the one, what shall a man sooner meet with, then wofull ignorance, Popish opinions, superstitious practises, heathnish conuersation? they liue as men without God in the world:
In the one, what shall a man sooner meet with, then woeful ignorance, Popish opinions, superstitious practises, Heathenish Conversation? they live as men without God in the world:
Thus this commandement of Christ is generally forgotten, the sheep and lambs of Christ vnfed and forsaken, the kingdome of Christ vnbuilded and vnrepaired,
Thus this Commandment of christ is generally forgotten, the sheep and Lambs of christ unfed and forsaken, the Kingdom of christ unbuilded and unrepaired,
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What need is there of wells without water, of mouthes that speake not, of candlesticks without light, of starres without shine, of salt without sauour? Christ needed not to haue ascended to send men without gifts;
What need is there of wells without water, of mouths that speak not, of candlesticks without Light, of Stars without shine, of salt without savour? christ needed not to have ascended to send men without Gifts;
Let vs not implead the wisedome of the Sonne of God, and say, where shall we haue such store of Preachers for our seuerall parrishes? If we want them, the salt is our owne, and not Gods;
Let us not implead the Wisdom of the Son of God, and say, where shall we have such store of Preachers for our several Parishes? If we want them, the salt is our own, and not God's;
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3. This doctrine must be applied also to the more ignorant sort of men, who neuer as yet came to see the absolute necessitie of this ordinance of preaching:
3. This Doctrine must be applied also to the more ignorant sort of men, who never as yet Come to see the absolute necessity of this Ordinance of preaching:
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who if euer they come to see their lost estate, and what a wofull condition they stand in for the present, they will tell vs another tale, with shame in their faces, for that they haue said:
who if ever they come to see their lost estate, and what a woeful 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 professe the ministerie of reconciliation, to be as necessarie as their attonement and freindship with God, which is better and sweeter then life it selfe.
they will profess the Ministry of reconciliation, to be as necessary as their atonement and friendship with God, which is better and Sweeten then life it self.
or their wicked loathing of it? euen so is it the commonnes of the word, that maketh the wicked contemne it, (for the hungrie soule of the godly would neuer despise it,
or their wicked loathing of it? even so is it the commons of the word, that makes the wicked contemn it, (for the hungry soul of the godly would never despise it,
nor tast the swetnesse of it? dispise we the sunne because it riseth daily and shineth all the day long vpon vs? or the ayre which we breath in euery moment? or doth the ordinarie and common vse of the bread vpon our tables, bring bread out of request with vs? No, we see the necessitie that without the Sunne,
nor taste the sweetness of it? despise we the sun Because it Riseth daily and shines all the day long upon us? or the air which we breath in every moment? or does the ordinary and Common use of the bred upon our tables, bring bred out of request with us? No, we see the necessity that without the Sun,
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Let these men bethinke themselues, and then tell vs whether the holy Gospel (beeing the power and arme of God to saue euery beleeuer, the glad tidings of saluation and word of life) can make the world worse then it is.
Let these men bethink themselves, and then tell us whither the holy Gospel (being the power and arm of God to save every believer, the glad tidings of salvation and word of life) can make the world Worse then it is.
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but to seeke and saue that which was lost, if the preaching of him make the world worse then it was? we will easily graunt that the Gospel, beeing a great light, it daily discouereth that corruptiō and darkenesse which before lay hid;
but to seek and save that which was lost, if the preaching of him make the world Worse then it was? we will Easily grant that the Gospel, being a great Light, it daily Discovereth that corruption and darkness which before lay hid;
shall we say the gospel is the cause, or rather the malice of men, who peruert it to their owne destruction, taking occasion by it to turne the grace of God into wantonnesse? Let not vs therefore looke (as the olde idolaters in Ieremies time) who told him plainly, that they would not heare the word that hee spake in the name of the Lord,
shall we 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 us Therefore look (as the old Idolaters in Jeremiahs time) who told him plainly, that they would not hear the word that he spoke in the name of the Lord,
but since they left to burne incense vnto her, it was neuer well with them, they had scarsenesse of all things, and were consumed by the sword and by famine:
but since they left to burn incense unto her, it was never well with them, they had scarsenesse of all things, and were consumed by the sword and by famine:
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and conclude this point with this exhortation to these poore seduced people: that considering the strait charge and commandement that lyeth vpon vs to preach in season,
and conclude this point with this exhortation to these poor seduced people: that considering the strait charge and Commandment that lies upon us to preach in season,
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to lay vp instruction as they would treasure gold, and to call after the wisedome of God revealed in this ordinance, without which neuer was any made wise to saluation.
to lay up instruction as they would treasure gold, and to call After the Wisdom of God revealed in this Ordinance, without which never was any made wise to salvation.
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And let them further know, that (seeing God doth not extraordinarily saue men, where the ordinarie meanes are afforded or offered) the neglect of this meanes is to despise great saluation ;
And let them further know, that (seeing God does not extraordinarily save men, where the ordinary means Are afforded or offered) the neglect of this means is to despise great salvation;
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and to make themselues vnworthie of life eternall. And from the euidence of truth I avouch against euery soule, that turneth his eare from hearing the word preached;
and to make themselves unworthy of life Eternal. And from the evidence of truth I avouch against every soul, that turns his ear from hearing the word preached;
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and the execution of them from his incarnation to his ascension. 2. In powerful manner so to apply this doctrine to euery hearer, that euery one may feele a change to follow, both in his heart and life.
and the execution of them from his incarnation to his Ascension. 2. In powerful manner so to apply this Doctrine to every hearer, that every one may feel a change to follow, both in his heart and life.
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But to teach Christ as the truth is in Christ, is to apply euery particular to the heart of a sinner, that he may be framed to conuersion and repentance;
But to teach christ as the truth is in christ, is to apply every particular to the heart of a sinner, that he may be framed to conversion and Repentance;
Many teachers who can choose hard texts, and make learned discourses, and shewe much dexteritie of wit, reading and humane literature, haue not thus learned Christ themselues,
Many Teachers who can choose hard texts, and make learned discourses, and show much dexterity of wit, reading and humane literature, have not thus learned christ themselves,
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whereas indeed, that is the best sermon which teacheth Christ most plainely. 1. By true interpretation of Scripture. 2. By wholesome sauorie and proper doctrine gathered thence. 3. By sound application of that doctrine for the information of mens iudgements, and reformation of their liues:
whereas indeed, that is the best sermon which Teaches christ most plainly. 1. By true Interpretation of Scripture. 2. By wholesome savoury and proper Doctrine gathered thence. 3. By found application of that Doctrine for the information of men's Judgments, and Reformation of their lives:
where Christ crucified is thus held out, there need no wooden Images nor pictures, nor the reall sacrifice of the abhominable Masse, to put men in mind of him.
where christ Crucified is thus held out, there need no wooden Images nor pictures, nor the real sacrifice of the abominable Mass, to put men in mind of him.
And surely it is not without reason, that our Sauiour should wish them to insist in this doctrine, aboue others. 1. Because this beeing the last worke of Christ remaining to be done after his ascension, it could not be so easily beleeued as those things which were alreadie done and accomplished, beeing still in fresh memorie;
And surely it is not without reason, that our Saviour should wish them to insist in this Doctrine, above Others. 1. Because this being the last work of christ remaining to be done After his Ascension, it could not be so Easily believed as those things which were already done and accomplished, being still in fresh memory;
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And therefore hee would haue his Apostles carefull to helpe the weaknesse of mens faith, in the expectation of his returne to iudgement, by much and often beating vpon it,
And Therefore he would have his Apostles careful to help the weakness of men's faith, in the expectation of his return to judgement, by much and often beating upon it,
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and beleeued. 2. The Scriptures teach that the remembrance of this iudgement to come, is a notable meanes to quicken the godly in their dutie, to worke in them a reuerent feare,
and believed. 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 reverent Fear,
and shake out securitie, which breedeth hardnesse of heart ▪ therefore did the Apostle Paul, considering the terrors of the Lord, prouoke both himselfe and others vnto their dutie:
and shake out security, which breeds hardness of heart ▪ Therefore did the Apostle Paul, considering the terrors of the Lord, provoke both himself and Others unto their duty:
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and no meruaile, seeing the children of God, haue euen at the consideration of more particular iudgements, beene stricken with the feare of the Almightie.
and no marvel, seeing the children of God, have even At the consideration of more particular Judgments, been stricken with the Fear of the Almighty.
The Prophet Abacuk when hee heard but of iudgements to come, saith, that his bellie trembled, his lippes shooke, and rottennesse entred into his bones.
The Prophet Habakkuk when he herd but of Judgments to come, Says, that his belly trembled, his lips shook, and rottenness entered into his bones.
A speciall example whereof, we haue in that famous Preacher of righteousnesse, Noah, of whom it is recorded, that beeing warned by God of the flood to come an hundreth and twentie yeares after, he was mooued with a reuerent feare of God to make the Arke.
A special Exampl whereof, we have in that famous Preacher of righteousness, Noah, of whom it is recorded, that being warned by God of the flood to come an Hundredth and twentie Years After, he was moved with a reverent Fear of God to make the Ark.
and are mooued with a reuerent feare of God, which is as a steele spurre to prouoke them to their dutie. 3. The Scriptures make the contempt of this day of iudgement, the ground of all sinnes,
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,
In all which regards, neither the Apostles, nor we the ordinarie Ministers succeeding them, can want good reason to stirre vp our selues and others, by the often and diligent propounding and applying of this holy doctrine of Christ his comming againe to iudgement.
In all which regards, neither the Apostles, nor we the ordinary 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 Doctrine of christ his coming again to judgement.
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Touching the former, it will be asked, how God could ordaine Christ a Iudge, seeing that both the Father and the Holy Ghost iudge as well as he? An. In the last iudgement must be considered, 1. the decree of iudging. 2. the authoritie,
Touching the former, it will be asked, how God could ordain christ a Judge, seeing that both the Father and the Holy Ghost judge as well as he? Nias In the last judgement must be considered, 1. the Decree of judging. 2. the Authority,
or iudiciary power. 3. the externall and visible act, or execution of Iudgement. Now in regard of the two former, all the three blessed persons, the Father, Sonne,
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,
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but onely appropriating it thus farre, that by the Sonne in a visible forme, and according to his humanitie, shall the last and generall iudgement bee exercised.
but only appropriating it thus Far, that by the Son in a visible Form, and according to his humanity, shall the last and general judgement be exercised.
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Hence is it, that often we read this second comming opposed vnto his former, wherin he pleased to couer and vaile his glorie, which now he will reueale and display aboue the shining of a world of Sunnes: Matth. 25.31.
Hence is it, that often we read this second coming opposed unto his former, wherein he pleased to cover and veil his glory, which now he will reveal and display above the shining of a world of Suns: Matthew 25.31.
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Hee shall not rule his kingdome by ciuill magistrates, nor his Church by such officers and ministerie as are now appointed vnder him for the gathering of the Saints.
He shall not Rule his Kingdom by civil Magistrates, nor his Church by such Officers and Ministry as Are now appointed under him for the gathering of the Saints.
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but he must first appeare in a most glorious humanity to finish this great businesse. For these reasons is this great worke committed to the Sonne immediately to execute.
but he must First appear in a most glorious humanity to finish this great business. For these Reasons is this great work committed to the Son immediately to execute.
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Vse. 1. Is Christ appointed the Iudge? then may euery godly man and woman comfort themselues, seeing their Sauiour shall be their iudge If a mans brother were to be his iudge, hee would not feare but to get the day,
Use. 1. Is christ appointed the Judge? then may every godly man and woman Comfort themselves, seeing their Saviour shall be their judge If a men brother were to be his judge, he would not Fear but to get the day,
If the wife should haue her louing husband, who loueth her better then his owne life, to iudge her cause, what need shee feare but the matter will goe well with her? what neede the members feare the head? Let vs comfort our selues with these words,
If the wife should have her loving husband, who loves her better then his own life, to judge her cause, what need she Fear but the matter will go well with her? what need the members Fear the head? Let us Comfort our selves with these words,
hee is their iudge against whome all their villanies haue beene committed, whose seruants they haue villanously intreated, whose kindnesse and peaceable conditions they haue despised and refused.
he is their judge against whom all their villainies have been committed, whose Servants they have villanously entreated, whose kindness and peaceable conditions they have despised and refused.
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Why should you any longer abuse his patience? why will you treasure vp wrath for your selues against this day of wrath? why will you fit your selues as fewel for the fire of that day,
Why should you any longer abuse his patience? why will you treasure up wrath for your selves against this day of wrath? why will you fit your selves as fuel for the fire of that day,
when the Lord Iesus shall come from heauen, in flaming fire to render vengeance against all them which knowe not God, nor obey the Gospel of our Lord Iesus? Well,
when the Lord Iesus shall come from heaven, in flaming fire to render vengeance against all them which know not God, nor obey the Gospel of our Lord Iesus? Well,
Secondly, in the execution of this office, two things must be considered: 1. the persons vpon whome, here said to be the quicke and the dead. 2. the manner of it.
Secondly, in the execution of this office, two things must be considered: 1. the Persons upon whom, Here said to be the quick and the dead. 2. the manner of it.
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euen all that euer haue receiued life from God, from the first man that euer liued vpon earth, to the last that shal be found liuing at the comming of Christ;
even all that ever have received life from God, from the First man that ever lived upon earth, to the last that shall be found living At the coming of christ;
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because the carnall and vnbeleeuing heart of man maketh more question how those who haue beene resolued into dust many thousand yeares agoe, can bee quickened and raised to iudgement, thē those that shall bee found aliue at that day:
Because the carnal and unbelieving heart of man makes more question how those who have been resolved into dust many thousand Years ago, can be quickened and raised to judgement, them those that shall be found alive At that day:
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therefore is the Scripture verie expresse in this particular, Rev. 20.12. I saw the dead both great and small stand before God: 2. Cor. 5.10. We shall all appeare before the iudgment seat of Christ.
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. We shall all appear before the judgement seat of christ.
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As, 1. by the mightie and powerfull voice of Christ, which whilest he was in his abasement, could call dead Lazarus out of his graue, Ioh. 5.28. those that are in the graues shal heare his voice.
As, 1. by the mighty and powerful voice of christ, which whilst he was in his abasement, could call dead Lazarus out of his graven, John 5.28. those that Are in the graves shall hear his voice.
euen then when they shal flie to the hills to couer them, if it were possible, from his presence. 3. By the diligence of all the bruite creatures, who in their kinds shall heare the voice of the Sonne of God.
even then when they shall fly to the hills to cover them, if it were possible, from his presence. 3. By the diligence of all the bruit creatures, who in their Kinds shall hear the voice of the Son of God.
but they must also by the generall iudgement receiue in their bodies (which till that day are not absolued) according as they haue done in the flesh. 3. they must be solemnely and publikely inaugurated and invested into the glorie of their head;
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 publicly inaugurated and invested into the glory of their head;
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As for the wicked, although they are alreadie condemned: 1. in Gods counsell before all worlds. 2. by the word wherein their sentence is read, declared,
As for the wicked, although they Are already condemned: 1. in God's counsel before all world's. 2. by the word wherein their sentence is read, declared,
and published. 3. in their owne consciences, the iudgement of which forerunneth the finall iudgement. 4. by certaine degrees of insensible plagues that are vpon them;
and published. 3. in their own Consciences, the judgement of which forerunneth the final judgement. 4. by certain Degrees of insensible plagues that Are upon them;
rather then to betake thēselues to that Epicurean & profane practise of mockers, who put far from them this euill day, saying, wher is the promise of his comming? we see all things alike since the beginning: he makes but smal hast.
rather then to betake themselves to that Epicurean & profane practice of mockers, who put Far from them this evil day, saying, where is the promise of his coming? we see all things alike since the beginning: he makes but small haste.
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Now followeth the manner of this iudgement, and that is comprehended in three things. 1. it shall be glorious and powerfull. 2. iust and righteous. 3. strict, and accurate.
Now follows the manner of this judgement, and that is comprehended in three things. 1. it shall be glorious and powerful. 2. just and righteous. 3. strict, and accurate.
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This appearance may be shadowed by the comming in of earthly Iudges to hold assises through their circuit, attended with the honourable, nobles, iustices, and gentelmen of the country;
This appearance may be shadowed by the coming in of earthly Judges to hold assizes through their circuit, attended with the honourable, Nobles, Justices, and gentlemen of the country;
euen so shall this great King of glorie comming to require the obedience of his lawes, cloath himselfe with such a roabe of glorie as the brightest sunne shall not endure to behold:
even so shall this great King of glory coming to require the Obedience of his laws, cloth himself with such a robe of glory as the Brightest sun shall not endure to behold:
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And on the contrarie, it serueth to strike the wicked and vngodly with terror and dread, seeing the Lord Iesus shall come from heauen in such power and maiestie,
And on the contrary, it serveth to strike the wicked and ungodly with terror and dread, seeing the Lord Iesus shall come from heaven in such power and majesty,
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this day is come, and they cannot abide it. Secondly, this iudgement shall be righteous, and according to the truth: Rom. 2.2. We know that the iudgement of God is according to truth. Heb. 1.8. Thy throne, O God, is for euer, the scepter of thy kingdome is a righteous scepter:
this day is come, and they cannot abide it. Secondly, this judgement shall be righteous, and according to the truth: Rom. 2.2. We know that the judgement of God is according to truth. Hebrew 1.8. Thy throne, Oh God, is for ever, the sceptre of thy Kingdom is a righteous sceptre:
Thou louest righteousnesse, and hatest iniquitie. Hitherto is to be referred that of Daniel, 7.9. who saith, that this iudge shall sit vpon a great white throne ;
Thou love righteousness, and Hatest iniquity. Hitherto is to be referred that of daniel, 7.9. who Says, that this judge shall fit upon a great white throne;
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alluding to the white Ivorie throne of Salomon, but infinitly more glorious: the whitenesse be rekoning the puritie and righteousnesse both of the Iudge, and the iudgement:
alluding to the white Ivory throne of Solomon, but infinitely more glorious: the whiteness be reckoning the purity and righteousness both of the Judge, and the judgement:
for the most part, causes, and sentences passe against them, and their light is darkned, their innocencie by the might and mallice of the wicked troden down:
for the most part, Causes, and sentences pass against them, and their Light is darkened, their innocence by the might and malice of the wicked trodden down:
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as that we must necessarily conclude hence this iudgement day. Obserue the rule, Eccles. 3.16. When thou seest in the place of iudgement wickednesse, and iniquitie in the place of iustice, thinke in thy heart;
as that we must necessarily conclude hence this judgement day. Observe the Rule, Eccles. 3.16. When thou See in the place of judgement wickedness, and iniquity in the place of Justice, think in thy heart;
surely God will iudge the iust and the wicked: for there is a time for euery purpose, and worke, and, Chap. 5.7. If in a countrie thou seest oppression of the poore, and the defrauding of iudgement and iustice, be not astonied at the matter:
surely God will judge the just and the wicked: for there is a time for every purpose, and work, and, Chap. 5.7. If in a country thou See oppression of the poor, and the defrauding of judgement and Justice, be not astonished At the matter:
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The same ground doe the Apostles often lay, to raise this same exhortation vnto patience in enduring wrongs: as, Philip. 4.5. Let your patient mind be knowne vnto all men: the Lord is at hand. Iam. 5.7. Be yee also patient, and settle your hearts:
The same ground do the Apostles often lay, to raise this same exhortation unto patience in enduring wrongs: as, Philip. 4.5. Let your patient mind be known unto all men: the Lord is At hand. Iam. 5.7. Be ye also patient, and settle your hearts:
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3. This teacheth men carefully to looke to all their workes and waies, that they be iust and iustifiable, such as will hold water (as we say:) For there is a day of triall,
3. This Teaches men carefully to look to all their works and ways, that they be just and justifiable, such as will hold water (as we say:) For there is a day of trial,
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when all those causes which they haue by mony, freinds, or wicked pollicie contriued and ouerwaied in, shall be brought about againe into a cleare light,
when all those Causes which they have by money, Friends, or wicked policy contrived and ouerwaied in, shall be brought about again into a clear Light,
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And thinke seriously with your selues, how causes, words, and actions, will abide the triall o• that day, which euen for the present, can bring no sound comfort to the heart;
And think seriously with your selves, how Causes, words, and actions, will abide the trial o• that day, which even for the present, can bring no found Comfort to the heart;
how much of many mens estates would giue a loud witnesse against their owners, but that men will not so long before hand trouble themselues with such thoughts? Well, looke to thy selfe, whosoeuer thou art.
how much of many men's estates would give a loud witness against their owners, but that men will not so long before hand trouble themselves with such thoughts? Well, look to thy self, whosoever thou art.
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Now to all such as mind hereafter to look into so maine a business as this is, I will for the present commend only one rule, whereby they may discerne whether their actions will abide the triall that abideth them, and that is this;
Now to all such as mind hereafter to look into so main a business as this is, I will for the present commend only one Rule, whereby they may discern whither their actions will abide the trial that Abideth them, and that is this;
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Thirdly, this iudgement of Christ shall be most strict and accurate. 1. In regard of the persons that shall be iudged, who shall bee enquired into and brought to giue accounts of themselues, not only generally, as men or Christians;
Thirdly, this judgement of christ shall be most strict and accurate. 1. In regard of the Persons that shall be judged, who shall be inquired into and brought to give accounts of themselves, not only generally, as men or Christians;
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For example• publike persons must giue account for thēselues and others, that haue been committed vnto them: magistrates for their people; ministers for their flockes;
For example• public Persons must give account for themselves and Others, that have been committed unto them: Magistrates for their people; Ministers for their flocks;
how they haue acquitted themselues from communicating in other mens sinnes: and whether they haue faithfully in their places denounced, and executed the iudgements of God,
how they have acquitted themselves from communicating in other men's Sins: and whither they have faithfully in their places denounced, and executed the Judgments of God,
for the rule of the Law is generall, and will take fast hold vpon many a soule, that thinke it enough to looke to themselues, that whosoeuer hindreth not that sinne which he can hinder by good meanes, committeth it.
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 whosoever hindereth not that sin which he can hinder by good means, Committeth it.
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Be now thine owne iudge whether thou hast well looked to one, when thou hast neglected to reforme the disorders of such as God hath put vnder thy power.
Be now thine own judge whither thou hast well looked to one, when thou hast neglected to reform the disorders of such as God hath put under thy power.
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Secondly, it shall bee strict in regard of the things, either receiued of vs, or done by vs. Account must be made what goods of our Masters we haue receiued, both for the kinds and measure.
Secondly, it shall be strict in regard of the things, either received of us, or done by us Account must be made what goods of our Masters we have received, both for the Kinds and measure.
how we haue husbanded our opportunities, and redeemed our times: how we haue employed the gifts of our minds, vnderstanding, iudgement, wisedome, learning, memorie:
how we have husbanded our opportunities, and redeemed our times: how we have employed the Gifts of our minds, understanding, judgement, Wisdom, learning, memory:
or acceptable by the Gospel, the restorer of our righteousnes: Eccl. 12.14. God will bring euery worke into iudgement, good or euill, open or secret:
or acceptable by the Gospel, the restorer of our righteousness: Ecclesiastes 12.14. God will bring every work into judgement, good or evil, open or secret:
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Yea, he hath not onely his owne bookes of iudgement in heauen, but for more surenesse that nothing escape him, he hath millions of bookes of record in earth, that shall all helpe forward his iudgement,
Yea, he hath not only his own books of judgement in heaven, but for more sureness that nothing escape him, he hath millions of books of record in earth, that shall all help forward his judgement,
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and therefore hereby shall the throne of his iudgement be advanced aboue 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 iustice amongst men, can take no notice of at all.
and Therefore hereby shall the throne of his judgement be advanced above all the tribunals in the world, in that the most secret thoughts and reasonings of men's hearts cannot escape him, which the highest seats of Justice among men, can take no notice of At all.
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seeing there is a cleare light into which they shall bee brought, and by which they shall be reprooued. True it is, that open shame of the world restraineth many one from committing open and grosse sinnes;
seeing there is a clear Light into which they shall be brought, and by which they shall be reproved. True it is, that open shame of the world restraineth many one from committing open and gross Sins;
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but the presence of the mightie God that standeth at his elbow, who seeth and recordeth his foule sinne to bring it into iudgement, mooueth him neuer a whit.
but the presence of the mighty God that Stands At his elbow, who sees and recordeth his foul sin to bring it into judgement, moveth him never a whit.
Hee that spendeth, and wasteth his owne, need care the lesse, because none can call him to reckoning why hee doth so? but he that sitteth in another mans,
He that spendeth, and wastes his own, need care the less, Because none can call him to reckoning why he does so? but he that Sitteth in Another men,
or haue I gotten goods into my hands by wronging, or iniuring some other men? Againe, I remember I receiued at such and such a time a great summe of my Masters money, hee betrusted mee with a great portion;
or have I got goods into my hands by wronging, or injuring Some other men? Again, I Remember I received At such and such a time a great sum of my Masters money, he betrusted me with a great portion;
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how much hast thou giuen to the poore? how much to good vses, to workes of mercie, to a setled Ministrie, to helpe Ioseph out of his affliction? oh no, here hee can set downe little or nothing;
how much hast thou given to the poor? how much to good uses, to works of mercy, to a settled Ministry, to help Ioseph out of his affliction? o no, Here he can Set down little or nothing;
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the dogges are preferred before Lazerus by many a Diues, who if they timely looke not better to their reckonings, must make the foot of their account to be this;
the Dogs Are preferred before Lazarus by many a Diues, who if they timely look not better to their reckonings, must make the foot of their account to be this;
3. This strict account sheweth, that a man cannot be too strict, to precise, or too carefull of his waies ▪ Men generally cast the reproach of puritie vpon men, that desire to approoue their hearts and liues vnto God:
3. This strict account shows, that a man cannot be too strict, to precise, or too careful of his ways ▪ Men generally cast the reproach of purity upon men, that desire to approve their hearts and lives unto God:
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yea to keepe out, if it were possible, euery vaine, and wandring thought out of their minds? shall not he that breaketh the least commandement, be the least in the kingdom of heauen, that is, haue no place at all there? shall not all omissions and faylings in dutie be set vpon the heads of sinners, seeing the sentence shall run;
yea to keep out, if it were possible, every vain, and wandering Thought out of their minds? shall not he that breaks the least Commandment, be the least in the Kingdom of heaven, that is, have no place At all there? shall not all omissions and failings in duty be Set upon the Heads of Sinners, seeing the sentence shall run;
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In that yee did not these things, depart from mee yee cursed? or shall we thinke that the least carelesnesse of men shal be iustified in this iudgement,
In that ye did not these things, depart from me ye cursed? or shall we think that the least carelessness of men shall be justified in this judgement,
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First, the godly are to comfort themselues with these words, seeing they heare of this day wherein they shall be gainers, receiuing receiue their sentēce of absolution:
First, the godly Are to Comfort themselves with these words, seeing they hear of this day wherein they shall be gainers, receiving receive their sentence of absolution:
hence is it called the day of their redemption. 2. Perfect securitie and saftie against all the molestation of sinne, death, the graue, the gates of hell, temptation, and tribulation:
hence is it called the day of their redemption. 2. Perfect security and safety against all the molestation of sin, death, the graven, the gates of hell, temptation, and tribulation:
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for they shall be from henceforth euer with the Lord, and enioy the sweet fruit of that prayer which the Sonne of God in the daies of his flesh requested, and was heard in:
for they shall be from henceforth ever with the Lord, and enjoy the sweet fruit of that prayer which the Son of God in the days of his Flesh requested, and was herd in:
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The former is charged vpon vs by that precept, which commandeth vs to be like the seruant that wayteth for his Masters comming, and hath euery thing in a readinesse, and that at all watches:
The former is charged upon us by that precept, which commands us to be like the servant that waiteth for his Masters coming, and hath every thing in a readiness, and that At all watches:
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what manner of men ought wee to bee in all holy conuersation? And for the furthering of this care, two things must carefully be shunned, which shut it quite out of the hearts of the most.
what manner of men ought we to be in all holy Conversation? And for the furthering of this care, two things must carefully be shunned, which shut it quite out of the hearts of the most.
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How doth it therefore stand euery man in hand, to awake from his sleepe, and stand vp from the dead? with wise virgins to prepare and trim their lamps with oile before hand,
How does it Therefore stand every man in hand, to awake from his sleep, and stand up from the dead? with wise Virgins to prepare and trim their lamps with oil before hand,
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to take heed of euery sinne, thought, word, and deede? to watch narrowely their owne liues, to prouoke themselues to the best duties? What, is not sinne a fearefull thing, which made the Sonne of God cry, My God, my God,
to take heed of every sin, Thought, word, and deed? to watch narrowly their own lives, to provoke themselves to the best duties? What, is not sin a fearful thing, which made the Son of God cry, My God, my God,
and the number of them like the sand of the seashoare, which is numberlesse? Is it not a fearefull thing to fall into the hands of the liuing God, whose wrath and iustice against the least sinne, all creatures in heauen and earth cannot stand vnder,
and the number of them like the sand of the seashoare, which is numberless? Is it not a fearful thing to fallen into the hands of the living God, whose wrath and Justice against the least sin, all creatures in heaven and earth cannot stand under,
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For if this day of iudgement, whether generall or particular to thy selfe, were to morrowe, what were thy gold, siluer, plate, Iewels, worth to thee? they were all one with the stones in the streete.
For if this day of judgement, whither 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.
couldst thou goe on to lade thy conscience with iniquitie for so short a possession of vanishing profits? No, thou wouldst begin to husband thy time, which worldlinesse hath hitherto ingrossed:
Couldst thou go on to lade thy conscience with iniquity for so short a possession of vanishing profits? No, thou Wouldst begin to husband thy time, which worldliness hath hitherto ingrossed:
who feareth more, who sinneth lesse? who is it that smiteth his thigh, or saith, what haue I done? who forsaketh his wilfull ignorance, his contempt of the word, his abuse of Gods seruants, his blasphemies, his pride, vncleannes ▪ vnlawfull games,
who fears more, who Sinneth less? who is it that smites his thigh, or Says, what have I done? who Forsaketh his wilful ignorance, his contempt of the word, his abuse of God's Servants, his Blasphemies, his pride, uncleanness ▪ unlawful games,
or lawfull vnlawfully vsed, his sabbath breaking, his swearing, his oppression, his vsurie, or the like? We like Lot forwarne men of the euill to come;
or lawful unlawfully used, his Sabbath breaking, his swearing, his oppression, his Usury, or the like? We like Lot forwarn men of the evil to come;
And if the young man must sawce his pleasures with this remembrance, much more the older had need as beeing in the ordinarie course of nature nearer it then they:
And if the young man must sauce his pleasures with this remembrance, much more the older had need as being in the ordinary course of nature nearer it then they:
some of the ancients haue so acquainted and accustomed their hearts to this meditation, that one of them professeth of himselfe that wheresoeuer hee was,
Some of the ancients have so acquainted and accustomed their hearts to this meditation, that one of them Professes of himself that wheresoever he was,
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when we sift the secret corners of our hearts, and enquire narrowly, and without partiallitie, What haue I done? that looke as the Kings Attornie sifteth out,
when we sift the secret corners of our hearts, and inquire narrowly, and without partiality, What have I done? that look as the Kings attorney sifteth out,
so should we become the King of heauen his attournie against our selues; not lessning or mincing, and much lesse excusing, hiding, or defending any sinne:
so should we become the King of heaven his Attorney against our selves; not lessening or mincing, and much less excusing, hiding, or defending any sin:
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that as a straight line will shew thee all thy crookednesse and fetch thee in by such circumstances as whereby thou shalt not content thy selfe with a confession in grosse, that thou art a sinner;
that as a straight line will show thee all thy crookedness and fetch thee in by such Circumstances as whereby thou shalt not content thy self with a Confessi in gross, that thou art a sinner;
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this is the couenant that whereas hee that hideth his sinne, shall not prosper ; hee that confesseth, shall find mercie; Psal. 32.4. I said I will confesse my iniquitie, and thou forgauest mee the punishment of my sinne.
this is the Covenant that whereas he that Hideth his sin, shall not prosper; he that Confesses, shall find mercy; Psalm 32.4. I said I will confess my iniquity, and thou forgavest me the punishment of my sin.
But those that belong to God, he bringeth them to sound humiliation, hee maketh them sicke in smiting them and setteth their sinnes in order before them like a bill of parcells;
But those that belong to God, he brings them to found humiliation, he makes them sick in smiting them and sets their Sins in order before them like a bill of parcels;
For this purpose he maketh their owne consciences also to be iudges of their actions, pronouncing sentence of guiltinesse and death against themselues:
For this purpose he makes their own Consciences also to be judges of their actions, pronouncing sentence of guiltiness and death against themselves:
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and againe, I am the man: and againe, I haue done very foolishly, but these sheepe what haue they done? The penitent theefe thus iudgeth himselfe, we are righteously here: To conclude this point, hee was neuer truly humbled,
and again, I am the man: and again, I have done very foolishly, but these sheep what have they done? The penitent thief thus Judgeth himself, we Are righteously Here: To conclude this point, he was never truly humbled,
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nor euer aright iudged himselfe, that is more ashamed to confesse, then to commit sinne. Fourthly, After pleading guiltie, in pleading for pardon, as for life and death:
nor ever aright judged himself, that is more ashamed to confess, then to commit sin. Fourthly, After pleading guilty, in pleading for pardon, as for life and death:
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or haue not preferred the shining of Gods countenance vpon them, aboue all the outward happines that the earth affoardeth? Now in the seeking and suing for pardon,
or have not preferred the shining of God's countenance upon them, above all the outward happiness that the earth affordeth? Now in the seeking and suing for pardon,
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be most seuere against thy selfe in the things wherein thou hast displeased thy God; watch diligently ouer those corruptions which haue most foyled thee:
be most severe against thy self in the things wherein thou hast displeased thy God; watch diligently over those corruptions which have most foiled thee:
Where first may be asked, why doth the Apostle induce so many testimonies one in the necke of another? In the answer where of we shall see, that none of them are needelesse or superfluous.
Where First may be asked, why does the Apostle induce so many testimonies one in the neck of Another? In the answer where of we shall see, that none of them Are needless or superfluous.
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as appeareth in the heathen, who still esteemed the preaching of Christ foolishnesse: and in the Athenians, who when they heard Paul preaching of the iudgment day ▪ and Christs resurrection from the dead, they mocked him. The hardened Iewes at this day, on whom the wrath of God is come to the vttermost, doe the like:
as appears in the heathen, who still esteemed the preaching of christ foolishness: and in the Athenians, who when they herd Paul preaching of the judgement day ▪ and Christ resurrection from the dead, they mocked him. The hardened Iewes At this day, on whom the wrath of God is come to the uttermost, do the like:
and well it were for many, if professed Christians in the midst of such a light, made more reckoning of our painfull preaching of Christ, who teach the same points, then some of the former:
and well it were for many, if professed Christians in the midst of such a Light, made more reckoning of our painful preaching of christ, who teach the same points, then Some of the former:
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which were they so slight matters as most account them, what neede they be so enforced? We are therefore hence fitly enformed, both to make more high account of such great mysteries, which the spirit of God is so carefull to commend vnto vs,
which were they so slight matters as most account them, what need they be so Enforced? We Are Therefore hence fitly informed, both to make more high account of such great Mysteres, which the Spirit of God is so careful to commend unto us,
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2. Because (although he was an Apostle) yet would he shewe his care, that in all his sermon he taught nothing of his owne which the Prophets had not formerly taught.
2. Because (although he was an Apostle) yet would he show his care, that in all his sermon he taught nothing of his own which the prophets had not formerly taught.
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It was not onely their precept, but practise also: as, Act. 26.22. Paul spake no other things then those which the Prophets and Moses did say should come:
It was not only their precept, but practise also: as, Act. 26.22. Paul spoke no other things then those which the prophets and Moses did say should come:
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Nay, the Lord of the holy Apostles ; Iesus Christ himselfe preached no other doctrine; of whom it is said, Luk. 24.27. that he beganne at Moses, and all the Prophets, and interpreted vnto them in all the Scriptures, the things which were written of him:
Nay, the Lord of the holy Apostles; Iesus christ himself preached not other Doctrine; of whom it is said, Luk. 24.27. that he began At Moses, and all the prophets, and interpreted unto them in all the Scriptures, the things which were written of him:
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and shall not weake men who cannot without error depart an haire breadth from them, be carefull to containe all their doctrine within the limits of them? especialy seeing nothing else bindeth the conscience of the hearer.
and shall not weak men who cannot without error depart an hair breadth from them, be careful to contain all their Doctrine within the Limits of them? especially seeing nothing Else binds the conscience of the hearer.
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yea, and the most blinded and wilfull Iewes at this day professe, that if wee can prooue Christ the Messiah, from Moses and the Prophets, they will beleeue in him:
yea, and the most blinded and wilful Iewes At this day profess, that if we can prove christ the Messiah, from Moses and the prophets, they will believe in him:
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To beginne with Moses, who by Christ his owne confession writ of him. In Genesis the first thing after the creation and fall is the maine promise, that the seede of the woman should breake the serpents head:
To begin with Moses, who by christ his own Confessi writ of him. In Genesis the First thing After the creation and fallen is the main promise, that the seed of the woman should break the Serpents head:
Exodus setteth out Christ our Passeouer: Leuiticus in all those sacrifices pointeth out Christ our sacrifice: Numbers setteth before our eyes Christ our brasen serpent lifted vp vpon the crosse:
Exodus sets out christ our Passover: Leviticus in all those Sacrifices pointeth out christ our sacrifice: Numbers sets before our eyes christ our brazen serpent lifted up upon the cross:
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Isay is called the euangelical Prophet, then whom no Euangelist could more liuely expresse his person, his doctrine, his life, death, buriall, resurrection, and ascension:
Saiah is called the Evangelical Prophet, then whom no Evangelist could more lively express his person, his Doctrine, his life, death, burial, resurrection, and Ascension:
The small Prophets testifie of him also with as ioynt consent. 1. Malachie mentioneth with him his forerunner Iohn Baptist. 2. Micha describeth the place of his birth, And thou Bethlem of Ephrata art little among the thousands of Iudah,
The small prophets testify of him also with as joint consent. 1. Malachi mentioneth with him his forerunner John Baptist. 2. Micah Describeth the place of his birth, And thou Bethlehem of Ephrata art little among the thousands of Iudah,
4. Hagge prophesieth of his comming into his Temple and purging it. 5. Nahum wisheth Iudah to behold on the mountaines the feete of him that declareth and publisheth peace ;
4. Hag Prophesieth of his coming into his Temple and purging it. 5. Nahum wishes Iudah to behold on the Mountains the feet of him that Declareth and Publisheth peace;
which tydings none can bring but through Iesus Christ the prince of peace. 6. Obediah promiseth to Iudah and Ierusalem such Sauiours as should aduance and set vp the kingdome of the Messiah;
which tidings none can bring but through Iesus christ the Prince of peace. 6. Obadiah promises to Iudah and Ierusalem such Saviour's as should advance and Set up the Kingdom of the Messiah;
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And some of the Fathers were carried into some superstitions and errors, and so, not espying the mysterie, helped vp Antichrist, whom they entended to hold downe. 3. The holy Ghost hath revealed euery doctrine necessarie to saluation, more holily, more clearely and more eloquently then all the Fathers put to•gether, who if they had any true wisedome, had it from the Scriptures;
And Some of the Father's were carried into Some superstitions and errors, and so, not espying the mystery, helped up Antichrist, whom they intended to hold down. 3. The holy Ghost hath revealed every Doctrine necessary to salvation, more holily, more clearly and more eloquently then all the Father's put to•gether, who if they had any true Wisdom, had it from the Scriptures;
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to which we must still hold our selues, both as the ground, as also the iudge of consent. 4. If any Father or fathers, shall by a common error, by word or writing condemne any point of our doctrine without the authoritie of the Scriptures, we will willingly dissent;
to which we must still hold our selves, both as the ground, as also the judge of consent. 4. If any Father or Father's, shall by a Common error, by word or writing condemn any point of our Doctrine without the Authority of the Scriptures, we will willingly dissent;
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neither doe we giue credance to any doctrine, because the Fathers haue taught it, but because that which they teach is founded in the writings of the Prophets and Apostles. 5. We cannot hold consent to bee a note of the true Church,
neither do we give credance to any Doctrine, Because the Father's have taught it, but Because that which they teach is founded in the writings of the prophets and Apostles. 5. We cannot hold consent to be a note of the true Church,
and noueltie, neuer knowne to the Prophets and Apostles, nor the purest Churches after them: neither had it euer that which they bragge of, the consent of the auntient Fathers;
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 Father's;
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From this ground it followeth, that the doctrine of the Church of Rome is wicked and derogatorie to the glorie and maiestie of the Scriptures, in that they stifly after conuiction auouch and maintaine, that the authoritie of the Scriptures depend vpon the testimonie of the Church, some of them blaspemously saying, that they haue no more credit then Esops fables,
From this ground it follows, that the Doctrine of the Church of Rome is wicked and derogatory to the glory and majesty of the Scriptures, in that they stiffly After conviction avouch 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 then Esops fables,
And if our Lord Iesus himselfe, whilest hee was yet in the flesh present with his Disciples, did for the confirmation of their faith in his doctrine, life, death,
And if our Lord Iesus himself, whilst he was yet in the Flesh present with his Disciples, did for the confirmation of their faith in his Doctrine, life, death,
how much more need haue we now in his bodily absence, to reade with diligence these same writings, to helpe vs forward beeing so wauering and staggering in our faith,
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,
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that is, doe not only procure these writings to your selues, nor only reade perfunctorily; but diligently and studiously search to find out the cheife scope and matter conteined therein;
that is, do not only procure these writings to your selves, nor only read perfunctorily; but diligently and studiously search to find out the chief scope and matter contained therein;
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And why must we thus search the Scriptures of the Prophets? himselfe rendreth the reason, the very ground of our exhortation; because they testifie of mee.
And why must we thus search the Scriptures of the prophets? himself rendereth the reason, the very ground of our exhortation; Because they testify of me.
but when thou commest vnto him, as the context sheweth, when by the quickning of thy faith and repentance, thou laiest faster hold vpon him for life euerlasting.
but when thou Comest unto him, as the context shows, when by the quickening of thy faith and Repentance, thou laiest faster hold upon him for life everlasting.
of whom we may renew the wofull complaint of Christ against the Iewes, who when hee had exhorted them to search the Scriptures, presently addeth, But yee will not come to mee that yee might haue life, Ioh. 5.40. The second point, is the scope of all the Prophets witnesse:
of whom we may renew the woeful complaint of christ against the Iewes, who when he had exhorted them to search the Scriptures, presently adds, But ye will not come to me that ye might have life, John 5.40. The second point, is the scope of all the prophets witness:
For although the Apostle might sooner haue said, that whosoeuer beleeue in him, yet he vseth this phrase rather of beleeuing in his name, thereby secretly to referre vs vnto the word of the Prophets and Apostles which testifie of no other name to be saued by but onely the name of the Lord Iesus.
For although the Apostle might sooner have said, that whosoever believe in him, yet he uses this phrase rather of believing in his name, thereby secretly to refer us unto the word of the prophets and Apostles which testify of no other name to be saved by but only the name of the Lord Iesus.
First, what this faith is, It is a supernaturall gift whereby euerie beleeuer apprehendeth and applyeth vnto himselfe Christ and all his merits vnto saluation.
First, what this faith is, It is a supernatural gift whereby every believer apprehendeth and Applieth unto himself christ and all his merits unto salvation.
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for to beleeue and receiue Christ are all one, Ioh. 1.13. 2. In applying to ones selfe Christ and his merits particularly, which is not onely to know that Christ is God in himselfe,
for to believe and receive christ Are all one, John 1.13. 2. In applying to ones self christ and his merits particularly, which is not only to know that christ is God in himself,
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not only confessing that Christ died for sinners (which the very Deuils beleeue) but as Paul describeth the true faith in the Sonne of God by the proper speach and voice of it, Gal. 2.20. Who died for mee, and gaue himselfe for mee.
not only confessing that christ died for Sinners (which the very Devils believe) but as Paul Describeth the true faith in the Son of God by the proper speech and voice of it, Gal. 2.20. Who died for me, and gave himself for me.
The Euangelists and the Apostles also complaine in their times how this prophecie was accomplished, notwithstanding they heard the blessed word of truth from the mouth of truth it selfe,
The Evangelists and the Apostles also complain in their times how this prophecy was accomplished, notwithstanding they herd the blessed word of truth from the Mouth of truth it self,
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and saw the wonderfull miracles in the hands of Christ himselfe, and his Apostles for the confirmation of that truth. 2. The end of faith, which is saluation, belongeth not to the most,
and 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,
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besides, that the vnfaithfulnesse of teachers, and abundance of iniquitie in all sorts of men prouoke•h the Lord to reuenge with his fearefull stroke of slownesse of heart to beleeue;
beside, that the unfaithfulness of Teachers, and abundance of iniquity in all sorts of men prouoke•h the Lord to revenge with his fearful stroke of slowness of heart to believe;
now if there be no seed-time, what fruit or haruest of faith can be expected. 4. The Scriptures not only denie true and sauing faith to the reprobate, whose eies the Lord blindeth, and whose hearts hee hardneth, least they should see and beleeue;
now if there be no seedtime, 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 blinds, and whose hearts he Hardeneth, lest they should see and believe;
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for so many as were ordained to life euerlasting, beleeued, Act. 13.48. to the sheepe of Christ, Ioh. 10.16. But yee beleeue not, for yee are not of my sheepe:
for so many as were ordained to life everlasting, believed, Act. 13.48. to the sheep of christ, John 10.16. But ye believe not, for ye Are not of my sheep:
and therefore is it called sauing faith: Heb. 10.39. we are not they which withdraw our selues vnto perdition, but we follow faith to the conservation of the soule: 1. Pet. 1.9. Receiuing the end of your faith, euen the saluation of your soules.
and Therefore is it called Saving faith: Hebrew 10.39. we Are not they which withdraw 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.
as we haue shewed out of Act. 13.48. 3. A seed of God perpetually preserued in the regenerate, who sinne not because this seed of God remaineth in them, 1. Ioh. 4.4. 4. It hath the promise of the Father, to be the victorie that ouercommeth the world:
as we have showed out of Act. 13.48. 3. A seed of God perpetually preserved in the regenerate, who sin not Because this seed of God remains in them, 1. John 4.4. 4. It hath the promise of the Father, to be the victory that Overcometh the world:
the intercession of the Sonne of God, that it faile not, Luk. 22.32. and the confirmation of the holy spirit, who by it sealeth vp, and giueth his earnest into the hearts of beleeuers, 2. Cor. 1.22.
the Intercession of the Son of God, that it fail not, Luk. 22.32. and the confirmation of the holy Spirit, who by it Sealeth up, and gives his earnest into the hearts of believers, 2. Cor. 1.22.
so as vnlesse the mightie power of the Father, Sonne, and holy Spirit vpholding it, can be shaken, it can neuer be by all the gates of hell so shaken out of the heart,
so as unless the mighty power of the Father, Son, and holy Spirit upholding it, can be shaken, it can never be by all the gates of hell so shaken out of the heart,
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nor suffereth men to be taught the true doctrine of sauing faith, because it vtterly disclaimeth the very essentiall forme of it, which is speciall application of Christ and his merits, with affiance and resting only on them vnto saluation;
nor suffers men to be taught the true Doctrine 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;
as is common, not onely to Heretikes and reprobates, but to the verie Deuils themselues, who beleeue as much as Popish doctrine requireth to saluation,
as is Common, not only to Heretics and Reprobates, but to the very Devils themselves, who believe as much as Popish Doctrine requires to salvation,
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that all the Articles of the Creed are the true grounds of Christian religion? and if you goe any further (excepting the thrusting in of generall councells and traditions which euery good Catholike must take in with the former) Popish faith leaueth you, and biddeth you farewell:
that all the Articles of the Creed Are the true grounds of Christian Religion? and if you go any further (excepting the thrusting in of general Counsels and traditions which every good Catholic must take in with the former) Popish faith Leaveth you, and bids you farewell:
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and euen those things which are absolutely necessarie to saluation to be beleeued by sauing faith (as that the Scriptures are Gods word, that the Articles of faith comprised in the Creed of the Apostles are of vndoubted truth) they embrace only by historicall faith;
and even those things which Are absolutely necessary to salvation to be believed by Saving faith (as that the Scriptures Are God's word, that the Articles of faith comprised in the Creed of the Apostles Are of undoubted truth) they embrace only by historical faith;
The second point to be considered, is the benefit or excellent fruite of this grace. 1. It is the first stone to be laid in the building of a Christian,
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,
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and therefore called a substance and foundation: and the Colossians are said to be rooted, and built, and stablished in the faith: this is that rocky foundation which shal beare vp the house against all winds and weathers.
and Therefore called a substance and Foundation: and the colossians Are said to be rooted, and built, and established in the faith: this is that rocky Foundation which shall bear up the house against all winds and weathers.
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Hence is it, that often in the Scriptures we reade it to bee the first commandement giuen by Christ and his Apostles, to such as were desirous to know the way of life,
Hence is it, that often in the Scriptures we read it to be the First Commandment given by christ and his Apostles, to such as were desirous to know the Way of life,
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The Iewes come to our Sauiour, and aske him, what they might doe to worke the workes of God? and Christ beginning here, telleth them, that this is the worke of God, that they beleeue in him whome hee hath sent. And, 1. Ioh. 3.23.
The Iewes come to our Saviour, and ask him, what they might do to work the works of God? and christ beginning Here, Telleth them, that this is the work of God, that they believe in him whom he hath sent. And, 1. John 3.23.
yea, it so gouerneth the whole life, that we henceforth liue not, but Christ liueth in vs. In our busines and labour, it maketh men diligent in the worke,
yea, it so Governs the Whole life, that we henceforth live not, but christ lives in us In our business and labour, it makes men diligent in the work,
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In temptations it goeth against sence and feeling, and resteth vpon the naked promise: yea, when it can scarse apprehend any thing but wrath, it will vphold the heart,
In temptations it Goes against sense and feeling, and rests upon the naked promise: yea, when it can scarce apprehend any thing but wrath, it will uphold the heart,
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as once it did Peter, Matth. 14.29. This is the only sheild which quencheth all the firie darts of the Deuill, Eph. 6.16. and, 1. Pet. 5.9. Your adversarie the Deuil goeth about like a roaring lyon, whome resist stedfast in the faith.
as once it did Peter, Matthew 14.29. This is the only shield which quenches all the firy darts of the devil, Ephesians 6.16. and, 1. Pet. 5.9. Your adversary the devil Goes about like a roaring Lion, whom resist steadfast in the faith.
This is the victorie also that ouercommeth the world, euen our faith, 1. Ioh. 5.4. This the conquest ouer the lusts of our owne flesh, 1. Thess. 5.8. be sober, and put on the brestplate of faith.
This is the victory also that Overcometh the world, even our faith, 1. John 5.4. This the conquest over the Lustiest of our own Flesh, 1. Thess 5.8. be Sobrium, and put on the breastplate of faith.
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If to a good life, it must be the life of faith, which the iust must liue by. If to the Church to ioyne himselfe to that, hee must himselfe be first of the houshold of faith. Nay more, if to Christ himselfe:
If to a good life, it must be the life of faith, which the just must live by. If to the Church to join himself to that, he must himself be First of the household of faith. Nay more, if to christ himself:
As hee could doe no great workes in Capernaum, because of their vnbeleefe: only thy faith in the Sonne of God, is the beginning, and accomplishment of thy happinesse.
As he could do no great works in Capernaum, Because of their unbelief: only thy faith in the Son of God, is the beginning, and accomplishment of thy happiness.
thus giue a man faith once, and sinne flieth before him, bands of temptations are discomfited, afflictions dismay him not, death and deadly things are disarmed vnto him:
thus give a man faith once, and sin flies before him, bans of temptations Are discomfited, afflictions dismay him not, death and deadly things Are disarmed unto him:
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yea, whilest hee walketh in a thousand deaths, the faith of his heart hath filled his soule with that heauenly and spirituall ioy which all the world cannot giue, neither can it take away.
yea, whilst he walks in a thousand death's, the faith of his heart hath filled his soul with that heavenly and spiritual joy which all the world cannot give, neither can it take away.
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Lastly, by this worthy grace of faith, we are not only brought into the grace by which we stand, receiue increase of it through the communion of Christ his death and resurrection, as also the inhabitation of the spirit in our hearts;
Lastly, by this worthy grace of faith, we Are not only brought into the grace by which we stand, receive increase of it through the communion of christ his death and resurrection, as also the inhabitation of the Spirit in our hearts;
Thirdly, seeing that this is so speciall a grace of God bestowed but on a few, it is worth inquirie, by what touchstone a man may know the soundnesse of his faith,
Thirdly, seeing that this is so special a grace of God bestowed but on a few, it is worth inquiry, by what touchstone a man may know the soundness of his faith,
the Scriptures haue furnished vs with such markes and notes, as such, who will vse diligence in laying their faith thereunto, shall certainely know the truth or vnsoundnesse of it:
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:
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for else why should we be commanded to prooue our selues whether we be in the faith or no, vnlesse the beleeuer know that he doth beleeue? Againe, who be they that know not that Christ is in them,
for Else why should we be commanded to prove our selves whither we be in the faith or no, unless the believer know that he does believe? Again, who be they that know not that christ is in them,
and be able to say with Paul, I liue not henceforth, but Christ liueth in mee? and, I know whom I haue beleeued? Which if any say Paul might know, beeing an Apostle,
and be able to say with Paul, I live not henceforth, but christ lives in me? and, I know whom I have believed? Which if any say Paul might know, being an Apostle,
but with Abraham, riseth early to obey God, when if hee had reasoned with flesh and blood, hee could haue excepted many things, which all the wisedome of flesh could neuer haue answered.
but with Abraham, Riseth early to obey God, when if he had reasoned with Flesh and blood, he could have excepted many things, which all the Wisdom of Flesh could never have answered.
yea the whole word of God, the Law and Gospel, by prouoking to cheerefull indeauour in the obedience of them both. 2. Sound faith being a subsistance, it enableth a man to stand vnder a great burden, and not be crusht, Psal. 46.2.
yea the Whole word of God, the Law and Gospel, by provoking to cheerful endeavour in the Obedience of them both. 2. Found faith being a subsistence, it enableth a man to stand under a great burden, and not be crushed, Psalm 46.2.
whereas euery crosse puffe of winde of temptation or affliction, vnsetleth, yea, and sinketh the vnbeleeuer. 3. It beeing a subsistance of things not seene, it careth not how little it see;
whereas every cross puff of wind of temptation or affliction, unsettleth, yea, and sinks the unbeliever. 3. It being a subsistence of things not seen, it Careth not how little it see;
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and that himselfe is straitly bound to beleeue and embrace the same, and that he hath a speciall part in the promise of grace and life by Christ, in which grace he resteth himselfe, daily growing vp in the certaintie and assurance of his salvation. 2. A sound ioy of the heart, which the Apostle Peter calleth vnspeakeable, and glorious ;
and that himself is straitly bound to believe and embrace the same, and that he hath a special part in the promise of grace and life by christ, in which grace he rests himself, daily growing up in the certainty and assurance of his salvation. 2. A found joy of the heart, which the Apostle Peter calls unspeakable, and glorious;
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breaking out into thankefull praises, in that the Lord hath begunne his happinesse, by making Christ his wisedome, righteousnesse, sanctification, and redemption.
breaking out into thankful praises, in that the Lord hath begun his happiness, by making christ his Wisdom, righteousness, sanctification, and redemption.
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How gladly did Zacheus receiue Christ? with what ioy of heart findeth any man the hidden pearle? how did the Enuch converted goe away reioycing? And all this is,
How gladly did Zacchaeus receive christ? with what joy of heart finds any man the hidden pearl? how did the Eunuch converted go away rejoicing? And all this is,
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but either with sorrowe, or a formall and false ioy (and what meruaile is it, that those who haue no better should set their hearts vpon the worse) beleeuers haue preserued in them a willingnes to leaue this world,
but either with sorrow, or a formal and false joy (and what marvel is it, that those who have no better should Set their hearts upon the Worse) believers have preserved in them a willingness to leave this world,
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being often in his absence sicke of loue, and pine away till they bee with him whom their soule loueth. 4. An assured trust relying vpon God, beleeuing his word of promise to raise and feede the heart, of threatning to shake it,
being often in his absence sick of love, and pine away till they be with him whom their soul loves. 4. an assured trust relying upon God, believing his word of promise to raise and feed the heart, of threatening to shake it,
The fourth marke or note of true faith, is taken from the infallible fruits, and effects of it, which are many, I will onely note fowre of the principall.
The fourth mark or note of true faith, is taken from the infallible fruits, and effects of it, which Are many, I will only note fowre of the principal.
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who hath done so great things for vs, by becomming our portion, our treasure, and our cheife good. 2. In shame for our vnkindnesse vnto him, both before,
who hath done so great things for us, by becoming our portion, our treasure, and our chief good. 2. In shame for our unkindness unto him, both before,
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and much more to be euer with the Lord, and to enioy the pleasures at his right hand for euermore, to be at home with him, and sit downe with Abraham, Isaac,
and much more to be ever with the Lord, and to enjoy the pleasures At his right hand for evermore, to be At home with him, and fit down with Abraham, Isaac,
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and Iacob, yea with Iesus Christ himselfe, should make vs grone in our soules, and say with Dauid, Oh, when shall I appeare in this thy presence? The Spirit saith, come, and the Spouse saith, come.
and Iacob, yea with Iesus christ himself, should make us groan in our Souls, and say with David, O, when shall I appear in this thy presence? The Spirit Says, come, and the Spouse Says, come.
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Faith, wheresoeuer it liueth, it loueth, and loue beeing an hand giuing out, mooueth men conuerted to counsell, exhort, rebuke, admonish, comfort, pray,
Faith, wheresoever it lives, it loves, and love being an hand giving out, moveth men converted to counsel, exhort, rebuke, admonish, Comfort, pray,
neither can any mans ioy be so full, vnlesse hee with others reioyce together. For it is not here as in earthly things, which the more they are communicated, the more are they diminished,
neither can any men joy be so full, unless he with Others rejoice together. For it is not Here as in earthly things, which the more they Are communicated, the more Are they diminished,
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so is it in the light of the Sonne of righteousnesse much more, and in the kindling of these heauenly sparkles, whose propertie is to diffuse themselues as fire,
so is it in the Light of the Son of righteousness much more, and in the kindling of these heavenly sparkles, whose property is to diffuse themselves as fire,
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& the further they spread, the greater and brighter is the flame. The third fruit or effect of faith, is an vndaunted confession of it: Rom. 10.10. With the heart we beleeue to iustification, and with the mouth we confesse to saluation.
& the further they spread, the greater and Brighter is the flame. The third fruit or Effect of faith, is an undaunted Confessi of it: Rom. 10.10. With the heart we believe to justification, and with the Mouth we confess to salvation.
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For where faith is in the heart, it will be also in the mouth. The spirit of faith, and the speach of faith are vndeuided: as, 2. Cor. 4.13. And because we haue the same spirit of faith, according to that which was written:
For where faith is in the heart, it will be also in the Mouth. The Spirit of faith, and the speech of faith Are undivided: as, 2. Cor. 4.13. And Because we have the same Spirit of faith, according to that which was written:
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yea much reioysing in the heart, in the suffring for Christ and a good cause: Rom. 5.3. after the Apostle had laid downe the iustification of faith as a ground, hee saith, that we then reioyce in tribulation:
yea much rejoicing 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, he Says, that we then rejoice in tribulation:
and that they did so indeed is plaine, Act. 5.41. They departed from the Counsell, reioysing that they were counted worthy to suffer rebuke for his name:
and that they did so indeed is plain, Act. 5.41. They departed from the Counsel, rejoicing that they were counted worthy to suffer rebuke for his name:
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as, 1. Hee is much in hearing, reading, and meditating in the word, because hee knoweth, faith commeth by hearing: and euery thing is preserued and nourished by that whereof it is begotten. 2. Hee is much in godly talke and Christian conference, by which as the fire by the bellowes,
as, 1. He is much in hearing, reading, and meditating in the word, Because he Knoweth, faith comes by hearing: and every thing is preserved and nourished by that whereof it is begotten. 2. He is much in godly talk and Christian conference, by which as the fire by the bellows,
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hee is much in prayer, and with the Father of the child, crieth with teares often, Lord I beleeue, helpe my vnbeleefe: and with the Disciples, Lord increase our faith. And these are the markes by which the soundnesse and currence of faith,
he is much in prayer, and with the Father of the child, cries with tears often, Lord I believe, help my unbelief: and with the Disciples, Lord increase our faith. And these Are the marks by which the soundness and currence of faith,
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for many who for themselues would rest in the prouidence of God, vpon the good and warrantable meanes, will yet endanger themselues for their children.
for many who for themselves would rest in the providence of God, upon the good and warrantable means, will yet endanger themselves for their children.
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Now what a faith is that which neuer careth to come to the ende of it, that faine would still be pitching vpon earth, saying with Peter when he wist not what he said, It is good beeing here:
Now what a faith is that which never Careth to come to the end of it, that feign would still be pitching upon earth, saying with Peter when he wist not what he said, It is good being Here:
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how their hearts are purified, witnes the vncleannes, enuy, drunkennes, oathes, iniustice, couetousnesse, contempt of the ministerie, profanations of the sabbaths of God in themselues and theirs:
how their hearts Are purified, witness the uncleanness, envy, Drunkenness, Oaths, injustice, covetousness, contempt of the Ministry, profanations of the Sabbaths of God in themselves and theirs:
Now will these fruits stand with faith? or if they will not, is faith so common as men pretend? but I hope I haue a little helped many a man to see by this application,
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,
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and in many places and phrases besides, the Lord ascribeth that to the instrument which belongeth to himselfe the principall efficient. 1. Both to shew the excellencie of the grace in it selfe, in that it comprehendeth such an excellent obiect as Christ, heauen, and happinesse which are infinite;
and in many places and phrases beside, the Lord ascribeth that to the Instrument which belongeth to himself the principal efficient. 1. Both to show the excellency of the grace in it self, in that it comprehendeth such an excellent Object as christ, heaven, and happiness which Are infinite;
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for hee that beleeueth not, must needs be damned, yea, is damned alreadie. For 1. hee hath not set his seale that God is true, but so far as hee can hath made him a lyer. 2. hee hath defiled all his actions,
for he that Believeth not, must needs be damned, yea, is damned already. For 1. he hath not Set his seal that God is true, but so Far as he can hath made him a liar. 2. he hath defiled all his actions,
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and lost all his labour. 3. hee hath disabled God from doing him good, who cannot saue him that lieth in the state of infidelitie. 4. hee hath shut heauen against himselfe, for without shall be vnbeleeuers:
and lost all his labour. 3. he hath disabled God from doing him good, who cannot save him that lies in the state of infidelity. 4. he hath shut heaven against himself, for without shall be unbelievers:
what shal the want of it in the wicked doe but shut them out of the heauenly Canaan, which is a rest prepared only for the people of God. 3. To teach in what an high reckoning it is with God;
what shall the want of it in the wicked doe but shut them out of the heavenly Canaan, which is a rest prepared only for the people of God. 3. To teach in what an high reckoning it is with God;
3. Vse. This teacheth vs that seeing the Ministrie of the Prophets, Apostles, Pastors and teachers was instituted to this purpose to beget and confirme men in the faith:
3. Use. This Teaches 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:
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For otherwise they frustrate to themselues this holy ordinance? for the summe of our commission is this, Goe teach all nations, he that beleeueth shall be saued, Mark. 16.16.
For otherwise they frustrate to themselves this holy Ordinance? for the sum of our commission is this, Go teach all Nations, he that Believeth shall be saved, Mark. 16.16.
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both for the begetting and confirming of the same? So as whosoeuer vnder the Ministrie wanteth either the worke of faith, or the working of it to further strength and degrees;
both for the begetting and confirming of the same? So as whosoever under the Ministry Wants either the work of faith, or the working of it to further strength and Degrees;
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As, 1. according to the increase of faith is the increase of all graces: as a man beleeueth, so he loueth, prayeth, and obeyeth, and so is loued, heard, and recompensed:
As, 1. according to the increase of faith is the increase of all graces: as a man Believeth, so he loves, Prayeth, and Obeyeth, and so is loved, herd, and recompensed:
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not standing in the infancie, or childhood, but growing vp to our full age and old age in Iesus Christ. 3. It is true that a graine of true faith is very powerfull and preuailing;
not standing in the infancy, or childhood, but growing up to our full age and old age in Iesus christ. 3. It is true that a grain of true faith is very powerful and prevailing;
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and therefore the full sayles wherewith Abraham was carried to the promise are set before vs, Rom. 4.5. Againe, euery measure of faith, if true, is acceptable to God, and maketh vs so;
and Therefore the full sails wherewith Abraham was carried to the promise Are Set before us, Rom. 4.5. Again, every measure of faith, if true, is acceptable to God, and makes us so;
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but rise vp in the degrees of it, that hee may say as of that woman, O man, great is thy faith: this will beare thee vp in the waues of temptation and affliction:
but rise up in the Degrees of it, that he may say as of that woman, Oh man, great is thy faith: this will bear thee up in the waves of temptation and affliction:
The latter, is of euerie priuate man, who hath also receiued a commandement of God to forgiue the sinnes and offences which his brother hath committed against him:
The latter, is of every private man, who hath also received a Commandment of God to forgive the Sins and offences which his brother hath committed against him:
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But this remission of sinnes is proper vnto God, to whome it belongeth to say, I will forgiue. 1. Because it is he against whom all sinne is committed, Psal. 51. Against thee, against thee haue I sinned:
But this remission of Sins is proper unto God, to whom it belongeth to say, I will forgive. 1. Because it is he against whom all sin is committed, Psalm 51. Against thee, against thee have I sinned:
as also abuse and wrong the creditor, whose right without his knowledge he hath enchroached vpon. 2. The Lord challengeth it as his prerogatiue, proclaiming himselfe, The Lord, the Lord, strong, mercifull, gratious, slowe to anger, abundant in goodnesse and truth, reseruing mercie for thousands, forgiuing iniquitie, and transgression, and sinne: and Isay 43.25. I, euen I am hee that putteth away thine iniquitie, for myne owne sake, and will not remember thy sinnes.
as also abuse and wrong the creditor, whose right without his knowledge he hath enchroached upon. 2. The Lord Challengeth it as his prerogative, proclaiming himself, The Lord, the Lord, strong, merciful, gracious, slow to anger, abundant in Goodness and truth, reserving mercy for thousands, forgiving iniquity, and Transgression, and sin: and Saiah 43.25. I, even I am he that putteth away thine iniquity, for mine own sake, and will not Remember thy Sins.
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3. Our Sauiour in his prayer taught vs to begge the forgiuenes of our debts, onely from our father which is in heauen. 4. The Church of God hath euer ascribed vnto the Lord alone this honour of mercie, which is a part of his glorie which he will not impart to any other, Micah, 7.18. Who is a God like vnto thee, that taketh away iniquitie, & passeth by the transgression of the remnant of his heritage:
3. Our Saviour in his prayer taught us to beg the forgiveness of our debts, only from our father which is in heaven. 4. The Church of God hath ever ascribed unto the Lord alone this honour of mercy, which is a part of his glory which he will not impart to any other, micah, 7.18. Who is a God like unto thee, that Takes away iniquity, & passes by the Transgression of the remnant of his heritage:
Who is this that speaketh blasphemies, who can forgiue sinnes but God onely? Whence it plainely appeareth, that the Pope or any other of his shauelings,
Who is this that speaks Blasphemies, who can forgive Sins but God only? Whence it plainly appears, that the Pope or any other of his shavelings,
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whilst they challenge (though a subordinate) power properly to forgiue sinnes, and do not content themselues with the ministeriall publishing in the name and authoritie of God alone,
while they challenge (though a subordinate) power properly to forgive Sins, and do not content themselves with the ministerial publishing in the name and Authority of God alone,
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wherein God is compared to a creditor, man to a debter, the law to the bill or bond which bindeth man to God, 1. to obedience, 2. in default of that to punishment;
wherein God is compared to a creditor, man to a debtor, the law to the bill or bound which binds man to God, 1. to Obedience, 2. in default of that to punishment;
Now we beeing banquerupts by our fall, and of such broken estate, as we are not able to pay one farthing neither of the principall, nor the forfeiture:
Now we being Bankrupts by our fallen, and of such broken estate, as we Are not able to pay one farthing neither of the principal, nor the forfeiture:
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and that is the blood of Christ, including his whole obedience, and the merit of it, which is a iust price, and pacification of his father; Eph. 1.7. In whome wee haue redemption through his blood; euen the remission of sinnes.
and that is the blood of christ, including his Whole Obedience, and the merit of it, which is a just price, and pacification of his father; Ephesians 1.7. In whom we have redemption through his blood; even the remission of Sins.
It will not stand with the glorie of God, with whom is plentifull redemption: It will not stand with the honour of Christ, to worke out with all his obedience,
It will not stand with the glory of God, with whom is plentiful redemption: It will not stand with the honour of christ, to work out with all his Obedience,
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Who seeth not therfore by all this, what a wicked and detestable deuise it is of the schoolemen, and defended by all the Papists at this day? to affirme, that onely the fault of mortall sinnes is remitted by Christ,
Who sees not Therefore by all this, what a wicked and detestable devise it is of the Schoolmen, and defended by all the Papists At this day? to affirm, that only the fault of Mortal Sins is remitted by christ,
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And least they should want all coulour, they alleadge the example of Dauid, 2. Sam. 12.13. Whose sinne the Lord put away, and yet the child borne to him must surely die:
And lest they should want all colour, they allege the Exampl of David, 2. Sam. 12.13. Whose sin the Lord put away, and yet the child born to him must surely die:
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I answer, 1. that Dauids sinne and punishment were both remitted, for so said the Prophet, Thou shalt not die. 2. we must distinguish betweene punishments of sinne, whereby Gods iustice is satisfied,
I answer, 1. that David sin and punishment were both remitted, for so said the Prophet, Thou shalt not die. 2. we must distinguish between punishments of sin, whereby God's Justice is satisfied,
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Of this latter kind was the death of Dauids child, not properly for his sinne, but that in the deed doing hee had caused the enemies of God to blaspheme.
Of this latter kind was the death of David child, not properly for his sin, but that in the deed doing he had caused the enemies of God to Blaspheme.
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Of this kind was the sentence against Moses and Aaron, whose sinne of not glorifiyng God at the waters of strife was pardoned, and yet they must not enter into the land of promise:
Of this kind was the sentence against Moses and Aaron, whose sin of not glorifying God At the waters of strife was pardoned, and yet they must not enter into the land of promise:
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they were corrected with roddes of men (not punished in proper speach) both that others with thēselues might be more carefull not to offend in the like kind,
they were corrected with rods of men (not punished in proper speech) both that Others with themselves might be more careful not to offend in the like kind,
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and yet diuerse of them were stricken with death for vnworthy receiuing of the Sacrament. As for the example of the Israelites, Num. 14.20. whose sinne of murmuring God is said to forgiue at Moses prayer, yet they must all for this sinne die in the wildernesse.
and yet diverse of them were stricken with death for unworthy receiving of the Sacrament. As for the Exampl of the Israelites, Num. 14.20. whose sin of murmuring God is said to forgive At Moses prayer, yet they must all for this sin die in the Wilderness.
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threatned, v. 12. as may appeare, both by the arguments vsed by him, as by that he expressely noteth the manner of this forgiuenesse, ver. 19. as thou hast forgiuen this people, euen from Egypt till now:
threatened, v. 12. as may appear, both by the Arguments used by him, as by that he expressly notes the manner of this forgiveness, ver. 19. as thou hast forgiven this people, even from Egypt till now:
and yet the holy man prayeth, hee would forgiue them as hee had done from Egypt till nowe. And what was it the Lord had said which Moses taketh hold on? namely, in verse 34. of that 32. of Exod. Goe nowe, bring the people vnto the place which I commanded thee,
and yet the holy man Prayeth, he would forgive them as he had done from Egypt till now. And what was it the Lord had said which Moses Takes hold on? namely, in verse 34. of that 32. of Exod Go now, bring the people unto the place which I commanded thee,
Further, for the second obiection, that death remaineth though the sinne be pardoned. I answer, it remaineth not as any satisfaction to the iustice of God to beleeuers;
Further, for the second objection, that death remains though the sin be pardoned. I answer, it remains not as any satisfaction to the Justice of God to believers;
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So as it still abideth firme against all such detestable deuises of Poperie, that remission of sinnes carrieth with it the remoouall of all the guilt and punishment of sinne to such as haue their parts in the same.
So as it still Abideth firm against all such detestable devises of Popery, that remission of Sins Carrieth with it the removal of all the guilt and punishment of sin to such as have their parts in the same.
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Shall a man frankly forgiue a debt of thousands of pounds, and will hee not forgiue also to the same partie a few pence? The Popish Church confidently auouch, that many sinnes need no remission;
Shall a man 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, that many Sins need no remission;
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therefore are they not to be punished with eternall but only temporarie punishment. These need not the blood of Christ, nor grace, nor confession in particular, nor absolution,
Therefore Are they not to be punished with Eternal but only temporary punishment. These need not the blood of christ, nor grace, nor Confessi in particular, nor absolution,
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But I haue followed them to farre, were it not that the discouerie of their impieties may bring some profit to such as are not so well acquainted or exercised in their writings.
But I have followed them to Far, were it not that the discovery of their impieties may bring Some profit to such as Are not so well acquainted or exercised in their writings.
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Now to receiue this remission, is when a capable, that is, a contrite heart by faith (which is an hand taking in) receiueth Christ and all his benefits, (among which remission of sinnes is the cheefe) preached and published in the Gospel.
Now to receive this remission, is when a capable, that is, a contrite heart by faith (which is an hand taking in) receiveth christ and all his benefits, (among which remission of Sins is the chief) preached and published in the Gospel.
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the heart beaten downe beginneth seriously to meditate of the promise of mercie in Christ, and of the meanes of deliuerance from this wofull estate. 2. It desireth to beleeue,
the heart beaten down begins seriously to meditate of the promise of mercy in christ, and of the means of deliverance from this woeful estate. 2. It Desires to believe,
and weakly applieth the generall promises of grace. 3. After such desires and grones of the heart, the Lord most gratiously answereth by his spirit ▪ and by little and little setleth,
and weakly Applieth the general promises of grace. 3. After such Desires and groans of the heart, the Lord most graciously Answers by his Spirit ▪ and by little and little settleth,
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In him alone is the matter of our saluation, seeing remission is obtained by his blood, Ephes. 1.7. 2. Hee alone is God and man, both which natures are necessarie to our suertie:
In him alone is the matter of our salvation, seeing remission is obtained by his blood, Ephesians 1.7. 2. He alone is God and man, both which nature's Are necessary to our surety:
yet in it are included al the other gracious mercies of God: not only all deliuerances, and freedome from the euills and punishments that attend vpon sinne,
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,
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Which point beeing euen as the one thing necessarie to be knowne and attained, I will stand a little longer vpon it, hoping to spend my time well in setting downe these fiue points. 1. the necessitie of remission of sinnes. 2. the benefits of it. 3. the Lettes of it. 4. the helpes to it. 5. the companions of it, by which as by so many notes we may know we haue it:
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 fiue points. 1. the necessity of remission of Sins. 2. the benefits of it. 3. the Lets of it. 4. the helps to it. 5. the Sodales of it, by which as by so many notes we may know we have it:
First, the necessitie of it will appeare, if we consider, 1. the multitude and abundance of our sins, which are to be remitted, beeing for number as our haires,
First, the necessity of it will appear, if we Consider, 1. the multitude and abundance of our Sins, which Are to be remitted, being for number as our hairs,
in that not only in fayling in, but in doing of our duties we sinne incessantly against our God. 2. If we looke vpon the danger of sinne, we shall better see the necessitie of remission.
in that not only in failing in, but in doing of our duties we sin incessantly against our God. 2. If we look upon the danger of sin, we shall better see the necessity of remission.
Neither doth the whole heape of sinne only make the sinner so miserable, but any one sinne euen the least vnpardoned, would for euer hold the sinner vnder perdition.
Neither does 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.
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The second point, is the benefits issuing from it, and these are: 1. peace of conscience, an immediat fruit of our iustification by faith, and reconciliation with God: Rom. 5.1. Beeing iustified by faith, we haue peace with God:
The second point, is the benefits issuing from it, and these Are: 1. peace of conscience, an immediate fruit of our justification by faith, and reconciliation with God: Rom. 5.1. Being justified by faith, we have peace with God:
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Whence it is that the Apostle, Rom. 4.7. beeing to prooue the point of iustification of a sinner before God, without the workes of the law, citeth the text, Psal. 32.1. Blessed are they whose iniquities are forgiuen, and whose sinnes are couered.
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, Psalm 32.1. Blessed Are they whose iniquities Are forgiven, and whose Sins Are covered.
And further, if our whole redemption put vs in possession of euerlasting happinesse; so doth also remission of sinne, seeing the Apostle in sundrie places confoundeth these two,
And further, if our Whole redemption put us in possession of everlasting happiness; so does also remission of sin, seeing the Apostle in sundry places confoundeth these two,
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and expoundeth one by the other: Eph. 1.7. By whom we haue redemption through his blood, euen the forgiuenesse of our sinnes: Coloss. 1.14. In whom we haue redemption through his blood, that is, the forgiuenesse of sinnes.
and expoundeth one by the other: Ephesians 1.7. By whom we have redemption through his blood, even the forgiveness of our Sins: Coloss. 1.14. In whom we have redemption through his blood, that is, the forgiveness of Sins.
And it must needs follow, that if they who are iustified, and sanctified, are also glorified, then they haue attained the beginnings of their glorie, who haue attained remission of sinnes.
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 attained remission of Sins.
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to make vs hate sinne the more, to drawe vs nearer him in invocation and prayer, to force our affections out of this present world, to fray others from sinne by our example, to conforme vs to the image of his Sonne,
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 Exampl, to conform us to the image of his Son,
And thus from the former consideration ariseth to the beleeuer euen in darkenes a great light. 2. From hence obtaineth the beleeuer notable strength and sense against the fierie darts of Satans temptations.
And thus from the former consideration arises to the believer even in darkness a great Light. 2. From hence obtaineth the believer notable strength and sense against the fiery darts of Satan temptations.
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For Satan vrgeth the poore sinner sundrie wayes, as 1. by the multitude and vilenesse of his sinnes, with which his conscience telleth him he is couered:
For Satan urges the poor sinner sundry ways, as 1. by the multitude and vileness of his Sins, with which his conscience Telleth him he is covered:
and thence inferreth, that because the wages of euerie sinne is death, and because he hath deserued eternal death, he must needs perish, he can expect no other.
and thence infers, 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.
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I continue not in my sinnefull estate, but am drawne out of the guiltinesse, the filthinesse, the seruice, the loue and liking of my sinnes, through the grace wherein I stand:
I continue not in my sinful estate, but am drawn out of the guiltiness, the filthiness, the service, the love and liking of my Sins, through the grace wherein I stand:
and therefore thy consequent is false, I feare it not beeing so forcelesse. 2. From the iustice of God, who cannot but reiect whatsoeuer and whosoeuer is not fully conformable to his righteousnesse:
and Therefore thy consequent is false, I Fear it not being so forceless. 2. From the Justice of God, who cannot but reject whatsoever and whosoever is not Fully conformable to his righteousness:
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though not by the person offending, yet in his pledge and surety Iesus Christ, who beeing iust, died for the vniust, that we might bee the righteousnesse of God in him.
though not by the person offending, yet in his pledge and surety Iesus christ, who being just, died for the unjust, that we might be the righteousness of God in him.
And hence the iustice of God is a matter of most comfort to the poore sinner, in that this righteousnesse cannot suffer him to demand satisfaction twise for one and the same sinne;
And hence the Justice of God is a matter of most Comfort to the poor sinner, in that this righteousness cannot suffer him to demand satisfaction twice for one and the same sin;
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That although the lawe require proper and personall obedience, yet the Gospel translateth it to the person of our suretie, who beeing God and man, not onely paid the whole debt,
That although the law require proper and personal Obedience, yet the Gospel Translate it to the person of our surety, who being God and man, not only paid the Whole debt,
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yet) from the lawe, that is the seruice and slauerie of sinne and of death, vers. 2. But numbers (will hee say) who make account to partake in the death and righteousnesse of Christ are damned,
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 righteousness of christ Are damned,
so as I am perswaded, neither death nor life can seperate me from his loue, the worke of whose spirit maketh me bold to call vpon God as my tender father;
so as I am persuaded, neither death nor life can separate me from his love, the work of whose Spirit makes me bold to call upon God as my tender father;
Finally, he that hath begun to make me good, wil make me also perseuere in goodnes. 3. This assurance of remission of sinnes, yeeldeth most assured comfort in life, and in death:
Finally, he that hath begun to make me good, will make me also persevere in Goodness. 3. This assurance of remission of Sins, yields most assured Comfort in life, and in death:
the goodnesse of Pauls conscience, was his comfort when he stood at the barre, Act. 23.1. and 2. Cor. 1.12. This is our reioycing, euen the testimonie of our conscience:
the Goodness of Paul's conscience, was his Comfort when he stood At the bar, Act. 23.1. and 2. Cor. 1.12. This is our rejoicing, even the testimony of our conscience:
The third point propounded, is to consider of the lettes which hinder men from seeking the assurance of the remission of their sinnes, which is indeede their true happines,
The third point propounded, is to Consider of the lets which hinder men from seeking the assurance of the remission of their Sins, which is indeed their true happiness,
and then, how is this one of the priuiledges of the Church? 3. to beleeue in the name of Iesus Christ in particular for remission of sinnes, is his commandement, and therefore no presumption,
and then, how is this one of the privileges of the Church? 3. to believe in the name of Iesus christ in particular for remission of Sins, is his Commandment, and Therefore no presumption,
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but a necessarie obedience so to do. 4. doubting is forbidden, and therefore no vertue, but a vice, Math. 14. O thou of little faith, why doubtest thou? Obiect.
but a necessary Obedience so to do. 4. doubting is forbidden, and Therefore no virtue, but a vice, Math. 14. Oh thou of little faith, why doubtest thou? Object.
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and that they goe together, not only the speach of our Sauiour formerly alledged, but the prayer of the father of the child prooueth, Lord I beleeue, helpe my vnbeleefe:
and that they go together, not only the speech of our Saviour formerly alleged, but the prayer of the father of the child proveth, Lord I believe, help my unbelief:
which generall promise while we specially apply to our selues, the spirit begetteth this assurance. Obiect. But we are commanded stil to feare, Blessed is he that feareth alwayes.
which general promise while we specially apply to our selves, the Spirit begetteth this assurance. Object. But we Are commanded still to Fear, Blessed is he that fears always.
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Ans. We must not feare the mercie of God concerning saluation, but carrie a reuerent feare in regard of Gods iudgements. 2. we are to feare in regard of our selues,
Ans. We must not Fear the mercy of God Concerning salvation, but carry a reverent Fear in regard of God's Judgments. 2. we Are to Fear in regard of our selves,
which the holy Prophet would neuer haue said, if feare could not stand with assurance of mercie. 3. such a feare is commanded as may shake our securitie,
which the holy Prophet would never have said, if Fear could not stand with assurance of mercy. 3. such a Fear is commanded as may shake our security,
namely, their reconciliation with God, and the things which serue to vphold and maintaine the Christian life, whereby Christ should liue in them, and they in him.
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.
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Yea, this is it which strongly forceth men to choose the profits and pleasures of this life, which altogether crosse and hinder this cheife & principall care of gaining the fauour of God;
Yea, this is it which strongly forceth men to choose the profits and pleasures of this life, which altogether cross and hinder this chief & principal care of gaining the favour of God;
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Which if men would giue themselues to bee ruled by, they would with the Saints of God in this comparison, account but meanely of the things in the highest account with earthly minded men.
Which if men would give themselves to be 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.
Holy Dauid would rather be a doorkeeper where Gods face may shine vpon him, then enioy the honours and pleasures of the world in the pallaces of Princes without it.
Holy David would rather be a doorkeeper where God's face may shine upon him, then enjoy the honours and pleasures of the world in the palaces of Princes without it.
Salomon himselfe the wisest and welthiest of all men, after good triall, pronounced of all earthly indowments, abstracted from the feare and fauour of God, that they were vanitie and vexation of spirit:
Solomon himself the Wisest and Wealthiest of all men, After good trial, pronounced of all earthly endowments, abstracted from the Fear and favour of God, that they were vanity and vexation of Spirit:
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A third and maine lette, are friuolous and fleshly conceits which dead and quench any such motions as otherwise might prouoke men to this care of remission of sinnes.
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 remission of Sins.
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let them know, that all the crosses Gods children, whose care is to make vp their peace with God, are exercised with, 1. proceed from the loue of God, and not from hatred. 2. they are trialls of graces, not punishments of sinnes. 3. their end is not reiection from God,
let them know, that all the Crosses God's children, whose care is to make up their peace with God, Are exercised with, 1. proceed from the love of God, and not from hatred. 2. they Are trials of graces, not punishments of Sins. 3. their end is not rejection from God,
and all the Saints of God, who through many afflictions are passed into heauen. 5. The way to auoid crosses and punishments is, to intend this one care of getting sinne remitted.
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.
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3. Whereas they obiect further against this care, that men of good note, and perhappes Preachers too, account it but fantasticall, and more then needs;
3. Whereas they Object further against this care, that men of good note, and perhaps Preachers too, account it but fantastical, and more then needs;
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And for those (especially if they be Ministers, who should most aduance this care) but disgrace it as a needlesse vexation of the spirit, let them know, that the Lord Iesus was of another mind, who pronounced blessednesse on those that mourne now, and promised that they should be comforted:
And for those (especially if they be Ministers, who should most advance this care) but disgrace it as a needless vexation of the Spirit, let them know, that the Lord Iesus was of Another mind, who pronounced blessedness on those that mourn now, and promised that they should be comforted:
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and farre are they from the guidance of that spirit who hath taught vs, that of all sacrifices none is comparable to that of a broken spirit and contrite heart which the Lord neuer despiseth.
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 contrite heart which the Lord never despises.
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IV. Now follow the helpes to the obtaining of remission of sins. As, 1. thou must become a member of the Church, Isa. 33.24. The people that dwell there shall haue their sinnes forgiuen: And Chap. 62.12. They shall call them the holy people, the redeemed of the Lord.
IV. Now follow the helps to the obtaining of remission of Sins. As, 1. thou must become a member of the Church, Isaiah 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.
to the confession and forsaking of thy sinne, which is the highway to find mercie, Prov. 28.13. for the former, Psal. 32. I said I will confesse my sinne, and thou forgauest mee the iniquitie of my sinne.
to the Confessi and forsaking of thy sin, which is the highway to find mercy, Curae 28.13. for the former, Psalm 32. I said I will confess my sin, and thou forgavest me the iniquity of my sin.
and he that hath found this grace in truth, cannot by turning againe to his sinne turne it vnto wantonnesse. 3. Carefully vse the meanes which the wisedome of God hath left to beleeuers for the attaining and assuring of this grace of remission.
and he that hath found this grace in truth, cannot by turning again to his sin turn it unto wantonness. 3. Carefully use the means which the Wisdom of God hath left to believers for the attaining and assuring of this grace of remission.
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As namely, 1. the Ministerie of the word, which in the right vse of it is the ministrie of reconciliation, in which the Lord offreth conditions of peace, remission of sinnes,
As namely, 1. the Ministry of the word, which in the right use of it is the Ministry of reconciliation, in which the Lord Offereth conditions of peace, remission of Sins,
and life euerlasting. 2. As also of the holy Sacraments which are the seales of remission of sinnes to all beleeuers, worthily receiuing the same, Matth. 26.28. and 3. another speciall meanes is feruent prayer for pardon of sinne aboue all things in the world.
and life everlasting. 2. As also of the holy Sacraments which Are the Seals of remission of Sins to all believers, worthily receiving the same, Matthew 26.28. and 3. Another special means is fervent prayer for pardon of sin above all things in the world.
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Drowsie Protestants esteemeth slightly of pardon of sinne, euen as they doe of sinne it selfe, which they thinke easily blowne off with a Lord haue mercie. But the tender and distressed conscience, that seeth and combateth with the danger, sueth for pardon as one that would speed.
Drowsy Protestants esteems slightly of pardon of sin, even as they do of sin it self, which they think Easily blown off with a Lord have mercy. But the tender and distressed conscience, that sees and combateth with the danger, sues for pardon as one that would speed.
vnlesse we will say that the greatest blessednesse that liuing man is capable of, can be giuen to him that sleepeth on both sides, that neuer thinketh of it,
unless we will say that the greatest blessedness that living man is capable of, can be given to him that Sleepeth on both sides, that never Thinketh of it,
Secondly, in watchfulnes and feare of sinne in time to come, according to our Sauiours holy counsell, Thou art now made whole, goe thy way, and sinne no more.
Secondly, in watchfulness and Fear of sin in time to come, according to our Saviour's holy counsel, Thou art now made Whole, go thy Way, and sin no more.
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Thirdly, in daily purging and clensing from knowne and secret corruptions: many are the places wherein the pardoning and purging of sinnes are ioyned as inseparable: Ier. 33.8. I will cleanse all their iniquitie, yea I will pardon all their iniquities, whereby they haue sinned against mee: 1. Ioh. 1.9. If we confesse our sinnes, faithfull is he to forgiue vs our sinnes, and to cleanse vs from all our vnrighteousnesse.
Thirdly, in daily purging and cleansing from known and secret corruptions: many Are the places wherein the pardoning and purging of Sins Are joined as inseparable: Jeremiah 33.8. I will cleanse all their iniquity, yea I will pardon all their iniquities, whereby they have sinned against me: 1. John 1.9. If we confess our Sins, faithful is he to forgive us our Sins, and to cleanse us from all our unrighteousness.
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for the Lord will not be mercifull to that man that blesseth himselfe in his sinnes, but if the wicked returne from his sinnes, he shall liue and not die, Ezech. 18.21.
for the Lord will not be merciful to that man that Blesses himself in his Sins, but if the wicked return from his Sins, he shall live and not die, Ezekiel 18.21.
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and made him so happie as to bring him from such extremitie of miserie to partake in the wisedome, righteousnesse, holinesse, and redemption of Christ:
and made him so happy as to bring him from such extremity of misery to partake in the Wisdom, righteousness, holiness, and redemption of christ:
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and neuer find his heart made glad in it? or is it possible that he that findeth the pearle, can goe away without ioy? The Eunuch beeing conuerted, went away reioycing:
and never find his heart made glad in it? or is it possible that he that finds the pearl, can go away without joy? The Eunuch being converted, went away rejoicing:
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The third is loue and thankfulnesse to God, which are enforced by this excellent grace, Luk. 7.47. The poore woman that stood weeping behind Christ loued much, because much was forgiuen her: Psal. 116.1. I loue the Lord, because hee hath heard my voice:
The third is love and thankfulness to God, which Are Enforced by this excellent grace, Luk. 7.47. The poor woman that stood weeping behind christ loved much, Because much was forgiven her: Psalm 116.1. I love the Lord, Because he hath herd my voice:
how should the consideration of our spirituall deliuerance from sinne, death, and all hellish powers, blow vp these heauenly sparkles in vs? And what can so liberall a loue beget in a good heart,
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,
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but much thankfulnesse for apprehension of much mercie? how Dauid in the sence of mercie reaching to the pardon of his sinnes, melteth into the praises of God;
but much thankfulness for apprehension of much mercy? how David in the sense of mercy reaching to the pardon of his Sins, melts into the praises of God;
see Psal. 103.1, 2, 3. &c. And the Apostle Paul considering what a weight of corruption did still oppresse him, whereof hee expected to be fully eased, concludeth his comfort with thankes vnto God in Iesus Christ.
see Psalm 103.1, 2, 3. etc. And the Apostle Paul considering what a weight of corruption did still oppress him, whereof he expected to be Fully eased, Concludeth his Comfort with thanks unto God in Iesus christ.
The fourth is a sound and sincere heart, hating and striuing against all sinne, euen secret and small aswell as open and greater: Dauid in the Psal. 32.1. pronouncing him a blessed man whose iniquitie is couered and whose sinne is pardoned:
The fourth is a found and sincere heart, hating and striving against all sin, even secret and small aswell as open and greater: David in the Psalm 32.1. pronouncing him a blessed man whose iniquity is covered and whose sin is pardoned:
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Be mercifull as your heauenly Father is mercifull, but hee forgiueth all, and freely, is the first in forgiuenes, and perfectly ; he forgiueth and forgetteth too.
Be merciful as your heavenly Father is merciful, but he forgives all, and freely, is the First in forgiveness, and perfectly; he forgives and forgetteth too.
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and forget all, and to make thy wrongs against him as though they had neuer beene, goe then and doe so to thy brother, otherwise the threatning will meet thee, Iam. 2.13. Iudgement mercilesse to him that sheweth no mercie.
and forget all, and to make thy wrongs against him as though they had never been, go then and do so to thy brother, otherwise the threatening will meet thee, Iam. 2.13. Judgement merciless to him that shows no mercy.
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Whence it is that remission of sinne is called the couering of sinne, in that the faith of the heart laieth hold on Christ and his righteousnesse, who is our propitiatorie couering vs and our sinnes against the two tables,
Whence it is that remission of sin is called the covering of sin, in that the faith of the heart Layeth hold on christ and his righteousness, who is our propitiatory covering us and our Sins against the two tables,
because neither the Papists nor yet the common and carnall Protestant yeeld consent vnto it. The Papist, he beleeueth that many sinnes are veniall and properly no sinnes:
Because neither the Papists nor yet the Common and carnal Protestant yield consent unto it. The Papist, he Believeth that many Sins Are venial and properly no Sins:
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Hee holdeth also that men redeemed by Christ, and hauing receiued the first grace of God, are now fitted to merit by their workes remission of their sinnes.
He holds also that men redeemed by christ, and having received the First grace of God, Are now fitted to merit by their works remission of their Sins.
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All which with many moe assertions like to these, are most blasphemous heresies against this most comfortable article of free remission of sinnes through beleefe in the name of the Sonne of God:
All which with many more assertions like to these, Are most blasphemous heresies against this most comfortable article of free remission of Sins through belief in the name of the Son of God:
But the common Protestant also contenteth himselfe with simple defences against his sinne, like Adams couer and garment of figgeleaues which will scarce hold the sewing.
But the Common Protestant also contents himself with simple defences against his sin, like Adams cover and garment of figgeleaues which will scarce hold the sewing.
whilest this one thing is the only thing neglected? May we not obserue how sure men deuise by learned counsell at their great charge, to make to thēselues their deedes, leases, bonds and other instruments and assurances of the things of this life, who in all their liues scarse euer dreamed of this assurance? Oh how wilfully herein doe men forsake their own mercie,
whilst this one thing is the only thing neglected? May we not observe how sure men devise by learned counsel At their great charge, to make to themselves their Deeds, leases, bonds and other Instruments and assurances of the things of this life, who in all their lives scarce ever dreamed of this assurance? O how wilfully herein do men forsake their own mercy,
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how carelesly do they cast out of their hands, the onely comfort of their life and death? Whosoeuer therefore thou art that hast hitherto dispised so great saluation, that hast set light by Gods gratious invitings to repentance,
how carelessly do they cast out of their hands, the only Comfort of their life and death? Whosoever Therefore thou art that haste hitherto despised so great salvation, that hast Set Light by God's gracious invitings to Repentance,
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Now we come to the second point propounded (which is the last of this worthy sermon) namely, what is the condition of euery one that hath attained this excellent grace of remission of sinnes:
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 attained this excellent grace of remission of Sins:
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and that is to be a blessed and happie man: for such a one hath part in Christ, and with him of forgiuenesse of sinnes; in which Dauid, Psal. 32.1. placeth blessednesse.
and that is to be a blessed and happy man: for such a one hath part in christ, and with him of forgiveness of Sins; in which David, Psalm 32.1. places blessedness.
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and subiect vnto infinite afflictions, then whom no man is in this life more miserable, no sort of men more perplexed inwardly with sence of sinne, none more outwardly disgraced for well doing.
and Subject unto infinite afflictions, then whom no man is in this life more miserable, no sort of men more perplexed inwardly with sense of sin, none more outwardly disgraced for well doing.
when God brings the soules of the faithfull to heauen, and their bodies to the earth, safely to be kept vntill the last day. 3. The third in and after the day of iudgement,
when God brings the Souls of the faithful to heaven, and their bodies to the earth, safely to be kept until the last day. 3. The third in and After the day of judgement,
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but euen for the present, whether we respect his outward estate or inward. For his outward estate, Gods blessing neuer faileth him, but affoardeth him all good things,
but even for the present, whither we respect his outward estate or inward. For his outward estate, God's blessing never Faileth him, but affordeth him all good things,
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and so is discharged of an infinit debt, healed of a most deadly poyson, and pardoned from a fearefull sentence of eternall death and perdition readie to be executed vpon him:
and so is discharged of an infinite debt, healed of a most deadly poison, and pardoned from a fearful sentence of Eternal death and perdition ready to be executed upon him:
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whence issue our peace and ioy of heart which is heauen before heauen (for in these stand the kingdome of God) and the comfort of a good conscience which is a continuall feast.
whence issue our peace and joy of heart which is heaven before heaven (for in these stand the Kingdom of God) and the Comfort of a good conscience which is a continual feast.
Vse. 1. We are here admonished to open our eyes that we may more clearely see and growe in loue with the felicitie of the Saints, which the most see not, because 1. it is inward;
Use. 1. We Are Here admonished to open our eyes that we 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 glorie of the spouse is like her head and husbands glorie, she is all glorious within. 2. because of their infirmities & frailties, which wicked eyes altogether gaze vpon. 3. because of their afflictions wherewith they are continually exercised.
the glory of the spouse is like her head and Husbands glory, she is all glorious within. 2. Because of their infirmities & frailties, which wicked eyes altogether gaze upon. 3. Because of their afflictions wherewith they Are continually exercised.
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yea let vs remember that the pure and holy spirit of God is contented notwithstanding much blackenesse, to take vp his lodging in those hearts where he findeth raigning sinne dispossessed.
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 he finds reigning sin dispossessed.
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And surely were Christ on earth againe, euen this most innocent lambe of God should not want accusers, wherein are so many of Cains constitution, who hate their brethren, because their workes are good;
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 brothers, Because their works Are good;
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and yet so malitious is the deuill in his instruments, as vnlesse this smoaking flaxe also be quenched, we can see nor heare of any hope or treatie of peace:
and yet so malicious is the Devil in his Instruments, as unless this smoking flax also be quenched, we can see nor hear of any hope or treaty of peace:
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and casting off all care of ciuill honestie as well as godlines, he may sit alone well enough, he hath a great many neighbours that care but a little for his companie.
and casting off all care of civil honesty as well as godliness, he may fit alone well enough, he hath a great many neighbours that care but a little for his company.
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seeing that (whatsoeuer the blinde world may deeme to the contrarie) thou, who art a beleeuer in the name of Christ, hast blessednesse betweene thy hands,
seeing that (whatsoever the blind world may deem to the contrary) thou, who art a believer in the name of christ, hast blessedness between thy hands,
Get assurance of faith, to claspe the sure promise and word of God, and thou shalt possesse in miserie felicitie, in sorrow ioy, in trouble peace, in nothing all things,
Get assurance of faith, to clasp the sure promise and word of God, and thou shalt possess in misery felicity, in sorrow joy, in trouble peace, in nothing all things,
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Offence is either 1. against God which hee alone can forgiue. 2. Against publicke peace which belongeth to the law. Or 3. personall against our selues which must be forgiuen of vs.
Offence is either 1. against God which he alone can forgive. 2. Against public peace which belongeth to the law. Or 3. personal against our selves which must be forgiven of us
