JAPHETS FIRST PUBLIQVE PERSUASION into Sems tents: OR PETER'S SERMON, WHICH WAS THE FIRST General 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.  
PRINTED BY CANTRELL LEG Printer to the University of Cambridge. 1612.  
And are to be sold by RALPH MAB at the sign of the Angel in Paul's Churchyard.   

❧ TO THE RIGHT WORSHIPFUL SIR JAMES ALTHAM, KNIGHT, one of the Barons of his majesties court of Exchequer: AND SIR CHARLES' MORRISON KNIGHT BARONET, TWO worthy justices and Magistrates of the town of Watford in Hartfordshire: Grace, peace, and abundance of all blessings accompanying salvation.  
LEt it stand with your pleasures, whom one profession of religion towards God, and execution of justice towards man, whom one near neighbourhood, and one near affection combine, to be conjoined also in this dedication: wherein, as my desire is to manifest my dutiful respect of you both, so also to entreat your favourable construction and acceptance of this my presumption: whereof I want not just reasons, whether I look upon you jointly, or severally. Your joint government under which we the inhabitants of this town of Watford enjoy our public peace, bindeth all of us wherein we may, to testify our thankfulness for so great and public a good. God might govern the world (if he pleased) by himself immediately, yet he committeth it to Magistrates and Rulers, both supreme, and delegates; whom he honoureth with an high style, 
Zach. 4.  calling them assistants to him that ruleth the whole earth: yea the shields of the earth, to bear off wrongs and evils from men. 
Psal. 47.9.  The boughs of this fair tree of magistracy (as in that sacred emblem) are shelter for all, 
Dan. 4.7.17.  and the fruit meat for all. And the wielding of so stately an ordinance, is not to be committed, but to fit and qualified persons, as they are described by jethro to Moses by four most worthy properties. 
Exod. 18.21.   
First; they must be men of courage, stout to undergo all the parts of their calling. How fit a virtue this is for a Magistrate will appear, if we consider, 1. the good and godly in the land, 
Rom. 13.3.  who are to be encouraged and praised in well doing by their Rulers: which will never be, if a man be afraid to be seen, or be timorous, as Nicodemus was, who would fain be with Christ, but cast himself into the night, as though that had been a work of darkness. Moses for his courage was called Pharaohs God, he told Pharaoh to his face, he would not leave an hoof behind him, that Pharaoh himself stood in awe of him. 2. The wicked, who are stout in their wickedness; and sin is with them as bold as an harlot, as Solomon speaketh. Now the Magistrate with job, must bestir himself, and clothe himself with zeal and courage, that the young men may hide themselves, and the old rise up at his presence: 
job. 29.8.  whereas an irreligious mildness and remissness, strengtheneth the hands of the ungodly. 3. The wicked one, even Satan himself, who emboldeneth offenders against the chiefest ordinances of God; I mean Magistracy, and Ministry, to bring them into contempt▪ and so bring in all confusion into the earth.  
Secondly, they must be men fearing God, and they are specially called upon to kiss the Son of God. For, 
Psal. 2  1. God's fear is the beginning of wisdom: and who should be wise, if not Magistrates, to judge and discern of the most difficult cases amongst men? 2. If he fear not God, he will fear the face of man, and so accept of persons condemned, Deut. 1.17. 3. He must herein assist the Lord himself in planting the fear of God in all his government. Cyrus must perform not his own, but all the Lords desire: he must say to jerusalem, thou shalt be built, and to the Temple, 
Isa. 44.18.  thy foundations shall be surely laid. Every Christian Magistrate must be a nursing Father to the Church: and here begin his government, as Moses with celebrating the passover, joshua with renewing circumcision, Gideon, with destroying Baal, 
Exod. 12. joshua, 5.7. judge 6.  David with establishing the Ark, Solomon with building God's house, Asa with renewing the Lords Altar. And whereas many inferior Magistrates look on, whilst this care slippeth into other men's hands; yet must they all know, that they are Gods vicegerents; and the judgement is Gods, that is, from God, and for God: and therefore they must not only cut off thefts, murders, adulteries, and such barbarous outrages, and riots against public peace and human society; but blasphemies, heresies, swearing, sabbaoth-breaking; and such sins as more directly oppose God and his worship: and these will the fear of God where it is especially hunt out. This was the grace that made Nehemiah seek the wealth of Israel, by making the Princes swear to God's covenant: this made him almost forget himself in zealous revenge against the Sabbath-breakers: all jerusalem could not maintain this one sin against that one godly magistrate.  
Thirdly, magistrates must be men dealing truly. 1. affecting sincerity, truth, and justice, which are the very sinews of human society. 2. effecting it by taking true pains, that the truth of every cause may be sifted out; and receive a true sentence, 
Exod. 23.6. Deut. 16.20  that the poor may not be borne down with power and greatness, nor go away in a good cause disappointed. 3. opposing with all their strength, whatsoever is opposite unto truth: not suffering the truth to be clouded and veiled by flourishing pleas, 
Opti●a respub. quae maximè leges minimè rhetores audiat.  or shows of truth: but resembling God, whose judgement seat is said to be a throne of white ivory, for the purity and innocency both of the judge and judgement, before which every secret shall one day be set in a clear light.  
Fourthly, they must be men hating covetousness. For, 1. a public person must seek the public good, and not be privately minded, or self-seeking. 2. He will then hate gifts, which blind the wise, and pervert the words of righteousness: Now what a fearful inversion of God's order were it, if he who is set up to execute judgement, should pervert it? 3. He is in place wherein (if he be corrupt) he may help himself by the damage of others: but who should hinder the confusion that would flow in as a deluge, if the means ordained by God to help the oppressed, should be corrupted to help forward oppression? Now such a man thus qualified, jethro thought fit to be set over thousands, and over hundreds; over fifties, and over ten. To this serve those ancient ceremonies used among Gods own people, in the installing of their governors: example whereof we have in joash, whom when jehoiadah had set into the right of his kingdom, 
2. King. 11▪ 12  they did three things unto him. First, they crowned him with a crown of pure gold, set with pearls and precious stones: and these signified both the integrity of his person, and the incorruption of his manners. 2. They gave him the book of the testimony: the book showed that wisdom is meet for a Ruler: and that it was the book of the testimony, showeth, that 1. the most necessary wisdom for a Magistrate, is the wisdom of God: 2. that he must judge by God's book and directions, and therefore must be learned in God's laws, and skilful in the cases of God's statute book: and 3. the book was given him, that he might keep and preserve it, and see the contents of it observed in others: for he is a keeper of both the Tables. 3. They anointed him, to signify the power and gifts of courage, magnanimity, and other ornaments fit to attend Magistracy. And indeed it notably preserveth the honour of this ordinance, when the person executing it, is as eminent in gifts and graces, as in place, and pre-eminence. I take not upon me to teach your Worships how to govern, but only declare how the Lord would every way have this ordinance of his, and the bearers of it honoured, and what be the special ornaments which draw the eyes, and reverent respect of inferiors upon you.  
Now more severally, your gravity (Reverend judge your humanity, your equity in the lust and unpartial carriage of causes, your zeal against vice and vicious persons, who gladly decline your censure, your diligent frequenting the house of God; your care of promoting the pure worship of God, which you witness by your new erection dedicated thereunto▪ have got you a worthy and due regard through all our country, wherein though I be but a stranger, yet must he be more strange that meeteth not with the report of your virtues. And you noble Knight (whom I have known of longer time) will give me leave to conceal a great part of that I conceive of your worth. You do well to imitate your worthy parents, one of whom hath left you with a fair inheritance, a pattern (as I have heard) of many virtues, from which you may not depart: the other, God hath yet left unto you, to follow you with motherly advise and counsel, to set before you still the best patterns: but above all, the glass of God's word; the reverent observation whereof, if you add to the other excellent indowements of your mind, person, and estate, you shall give a number of your years and rank leave to come behind you, and follow you a far off, whilst your country shall be reaping the increase, and yourself the comfort of those hopeful seeds which every one that know you, acknowledge with gladness in you.  
Thus humbly craving pardon for my boldness, I commend this book to your worship's acceptance, which for the whole argument (containing a plain unfolding of the most grounds and main pillars of our religion) is worthy your respect; and yourselves, with your virtuous Ladies, and hopeful children, together with all your studies and endeavours for the Church or Commonwealth, to the rich blessing of God: who fill your hearts with heavenly wisdom, and preserve you both blameless till his appearing, Amen. Watford, july 20.  
Your Wor. to be commanded, THOMAS TAYLOR.   

The short view and Method of Peter's Sermon followed in this Exposition.  
The Sermon of Peter hath 3. parts. 

1. A preface or entrance: v. 34, 35. in it, 

1. he addresseth himself to speak, Then Peter opened his mouth, and said,  
2. getteth attention: 

1. removing imputation of levity from himself, Of a truth, I perceive th●● God is no accepter of persons.  
2. implying that Cornelius and his company were religious persons, described by the 

1. bond of it, 

1. in respect of God, But in every nation, he th●● feareth God,  
2. in respect of man, and worketh righteousness,    
2. privilege of it, is accepted of him.        
2. The narration, vers. 36. 

1. propounded, that Christ is Lord of all.  
2. freed from novelty, seeing peace by jesus Christ was long before preached to the Israelites.    
3. The confirmation, v. 37. to the end: by 

1. common fame, ye know the word: described 

1. by the place where it arose, beginning in Galilee.  
2. by the time when it most prevailed, after the baptism which john preached.    
2. his facts proving him to be Mediator, wherein, 

1. his calling to that office: where 

1. who was called, jesus of Nazaret.  
2. who called him, how God anointed.  
3. the manifestation, of it anointed him with 

the holy Ghost,  
●nd with power.      
2. his execution of it, who went about doing good: curing men's 

souls by holy doctrine.  
bodies by powerful miracles.  
proved, by 

one of greatest power, healed all that were oppressed by the devil.  
the ground of it, for God was with him.        
3. Testimony of 

Apostles witnessing 

1. in general, all things which he did in the land of judea and jerusalem.  
2. more specially, 

1. of his humility and abasement, wherein 

1. person put to death, whom.  
2. persons who put him to death, they slew. ●. of 

jerusalem.  
judea.    
3. the kind of death, most accursed, hanging him on a tree.    
2. of his glory and advancement, by 

1. his resurrection, wherein 

1. the assertion: in it 

1. the person raised, Him.  
2. the person raising▪ God.  
3. the action of raising, raised up.  
4. the time when, the third day.    
2. the manifestation, wherein 

1. the persons to whom 

negatively, not to all the people.  
affirmatively, but to us.    
2. the reasons why to these, 

1. who were chosen of God.  
2. fitted to their witness, by eating and drinking with him.        
2. sending out his Disciples with commandment to preach unto the people.  
3. returning to judgement, which they must testify also: here 

1. the person giving him this power, he is ordained of God.  
2. persons on whom it shall be executed▪ a judge of quick and dead.          
Prophets, where 

1. their general consent, to him give all the Prophet's witness▪  
2. the end of all this testimony, that whosoever believeth in his name should receive remission of sins: which comprehendeth, 

1. righteousness.  
2. life everlasting.             
Acts, 10.34. 
THen Peter opened his mouth, and said, Of a truth, I perceive that God is no accepter of persons.  
35. But in every nation, he that feareth him, and worketh righteousness, is accepted of him.  
36. Ye know the word which God hath sent to the children of Israel, preaching peace by jesus Christ, which is Lord of all:  
37. Even the word which came through all judaea, beginning in Galilee, after the baptism which john preached,  
38. To wit, How God anointed jesus of Nazaret with the holy Ghost, and with power, who went about doing good, and healing all that were oppressed of the devil: for God was with him.  
39 And we are witnesses of all things which he did both in the land of the jews, and in jerusalem: whom they slew, hanging him on a tree.  
40. Him God raised up the third day, and caused that he was showed openly:  
41. Not to all the people, but unto the witnesses chosen before of God, even to us which did eat and drink with him, after he arose from the dead.  
42. And he commanded us to preach unto the people, and to testify, that he is ordained of God a judge of quick and dead.  
43. To him also give all the Prophet's witness, that through his name, all that believe in him, shall receive remission of sins.  
THe occasion of this worthy sermon (breathed not only by an Apostolic spirit; but from such an instrument also as was worthily accounted a pillar of the Church) is laid down in the former verse, 
Gal. 2.9.  which containeth an abridgement of the most of the Chapter going before; included in these three points. 1. Cornelius his obedience, in sending for Peter: Then, that is, having so good a ground even a commandment from God by the ministery of an Angel: 
vers. 5.  I sent for thee to joppa (which was somewhat above 30. miles from Caesaria): Immediately, as soon as ever I had received the commandment, without delay, yea or deliberation, which being dangerous, divine things admit not of. 
Cyprian.  Secondly, his kind entertainment of Peter to encourage him, and thou hast well done to come. Thirdly, his preparation and readiness of himself and his, to hear whatsoever God by Peter's ministery shall enjoin them: Now therefore we all; he would have that holy doctrine communicated to his family, friends, and kinsfolks: here present before God, the place of God's pure worship is the place of his presence: to hear, with attention, understanding, affection, and obedience; for all these go to the hearing ear: all things, for that is sound obedience which is universal to one commandment as well as an other; 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 commandeth; neither are hearers bound to receive any thing else.  
The Apostle Peter by this speech, perceiving both the occasion and scope of their meeting, as also the readiness and attention of his hearers, addresseth himself to speech; Then Peter opened his mouth and said.  
The phrase of opening the mouth some think to be but a more full kind of speech, 
Pleonasmus.  as we say I heard it with mine ears; or I saw it with mine eyes. 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; or in a slight or careless manner: but the relation of some excellent matter of great moment, and that in grave and serious manner; and not without premeditation and preparation such as is fit to attend things of worth and weight. Thus is it it used, Psal. 78.2. I will open my mouth in a parable, I will declare sentences of old: job. 33.1. Behold I have opened my mouth; my tongue hath spoken in my mouth: my words are in the uprightness of my heart, and my lips shall speak pure knowledge. Yea our Lord jesus himself, when he begun his most heavenly sermon on the mount, 
Matth. 5.2.  is said to open his mouth, and say.  
Whence, 1. we have the doctrine in the sermon following commended unto us, to be for the matter of it grave, and high, and nearly concerning the salvation of men: wherein are laid down the main grounds of all religion, and whatsoever we are to believe concerning Christ unto salvation, 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, yea our hearts to let in the matter following, that as it proceeded out of the treasury of a good and sanctified heart, 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, and not only not to be dumb dogs which cannot, or seal up their lips and will not protest against the sins of the times; but also must have care to speak the words of wisdom, judgement, sobriety: for if the holy men of God, Prophets, Apostles, nor the son of God himself did not preach without preparation and due consideration, both of what, how, and to whom they spoke, how much more should ordinary Ministers use all diligence in fitting themselves to speak from God, and for God, and even as God himself would speak to his people. 4. Every Christian may hence also take up his duty; namely, that he never open his mouth but to edification: For it is attributed to every just man, 
Psal. 37.30.  that his mouth speaketh wisdom, and his tongue talketh of judgement: he judgeth of his speeches before he let them pass the door of his lips: and of the virtuous woman is said, She openeth her mouth with wisdom, 
Prou. 31.26.  and the law of grace is in her tongue.  
Now the sermon following consisteth of three parts. 
The parts of the sermon, 3.  The first is an entrance or preface in the two first verses, 34.35. 2. The proposition or narration; that jesus Christ was the Messias now exhibited in the flesh, and Lord of all, vers. 36. 3. A confirmation of that narration, partly from the Apostles; and partly from the Prophet's 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. Secondly a Priest, vers. 39 Whom they slew, and hanged on a tree: which noteth his sacrifice. Thirdly a King, proved by three arguments: 1. By his rising from death, vers. 40.41. 2. By sending out his Apostles to preach, 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: vers. 43. In the preface Peter maketh way unto his doctrine three ways. 1. By removing from himself an imputation of levity, and sudden change of his mind, which might otherwise have been objected against him; for all men knew that he being a jew had been very respective, least at any time he should come near an Heathen or Gentile (such as Cornelius and his company were) for so it appeareth by his answer in the vision, vers. 14. yea and after his vision he was full of doubts whether he might adventure into their company, till the Lord adds to his vision, a voice; 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: namely, in accounting now after Christ's death and resurrection (whereby he broke down all partition walls) such as were uncircumcised, 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 itself over all sorts of men; and therefore that he came not of his own head moved by temerity, or rashness; but upon good ground to teach even the Gentiles the mysteries of their salvation. 3. He gets not audience only and attention, but authority also to his doctrine; by showing what a good conceit he had of Cornelius and his company; that he had not now to deal with profane, and lewd persons; but such as the Lord had sanctified to himself, according to the vision and voice. What or whom the Lord hath sanctified, account not thou profane, vers. 15.  
Whence, 
Observ. 1.  1. we have in this holy man a map of human frailty, 
A map of human frailty in the Apostle.  in which we may see how heavy the best are to their duties: for was it not long before given Peter in charge to teach the Gentiles; was not his commission large enough, when among other disciples he was dismissed by Christ himself, to teach, not only the nations, but all nations. Had not he heard often from the mouth of Christ; and read in the writings of the Prophets, that the Gentiles must be called in, that the tents of the Church must be enlarged, her courteins stretched ou●, and that their own sound must go over all the world? yet Peter had forgotten all this; and as though Christ had not been come, or as if himself had never conversed with him, he would still uphold the difference of peoples which his Mr. had destroyed, confine salvation to the jews only, as if Christ had not been a common Saviour of jews and Gentiles; he must have new visions, and voices to lift him up to his duty, or else he cannot be brought so much as to acknowledge it. Let us look upon this example to condemn our own corruption by it, yea to watch over it; lest following (as we are too prone) the stream of it, we be carried away from the most essential duties, which by our calling, either general, or particular, are by God enjoined upon us. Let the Popish guides also look upon this example, and tell us whether Peter erred not, 1. in judgement. 2. after Christ's promise. 3. in a weighty matter; forgetting his commission, and calling, yea, and the calling and salvation of the whole body of the Gentiles; all which he failed in. And then whether it be a sound ground upon Peter's person, or any promise made to him, to build their Pope's immunity and freedom from error in matter of faith, so long as he sitteth in Peter's pretended chair.  
Secondly, In that the Apostle Peter secretly implieth an acknowledgement of his error, we have in him a worthy pattern of a special grace to be practised of us all; 
A pattern of special grace in the 〈◊〉 Apostle.  namely upon better grounds to lay aside any error in judgement, or practise, although never so long held, or stiffly maintained of us before; and not be ashamed to profess that we so do: which virtue is a sound fruit of humility, and argueth a good heart, which is in love with the truth for itself; and esteemeth it above his own estimation: the observing whereof would cut off infinite controversies which could never be carried and continued with such burning heat in the Church of God; if the contention were not many times more for victory, then for truth; and rather lest error should be acknowledged, than that truth should triumph over it.  
Thirdly, in this preface every Minister is taught, wisely to cut off and remove such lets, as might hinder his doctrine among his hearers; 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. So did the Apostle here, and not without cause; seeing the acceptance of the person of a Minister, is a great furtherance for the entertainment of his doctrine, not that the faith of God ought to be had in respect of persons; but because man's weakness carrieth him beyond his duty herein. And again, Satan and his instruments seek exceptions against their persons, whose doctrine is without exception: well knowing that where the person is not first received, hardly will any doctrine from him be embraced, Matth. 10.14. he that receiveth not you, nor your words. Whence the Apostle Paul was constrained to be much and often in the justifying of his person, calling, and conversation; because to hinder his doctrine, the false Apostles by all these laboured to bring him into contempt. Nay our Lord jesus himself was forced often to aver his person to be divine, his calling to be heavenly, and his conversation holy and without sin: because the jews were ever hence disgracing his doctrine, because of the means of his appearance. Now whosoever would retain reverence & authority among his people, must show forth, 1. conscience of his duty. 2. love to his people's souls, and bodies. 3. a wise and unblamable carriage and conversation▪ these things if he do not, he hath more disgraced himself, than his people can.  Of a truth, I perceive that God accepteth not of persons. 
By person, is not here meant the substance of man, or the man himself: but the outward quality, appearance, or condition, which being offered to the eye, may make a man more or less respected; such as are wealth, honour, learning, parentage, beauty, or such like, here called the face of a man: for which God accepteth not, nor rejecteth any man, 
job. 34.19.  he accepteth not the persons of Princes (saith Elihu) nor regardeth the rich more than the poor, they being all the work of his hands. And applied to the Apostles purpose, is as if he had said, I now indeed clearly perceive, that the Lord hath no respect of any dignity, or privilege in any people, above an other, that he should power his grace upon one more than an other, upon the jew above the Gentile; upon the circumcision above the uncircumcision; upon the seed of Abraham according to the flesh, above the rest of the nations and kindreds throughout the world. Now I see that the righteous judge of all the earth, 
Why God accepteth not of persons, reas.  can be no accepter of persons. For, 1. this were to esteem men by adjuncts and qualities, and not by their essence, and substance of grace and piety: thus should the rich man have been preferred before Lazarus; and the proud Pharisee before the penitent Publican. 2. this were to judge by inconstant things, for all these outward respects pass away, as the figure of the world itself doth; whereas the judgement of God is most unchangeable, and therefore grounded on things unchangeable. 3. it were a most unequal valuation to compare, & much more to prefer things which are in no proportion of goodness, to the things which are undervalved: for between temporal and eternal, heavenly and earthly things can be no proportion. 4. he which hath forbidden us to judge by the false, and crooked rule of sense, sight, reason, and such things as are before us, cannot himself do so: both which points are plainly proved, 1. Sam. 16.7. The Lord biddeth Samuel (being to choose one of the sons of Ishai to be king) look not on his countenance, nor on the height of his stature: and addeth this as a reason: for God seeth not as man seeth; man loooketh on the outward appearance, but the Lord beholdeth the heart.  
Object. 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 rejected, was no accepting of persons: the Lord himself declareth that there was no cause at all in the people which furthered his choice of them, just cause there was in them why he should have passed by them, as well as the rest: for as they were the fewest of all people, Deut. 7.7. so they were the worst, and most stiff-necked of all: 
Deut. 9.6.  Yea consider Abraham himself their father, and the father of all the faithful; what cause was in him that God should set his love upon himself or his posterity, or call him out of Vr of the Chaldeans, where he lived in as heathenish Idolatry, as any of the rest: in so much as God by his Prophet puts them in mind of the pit whence they were hewn, and telleth them, their father was an Amorite, 
Ezeck. 16.3.  & their mother an Hittite. 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 answereth, that there was no cause without himself that moved him hereunto, it was only his free love, and mere good will, The Lord loved you because he loved you, Deut. 7.8.  
Object. But when God electeth one to salvation, and rejecteth another, he seemeth to accept of persons, for all lie alike in the same condition. Answ. The objection answereth itself: for in that all lie alike in the same mass, and all are corrupted: it is plain that election and reprobation depend not upon any thing outward: for seeing matter enough to condemn all, all being sold under sin; and no more matter of love in those whom he chooseth, then in those whom he refuseth; we must needs conclude with the Apostle, that he chooseth freely whom he will, and whom he will he justly reprobateth and refuseth. 
Rom. 9.18.  If it be here alleged that it seemeth hard that those that are all equal in Adam should be so unequally dealt with. I answer, may not the Lord do with his own what he will? who art thou that darest dispute with God, or prescribe laws to thy Creator? who is it that bindeth him, or spoileth him of his sovereignty over his creatures, that he may not deal with one thus, and with an other, another way?  
Object. But when God judgeth men according to their works, doth he not accept of men by outward things, and did not the Lord accept persons when he respected Abel and his sacrifice; but to Cain and his sacrifice had no respect.  
Answer. God judgeth men according to works, but not as they are outward actions, but as they are fruits of faith purifying the heart, and working by love, thus only he looks on them with acceptance: whereas be they never so many, and glorious, without faith he rejecteth them: so as still he judgeth by that which is within, and not by things without, further than they testify of the former. As for Abel, his face and person was no more respected than Caines, it was the faith of his heart, the fear of God, and working of righteousness that was accepted, and which is witnessed, Heb. 11.4. By faith Abel offered a greater sacrifice than Cain, by the which he obtained witness that he was righteous. So as notwithstanding all that can be said to the contrary, it remaineth an undeniable conclusion: That God is no accepter of persons.  
Use. 1. If God accept not, nor reject men for outward respects no more must those who would be like unto him. 
Whosoever would be like God must not accept of persons.  And hence sundry sorts of men are to be instructed in their duty. As 1. Magistrates who are Gods vicegerents, and called gods, yea called by God to execute his judgements: must beware of respecting persons in judgement. Deut. 1.17. Moses appointing judges over the people, sendeth them away with this charge. Yea shall have no respect of persons in judgement, but shall hear the small aswell as the great: ye shall not fear the face of man; for the judgement is Gods. 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, 
Prou. 24.24.  but even to the curse of the people. Nay more he maketh God so far as lieth in him a patron of iniquity, a justifier of the wicked, a taker of the ungodly by the hand, a condemner and punisher of the innocent: for he pronounceth sentence from God, and fasteneth that upon the Lord, which the Lord abhors.  
2. Ministers who are the mouth and messengers of God, must take heed of this base sin of accepting the face ●or persons of men; so as for fear or flattery they hide or betray any part of the truth of God. The Herodians could say, that Christ taught the way of God truly, because he respected not the face of man, Mark. 12.14. What a straight charge giveth the Apostle Paul to Timothy, that he should prefer no man in his ministry, 
1. Tim. 5.21.  and do nothing with partiality. 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, 
Mal. 2.6.  and so turned many from iniquity. Whereas on the contrary what a wicked thing it is to preach for hire, reward, favour, and yet lean upon the Lord: See in Micah. 3.11.  
3. Ordinary professors may not accept persons. 1. not in civil things. For when elections, offices, and common benefits, are passed and bestowed partially for friendship, money, kindred, favour, or entreaty: this is the ruin of all societies, and a bringer in of all corruption: 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. As 1. to have the faith of God in respect of persons, which the Apostle james noteth in this instance, when a man with a gold ring, or goodly apparel, 
jam. 2.2.  be he never so wicked, is magnified and advanced above another who is not so outwardly gaudy; but inwardly arrayed with the white garments of Christ's righteousness; and adorned with the jewels of faith, love, holiness, and sincerity, which the world taketh little knowledge of. 2. To accept the word, because he is a man of pomp that bringeth it, a rich man, or a friend: the Corinth's were justly blamed for partial hearing, and holding some to Paul, some to Apollo's, some to Cephas. 
1. Cor. 3.4.  Who is Paul, who is Apollo's, who is Cephas, are not they all Ministers by whom ye believe? Ahab will not hear Micah, 
1. Kin 22.37.  because he hateth his person, but he shall justly fall for it at Ramoth Gilead. 3. To reject the profession of religion because it wanteth countenance, and credit at most hands, and a few poor ones only receive it. Many Protestants can hear us justly confute the Popish doctrine and practice; in that they embrace their religion in respect of persons, that is, of the outward appearance of it; because they pretend a perpetual succession, consent of councils, 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 themselves are slipped into the same Popish error, that refuse one course because it wants outward supporters and props; and choose that by which they may swim with the stream: they hate Popery because the laws hate it, & love religion because it is now crowned, established, & establisheth their prosperity. 4. To disdain the persons of poor professors: which is so general, and common a sin; as that nothing can they do or speak, but it passeth much unjust censure: nay things by them exceeding well and holily performed, are so far from being drawn into example, as that thereby they can be traduced. Wherein yet they are conformed unto the Son of God, the head of their profession, whose powerful doctrine, and mighty works were carped at, and depraved, because they knew his father, his mother, himself at the best but a carpenters son, nor brought up at study and learning. For example, how was that great work of healing a man miraculously, so far from affecting the jews, as that they fell very foul, and were angry with him: and the reason is rendered by our Saviour Christ; Because they judged according to the outward appearance, 
joh. 7 23.24.  and not with righteous judgement concerning him. 5. For professors themselves to look too big upon some meaner ones as they conceive, but by the Gospel, members of Christ, and his kingdom as well as they: Christ who preached to the poor aswell as the rich, 
Isa. 65.1.  hath spoken to their hearts as well as their own; and hath equalled them, or perhaps made them superior in graces to the other. Now should not those that profess God herein resemble him, who though he be high and excellent, inhabiting eternity, and dwell in the high and holy place; yet he looks to the humble and lowly, yea and dwells also with him that is of a contrite and humble spirit. 
Isa. 57.15.  To think too basely of him whom God chooseth, is to err from God's righteous judgement: 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, because artificers, and simple women are (as they say) Scripturers: not considering that in Christ neither male nor female are rejected: 
Gal. 3.23.  and that God chooseth even weak and foolish things to confound the wise and mighty; 
1. Cor. 1.26.  and the poor ones of the world to be rich in faith.  
Use 2. If God accept not persons for outward respects, 
If outward things could bring us into acceptance with God we might set our hearts on them.  why should any outward thing gain our hearts, our affections, our studies; seeing if we could gain them all, we are never the further in God's books. Many are ready to say, oh, God loveth them; and judge themselves highly in favour, because he suffereth his light to shine upon their habitations; their hands find out wealth, they are increased in possessions, and prospered in their labours, peaceable in their houses without fear: therefore doth pride compass them as a chain. But with one word doth the wise man shatter down all the pillars of this foolish erection, Eccles. 9.2. No man knoweth love or hatred, of all that is before them. And if outward things could commend a man to God: Antiochus, Nabuchadnezzar, Nero and such wicked tyrants had been highest in favour with him; 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. And yet much less should these things swell the hearts of men with pride above others, who perhaps have a better part in heaven then themselves. The proneness unto which sin the Lord perceiving; he hath expressly charged, that the rich man should not glory in his riches, nor the strong man in his strength; but if any man glory, 
jer. 9.24.  let him glory in this, that he understandeth and knoweth me. All other rejoicing is not good: that is, is hurtful and perilous: besides the vanity of such vain boasting; common experience showing, that the higher scoale is always lightest.  
Use. 3. 
We must stand naked in God's judgement seeing no outward thing can commend us to him.  If God accept no man for outward things, then when we enter into God's judgement we shall appear naked, stripped of all outward respects, as birth, riches, learning, crowns, and kingdoms; these in men's courts are good advocates, but before God's tribunal may not plead, and cannot help. No condition of life, no degree, no outward quality, no calling, no not the outward calling of a Christian (if thou hast no more) shall stand by thee; 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. A garment not laid with gold, silver, pearls, but streaked with blood, yea died red in the blood of the Lamb. 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. Never dare thou to appear in the Sanctuary of God's holiness, without this garment of thy elder brother, 
Gen. 27.26.  in which alone thou gettest the blessing, as jacob-gate the blessing in Esau's garments: from this alone the Lord savoreth a savour of rest.  
Lastly, from this consideration that God is no respecter of persons; the Apostle admonisheth superiors to moderation and equal dealing with their inferiors, Ephes. 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 feareth him, and worketh righteousness, is accepted of him. 
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: for under the fear of God are contained all the duties of the first table concerning God, and his worship; such as are knowledge, love, faith, hope, and such like; whence Solomon often calleth it, the beginning of wisdom, that is, of true worship or piety. And under working of righteousness, is comprehended the observation of the duties of the second table: whereby the former being most of them inward, are outwardly manifested and justified: so as under both is comprised the whole duty of man, Eccles. 12.13. Fear God, and keep his commandments, for this is the whole man: all those ten words wherein the Lord hath included an admirable perfection of wisdom and holiness; 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, as it were with his whole style, he commonly joineth these two together, unto which nothing more can be added. job was a just man, fearing God, and abstaining from evil: 
job. 1.8.  Zacharie and Elizabeth were just before God, 
Luk. 1.6.  and walked in all the ordinances of God without reproof.  
Here two points are to be considered. 1. Who is a religious man: he that feareth God, worketh righteousness. 2. What is his privilege; he is accepted of God.  
Religion is a binder, and thence hath his name, for it both bindeth man unto God, as the former of the points will show: as also God unto man, as the latter declareth. The former band knitting man unto God, is the fear of God, 
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, as that they do not offend him. An excellent grace both in regard of the excellent object, and of the excellent use of it through the whole life.  
The right object of our fear, is God himself, who is 1. omnipotent, of power to do whatsoever he will: who is able to cast body and soul into hell, 
Matth. 10.28.  fear him. 2. omnipresent, he is all an eye, beholding our thoughts, words, 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. In all which respects we ought to make him our dread. 
Isa 8. 1●.  But above all in that he hath been so good and gracious a father unto us through his Christ, we ought to fear to offend him, and so turn his love into displeasure against us.  
Now the use of this grace is manifold. As, 1. to beat 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: this grace maketh a man come low before the Lord, as jacob fea●ing Esau, 
Gen. 33.3.  came and bowed seven times before him. 2. to cause a man to renounce, and restrain himself from sin; 
●rou. 14.13.  and therefore the fear of God and departing from evil, are often joined together. joseph could not commit the sin with his Mistress, because he feared God: the midwives feared God and killed not the Hebrews children: 
●ehem. 5.15.  Nehemiah did not exact upon the oppress the people, as the former governors that were before him, because he feared God: and whereas the wicked man's servile fear keepeth him often from open sins, but not from secret; from gross sins, but not from smaller; and this of pain not of conscience: this grace maketh a man hate pride, arrogancy, and every evil way, never so small, 
Prou. 8.13.  and never so secret.  
3. To destroy false and fleshly fears which foil every good duty, and lay open to many sins, and judgements: 
Quod sup●a homines est time, & homines te non terrebunt. August.  it is a property of a wicked man to fear where no fear is; and not fearing God he feareth every thing but God; the face of man, the arm of man, the tongue of man, whence many a man dare scarce profess religion, or if they do, dare show no power of it for fear of reproach and nicknames; and so come to be ranked in the formest band of those which march to hell, called the fearful: 
Reu. 21.8. Prou. 10.24.  and that which they fear shall come upon them, even disgrace of God, of men, and Angels. jeroboam feared least the people should return to their own Master if they should persist in the true worship of the true God; and so for the establishing of his posterity, he established Idolatry; but in the very next generation his whole race was extinct. The jews were afraid lest the Romans should come and take their nation; and therefore Christ must die: but the Romans not long after came with a powder, and took their nation, and so dispeopled and dispersed them, as they could never be gathered into a nation till this day. 
Pilatus multis divexatus Calamitatibus sibiipsi manum intulit Euse. lib. 2. cap. 7. Entrop lib. 7. hist. eccles. c. 7.  Pilat feared not God but Caesar; but he was not long after cast out of Caesar's favour, and slew himself. Now this grace of God fenceth a man from such fleshly fears which draw on such fearful falls and mischiefs: and preserveth him that 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 fear, which is loves keeper, holdeth the heart in the love of God himself, of his worship, of his word, of his children, and whatsoever carrieth his image; all which without it either lie, or quickly grow as refuse wares out of request.  
4. To drive 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; to rejoice in the promises as those to whom they belong: to help us to better ourselves by our afflictions, as the speech of the converted thief to his fellow implieth; that if he had had the fear of God, he would, being in the same condemnation, have otherwise carried himself towards Christ than he did. And in a word to fence the heart, which is as the market place of a city, against temptation, in which special use it is called a wellspring of life to escape the snares of death.  
By all this that hath been spoken, every man that would seem religious, ought to labour above all things for this worthy grace, which God specially bestoweth upon his children, with whom he maketh his new covenant, I will put my fear in their hearts never to depart from me, saith the Lord. Which hath all promises belonging unto it, 
jer. 32.  for a man's self, for his children, for this life present, for a better, for supplies of every good, for withholding and removing of every evil: so as whosoever feareth the Lord, wanteth not a good and rich treasury, such as all the Indian mines cannot afford; yea such as both possesseth himself, and enteyleth unto his posterity, the rich blessing of the Almighty. Blessed (saith the Psalm) is the man that feareth the Lord: 
Psal. 128.2.3.  himself shall be mighty on earth, his children shall be blessed after him, 
Psal. 112.3.  his wife shall be as a fruitful vine: riches and treasure shall be in his house, he shall want nothing that is good; and let his troubles be never so great, the Lord will deliver him out of them all. Here is a jewel worth hiding and laying up in the safest closet of the soul, even in the midst of the heart, for there God layeth it, and calleth for the heart to make room for it: Deut. 5.29. Oh that there were such a heart in them to fear me. Isa. 8.13. Sanctify the Lord in your hearts, and let him be your dread.  
Another bond whereby man is knit unto God, is the working of righteousness, an immediate fruit of the fear of God. Where must be considered, 1. what this righteousness is, and then 2. what is the working of it. For the former: This Righteousness is a grace of God, 
To work righteousness what it is.  whereby the believer is inclined unto honest actions according to the prescript of God's law. When I say a grace of God, I understand that righteousness whereof a man in the state of grace is by grace made partaker; and exclude all that original righteousness which was set in the nature of man by his creation, whereby he was wholly conformable to the image and righteousness 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 human nature of Christ with all his actions and sufferings, performed of him in our stead, with the whole law of God; whereby we are wholly covered as with a garment in the sight of God: 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, and so himself inclined to works of righteousness, 
Eph. 4 24.  to which he is now created. 2. That subject of this righteousness is the Believer; for all the works of unbelievers (whose mind and conscience are defiled. Tit. 1.15.) inward or outward, cannot be other than sin and unrighteousness. 3. That the next efficient cause of it is lively faith, being the instrument of the holy Ghost, by which he begetteth this righteousness, wheresoever it is: now faith produceth this righteousness in us, not as it is an excellent gift of God, nor as an excellent quality in us; but only as it is an hand or instrument apprehending and laying hold upon Christ, who justifying us by his own righteousness imputed, and by his spirit regenerating and sanctifying our natures, is the very proper cause of this infused and inherent righteousness. The last words in the description, [according to the prescript of God's law] show, 
just agere est age re ex praescripto 〈◊〉.  that then a work is righteous, when it is framed according to the right rule of the law of God, it being the only perfect rule of all righteousness: men's laws are rules also, but imperfect, and no further, yet so far bind as they are agreeable unto Gods.  
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: all the duties of love must be founded in faith, and the fear of God; for whatsoever is not of faith is sin: and the fear of God is the very seed and life of all true obedience; which the wise man implieth when he calleth it the head and beginning of wisdom: that look as all sense sloweth from the head; 
Prou. 1.7.  so all heavenly sense and motion from the fear of the Lord. Which showeth, that many men begin at the wrong end in the matter of their obedience: some think they do God high service, if they come to Church, say some prayers, hear a sermon; things not to be disallowed; but know not how f●rre they are from pleasing God herein, because they bring not hearts renewed with faith and repentance, nor souls possessed with hope, love, and the true knowledge of God; without which, the Lord accounteth their sacrifices but maimed, and professeth his hatred against them: others place all their holiness and obedience in the works and duties of the second table; If they be liberal to the poor, just in their dealing, sober and civil in their conversation, though they live in gross ignorance of God and his word; utterly careless of the ways and worship of God, yet conceive themselves in as good case as any other man; which is all one as to account that man a living man who hath no head, the fear of God being to true religion, even as the head to the body of a man: besides that, they thrust the second table into the place of the first, inverting the order of God; yea they pull and break a sunder the two tables, which the Lord hath so nearly conjoined.  
Now for the right manner of working righteousness, it appeareth in these rules. 1. It setteth all the rule before it, and endeavoureth in all, if it were possible, 
The right manner of working righteousness in 4. things.  to fulfil all righteousness: for seeing all the commandments of God are truth and righteousness, they are all without exception to be observed. And this, although it be necessarily implied in the text, yet is it elsewhere expressed, Deut. 5.29. Oh that there were in them such an heart as to fear me and keep all my commandments. A second thing required is diligence, which must needs attend fear. How diligent a virtue fear is, appeareth in jacob, who being to meet his brother whom he feared, could not sleep all night: and in Abraham, who having a most difficult commandment to slay his son, yet rose early, and went three days journey, without reasoning the matter. But what moved him hereto? surely the Lord himself showeth the true cause, Gen. 22.12. Now I know that thou fearest God, seeing thou hast not spared thine only son. 3. Delight in the works of righteousness, which also attendeth the fear of the Lord, Psal. 112.1. Blessed is the man that feareth the Lord, he delighteth greatly in his commandments, both to think of them, to speak of them, and to do them. Whereas the worldlings heart, speech, and affection, is taken up with his gain, commodity, rents and income. For as the fear of God itself is not a servile and slavish fear for punishment; no more is that obedience which proceedeth from it forced or wrung out: but as it is such a fear as delighteth greatly in God's commandments; so the obedience is such as is offered from a willing people, like a free will offering, which they must only offer whose heart encourageth them, and whose spirit maketh them willing. 4. Continuance in working: for this is another property of the true fear of God, that it respecteth not only all the commandments, 
Deut. 5.19.  but always; and seeing God's fear is to keep the heart continually, and that man is blessed that feareth always; 
Prou. 23.17.  this inseparable fruit of it, 
Prou. 28.24.  working of righteousness, must never wither or fail in the godly, 
1. Pet. 1.17.  who are exhorted to pass the whole time of their dwelling here in fear: to walk with God as Henoch did; 
Philip. 3.20.  and to have their conversation in heaven, that is, their whole practice and course, and not a part of it only.  
Hence therefore is afforded an other ground of exhortation, 
Motives to the practice of righteousness.  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; yet we want not good reason to take up the practice of it in the manner prescribed: Seeing, 1. it is commanded by God, Psal. 4.6. offer to God the sacrifice of righteousness. 2. It pleaseth him, and makes us also pleasing unto him: for the former, Psal. 11.7. The righteous Lord loveth righteousness: the latter, is the latter words of the verse in hand. 3. It maketh us like him, 1. joh. 3.7. little children, he that doth righteousness is righteous as he is righteous. 4. it is a mark of our regeneration, and a fruit of faith, easier discerned than itself, 1. joh. 3.10. In this are the children of God known, and the children of the devil; he that doth not righteousness is not of God. 5. much blessing is upon the head of the righteous (saith Solomon.) The blessing of God comes down upon him, and descends to his posterity, God hath blessed him, and he shall be blessed in his person, in his estate, in his name, in his goods, in this life, and in the life to come. The blessing of men also comes upon him, the loins of the poor bless him; the Church of God blesseth him; yea, turn him what way he will, the blessing of goodness meeteth him every way: God giveth him according to the work of his hands often even here in this life; and if that should fail, he being marked for a member of the Church militant, he shall be in due time removed into the holy mountain of heaven; where he shall dwell who worketh righteousness, Psal. 15.2. Thus much of the description of a religious person: now of his privilege.  
Secondly, the privilege of a religious man is, that a believer of any nation under heaven, of any calling, sex, or condition of life, is accepted of God. Where it may be asked, whether God, whose grace is most free, be bound by any thing which any man can 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 thus he hath nothing worthy love, and nothing which provoketh not further hatred: here are no works which are not wicked and stained, such a filthy puddle cannot send out one drop of sweet water; not any clean thing can be brought out of such filthiness; all this while can be no acceptance of the person or of the work; 
How the person and work of a believer can be accepted of God.  no sight of any present object in such a party, nor any foresight of any future faith or work whereby the Lord can be moved to accept him: for then the freedom of his grace should be hindered. 2. As he is converted, and now reconciled unto God, called by the word, regenerated by the spirit, and having his heart purified by faith. Now the Lord looking upon him, sees him not as he was before, all naked, and lying in his blood and filthiness; but beholding him in the face of his Christ, he espieth his own image upon him, yea and his own workmanship upon him; and thus cometh the person to be first accepted. And then in the second place, the work of such a person cannot but be also pleasing unto God, not for any worthiness or perfection in itself, (for even the best work of the best man from imperfect faith, and imperfect knowledge, is so far from meriting as that it needeth pardon) but, 1. because it cometh from an accepted person: 2. is a fruit of faith: 3. a testimony of obedience unto God's commandment: 4. the imperfection and stain of it is covered and wiped away with Christ's most absolute obedience. And thus both the person, fearing God, and his working of righteousness, is accepted of God.  
Use. 1. To comfort the godly poor, who find but strange entertainment in the world where they are strangers; who hence learn, that as the world loveth her own, 
Comfort the godly in that God is the God of the abject.  so God loveth and accepteth his own, in what country, or condition soever they be: the which comfort if they had not to sustain their hearts withal, they could not but think themselves the most miserable of all men: so many sins they see which God may see in them, so many temptations with which they are daily toiled, so many discouragements without them to cast them down, or back at the least: against all which, this one consideration shall be able to bear them up, that the eyes of the Lord are upon them that fear him: and by these eyes he seeth their wants to supply them, their injuries to relieve them, their sorrows to mitigate them, their hearts to approve them, and their works to accept them.  
2. Those that fear God, must also be accepted, and respected of us, as they be of God: 
We must accept the● that fear God, because God himself. doth. Psal. 16.3.  and it cannot be that those who love God, should not love his image in his children: David's delight was wholly in the Saints, and such as excelled in virtue: so must we frame our judgement and practice, to the Saints of God before us, who have made but small account of great men, if wicked, and preferred very mean ones, fearing God, before them. Thus that worthy Prophet Elisha, who contemned not the poor Shunamite fearing God, told wicked jehoram king of Israel, that if he had not regarded the presence of good jehosaphat, he would not so much as have looked toward him or seen him. 
2. King. 3.14.  Nay, even the Lord himself hath gone before us herein for example, who for most part respecteth poor and mean ones to call them to partake of his grace, passing by the great, noble, and every way more likely of respect, if we should judge according to the outward appearance: David, the least of his brethren, was chosen king: Gideon, the least in all his father's house, appointed by God the deliverer of his people: 
judg. 3.15.  and indeed the meanest Christian, being descended of the blood of Christ, and so nobly borne, deserveth most respective entertainment in the best room of our hearts.  
3. This doctrine teacheth all sorts of men, to turn their course from such earnest seeking after honours, profits, preferments, and such things, which make men accepted amongst men, and as eagerly to pursue the things which would bring them to be accepted of God: such as are faith, fear of God, love of righteousness, good conscience, and the like: which things bring not only into favour with God, but often get the approbation of men, at least so far as God seeth 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, but righteousness, peace, and joy in the holy Ghost; those are the essential things to be respected of all such as are the subjects of that kingdom of grace. 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: such a man's ways please the Lord, and then he maketh his enemies become his friends.  Vers. 36. The which word he declared or sent to the children of Israel, preaching peace by jesus Christ which is Lord of all. 
Of all other readings I follow this, not only as the plainest, but because it most aptly knitteth this verse with the former, as a clear proof of it. For having said, that now he knew that whosoever, whether jew or Gentile, did now purely worship God, according to the prescript of his word, the same is accepted of him: he proveth this to be a truth, because it is the self same thing which God himself had of old published to the Israelites, when he declared unto them, that peace and reconciliation was made between God and man by the means of jesus Christ, who is Lord, not of any one people or nation, but Lord of all. For the Apostle doth not secretly oppose the ministery of Moses and of Christ: Moses was a minister of the law to the jews only, but Christ himself, and the Gospel, is the power of God to salvation to every believer, first to the jew, and then to the Grecian: and now God is not the God of the jew only, but even of the Gentiles also, according to that heavenly song of the Angels, when Christ appeared to throw down that partition wall which stood between the jew and Gentile; wherein they ascribed not only all the glory unto God, but proclaimed peace to all the earth. In one word, that jesus Christ is our peace, and Lord of all, is the scope of this whole sermon, and of all the Prophets, as after remaineth to be showed in vers. 43.  
The former part of this verse hath two general points to be explained: the former, touching the peace here spoken of: the latter, concerning the preaching or declaring of it. In the former must be considered, 1. what this peace is: 2. how it is by jesus Christ. First, by peace, among the Hebrews and greeks, 
By peace what is meant.  is meant all prosperity and happiness; for both of them in their salutations (though with some difference) prayed for peace to the parties saluted, that is, all good success from God the fountain of mercy. And includeth in it, 1. peace with God: 2. peace with man, both with a man's self, 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 than God thinketh good for his excercise; and in this peace standeth true happiness.  
2. It must be considered how this peace is by jesus Christ, namely, according to the former branches of it. 
1. Peace with God by three things.  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; thereby removing all enmity, canceling all handwritings which might have been laid against us; and bestowing on us a perfect righteousness in which God is delighted to behold us. 3. By appearing now for us in heaven, and making requests for us: in all which he cannot but be heard, being the Son of his Father's love in whom he is well pleased, and for him with us his members. Secondly, he wrought peace between man and man, 
2. Peace with men. 1. others.  1. by demolishing and casting down the wall of separation, whereby jew and Gentile might not accord or meddle one with another; his death rend down the vail, that both jew and Gentile might look into the Sanctuary, that of two he might make one people, one body, yea one new man unto himself. 
Eph. 2. 13.14·  2. By changing the fierce and cruel disposition of men, who are now become the subjects of his kingdom, that of Lions, and Cockatrises, 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, and that they are members of the same body with them: and with the wicked for God's commandments sake, and because they may become members of Christ as well as they: they seek peace even with the worst, and shall obtain it so far as God seeth good: who when a man's ways please him, doth so overrule his enemy's hearts, as they shall become friendly unto him.  
3. By setting every Christian at peace with himself who before had no peace; 
2. With a man's self.  but now hath obtained, 1. peace of conscience; when his conscience being persuaded of his reconciliation with God through Christ, it ceaseth to wound, and accuse, and beginneth to excuse, and comfort; and so bringeth quietness and tranquillity of mind into the soul which passeth understanding. 2. Peace in his will and affections, which by grace, cease to be rebellious, 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 getteth daily victory, corruption receiveth daily foils and consumption, and so the heart every day more quiet than other from the power, and molestation of it. Thirdly, whereas so long as God himself is our enemy, all his creatures are armed against us, 
3 Peace with the creatures.  to take his part, and revenge their Creators wrong upon us; by Christ even this curse is also removed; and it is an express branch of the new covenant, that the Lord will work our peace with the creatures: Hose. 2.18. And in that day will I make a covenant, for them with the wild beasts, and with the fowls of the heaven, and with that which creepeth upon the earth: For God being in league with us, even the stones in the field, and the beasts in the field shall be at league with us also. 
job. 5.23.  And the reason is, because as then the creatures rebelled against man, when he became a rebel against God; so when men by Christ are reconciled unto God, and become his sons by adoption and grace, then is their ancient right and rule over the creatures (lost by the fall) restored in part, so as his children never receive hurt from them, but such as the Lord sanctifieth, both for the furtherance of his own glory, and their salvation, which are the main ends which God respecteth in all his ways with his elect. Thus we see what is this peace, and how jesus Christ procureth it us: whence we may observe sundry profitable points of doctrine.  
1. That there is no sound peace without Christ; he is the Prince of peace, 
Observ. 1.  his doctrine is the message of peace, and himself the messenger of the great covenant of peace. There can be no peace with God by Moses, nor by the works of the law, (whatsoever dotages Popish teachers hold to the contrary) only the obedience and merit of Christ, is the matter of it: which made the Apostles always pray not for peace from merit, but for mercy and peace, or grace and peace: because it only floweth from the grace and mercy of God in jesus Christ.  
Secondly, it is as clear as the former, that there can be no peace to the wicked man, 
Isa. 57.21.  because he is out of Christ. 1. No inward peace in his conscience, the which howsoever it may slumber for a while, or become feared, benumbed, and past feeling; yet like a wild beast will it hastily waken and pursue him, and make him restless, as Cain, and fly when none pursues him. 2. No true outward peace, for although their houses may seem peaceable and without fear, and all things pass according to their hearts desire, yet this is but a truce for a time, or rather a respite of a condemned person, who, where ever he goeth, carrieth his sentence of death with him: and woe must needs be the end of that peace, that maketh men most quiet, when their sins cry the loudest for vengeance in the ears of God.  
Thirdly, this point affordeth some main differences between true and false peace, 
Difference between true and false peace.  by which every man may be helped in the examination of his estate. For, 1. sound Christian peace is always a fruit of righteousness, and by unrighteousness is unsettled and disquieted: but the peace of the wicked is for most part a fruit of iniquity, and by it is never disturbed; but for the time, the more sin, the more peace, as in a number of sinners might be instanced. 2. peace by Christ ariseth from sorrow for sin: whence our Saviour counteth mourners blessed: but worldly peace, from the fruition of some worldly delight or other. 3. the former is rooted in the heart, and stablisheth it: 
2. Cor. 5.12.  the latter is a rejoicing in the face, not in the heart; in the midst of such laughter, the heart is heavy, or may well be so; it being not unlike the laughter of the thief upon the gallows. 4. As none can give the former save the spirit of God; so none can take it away; it hath no end, because he that is the Prince of it, is also father of eternity: 
Isa. ●.  neither can it be but lasting, having such soundness in itself, 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. 
job. 20.5.  job compareth it to a dream; 
Eccles. 6.7.  Solomon to the crackling of thorns under a pot. God snatcheth it suddenly from them, and as Balthasar was taken at his banquet, so God maketh their sun fall even at noon day, 
Amos. 8.9.  and darken them in the clear day. And, which addeth to the misery of the wicked, their earthly happiness not only endeth, but the end of it is fullness of woe, and heaviness itself: 
Prou. 14.13.  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. 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; for than is it lasting for ever, and ever comfortable. But let thy peace be never so great, and the light of God shine never so bright upon thy habitation, and yet thou hast never been troubled with the sight of thy sin (as many profess they never were) if it can dwell with iniquity as many jolly fellows who make bold covenants with hell and death, if it establish not the heart with assured hope and comfort in all well-doing; all this is but a brawn of heart, a laughing madness and frenzy; and even in the crying of this peace cometh destruction; 
1. Thess. 5.3.  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: the guise of which is, then to laugh and rejoice most, when Christ is departed, as himself witnesseth, joh. 16.20.  
Fourthly, In the want of peace, we are by this doctrine directed to the best and only means to come by it; 
The best way to come by peace in the want of it.  namely, to make our peace first with God through jesus Christ; and then, if the conscience sting▪ or accuse, and terrify, look upon this brazen serpent, and that wound shall be cured. Some being wounded in spirit, use means to forget their grief; now the music, merry company, with sundry sports, must be called i●; all which enlarge the wound, but are far from working any cu●e: the only Physician in this case, is jesus Christ: he calleth, come to me all that are heavy laden, and I will ease you▪ only in him canst thou find refreshing for thy weary soul. Dost thou perceive God frowning against thy sin? there is no way for thee but to get him to behold thee in the face of his anointed: 
Psal. 84.9.  no merits, no works, no good intentions, no gifts can clear his countenance, to make it shine upon thee; only he is well pleased in his Christ, and with such as he beholdeth in him, and no other. If men be at odds with thee, the next way to be at one with them, is not by raging and storming against them, to drive thyself further from God: but to draw near unto him in Christ, by whom reconcile thyself unto him; and then as thine own mind shall be more composed unto peace and love; so will he also make thine enemies thy friends, if he see it good; at the least, restrain them, so as they shall not hurt thee. 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. So much of this peace by jesus Christ.  
Now in the second place, we are to consider the preaching of it to the children of Israel. Where two things are to be explained: 
Christ was preached to Israel two ways.  1. How Christ was preached unto the Israelites. 2. Why he was so preached unto them. Concerning the former, Christ was preached to Israel two ways: 1. by the word, or promise. 2. by deed, or type. For the first, the main promise of all concerning this truth, was that which (after it was by Gods own mouth once delivered unto Adam in paradise, The seed of the woman shall bruise, etc.) was so often repeated to A●braham, Isaac, and jacob, In thy seed shall all the nations of the earth be blessed. 
Gen. 12.3.  The same promise in substance Moses maketh to the whole people of the jews, Deut. 18.15. Also all the Prophets (saith Peter) from Samuel, and thenceforth so many as have spoken, have likewise foretold the same thing: and in this regard the jews are called, 
Act. 3.24.  the children of the Prophets, and of the covenant which God made to the Fathers; where the very same promise made to Abraham, is repeated, v. 25. And the Apostle Paul is as express, Galat. 3.8. The Scripture foreseeing that God would justify the Gentiles through faith, preached before the Gospel to Abraham, saying, In thee, that is, in thy seed, shall all the Gentiles be blessed.  
Again, Christ was by deed or type, preached our peace in the whole levitical priesthood: for all that ceremonial worship, all their sacrifices, oblations, altars, yea their temple, ark, and propitiatory, resembled, and pointed at Christ our peace: and yet further, their very kings and kingdom, their Priests and Prophets, all of them not obscurely resembled jesus Christ, and preached him our peace; who as a King, delivered his subjects from all the former bondage of foreign power, and by his merit, and triumph, wrought out their peace: As a Priest, sacrificed himself, and offered unto his Father a sweet smelling sacrifice of peace for them: and as a Prophet, fully delivered from his Father the whole doctrine of peace and reconciliation. Both these ways was Christ preached to the Israelites; whereof for brevities sake we will for the present forbear further discourse.  

Christ fi●st preached to Israel, why.  The second thing to be explained is, why was Christ preached our peace to the children of Israel first; and why was that doctrine renewed to them from time to time by the hand and ministery of the Prophets? Answ. For three reasons. 1. Because they were that seed and certain family of whom the Messiah should descend and arise: for which cause they were to observe an accurate distinction of the tribes, according to that ordinance and government which God had established amongst 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, but in this, which was the chief of all (had they seen it) that the Oracles of God was committed unto them: He gave his laws to jacob, his covenants to Israel, 
Rom. 3.2.  he dealt not so with every nation, Psal. 147.20. The Apostle Paul when he had reckoned a number of the jews advancements above the Gentiles, such as were their adoption, covenant, promises, fathers, he shutteth up all with the chief of all, in these words, of whom concerning the flesh Christ came. 
Rome 9.5.  Now as that was the first, that he came of them, so this is the next, that he came unto them alone first, in the promises and types, then in his person and appearance, then in his doctrine and miracles performed in his own person; add hereto, that he came to them in his life and death, and lastly, he came first and alone to them in the Ministry and miracles of his holy Apostles, who must not go into the way of the Gentiles, nor turn themselves to other nations, till the jews, by despising that grace offered, had made themselves unworthy of life everlasting: the lost sheep of the house of Israel must first be sought up, and therefore (as Paul said) it was necessary that the word of God should first be spoken unto them. 
Act. 13.46.  3. That both jew and Gentile might know that Christ came not by hap, or chance, or on the sudden, so as his coming might not be observed; but that he came for the time, and for the manner, according to the promises, and predictions of old, of which our Apostle is willing in these words to imply the accomplishment.  
Whence we may note, 1. the divinity of Scripture, 
Observ. 1.  
Divinity of Scripture proved.  which foretelleth beforehand things which are to come to pass many hundreds, yea some thousands of years after. The thing that foretelleth things properly to come, which have no existence in any cause, or sign, must needs be of God. Satan indeed can guess at some events, but which have some grounds in nature, or experience; or can foretell a thing to come which God hath revealed to him, or himself is made an executioner of, as in S●ul: but to foretell a thing, or event merely to come, is proper to God. Whence it necessarily followeth, that the Scripture, foreseeing that God would justify the Gentiles through faith, 
Gal 3.8.  that is, a thing to come to pass almost 2000 years after, must needs be of God. Again, it followeth 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, and directed by the immediate assistance of God, and therefore could not err in any thing: for they foretold directly such things, which both for matter, and m●nner, came to pass many years after. jacob in his will foretold, that the Sceptre should not depart from judah till Shiloh came: this prophesy was not accomplished till above 17. hundred years after the prediction: for not much above twenty years afore Christ's birth, Herod became king of judea, killed the whole college of the jews, called the sanhedrim, wherein was the heir apparent of the King's blood. King Cyrus was named by the Prophet Isay an 100 years before he was borne, 
Isay. 44.28.  and of him prophesied, that he should build the Temple. The worthy King josiah, with his facts, 
1. King. 13.2.  were declared 359. year before he was borne. 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. 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, and Rome itself taken by the Goths, 
joh. 〈◊〉▪ in anno praedicto.  and after this, never had any Roman Emperor his seat of authority in Rome. These and the like, neither ●han nor angel could ever of themselves foretell, and therefore the author and director of them must needs be God.  

Observ. 2.  Secondly, from hence also note the antiquity of the gospel, in that it was preached by the Prophets to the ancient Israelites; and known for the substance of it, not only to the Apostles, and ancient Christians, 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. This doctrine, although it be called a new Testament, 
Our religion is the oldest religion, & Popery but a novelty.  is no new doctrine. Let the Papists make a vain brag of antiquity, and charge us with a new religion, the truth is, whereas the body of their doctrine was not known to the Prophets, nor Apostles, nor believers for many hundred years after Christ: our doctrine is that which God sent to the children of Israel, and therefore is most ancient and true. And to prove this that I say, we will go no further than our text. That doctrine which preacheth peace by jesus Christ, is the doctrine which was sent to Israel; which we profess at this day: but so is not Popish doctrine, which preacheth peace not by Christ, but by ourselves, our merits, and satisfactions, and peace by the Pope's pardons, bulls and absolutions, and indulgences; 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; but have crept in one after another many hundred years since Christ and his Apostles. Let their own rule stand in force therefore with good will; if we cannot plead antiquity, we will lay no claim to the truth.  
Thirdly, hence we note, 
Obser. 3.  that there is but one way to salvation, 
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. 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: 
Hebr. 13. ●.  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, as we do upon it past, and accomplished already. Thus Abel believed, and received testimony that he was just before God, Heb. 11.4. Thus Noah was made heir of the righteousness which is by faith. 
Heb. 11.7.  Every religion will not save the professors: there is but one way, and that a straight one that leadeth to life. We come into this world one way, we depart many ways, so there is but one way to find life everlasting, but many ways to lose it: only Christ is the way, by his doctrine, by his merit, by his example, even the new and living way; his blood is ever fresh, ever trickling down, and ever living: it quickeneth them that walk in it, and refresheth them with new strength: never any rent the vail but he: never any but he made a high way into the holy of holies in the highest heaven: never any came to the Father but by him, neither was peace ever preached in any other name but his, who is Lord over all, blessed for ever.  Which is Lord of all.] 
Christ may be said to be Lord of all two ways: 1. More generally he is with the Father and holy Ghost Lord of all things, unto whom all creatures by right of creation, even the very devils are subject. Thus he ruleth in the very midst of his enemies, disposing of the wicked and their malice, to his own glory. In this respect he is both owner and possessor of all things, 
Bagnal. Adon.  and a sustainer and maintainer of all things, and that by his word, Heb. 1.3. 2. More specially he is Lord of all men, whether jews or Gentiles believing in his name, even a Lord of his Church; and in this latter sense, 
Christ Lord of his church. Reas.  Christ is called Lord of all in this place.  
Now Christ is Lord of his Church, consisting of jew and Gentile: 1. Because God hath given the Church unto him for his inheritance, Psal. 2.8. I will give thee the Heathen for thine inheritance: which being a prophecy of the calling of the Gentiles, implieth that the kingdom of grace, whereof Christ is appointed King in Zion, consisteth of all countries and peoples, and is not bounded or bordered but with the ends of the earth; and showeth further that all these his subjects are given him of God to become his servants: joh. 17.2. As thou hast given him power over all flesh, that he should give eternal life to all whom thou hast given him. 2. They are so given unto him, as he must win them before he can enjoy them. He winneth partly by conquest, partly by ransom: he both conquereth and casteth out the strong man that held them captive, spoileth him of his armour, and weakeneth his arm for ever: as also he payeth a precious ransom for them to God his Father: so as being now redeemed, and bought with a price, they are no longer their own, 
1. Cor. 6.20.  but the Lords that bought them. 3. Because when he hath thus dearly purchased his Church, he contracteth himself in spiritual marriage with her, and so becometh her Lord, Hos. 2.18. I will marry thee for ever unto myself: yea, I will marry thee unto me in righteousness, in judgement, in mercy, and in compassion. Ephes. 5.23. As the husband is the wives head, so is Christ of the Church. So as if a man be a Lord of that which is given him; of that which he hath redeemed and ransomed; of her whom he hath married into his bosom; in all these regards by as good right is jesus Christ the Lord of his Church, and every member of it.  
Object. But how can Christ be a Lord and a servant too: Isa. 42.1. Behold my servant, I will lean upon him: and, he took upon him the form of a servant. 
Phil. 2.7.  Answ. Christ considered as Mediator, is after a special manner both his Father's servant, and yet the Lord of his Church. In all the work of man's 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, but as our Mediator and surety: and yet by all these things he became our Lord, and the King of his Church. And herein the Apostles travel as in their main scope, to prove that jesus Christ, whom the jews put to death, hath showed himself the Lord of glory, and the true Messias, Act. 2.34. Let all the house of Israel know assuredly, that God hath made that jesus, which they crucified, Lord and Christ.  
Object. But how can Christ be the Lord of all, seeing many, yea the most will not obey him. Ans. Doth a king cease to be the Lord of all his country, because some which were his subjects are gone out in rebellion against him? beside, howsoever it standeth with his glory and grace, to suffer with patience the vessels of wrath; yet at length he shows his power against them, in bringing forth his whole displeasure upon them.  
Use. Hence in that Christ is in general Lord of all, we learn that all creatures are his, and therefore we must never use any of them without leave from him, or without return of praise and thanks unto him: none of them are sanctified to our use, without the word and prayer. And if 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. Hence followeth it also, that he having an absolute power over all, he may do with his own what he will: who shall hinder a potter to frame one vessel to honour, another to dishonour; which I speak because many cannot endure to hear of a decree of reprobation, who must frame their judgement to his will who cannot but be just and good, and leave off to reason with God. Hence also he may make one rich, another poor, at his pleasure: The rich and poor meet, this Lord maketh them both.  
Secondly, in that Christ is in special, Lord of his Church, sundry things are to be noted: as first, That none can have Christ to be a jesus, that is, 
Obser. 1.  a Saviour, who have him not for their sovereign, and Lord: whosoever thou art that challengest him for thy Saviour, see thou acknowledge him thy Lord. Quest. How may a man have Christ to be his Lord? Answ. By the practice of four duties. 
A man hath Christ his Lord by 4. things.  1. by preserving in the heart a fear and reverence towards his person, Malac. 1.5. If I be a Lord, where is my fear? Lordship requires subjection, Psal. 45.12. he is thy Lord, and reverence thou, or bow unto him. Now this fear must proceed from love; for if any man love not the Lord jesus, let him be accursed: and wheresoever this love is, it must needs be attended with a fear to displease him. 2. By professing him to be thy Lord: as servants by their livery, or cognisance, speak, and proclaim to all men, to whom they belong: so if Christ be thy Lord, thou must not be ashamed of him; but be ever speaking of him, commending his goodness: thou must glory of such a service, accounting it thy greatest honour, that thou art become his servant: thou must defend his name, where ever thou hearest it called into question: thou must suffer with him, 
1. Pet. ●. 13.  and take part with him in affliction: an unfaithful servant is he, that can be dumb in his Master's dishonour, but especially if his Master be assaulted, and in danger, then to forsake him when he hath most need of him. 3. By acknowledging thyself to be countable unto him for all thy ways, 
Make account to be counteable of all to this Lord of all.  and for all thy receipt: the servant not being at his own hand must go about no business but his Masters: whatsoever matter of trust he receiveth from his Master, it is not his own, he is faithfully to discharge himself of it by a true and just account. Thus therefore must thou reason the case with thine own heart: what, am I now in my Master's 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 counteable for all: all the talents I have are his: If I gain nothing, I am unprofitable: If I gain, I must be profitable unto him. 4. By absolute obedience unto his will revealed. Thus himself being to give his law, beginneth thus, I am the Lord thy God, 
To this Lord only must be given absolute obedience.  thou shalt do thus and thus: other Lords and Kings must be obeyed in him, yea disobeyed for him, if they command contrary unto him; only he must ever by Kings themselves be obeyed absolutely in all the parts of his will revealed. Which may be considered in three heads. 
The will of Christ reduced to 3. heads.  1. It is his will that we believe in him, joh. 6.40. this is the will of him that sent me, that every one that seeth the son, and believeth in him; not only believing his word to be true, but leaning upon him only for thy salvation. 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, and he would think none of his Master's commandments burden some; 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. filled with the knowledge of his will, and walk worthy of the Lord, etc. thou must not only speak for, but live to the credit of thy Master; in thy speech, actions, attire, eating, drinking, and whatsoever else, carry thyself like a Christian, else thou discredi●est thy Master's house, and dishonourest himself. Were not he a notable traitor, that being sworn of the King's guard, and professing all service to the King, should instead of the king's arms and coat wear the enemies: so the thing itself speaketh against him, who professeth Christ his Lord, and yet never appears or showeth himself in the street or abroad but in Satan's livery: his swearing, his covetousness, his filthiness, his lying, his whole life lead 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: and the reason is plain, he is my Lord, I am but a servant, if he please to buffet and blow me, I must with all meekness submit myself, 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 seemeth ●●od in his eyes: 1. Sam. 3.18. When the Lord had threatened heavy things against Heli his whole house, he answered, It is the LORD let him do whatsoever seemeth good in his eyes: I was dumb and opened not my mouth, saith David, because thou LORD didst it, Psal. 39.9. Thus must we obey Christ as a Lord, giving up our bodies and souls unto him by living unto him, and dying unto him: and this is the Apostles ground, 
Rom. 14.7.  we are the Lords, and therefore none of us liveth unto himself, and none of us dieth unto himself, but living and dying we are the Lords: otherwise what a trifling and mockery were it only to yield him a title of Lord, or Master, and deny him his service? Why call ye 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 well-beloveds; not a few are ashamed of him and his profession: many whitliverd soldiers are daunted with Peter at the speeches of silly and simple persons: most men never look to the hands of this Lord, to acknowledge either receipt of talents, or return of accounts, fewest of all obey him in faith, who yet are overcarried with presumption of his favour; or in true sanctification, though they can pretend it; or in patience, if they could get out of his hands, if it were by flying to the devil for help. Well, if Christ have no more but a title of a Lord from thee, thou shalt have but a title of salvation from him, and not the thing itself: and if a name that thou livest content thee when thou art but dead, the time cometh, 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, and set in the number of those that shall die in their sins.  
Secondly, if Christ be the Lord of all, then have we obtained much freedom by him; 
Christ being our Lord no other Lord can lay claim unto us.  both from all spiritual bondage, and all that tyranny which those hard Lords, sin, death, hell, Satan, exercised over us: our Lord hath paid the uttermost farthing, and wrought a glorious redemption for us; and he having thus set us free, we are free indeed, both from the guilt, the punishment, and service of sin. We are free also from all Papal bondage: for we have but one Lord in heaven who can save and destroy, to whom simple obedience belongeth, and to whom the conscience is only subject. The man of sin indeed would be Lord of all, and maketh laws to bind conscience, where God hath left it free; but as the Scriptures acknowledge but one Lord, no more do we; and say more, that we cannot serve two Masters commanding such contrary things. We are also hence freed from the fear of all earthly Tyrants if we belong to this Lord: for if he stand with us, who can be against us? Matth. 10.28. Fear not them which can kill the body only; but him who can cast both body and soul into hell. The true fear of him will eat out all those false fears of men.  

Observ. 3.  Thirdly, If Christ be Lord of all, than we and all believers are fellow servants, 
All believers are fellow servants to this Lord.  and therefore aught to live and love together, making no dissension or schism in our Master's house, which is the Apostles reason, Ephes. 4.4. 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 ourselves, to follow his will, not our own or other commanders, yea to follow his blessed example, learning daily of him to be humble and meek, patient and tender hearted one to another: forbearing and forgiving offenders: hard to exasperate, and easy to be entreated. And these things should we rather strive in, that (according to the Apostles precept) the same mind might be in us which was in jesus Christ. Phil. 2.5.  Vers. 37. Ye know the word which came through all judea, beginning in Galily, after the baptism which john preached. 
The holy Apostle here beginneth the confirmation of that which he had formerly spoken; that Christ is the Messias and Lord of all; to prove which, he beginneth orderly with the History of his life and death, of which even these Gentiles could not be ignorant, therefore he saith, 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, and Peter was now sent extraordinarily to teach them concerning Christ, which had been in vain if they knew the word before: we must observe, that by the word here, 
Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is not meant the word preached, as in the former verse, but as the word is different in the original, so also is the signification; and betokeneth rather a thing done, than a word uttered; as Matth. 18.16. By the mouth of two or three witnesses shall every word or fact be confirmed. Luk. 2.15. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let us go to Bethlem and see this word, that is, this thing which the Lord hath brought to pass. The plain sense then is this, Ye know the word, that is the same of Christ which was quickly dispersed through all judaea in the mouths of common men. Which fame that they should not mistake him or themselves, he describeth, 1. by the place, where it arose, beginning in Galily. 2. by the time, when it most prevailed, after the baptism which john preached, which some expound thus, after the baptism of Christ by john, which he preached, that is, administered: but the natural sense is, after the doctrine which john preached concerning him: for usually in the new Testament, by john's Baptism, (especially which john preached) is meant all his doctrine, and his whole ministery, Matth. 21.25. The baptism of john whence was it, that is, the doctrine, as the words after imply; 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 baptism. 2. john's doctrine was this, repent, for the kingdom of God is at hand, Act. 18.25. Apollo's knew only the baptism of john, that is, his doctrine: and therefore is it said in the next verse, that Priscilla and Aquila took him home, and showed him the way of God more clearly. And in Acts. 19.3.4. Into what were ye baptized? that is, into what doctrine were ye initiated and instructed: they said, into john's baptism, that is, into john's doctrine: 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 baptized by john: but the difficulty will be removed, if the words of Paul be wisely distinguished from the words of the Evangelist, and writer of that history: john baptized (saith Paul) the baptism of repentance: that is, taught the doctrine of repentance, saying that they should believe: which when they heard, namely, they which heard by john's ministery, they were baptised into the name of the Lord jesus, namely, by john, not by Paul. Then addeth the Evangelist, vers. 6. And Paul put his hands on them, and the holy Ghost came on them, 
The ministery of john called his Baptism. Why.  and furnished them with such gifts, as they by their own confession, ver. 2. had not heard of before. And thus according to the plain sense of other Scriptures, is that difficult place made very plain also. But why is the ministery and preaching of john called his baptism. Answ. Because his doctrine was first of all sealed with the seal of baptism, in which regard, as his person is called the Baptist, so is his doctrine by the name of baptism.  
Quest. But why is this circumstance of place noted, that this fame began in Galilee? Answ. 1. To note the accomplishment of that prophesy in Isai. 9.1. which also was observed by the Evangelist Matthew. 4.14. 2. To show that this fame was no bare, or ungrounded rumour, but raised upon just cause: for jesus was baptised by john not far from the borders of Galily about Enon, joh. 3.23. And presently after he returned by virtue of the spirit, and came into Galily 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. add to his baptism and doctrine, that he wrought his first miracle of turning water into wine at Cana a town of Galilee, and that he called his disciples in Galilee; all which beginnings must needs raise a rumour and fame of him, which, as Luke reporteth, went through all the adjacent region round about. 3. This circumstance notably befitteth this argument, to prove him Lord of all, both jews and Gentiles, because he begun and was so famous in Galily of the Gentiles.  
Quest. But was not Christ sent to the lost sheep of the house of Israel? did he not come to his own, how then did he begin his ministery in Galilee of the Gentiles? Ans. Galilee of the Gentiles is so called, not because it was not in judea, but 1. to distinguish it from an other Galilee, which was also in judea, and called Galilaea inferior, in the tribe of Zabulon, where Nazaret was situate. But this was called Galilaea superior, or Gentium, in the tribe of Nephtali, not far from Capernaum. 2. Because there were twenty cities in Galilee given by Solomon to Hyram a Gentile, 1. kin. 9.11. 3. because being in the extremity of Palestina, near the sea, and not far from Tyrus and Sidon, they were ever mixed with many Gentiles that were foreigners; besides that, they were so seated within that country in Salomon's time, as they could never after be removed. 4. M. junius thinketh it to be so called, not only because of the abundance of Gentiles there; 
Galilaea gentium vel populoru●.  but also because it was a most populous country, full of inhabitants above the rest of Palestina.  
Quest. But why should Christ begin his ministery here, rather than at jerusalem, was it for any singular disposition or good which he found in them above other? I answer: No, for they were in regard of the Gentiles, who were mingled among them, 
Why Christ begun his ministery in Galilee. Reas 3.  of all other most ignorant, most superstitious, most rude and indocible: for so they are noted, Matth. 4.15. A people sitting in darkness, and in the shadow of death, saw a great light. But hereby the Lord jesus showed himself. 1. a most merciful Saviour, ready to relieve those who of all other were most miserable; yea in that he vouchsafed to make the first offer of his grace even to the worst, who least of all deserved it. 2. Hence he manifested himself a true Prophet, who would rather hide himself in the furthest and most remote parts of the country, amongst a barbarous and rude people, then ambitiously affect the principal city, to get himself a name or applause in, as false Prophets use to do. 
Permix●um à judaeis & Gentibus inhabitata fuit. Chem. Har. 3●. c.  3. Not obscurely hence would he be noted the Lord of all; both jews and Gentiles, in that he beginneth his Ministry in this country, whose inhabitants were mixed of jews and Gentiles. Object. But this seemeth to cross sundry places of the Scripture, which affirm that the preaching of Christ must begin at jerusalem, not in Galily, Luk. 24.47. And that repentance and remission of sins, should be preached among all nations, beginning at jerusalem. Answ. That place is meant of the preaching of Christ's Apostles, and not of his own as this is. 2. That of their preaching of him after his death and resurrection; this of his own in his life time. 3. That was a ministerial publishing of Christ; this place speaketh only of a voice, fame, and good report in the mouths of the common people, such as followed extraordinary Prophets: and therefore such places cannot cross this.  
Now for the other circumstance of time, when this fame went of Christ, namely, after the baptism which john preached, it is not without weighty cause added by the Apostle. 1. to note the truth and accomplishment of those prophecies which 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, Matth. 11.10. that by this consideration they might be one step nearer the acknowledging of the true Messiah, seeing that his harbinger Eliah was come already. 2. To note that Christ appeared in his due season, not before john had preached the baptism of repentance, and amendment of life, and so had prepared the way to Christ: neither before the people were fitted to receive him; for john had spoken many things concerning him, had pointed at him as the only Lamb of God, that taketh away the sins of the world: had affirmed that he saw the holy Ghost descending upon him, and sitting on his head like a dove: had professed him far worthier than himself: had promised that he should baptise them with the holy Ghost and fire. Now were the people desirous to see him of whom they had heard so much: and now therefore was the due time of Christ's coming after the baptism which john preached.  
Whence we may shortly note, how the Lord findeth us when he first setteth his love upon us, as far from meriting his love as these Galilaeans who were a most wretched people: so as he respecteth only his own grace in his respecting of us: which consideration he would often fasten upon his own ancient people the jews; professing to their face, that he made no covenant with them for any worthiness he saw in them above other, for they were the worst of all people, and much less can he find any worthiness to entitle a man to the heavenly Canaan: 
Deut. 9.4.  the freedom of this grace doth therefore shine out more clearly; and deserveth that we should with much thankfulness, both acknowledge it, and also walk worthy of it.  
Secondly, hence is to be noted, that then men seasonably hear of Christ, when they are prepared by john in the doctrine of repentance: when the law hath killed, cast us down, and made us guilty of the sentence of death; then the Gospel doth seasonably propound the grace and mercy of God in Christ. Hence for pacifying the troubled conscience, 
Ephes. 6 15.  it is called the Gospel of peace: for cheering up the heavy heart, 
Heb. 6.5.  it is called a good word: and for healing and bringing the sick soul to health and soundness, 
Tit. 2.8.  it is called a sound word: and therefore ministers in dispensing the promises, must see that men be fitted for them; because if the ground be not ploughed up, all the seed is cast and lost among thorns: and hearers must be as wary of false application; lest in time they as heavily lose, as they have hastily snatched, such things as never belonged unto them.  Vers. 38. How God anointed jesus of Nazaret with the holy Ghost, and with power: Who went about doing good, and healing all that were oppressed of the devil, for God was with him. 
The Apostle having proved by the common voice and fame, that Christ is Lord of all, he now descendeth to prove it by his facts, all which, because they were performed by virtue of his heavenly commission and calling; therefore (as good order requireth) he beginneth there, and in this verse propoundeth two things: 1. Christ's 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, jesus of Nazaret. 2. who called him, how God anointed. 3. the manifestation of this calling, anointed him with the holy Ghost, and with power.  
The person called was jesus of Nazaret, for so he was commonly called among the jews, 
Christ called jesus of Nazaret although he was not borne there, ●hy.  not that he was borne there; for he was borne at Bethlem in judaea, Matth. 2.5. according to the prophesy, Micah, 5.2. but because, 1. he was brought up there, for joseph his father fearing Archelaus Herod's son, he sought him out, 
Matth. ●. 22.  (or rather directed by divine dream) a most obscure village in Galilee named Nazaret, 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 Nazarit, 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, 
no servant  & shall build the Temple; so Isa. 60.21. These are the places which the Evangelist Matthew aimeth at, when he said that Christ dwelled in the city of Nazaret, that it might be fulfilled which was spoken by the PROPHETS, he shall be called a NAZARIT: 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: 
jun. paral. l. 1. par. 8▪ & analis. in numb. 6.1.  which M. junius doth manifestly clear to appertain to this very purpose; 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 jesse, and a plant going out of his roots, which by the same word is signified, 
not servant  Isai. 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 Nazarit (neither by vow, nor commandment, for than he might neither drink wine, nor touch the dead, which he did, and caused others also to do the same; nor yet cut his hair, which in likelihood, both by the custom of the jews, and Paul's speech, 1. Cor. 11.7.14. 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, and high Priest, separate from all sinners, Heb. 7.26.  
Whence note, how the providence of God in overruling every particular circumstance is manifestly cleared. The very particular places assigned for this and that purpose, are accurately set down, to show how those seven bright eyes of God's providence, 
Zach. 4.10.  which go over all the world, have been ever waking and watchful over both predictions, and accomplishments, to bring them just together in the just point and period foreappointed. Christ must not be borne neither in Egypt, nor in Nazaret, nor in his father's house; but in a journey, and in an Inn at Bethlem, because it was so foretold▪ that Bethlem the least of all the cities of judea, should be made the highest in this privilege. Again, Christ though the son of David, must not be brought up in Bethlem, the city of David, nor yet (being of the King's seed) in jerusalem, the city and seat of the Kings; but in Nazaret, that he might be called a Nazarite. Whatsoever therefore God hath promised in the Scriptures, wait in faith for the accomplishment, this providence will not suffer it unaccomplished; but make not haste, he hath a due season for it, which thou must patiently expect, and the patient abiding of the just shall not miscarry.  
2. Note hence, that Christ was the only true Messiah, and could not have been so, if he had not been of Nazaret, and such a Nazarite as the Prophets foretold. The jews took offence hereat, as too base a place for the Messias whom they expected to rise out of: even Nathaniel himself could ask if any good could come out of Nazaret: 
joh. 1.47.  and this was in scorn added as a part of his style and title written in three tongues upon the cross, jesus of Nazaret King of the jews: and as they dealt with the head, so also with the members; 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 came from Nazaret. But we must know, that the wisdom of God would have him hereby generally proclaimed the Messias and Saviour of the world, both to jews and Gentiles: as also confirm our faith and affiance in him made known to us to be such a one, as in whom we also become Nazarites, that is, sanctified and consecrated unto God.  
3. Note hence, that the Messias must needs be come already, because he must be a Nazarite by education, as of Bethlem by birth, which places have been long since destroyed, and hopeless of ever being builded up again, or that in them the jews should ever recover any authority. And is it not a wonderful blindness, that the jews should still look for their Messias out of a town which hath been destroyed a thousand and five 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 veil which to this day is drawn over the hearts of his own ancient people.  
Secondly, By whom was Christ called to this office? By God who anointed him: for that which is said of one part of it, namely his priesthood, is true of the whole; 
Heb. 5.5.  No man taketh this honour to himself, but he that is called of God: 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 came not of himself, but was sent by his Father, joh. 5.37. My Father that sent me witnesseth of me: and in that chapter because the jews objected that he came of himself, he telleth them six times that his Father sent him: yea hath sealed him his commission as he saith, joh. 6.27. Him hath God the Father sealed, that is, made his commission authentical, as men do their deeds by their seal, and set upon him an impression or character; anointing him with oil of grace above all his fellows; 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.  
Whence, 1. we learn, that no man ought to thrust himself into any office or function, 
Christ expected his Father's calling and therefore must his ministers much more.  nor run before he be sent, but wait till God give him a calling thereunto. For shall Christ, who had the spirit of God without all measure▪ wait his Father's leisure, and expect his father's voice; and shall we, who have received the spirit scarce in any measure, run and ride, and shove, and thrust in before we have any commission drawn or sealed by God? who ever carried such post-haste happily? How miserably perished proud Absalon, who though it not enough to be the King's son, unless he thrust his Father out of his kingdom? Corah and his complices would have been Rulers, but that the earth would not suffer them above it. What shall I speak of Vzza, Vzziah, and the rest, who found the Lord as good as his word against such which go on any errand and he send them not; they found the Lord coming many ways against them, as he often threateneth in jer. 23.30.31. etc.  
2. If God have called Christ to this office, we must carry ourselves dutifully and reverently unto him, whom as the Father hath called, so he will defend and establish in his place, and revenge such as rebel against him. This is that the Prophet teacheth in Psal. 2.2. that if the greatest Kings band themselves together against the Lord, and against his Christ, the Lord out of heaven will laugh them to scorn, he will speak to them in his anger, and vex them in sore displeasure; and the ground of all this is laid down, vers. 6. Even I have set my King upon Zion: as if he had said, shall I set up a King, and dare ye rebelliously resist him, or seek to displace him? Let us take heed it befall not us, as it did the jews taxed in the parable of the King letting out his vineyard, which sent his servants for his rent to the husbandmen, and afterwards his son; but they beat the one, slew the other, acknowledged neither: surely no more grace remaineth for such; but the Lord of the vineyard must needs destroy such husbandmen, and lay waste their city. In like manner is he as ready to defend, and do good unto such as subject themselves unto his son, depend upon him, or suffer any thing for his sake: they shall not repent them of their service, seeing they serve so good a Lord.  
The third thing in this calling of Christ to his office, is the manifestation of it to himself, and others: in that he was anointed with the holy Ghost, and power. There were three sorts of men that used to be anointed in the entrance unto their office in the old Testament, 1. Kings, 2. Priests, 3. Prophets. 
Anointing what it signified.  And this outward ceremony signified two things: First, their ordination or calling unto that office: secondly, the promise of proportionable gifts for the performance: 
God never calleth any man to any place but he furnisheth him wi●h gifts fit f●r it.  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 protect them in the same. Christ is here said to be also anointed; but not by man, as they, but by God: not with external oil, but with the holy Ghost, and with power: not ceremonially, and typically, but really and spiritually: not to any one of those offices, but to them all three: not receiving the sign, but the thing signified; because he was a real and true King, Priest, and Prophet of his Church, of whom all they were but types and shadows. 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, and consecrated by God, to be the Messiah, that is, a spiritual King, Priest, & Prophet: 2. that he had powered out upon him, the gifts of the holy Ghost▪, which gave him power, and furnished him for this office; signified here by the holy Ghost, and power: he receiving of the holy Ghost power, whereby he performed that greatest work that ever was undertaken.  
And here is to be observed a plain difference, 
Difference between Christ's anointing and all other men's.  between Christ's anointing and all men's beside. For whereas all other shadowed anointings were imperfect, and some had more gifts bestowed and some less; but none all, nor all in one degree; Christ was perfectly anointed, and even in his human nature was adorned with gifts without measure: 
joh. 3.34.  for God gave not him the spirit by measure: and not only with gifts, but all gifts in the highest degree, 
Psal. 45.  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. 
Colos. 2.10.  2. Whereas all other received gifts only for themselves, and could not by their gifts make others Kings as they were, or Priests, or Prophets; Christ was so anointed with the holy Ghost and with power, that he could impart his gifts to others in such manner, and measure as they might become like unto himself: that look as the oil which was powered out upon Aaron's head, run down by his beard even to the skirts of his garment, and so sweetened his whole body; even so such abundance of grace was powered (as out of a full horn) upon Christ the head of his Church, as it distilleth from him to the sweetening and perfuming of all his body, to make the same acceptable in the sight of God. This the Evangelist expresseth, joh. 1.16. Full of grace, of truth— and, of his fullness we receive grace for grace: Colos. 2.10. In him dwelleth 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 very union of his two natures into one person in the womb of the Virgin from the first moment of his conception: for being admirably conceived by the holy Ghost, his human nature was anointed by the divine uniting itself thereunto. 2. In respect of his calling to the exercise of those gifts; and this was then complete when in the thirtieth year of his age at his baptism, he was solemnly inaugurated by a voice from heaven, by the opening of the heaven, and the descending of the spirit of God in a visible shape abiding upon him; not that he wanted the spirit before, but that herein, as in the former respect also, a main difference might be put between his, and the anointing of all that went before, who neither were anointed in the womb, nor by the union of the deity, nor by any other then material oil: whereas he was anointed with the holy Ghost lighting upon him. And this was that which was prophesied before of him, Isa. 61.1. The spirit of the Lord is upon me, because he hath anointed me that I should preach, etc. In the exposition of which place, when Christ begun his ministery in Galily, he said, This day is this Scripture fulfilled in your ears, Luk. 4.17.  
Hence we learn, 
None can be capable of the office of a redeemer or Mediator but Christ, because none was so anointed as he.  1. That Christ was and is an all-sufficient Saviour and redeemer: for being to this purpose anointed with the holy Ghost and with power, he cannot but be able fully to work and absolve the work of man's redemption. 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: none of these are fit for it, because none are capable of this anointing with the holy Ghost and with power, but he alone: who therefore is able to subdue all the Devils of hell, though they come rushing upon him all at once; to overthrow all the armies of hell, sin, death, and damnation, assalting himself and members with all their might and force: in a word, able to make his enemies (although principalities, and powers, never so mighty, and never so cruel) his very footstool. A greater King than Solomon is here, who not only can tread down his enemies, but give us strength also so to do: who not only can give us laws, but of his fullness grace to keep them. God hath anointed him King, and set him upon his throne, and endued him with rare gifts fit for government; in all which regards we owe unto him simple and absolute obedience. A far more excellent Priest also then Aaron is near, 
Heb. 8.6.  he is not anointed to offer the blood of bulls, or goats, but to offer himself a sweet smelling sacrifice, and that not often, but once for all: neither doth he offer only this sacrifice, but by this spirit and power with which he is anointed, he applieth it to his Church: neither need he offer for himself as they, because he was a holy, harmless, 
Heb. 7.26.  and undefiled high Priest: neither doth he only pray for his Church, but meriteth also to be heard, is never denied, neither ever dieth, but liveth for ever to make intercession for them. 
25.  A more famous Prophet than Moses is here anointed: he was but a servant in the house, this is the son: Moses was but the instrument, this is the author of the word he delivereth: Moses could teach but the ear, this Prophet teacheth the heart: Moses was a Minister of the outward circumcision, this circumciseth, or rather baptizeth with the holy Ghost and with fire: let not us therefore despise him that speaketh from heaven: for if they escaped not which refused Moses that spoke on earth, 
Heb. 12.25.  much more shall not we escape if we turn away from him that speaketh from heaven: And can we want reason? 1. In his anointing we are commanded by a voice from heaven, hear him, Matth. 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, because with him are the treasures of wisdom. 4. In a word, he hath only the words of life everlasting, and whither should we go? 
joh. 6.68.   
Secondly, hence we learn, that seeing every believer is anointed with Christ, and in Christ, 
Every Christian must partake of Christ his anointing.  we must all be careful to find this holy oil running down from the head upon us the members: 1. joh. 2.27. The anointing which ye receive of him dwelleth in you. And indeed our very name of Christians, putteth us in mind that we must have our measure of that oil of grace which was powered on Christ without measure: 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. And it was long before prophesied of the Church of the new testament, that the sons and daughters of it shall prophesy: 
joel. 2.28.  and all this by virtue of this anointing. Add hereunto, that Christ is not perfectly anointed till his Church be: for Christ may be said to be anointed two ways: either properly, in his own person, as considered in himself; or figuratively, by the use of Scripture, as he is the head of his Church, which joined unto him, 
Christus ●otus vel Christus mysticus.  maketh up whole Christ, as the fathers call him, or mystical Christ. Thus Paul calleth Christ united with the Church, by the name of Christ, 1. Cor. 12.12. we must therefore help on the perfection of this latter, seeing he is already perfect in the former.  

Every Christian must be a King.  To this purpose every man must become a King (for so he is if he partake of Christ's anointing) in being ever in the field in combat against sin, in taking up arms against Satan's hellish power, in getting daily dominion over his own rebellious flesh, and wicked lusts. For if thou be'st a Christian, thou hast ten thousand rebels to encounter, and as many strong temptations and lusts against which thou must stand out to victory: and here faith must be thy victory, which grace is attained by this anointing. But, Oh the misery of infinite numbers every where mere bondmen, and captive caitiffs to Satan's suggestions, and held down under the power and tyranny of their own lusts, in whom there is no resistance, no fight, never a stroke they strike against their own sins: the strong man is gone away with all, very cowards against the devil, nay courageous champions for him, and yet will be called Christians: no, no, there is never a drop of Christian blood in such; this anointing as yet never came near them; here is no spirit, no power, but such as ruleth in the world.  
Again, thou that wilt be a Christian, must be a Priest to offer up thyself, soul and body, 
And a Priest, Rom. 6.13.  an acceptable sacrifice of sweet smell unto the Lord: to offer up thy prayers and praises, the calves of thy lips: these are the odours of the Saints; to offer up thy sins to be sacrificed and slain by the knife and sword of the spirit in the ministery of the word: to offer the sacrifices of alms and mercy, 
Reu. 5.8.  with which sacrifices God is well pleased: to offer the sacrifice of a broken and contrite heart, which the Lord despiseth not: and lastly, to offer, if need require, thy life, and dearest blood for Christ and his profession. But how many titular Christians be there, who indeed are no better than Belzebubs Priests; who offer their souls, their bodies, their senses, themselves, wholly to the service of the devil, in sin and unrighteousness: for prayer and praise, they curse, swear, and blaspheme most remorselesly; fierce and hard hearted in themselves, and unto others; and so far from this anointing, as many of the Heathens, who never heard of Christ, would be ashamed of them, and wonder what kind of God that Christ should be, by whom they will be called.  

And a Prophet.  Lastly, thou must be a Prophet: thou must have the knowledge of God in thyself, thou must hold it out; and impart it unto others within thy family and without: for to this thou art anointed, as also to hold out Christ in a constant profession: which tieth every man to know and acknowledge the truth of God, that he may be able to propagate it to others; but especially Ministers, Magistrates, Parents, and Masters, whose special calling, besides the general, fasteneth this duty upon them. These are the chief things (to which others might be added) wherein every Christian ought to testify himself anointed by Christ's anointing, that he communicateth as well in his graces as in his name, and that he hath received some good measure of that oil of grace, which was powered out upon him without measure: for as in the head, the Godhead dwelleth bodily, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so in every member, though not the Godhead itself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yet a divine nature is apparent, 2. Pet. 1.4. 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, and is opposed to natural lust and corruption in the same vers.  Who went about doing good,] 
Now we come to Christ's execution of his office, according to his former calling and furnishing. For no sooner receiveth he gifts and calling from his father, but he manifesteth and putteth forth the same in most painful preaching, and most powerful working of miracles; which he did not for a brunt, or by starts, and fits, but he went about doing good. By which words is noted his diligence, in absolving and finishing his course within his vocation and calling: not seeking herein himself, nor the praise or applause of men, nor the kingdoms of this world, but denying himself and glory, spent his whole life in doing good unto others; suffering himself to be subdued under a most shameful and cursed death; that he might bring others to life, who were as yet his enemies, and lying in the shadow of death. Wherein he propounded himself a worthy pattern and example of imitation, 
Note.  unto all such as have received gifts, and calling to any office in Church, or common wealth: who are not to hide in a napkin those talents, but bring them forth, and traffic with them: and that not for their private, as seeking themselves; but for the common good: and not for a start or brunt, but thus to finish their course, holding out in well doing unto the end.  
Thus if we shall do, we shall be conformable unto jesus Christ, acceptable to God our Father, profitable to our brethren here on earth, and shall treasure to ourselves an excellent weight of glory in heaven. But how many be there, who having received many talents, and charge to traffic with them, bury their gifts, and forget their charge; against whom the fearful sentence is not only passed, but half executed already; his talon is taken from the slothful servant; there now remaineth nothing but the binding of him, and casting him into hell. And would this were not too true, not in many Ministers only, but even in numbers of private Christians; who have had both gifts and calling to teach and pray in their families; but have wilfully lost them for want of the careful use of them.  
Now more specially, this going about of Christ doing good, standeth in two things. The former, in curing the deadly diseases of men's souls, by most holy and saving doctrine, revealing his Father's whole will, and teaching the things of the kingdom, not coldly, as the Scribes, but in most powerful manner: so as his very enemies were forced to say, never man spoke as this man doth. The latter, in curing the bodies of men also by most powerful miracles: one kind whereof which was most eminent (namely the healing of Demoniaks) is put for all the rest in the words following: by both which means he showed himself a merciful Saviour, and the chief Physician both of soul and body, and in one word, the very healing God. Of both which points we are to speak something, seeing the former is the principal and included in this latter; and these latter were but servants unto the former. It is true that the jews were more affected with his miracles then with his doctrine, insomuch as they were often wholly carried after him for the bread and belly sake. Which seemeth to be the reason why the Apostle Peter speaketh more plainly of these, as being better observed, and more sparingly of his doctrine which was not so great a raiser of his fame as these were: but it must not be so with us, who look for salvation by his most holy doctrine, but cannot by his miracles.  
And first for his Doctrine; the calling of our blessed Saviour being to seek and save that which was lost, 
Christ went about doing good in dispersing every where most holy doctrine.  to reduce the lost sheep of the house of Israel unto the fold, to find the lost goat, to call sinners unto repentance; how all his life was thus taken up, were too long in every particular to manifest. To omit his private life which was nothing but an increasing in wisdom and favour with God and man. After his solemn and public inauguration, he showed himself a perfect mirror of goodness, both in the more general parts of his prophetical office; as also in the more special practices of it. For the former, how faithful was he in all the house of his Father; not as Moses, who was but a servant, but as the Son, who from the bosom of his Father brought and delivered a most perfect word of truth; yea, who was not only the bearer of it, but the very author of all truth. And therefore according to his power and commission, reform the law corrupted with false glosses of the pharisees, and established it: preached the Gospel, and dispersed it, by himself, his Apostles and other teachers after them raised by himself and fitted with gifts thereunto for the gathering of the Saints: 
Eph. 4.  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: delivered (as Moses) a pattern of the Temple and all things therein; namely, an absolute form of external government for the perpetual use of the Church, for the well ordering and cutting off disorders in it. And for the latter, how careful was he to take all occasions to instruct particular persons in the will of his Father; nay not only to take, but even seek them, that so he might make offer of the greatest good, that ever men in this world could meet withal. If his Disciples only speak of bread, he telleth them he hath other bread that they know not of. If a poor woman meet him while she goeth to draw a bucket of water, he preacheth unto her of the water of the well of life. If he look upon the sun, he takes occasion thence to instruct those who were about him, that he is the light of the world, and that whosoever follow him, walk not in darkness. If he see but a little child, he thence taketh occasion to instruct his followers in the doctrine of humility, innocency, and meekness. 
Matth. 18.3.  If he do but hear of his mother and brethren, 
Matth. 12▪ 50.  he taketh occasion to show his spiritual kindred, and acquaintance. And in both these how meekly, gently, humbly, yea and compassionately did he carry himself towards those that were any way teacheable, howsoever in public, and against gainsayers he taught with majesty and as one having authority. Besides this, how boldly and diligently went he about, preaching the will of his Father in the midst of dangers, discouragements, and reproaches which were raised against him: not only when they lay in wait to catch him in his speech, but even to attach his person to mischief him. How often did the jews take up stones to stone him? 
joh. 16. & 10. Luk. 4.29.  how did the people assault him to throw him down headlong from the top of an hill? how many other deadly dangers escaped he, and yet in the midst of death could not be discouraged, nor overcome of their malice, but overcame their evil with goodness.  
Unto which most holy course of doctrine, if we add his most innocent life, in which was no spot or error; it addeth also grace and glory to his doctrine. Never went any before him, or can do after him, doing good as he did: for he never did otherwise; no word or deed ever proceeded from him, but was answerable to the laws perfection: so as the Church may well sing out his beaurie from top to toe which is every way matchless and incomparable. 
Cant 5 10.   
Secondly, Christ went about doing good by many miraculous actions, all of them directly tending to the good of man. 
Use of Christ's miracles threefold  The especial uses of them all were three. First, to confirm the truth of his divine person, joh. 10.24. tell us plainly if thou be'st the Christ; to which jesus 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 joh. 2.11. This beginning of miracles did jesus in Cana of Galilee, and showed forth his glory. Secondly, to confirm the truth of his office: thus the jews could sometimes confess, that he was a teacher sent of God, Matth. 22.16. and Nicodemus affirmed, 
joh. 3.2.  that no man could do such things unless God were with him: and joh. 6.14. Then the men when they had seen the miracle, said, This is of a truth the Prophet that should come into the world. Thirdly, to confirm the truth of his doctrine, and consequently our faith in the same: joh. 11.14. Lazarus is dead, and I am glad that I was not there for your sakes, that ye may believe: and cap. 14.11. Believe me at least for the works sake.  
Object. But the Prophets and Apostles also wrought miracles, and therefore they cannot argue him more extraordinary either for his person, or office, than they were? Answ. Yes, because there was great difference between his miracles, and those that were wrought by Prophets and Apostles. 
Difference between the miracles of Christ, & of the Prophets and Apostles.  For howsoever all of them conspired in the main end of them; which was to confirm the same doctrine, together with the divine person, and office of jesus Christ: as also in the substance of them, all of them in both being such works as transcend the power, reach, and law of all nature created, yet differ they much, 1. in the manner of working: Christ wrought his miracles by his own power and strength, Luk. 6.19. The whole multitude sought to touch him, for virtue went out of him, and he healed them all. But they wrought by Christ's power, and acknowledging themselves but instruments, disclaim all power in themselves, that all the glory might be Christ's, whose also the works done in and by them are: Act. 3.12. Why stand ye gazing on us, as if we by our own power or godliness had made this man go? The God of Abraham, Isaac, and jacob, hath glorified his son jesus,— and his name hath made this man sound, vers. 16. Yea in the working they show themselves instruments: As, Moses commandeth the sea, but he is bidden take his staff: Elizeus divideth jordan, but he must use his cloak: 
2. Kin. 12.13. josh. 3.13.  joshuah divideth jordan, but by means of the Ark: but when Christ cometh to still the sea, he doth it by his very word, 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's: Act. 3.6. In the name of jesus Christ I say to thee, rise and walk: Act. 9.34. Peter to Aeneas, jesus Christ maketh thee whole, arise. But Christ coming to a sick person, saith, Mar. 5.41. Maid, I say to thee arise: yea to a dead man, as to Lazarus, I say to thee arise. So the Apostles in casting out devils, commanded them in the name of jesus Christ to come out, Act. 16.12. But Christ saith, Come out of the man thou unclean spirit, charging them in his own name.  
2. The Prophets and Apostles had not that habitual power to work miracles, when they would nor could not at any time, but even then when they were commanded by the spirit. But Christ could when he pleased, not being at the command of any other; but having ever that power with him which could command whole nature: so as Christ only went about doing good by his own power and word, and no Prophet or Apostle could so do it; and this power was habitual in him, which in them was present only in some extraordinary motion.  
Quest. But was not the holy doctrine of Christ sufficient and powerful enough of itself without miracles? Ans. His doctrine was such as ought to have been received for itself, 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, 
joh. 4.48.  we will not believe: whereas we must strive to say with the Samaritans, that we believe not now for the miracle, 
42.  but because our selves have heard him. Object. But how can these miracles infallibly confirm his doctrine or person, seeing it is granted to wicked men also to work miracles: as Pharaohs enchanters, Simon Magus, the Man of sin; yea one may remove mountains who wanteth love: and many shall say in the day of judgement; Lord, we have cast out devils in thy name, and done many great things; to whom he shall answer, depart from me, I never knew you. Answ. There is main difference (besides the former) between the true miracles of Christ himself, and his Apostles; 
Difference of the miracles of the Apostles, and wonders wrought by the help of Satan.  and all those wonders and strange things which God justly permitteth to be effected by Satan, and his instruments. First, in their substance or being: for in a true miracle, the thing is the same that it appeareth to be, and hath true and real, and not only seeming effects. Moses produced a true serpent, and very blood; whose effects were the eating up of the enchanters rods, and the kill of the fish: but the other are lies, and not the things which they seem to be, called by the Apostle lying wonders: mere sorceries, jugglings, sleights, 
2. Thes. 2.  deluding the senses; 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 expressly, it was done by sorcery. Such lying wonders are the Popish miracles, 
Exod 7.22. and 8 7.  the sweeting of their images, the bleeding of some of their hosts, the motions of their images, their speech, their weeping; most of them effected by slight and knavery; and many other by sorcery and juggling. Object. But was not that a true and real effect of the devil, when he stirred up winds, and blewe down jobs house, and slew his children? Ans. Yes, but no true miracle, because it was done mediately by the natural causes, for he knoweth well the matter of winds, and the manner of generating them, and by God's permission can gather much matter together, and join himself with it, to make it far more violent, raging, and fitting to his purpose then ordinary; but all this while exceedeth he not the compass of nature, which all true miracles do. The like must be said of the fire which he brought down from heaven upon the cattle and servants of job, he created it not, for creation is the sole and proper action of God; but added combustible matter together and brought fire to it, by his power and agility. And thus also he infected the air, corrupted jobs humours, 
Vel lud●ficatio sensus vel occulta●am naturalium ca●sarum c●niunctio.  and smote him with sore boils from top to toe. In one word, all the work of Satan, and his instruments in such strange events, is nothing else, but either, the deceiving of the senses, or conjunction of natural causes to deceive by. And by the way, let the Roman Church consider what kind of miracle their transubstantiation is; seeing in every true miracle, every thing is as it appeareth to be; and there is no appearance but of bread.  
Secondly, in the end and use: true miracles always confirm true doctrine, always tend to the glory of God, and salvation of men; but all these false miracles, as they be lies, To they tend to lies; to confirm false doctrine, to impair God's glory, to hinder the salvation of men, yea too further and hasten their damnation. The miracles of Moses tended to the dismissing of God's people according to God's commandment, that himself might be served, his people eased, and Pharaoh himself (if it might be) freed from destruction: 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; to harden the heart of Pharaoh, and resisted the power and glory of God, and the good of his people, yea of Pharaoh himself and his land. 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; as to prove image-worship, prayers to the virgin Marie, Saints, Angels and dead men; Pilgrimages, Monastical life, wit● sundry other orders, Christ's real and bodily presence in the consecrated host, the verity of their most idolatrous mass. To which or the like purposes let them bring in their whole legend; we are to adjudge their miracle-mungers no better than Pharaohs enchanters; nor the miracles themselves no other than the lying wonders of Antichrist, which cause men to believe lies who have not received the love of the truth.  
Thirdly, they differ in the manner of confirming doctrine. For never was any devise so powerfully confirmed, as the doctrine and religion of Christ which we profess. For as it is said of Pharaohs enchanters, after that Moses had brought the louse, 
Exod 8.17.  that they assayed to do the like, but could not; so in admirable wisdom hath the Lord put forth his mighty power, in effecting such miracles for this doctrine, as he never suffered to be wrought for any other. For this only hath he stayed and pulled back the course of sun in the heavens; letted the fire from burning, divided the sea and made it stand as a wall; raised not the sick only to health, but the dead to life: strengthened decrepit persons to beget and conceive; yea more, set a part a virgin to bear a Son. Let Popish impostors leave to brag of straw-miracles such as was taken up at Garnets' execution; 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; drive away serpents, and drink deadly poison and hurt them not; but never was any other doctrine thus confirmed: and whatsoever signs and wonders are wrought to weaken any part of this truth, or establish any doctrine not grounded therein, as we are commanded, so we hold them all accursed.  
Use. 1. In that Christ went about doing good, we note that as his person was a perfect mirror of all goodness; 
Christ's life was not monastical, but ●e conversed with men to do good unto them  so his life was no monastical or cloistered life: 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, and communicate unto them of his fullness of grace. Neither was his life an idle, delicate or pompous life, neither swollen he with abundance and wealth: but poor, mean, industrious, and painful: he continually went about doing good. From whom how many Ministers are degenerate; who professing themselves servants, would be loath to be as their Lord was; some setting up themselves as it were a fatting in a course of ease and delicacy: feeding themselves (not the flock) without fear; others climbing with restless desires to honours and preferments: others incessantly thirsting (as if they had a dropsy) after money and profits, serving their Master only to carry the bag: 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; or their hearts so corrupt and cankered, as they rather oppose themselves to the doing or doers of good; amongst all whom, the Master is out of sight, and out of mind.  
2. Seeing Christ by this going about and doing good, showed himself to be that Prophet, whom God would raise like Moses, mighty in word and deed: 
Deut. 18.25.  we are hence bound to believe him, and his holy doctrine so surely confirmed by so many and mighty miracles; 
Read joh. 12.37.38.  that so we may avoid that fearful hardening so long before prophesied to befall the jews, Who though he had done many miracles before them, yet believed not they on him: and attain also the blessedness of those that believe, without desiring to see any more new miracles. 
The ancient doctrine of the Church needeth no new miracles to confirm it.  For is not the doctrine we profess sufficiently confirmed already? an indenture once sealed, is confirmed for ever, and needeth no new seals to be set to it: men do not ever water their plants, but only till they be rooted: 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; but afterward thought all such labour needless. If men will broach and bring into the Church new doctrines, and devises of their own (as the Romish Church doth at this day) it is no marvel if they seek after new miracles to obtrude them withal: 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 account of these powerful works of Christ himself and his servants no better than some nine days wonders.  
3. As Christ went about doing good, so must we also imitate his worthy example, taking, 
Christian's must imitate Christ in doing good.  yea seeking occasions to do good unto all, and that readily, seasonably, cheerfully, to our power, yea and if need be, beyond it. And to spur us hereunto, 
2. Cor. 8.3.  besides this example of jesus Christ, 
Reasons.  we have 1. the commandment of God, charging us not to forget to do good and distribute, 
Hebr. 13.  with which sacrifices he professeth 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; as he being the fountain of all good, causeth his sun to shine, and rain to fall upon the good and the bad. Secondly, we are every way fitted to do good, having, 1. callings wherein to abide to the good of others as well as ourselves. 2. our lives further leased and lengthened unto us, that in them we should glorify God, in making our election sure, and furthering our own reckoning by doing good unto others. 3. a most precious time of liberty, peace, plenty, and prosperity, that unless we bind our own hands, we cannot but be doing good unto all, 
Gal. 6.  especially the household of faith. 4. fit objects of doing good are never wanting unto us. For 1. the poor we have always with us, the ministers of jesus Christ, and other his members that stand in need of us; and many of God's dear ones are oppressed and distressed, that we might never be unmindful of the afflictions of joseph. 2. We have with us store of good men, who have most right to our goodness, the sons of God, the members of Christ, the temples of the holy Ghost; to whom, whatsoever we do, the Lord doth 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, if not the man, yet manhood or humanity in him: and for aught 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 ourselves. 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.  And healed all that were oppressed of the devil: for God was with him. 
The Apostle proceedeth to prove that Christ was anointed with the holy Ghost, and with power; because he was able to rescue out of the hands of the devil such as he oppressed and played the tyrant over, God having in justice put them under his power. Now although Christ did most powerfully spoil Satan of his dominion which he had in the souls of men; this being the main cause of his appearing, that he might lose the works of the Devil there: 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. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word (healing) is first and properly applied to the body; and the word translated oppressed, is never used elsewhere in the Scripture but once in jam. 2.6. and there is taken for bodily oppression, and not spiritual: for such is man's misery by the fall, that by God's just permission, his body and soul, which before were sweet habitations of Gods holy spirit, are both of them become harbours, and roostes for devils and wicked spirits: and these sometimes strike the mind with lunacy and frenzy: and sometimes abuse the body of man to the hurt of itself and others. Hence is it that the Scripture giveth us example of some out of whom Christ cast out but one devil: as Mark. 1.23. and the Cananitish woman's daughter, Matth. 15.22. of others out of whom he cast out more, as out of Marie Magdelen, seven, and out of the man that kept among the graves, very many: for they said they were a legion, which though it be a certain number put for an uncertain, yet must the number be very great: for some account a legion to be twelve thousand and five hundredth. 
Varro.  And the least I read it accounted, is six thousand, six hundredth, sixty and six. And this may cast down the pride of flesh, which is ready to puff up itself; seeing that now the very body, by the forsaking of God, and his just desertion of it, is, or may become the habitacle of a whole legion of devils and wicked spirits. And again to uphold his hope in the midst of so many enemies, it may be observed, that as God suffereth many, even a legion of Devils, to hurt one man; so he hath many good Angels to pitch about a godly man to help him against them. Neither doth 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 ministering spirits for the good of those that are heirs of salvation. When God opened the eyes of Elisha his servant, 
Heb. 1.14.  he saw multitudes, even a mountain full of them, set as it were in battle array for the defence of them being but two.  
Now in these words, three points must be considered. First, that there were many possessed with devils whom Christ healed. Secondly, that those who were so possessed, were wonderfully oppressed, the devil exercising a woeful tyranny over them. Thirdly, that the power of Christ was mightily manifested in their deliverance.  
For the first of these. We read of many that were in those days possessed both in judea, 
Many were bodily possessed with Devils in Christ's time.  in Galily, and the coast of the Gadarens. Which occasioneth the moving and resolving of two questions. 1. Why the Lord suffereth the Devil to take up and possess the bodies of men. For we must not conceive that Satan hath any such power further than it is granted him from God.  
Hereunto I answer, that the Lord in great 1. wisdom, 2. justice, and 3. mercy, doth permit this unto Satan. 
Reason's why God suffereth Satan to possess 〈◊〉 bodies, 4.  1. Many are of the sect of the Saduces in this behalf, and will not believe that there are Angels, 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, partly to punish the sins of the parties themselves possessed, partly also the sins of others, 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; partly that we might be more watchful against sin, attended with such fearful events; and partly to make us fly to Christ, the seed of the woman, and cleave fast unto him, that by his power, Satan may be trodden under our feet. 
Rom. 16.  4. Further such spectacles show, that the very Devils themselves are Gods creatures, and part of that great host; all which serve under their Lord to punish his enemy's sin. 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: thus is that wicked spirit which haunted Saul, called the spirit of the Lord, 
1. Sam. 1●. 18.  because he was the minister of God to execute that judgement upon him. And these are the Lords ends herein, which he would have carefully observed in all ages; and that men should not look upon such examples without return of glory to God, and reaping good to themselves. Satan, I grant, propoundeth unto himself another end, which is to delight himself in the vexation, and torment of such miserable men; but yet for the former causes, and to heap up the damnation of the devils themselves, he suffereth 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 Christ's time above all the times before him? 
Why we read of so many possessed in Christ's time above all former times.  Answ. 1. Because the Devil knew his time was short, and that the Son of God was even now appearing to destroy the works of the devil, and therefore he more bestirred him then ever before. So likewise in these last times, he applieth his work, and shall do every day more busily than other, as his time draweth faster on. Rev. 12.12. The Devil hath great wrath, knowing that his time is but short. 2. That there might be just occasion offered to Christ to manifest himself to be the true Son of God, and the promised seed who should manifestly break the serpent's head according to all the prophecies of him: which one point had the jews well observed, they had not been so grossly mistaken in him as they were.  
Secondly, 
Satan's tyranny against those he possesseth discovereth itself five ways.  the tyranny of the devil over those whom he possessed is expressed, in that the text saith, they were oppressed by the devil. Now therefore how miserably the devil tyrannizeth where God giveth him leave, we shall see by the Scriptures in sundry particulars. As, 1. In that his malice spareth not old nor young, but tyrannizeth over young children, tearing, and renting, and bruising them, as Luk. 9.39.42. and if he be so cruel to children; he will use no great courtesy to those that are elder. 2. Sometimes he oppresseth men by multitudes; for although ten thousand men are not able to resist one of these wicked spirits, yet to show his malice, he will set even a whole legion upon some one poor creature, as Mark. 5.9. 3. As tyrants do with their vassals, force them to any thing which even themselves abhor; so Satan forceth demoniaks to such things, as were they themselves, they would not abide to hear of: he maketh them rend off their clothes, and run stark naked; he causeth them to banish themselves out of the society of men, and live among the graves: yea, and as tyrants sometimes maim their captives of one member, sometimes of another, so the devil sometimes strikes them dumb, sometimes deaf, sometimes altogether senseless: whence it is that we read of dumb and deaf spirits; 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, but he maketh them also tyrants against mankind; 
Matth. 8.28.  losing their chains, breaking their fetters, and making them so fierce and cruel, as no man for fear of his life dares come near them. How the man possessed ran upon the sons of Sceva, and wounded them, appear, Act. 19.16. 5. That nothing may be added to his cruelty, he forceth them to be most cruel against themselves, to cast themselves sometimes into the fire, sometimes into the water, and to beat themselves with stones continually.  

Why the Lord suffers Satan not only to possess his creature, but thus to tyrannize over it: Reas 4.  Quest. What reason is there why the Lord should not only suffer Satan to possess his creature, 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, and therefore it is just with God that we should see, and sometimes feel to our cost, and experimentally be taught what furious hatred, and irreconcilable 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: there can be nothing but gnashing, and tearing, and horrors worse than ten thousand deaths, where he hath men wholly in his own dominion. If the tyranny of Satan can be so great here, we may conceive what it is there, or at least, that it is inconceiveable. 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 brethren, to signify his miserable estate in hell. Let mockers look upon such an object, and then tell us, whether the de●uil be so black and furious as he is said to be; or hell so hot as Preachers make it. 3. That the more furious and violent the devil shows himself, the more manifestly might the power of God and jesus Christ break out, not only by a word repressing, but abolishing it altogether: the which power when Christ put forth, it so amazed all the beholders, that they questioned among themselves, saying, What a thing is this, 
Ma●. 1.27  he commandeth the foul spirits with authority, and they come out: 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 worketh in those minds that he possesseth by sin: which tyranny of his, although it be little felt or perceived, yet is it no less, nay far greater, far more dangerous; and which we have great cause both to fear and prevent, by so much above the other, as we account the soul more noble than the body; and things eternal above temporal.  
Now the use of this point shall be to give a further taste of Satan's tyranny in the souls of wicked men: that they may hence see in part what a woeful estate they are in; 
More fearful is the tyranny which Satan exerciseth over the souls of men. 2. Tim. 2.26.  how they are in the snare of the devil, taken prisoners of him to do his will: which is the most lamentable possession of all. For when men are given up of God to Satan's power to be ruled at his will, they are out of their right minds; and all the qualities and behaviours of madmen are evident in them; they are taken with dumb and deaf spirits, and struck senseless to any thing that good is: they are tonguetied, cannot speak a good word: cannot open their mouths to pray, or praise God, but when Satan looseth their tongues they in rage against Christ, blaspheme him in himself, in his word, or in his servants, or else their mouths are filled with idle, filthy, and hurtful speeches; which as they are set on fire of hell; so every where by them kindleth Satan sparkles of dissension, which are blown up to a whole world of wickedness. As little can they hear any thing that is good, their ears are stopped, will hear no voice of God or his servants; their eyes are blinded by the God of this world; that they cannot see the light of the Gospel shining upon them.  
2. Wicked men even when their bodies are most decently covered, run stark naked like madmen every where; they tear off, and will not abide upon them the garments of innocency: the rob of Christ's righteousness they will not put on, yet see they not, nor shame for this nakedness; but as having put off all forehead, they blush not at any flagitious course: nay rather they glory herein, thinking themselves then highly commendable, when they swear, rage, lie, drink, and compass their filthiness of any kind most remorslesly. In which courses they are driven headlong by the Devil into a bottomless sea of sin, as the swine were into the lake: out of which miserable destruction, let Christ, or his Minister seek to deliver them; they rage and rail like the devils that would not be tormented before their time. But let them offer to bind them, and bring them into order, by the yoke of God's judgements denounced in the word; or by the rod of discipline that they may not hurt themselves and others: they break out with more violence; such bonds are but like Sampsons' flax; they lightly cast off all such yokes from them.  
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, and the mischief of so many as are within their power and reach: he makes them beat themselves with stones continually, cast themselves into fire and water; 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: but most of all, wound their consciences, and let out the very lifeblood of their souls. And (that their damnation may be more and severe) he stirs them up to kill and destroy whomsoever they can meet withal: by drawing in companions and partners in their wickedness, calling them to cast in their lot with them; that so they may all perish together. 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, as that when they sneezed, or open their mouths to take meat, they used to fence their mouths with the sign of the cross, lest the devil should get in at that door: and we never fear spiritual possession to fence ourselves against it? If we saw the devil raging and tyrannising, striking a person dumb, and blind, racking his joints and winding his body at his pleasure, we would commiserate his state, and we could not be so profane but to send up prayers for his release, as esteeming death itself a more desirable condition then so to live. But when we see lewd wretches, no better than devils incarnate, wholly subdued under the power of the devil; & ruled wholly at his will, and every way in an estate more miserable; yet are we void of compassion towards them, and affection in ourselves. We rather turn their mad pranks into a jest, then turn to God in prayer for their recovery: so little we see or savour of the things of God and his kingdom. Those that are bodily possessed or mad, shall be kept bound, cheyned, watched diligently from hurting themselves or others; 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, and bewailed by the most, few or none complain of it, few or none seek the cu●e of it, though every man need it, as being naturally thus possessed even from his childhood.  
But because men, if they be not openly and outrageously wicked with an high hand, think themselves free enough from all spiritual possession, and out of the reach of this doctrine: we will therefore go a little further to show that numbers in the world, who make fairer show than the former, as though this strong man were quite cast out by a stronger than he; are not yet got out of his power, 
Numbers of men convinced to be spiritually possessed by sundry instances.  but possessed & disposed by him, and ruled at his will and pleasure. For first, who would think him possessed that can fall down on his knees, make a solemn profession and confession of jesus Christ, that he is the Son of God, and the most high; and make loud prayers unto him, as acknowledging him to be the Lord of glory: and yet all these are the speeches and behaviours of a man possessed, 
Mark. 5.7. Luk. 8.28.  not with one or two, but with a legion of devils. What, do the devils honour Christ, who fear nothing more than that he should be honoured, and hate nothing so much as he? No, but all this confession and worship was by constraint partly, because they knew him a Prince and a judge, whose power they could not resist: and partly, they flatter him, to obtain more gentle entreaty at his hands then they deserved: so many a man professeth Christ, but you shall observe, at least he may himself, that many foul spirits breath in him: for although he know Christ (as the devils did) yet he obeyeth him not; he would fain resist him if he were strong enough to make his part good against him: which because he cannot do, he will give him fair words, and call him Lord and Master: he will pray to him in sickness or distress, but it is but to get out of his hands, and keep his wont hold still. If the power of Christ's word come near him, he can begin to accuse Christ, and Christian profession of unpeaceablenesse, 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, and Christ shall be blamed, because he cannot be at peace for him, if he would let him alone all should be well and quiet, but the ministry and discipline are intolerable: let Christ preach, and he will preach him too, so it be such a Gospel as bringeth no repentance or amendment of life to himself, but he may remain where he was, even in the graves, already lodged with death. When he cannot do the greater mischief that he would, he will do the lesser if he can: if he cannot hinder the ministery, he can deprave it: 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.  
Secondly, although the devil might be forced through the power of Christ to acknowledge him the holy one of God, so as themselves might continue devils still; yet who would think him guided by any other than a good spirit of God, that should extol the servants of Christ, their persons, their ministery, 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: 
Act. 16.17.  and this she did many days. Why did not the devil know that they were the greatest enemies he had upon earth? yes, he did, but he must sometimes transform himself into an angel of light, he must colour all his lies with some truth which is undeniable, he can lay all his falsehoods upon appearance of truth; as his eldest son Mahomet enlarged the praises of Christ, and his Disciples to overthrow Christian religion withal: he hath his fetch to make men believe there is an agreement between Christ, and his Apostles, and himself, or that they needed his testimony; who therefore put him to silence, and would receive no commendation from him, but for praises returned sharp rebukes. Even so, many men can praise good men and ministers before their faces, whom they know to be deadly enemies to their vices: not for love of their virtues, but lest they should use them: and can call them honest men to try if by that they can hinder them from doing the duty of honest men, as the devils called Paul and Silas the servants of God, lest they should show themselves so by dispossessing them. Besides, they would seem herein to be better than they are, and therefore will honour the Gospel, 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: the name of Christianity and of the Gospel pleaseth them well enough, so as the power and fruit of it come not near them. But as the devil had no sooner praised the servants of God, but presently he changed his copy, and never left persecuting them till he had cast them into prison, got them sound 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, 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, or law, or peace, or order, the true Ministers of God shall be wrongfully condemned, and cast out.  
Thirdly, who would think that he could be haunted with a wicked spirit, that can see his sin, 
1. Sam. 24.17.18.  confess it with tears and indignation against himself; openly justify the righteousness of God's children? and yet in the example of Saul we see that a soul possessed of Satan may do all this. For as it is in bodily possession, though the devils desire is incessantly to hurt and vex the poor creatures, yet by God's overruling power he is forced to give them some respite, and though hardly, yet sometimes departeth from them: and not always, but sometimes casts them into the fire, 
Luk. 9  and sometimes into the water. 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 have their fits sometimes, that is, some strong lusts which Satan watcheth and putteth himself into (as judas his covetousness invited the devil to enter into him) and also sometimes again they have their good moods, and seem to be come to themselves: but long stay they not here, but in a moment are changed and cast into their fits again. Thus in a good mood, Saul could confess his wickedness, and David's innocency, and lift up his voice and weep; and David was now his good Son, and who but he? but presently the good spirit went, and the evil spirit came upon him, and he became more tyrannous and furious then ever before: even so some there are who seem to have remorse of conscience for sin, they will confess their wickedness with tears, pray for pardon, promise amendment, beg prayers of others (as Pharaoh) one would think them very penitent, themselves think they are so also, but the moon changeth not so often as these spiritual lunatiks: who hence may know that the evil spirit hath taken possession of them, because they are never long in a good mind. These few notes in stead of many I thought good to set down to help men that are desirous to see how secretly Satan worketh in their souls; and how he can cunningly most forcibly keep possession, when he seemeth most to disclaim it: that thus they coming to perceive the disease, may run out of themselves to seek for remedy. Which what it is, we are now in the next point to declare.  
The third point in the words to be considered, is the mighty power of jesus Christ, who only could heal those that were thus oppressed and enthralled by the devil: and here consider, 1. the ground, 2. the proof or manifestation of it. The ground was because God was, with him. It will be objected, that God is said to have been with many of his servants who yet had not this power: 
How God was with his Son, and how with his servants.  as with joseph, joshuah, Moses, and others. Answ. God was indeed with them only by manifesting his presence in some powerful or loving effect which he wrought in, by, or for them. 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 itself was after a sort bodily with him: 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. So as he of himself performed the works which proceeded from him (which they did not) and his actions as from himself were divine. Quest. Why then doth not the Apostle more shortly and plainly say that Christ was God, as that God was with him? Answ. He might indeed have so said as truly: but for the time, spareth the weakness of his hearers, contenting himself to deliver doctrine as they were able to receive it: in great wisdom by little and little instilling into their minds the knowledge of Christ; and by degrees laying such grounds and foundations, as whereby themselves might more easily rise to that high point of divinity, which the Apostle calleth a great mystery, namely, God manifested in the flesh. 
1. Tim. 3.26.   
Secondly, for the proof or manifestation of this divine power of Christ, 
Christ powerfully treadeth Satan under his feet.  in overthrowing the power of Satan and treading him under his feet, is evident in the Scripture. The first promise that ever was made to man fallen, that this seed of the woman should bruise the serpent's head. According to which prophecy, he, not only put Satan to flight in his own person, Matth. 4. but took also his strongest holds where he had strongly fortified himself in the persons of others, as every where the History of the Gospel recordeth. He rebuked the unclean spirits, and made them cry for grief and anger. 
Mark. 9.25. Mark. 1.25.  He forced them to silence, and would not suffer them to confess him. By his very word he cheyned and bound them whom no bolts could hold, nor any other means subdue: such was his power and glory (though men saw little of it) that the devils could neither fly from him, nor yet abide his presence. A whole legion of them, ran to meet him a far off, 
Mark. 5 6.  and worshipped him, most submissly entreated him that he would not torment them; and earnestly sued unto him, that seeing they could no longer inhabit the man, they might have power over the swine. By all which examples and many more that might be added, appeareth what command jesus Christ hath over the devils, and that by his only word he healed all those that were oppressed by them. Quest. It is true that Christ hath this power and glory in himself, 
How the power of Christ foileth Satan for us.  because God is with him, but how cometh this power to be so saving and sovereign unto miserable creatures who are held under the power of the devil, and that most justly. Answ. In healing all our diseases (among which this cure is numbered, 
Mat 8.16, 17. ) we must knit and combine those two things which in Christ were inseparable, namely, his glory and his grace, the latter of which maketh the former sovereign unto us; and appeareth in two actions: in removing from us the next causes of all our diseases, namely our sins. For as the Physician in working a cure, first removeth the distempered humours of his patient which are the matter of the disease: so doth our heavenly 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, lest a worse thing befall thee. 2. By taking our diseases upon himself, which no Physician doth or can do: but this Lamb of God taketh away the sins of the world, by taking them upon himself: 
Col. 2.22.  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 grave, yea, cast them into hell, and there left them; by which most glorious triumph of his, the snares and fetters wherewith we were chained to death and the Devil, are broken, and our souls (as a bird) are escaped.  
Hence note, 
Christ only by his proper power casteth out devils.  1. That no man can cast a devil out of a possessed party, or ever did as a principal efficient cause, but as an instrument, and that only by this power of the Lord jesus, to whom all power in heaven and earth is given, and to whom all the honour of this power must be ascribed: for what power can countermand Satan's, but only Gods: I grant, Satan may give place to Beelzebub, and depart his habitation for his greater advantage, and forsake a body, to get faster hold upon the soul, or to delude many beholders: but such hostile conquest over satan, argueth a mighty power of God, which all the devils in hell cannot resist.  
Secondly, that whosoever find themselves any way molested of Satan, must hasten themselves to jesus Christ, who only can batter down the holds of the devil, and work their deliverance. Feelest thou thyself held under any spiritual captivity or bondage? 
In all thy spiritual captivity repair unto Christ.  doth the law of evil present with thee, toil thee with heaviness, and unchearefulnesse to any thing that is good? seest thou in any measure Satan's secret trains, working against thy salvation? oh come unto Christ, not faintly, as the father of the possessed child, Mark. 9.22. Master; if thou canst do any thing help us: but with confidence, 
Matth. 8.2.  as the leper, Master, if thou wilt thou canst make me whole: or as the Centurion, only speak the word: rebuke these dumb and deaf spirits within me: and thou who only canst make the dumb to speak, the deaf to hear, the blind to see, and the lame to leap for joy, set me at liberty, work my enlargement, chase away these spiritual enemies; and thou that art the son, set me free, and I shall be free indeed. Again, art thou in any affliction of body, or mind, or goods, or name; 
In cases of sorcery and bodily oppressions by Satan what to do.  yea be it in the case of sorcery or witchcraft, against thyself, or any of thine, or whatsoever belongeth unto thee? look up unto Christ, he can command fire, water, winds, seas, diseases, death, the devils themselves: and if he see it good for thee, he can check all thy grievances; he is of no less power now in his glory at his Father's right hand, than he was in his humility upon earth: 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, and pitch the latter round about them that fear him: so as without his will, all the devils in hell cannot make one hair of thy head to fall.  
Thirdly, hence are overthrown sundry superstitious and wicked opinions and practices very ri●e in the world: As, 
The superstitious sorcery of such as attempt by amulets and words to drive away devils and diseases.  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 jesus such cures were effected. To which I answer, that it is too gross a conceit, to think that there can be any virtue in words to drive away diseases, much less devils: or to conceive that by the pronouncing of words, but by the virtue and power of Christ, working by the Apostles, and miraculously put forth with those words, both diseases and devils gave place, and so the parties were healed. 2. Such as think that by the applying of consecrated things (as they call them) devils are scared away: 
Popish charming.  as by holy water, salt, hallowed candles, relics of Saints, the sign of the cross, images fashioned in such or such a place: All which howsoever very ordinary in the Church of Rome, yet indeed are no better than sorcery and charming; and the very practices of those who while they will drive the devil from others, plainly prove that themselves are spiritually possessed by him, in that they will cast out devils by Beelzebub the Prince of devils. They object for these relics, that a soldier that was to be buried, was revived by touching the dead bones of Elishah, 2. Kin. 13.21. But this was a miracle wrought by the finger of God, to confirm the truth preached by that worthy Prophet, and is not to be ascribed to the touching of the bones, which in themselves, nor at any other time, had any such virtue.  
They allege also the example of the woman having the bloody issue, who was cured by the touching of Christ's garment: 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: and therefore our Saviour said, be it unto thee, not according to thy feeling, but according to thy faith. They allege also, Act. 19.12. That from Paul's body were brought to the sick, napkins or handkercheifes, and the diseases departed from them, and the evil spirits went out of them. Which things had no such power in them, but only that it pleased God by such weak means to produce miracles, for the confirmation of that holy doctrine preached by Paul. And therefore the text ascribeth these miracles, not to the garments of Paul, but to God himself; 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; 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. It will be alleged that experience showeth that such means as these prevail to these intents and purposes: which we grant to be true; but that is by Satan's subtlety, who often dissembleth a flight, as though he were forced by an exorcist to depart: or else indeed goeth away, that men might be confirmed in their impiety, and grow more mad upon such wicked and unlawful means.  
3. Others who when God's hand is any way upon them or theirs, 
Against such as leave him with whom God is, and run to the witch with whom the devil is.  especially if they conceive it (as they are prone enough) a case of sorcery or witchcraft, leave the help of him with whom God is; and run to one with whom the devil is, that is, the wizard or witch, commonly called, the cunning man, & woman; or the wise man and woman. 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, or a wizard could and would help him; yet ought he not to seek or admit of such help, were his case never so desperate. 1. Besides express places of Scripture against it; 
Deut. 18.10. Levit. 19.31. Levit. 20.6.  It is a departure from God to the devil; Isa. 8.19. should not a people inquire at their God? from the living to the dead? 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: and indeed the seeking to such is a service and homage to Satan; which he often and for most part (being very skilful in natural things) recompenseth with cure of the disease. 
Augustine.  Hence did the ancient Fathers call this seeking unto them, a renouncing of Christianity, and an apostasy from God. 2. All help is to be sought of God, and in those lawful means which he hath appointed, and promised blessing unto. 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, or what power but from the devil? for God never put any such efficacy either into their nature by creation, or by any divine institution since: and therefore their work is from the devil; on his part by satanical operation; and on the seekers' part by satanical faith and illusion. Object. But they use good means of Physic also. Answ. Seldom or never; but if at any time they do, whence have they, being so simple and illiterate persons, their skill, 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 than the disease, because God's curse followeth it: who in his law, hath commanded that whosoever go a whoring after such, should be stoned with stones: and if any turn after such, he will set his face against them to cut them off, Leu. 20.6. And according to this threatening, he hath executed visible judgements against it, even against Kings themselves, (who think themselves most free to do their pleasure) as 1. Chr. 10.13, 14. Saul died for his transgression that he committed against the Lord, even against the word of the Lord which he kept not, and in that he sought and asked counsel of a familiar spirit: therefore the Lord slew him, and turned the kingdom to David: Asa never came 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: and not only they, but even his own people were cast among the nations when they followed these ways of theirs, Isa. 2.6. 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 maketh haste. 2. of his fealty and subjection to God, because he either denieth God's government, or the equity of it. 3. He hath got in him what he desired to win from Christ; but could not, namely, to take up another means of safety than God had appointed. 4. He having thus set up him●selfe for such a man's God, he maketh him commit execrable Idolatry, in ascribing to the devil himself that which is proper to God and jesus Christ. First, a power of healing, which the devil hath not further than God permitteth him to the just blinding of the sinner. Secondly, a faith and persuasion in that power that it shall be available to him: which is nothing else but a secret confederacy and league with the Devil without which nothing can be done. This the Lord implieth in the bounding of his laws, as Leuit. 19.31. Ye shall not seek, etc. for I am your Lord: as if he had said, you ought to depend upon me, and not upon the enemy of mankind; Levit. 20.6. Ye shall not go a whoring— but be holy: as if he had said, have nothing to do with such an impure spirit, if you would be an holy people. Quest. But if God would not have them to help, why doth he give them such power of curing, 
Why God permitteth a power of curing to them of whom we may not seek cure.  of foretelling things to come, and revealing hidden things? Answ. The power of curing is from Satan, God justly permitting him to the further deluding of unbelievers. 2. Neither doth the wizard foretell things to come, but the Devil by them such things as he by the quickness of his spiritual nature seeth present in the causes; or which God permitteth himself to be the worker of: and 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, but to try whether we will depart from our God: the case here is the same with that of the false Prophet, who must not be believed when he foretelleth things that come to pass. Why then, may some say, doth God suffer them to foretell such things? The text answereth, 
Deut. 13.3.  The Lord thy God tempteth thee whether thou wilt cleave unto him or no. Let all such persons as have sought to them, consider betime how they have broken covenant with God, betaken themselves to Satan's help, broken prison to their greater punishment, and made stones bread: let these bewail the sin and renounce it: never was Saul in so fearful a case as when he run unto the witch; by his own confession God was departed from him. Let no man lessen this sin, or dare to defend such limbs of the devil under titles of good, wise, or cunning persons; seeing these cursed blessers draw towns and countries after them into their own damnation. Let none think it a slight matter to counsel others to this sin, and remember that by the law of God they ought to die, that seek to thrust people from their God, and drive them to the Devil: a far greater sin is this, then that which the Lord maketh capital.  

The comfort of th● church is, that Christ is ●●●onger than all. joh. 10.  Fourthly, here we have also strong consolation, that Christ is stronger than the devil, 1. joh. 4.4. stronger is he that is in us, than he that is in the world: look how strong the Father is, so strong is the Son; and therefore his strength is as far above Satan's, as the Creators is above the creatures. Hence we are sure none can take us out of his hands: not the world; Be of good comfort I have overcome the world: not the Devil; The Prince of this world is cast out: not sin, not death; both which are cast into the lake: nor temptation, not persecution: for by Christ, we are more than conquerors. All these may molest us, but cannot hurt us: they may make war upon us, but we may pluck up our hearts, seeing we fight against conquered enemies, and are through his strength that hath loved us, sure of victory before we strike a blow. Let not us forget the consolation in that although our enemies may nible at our heels, yet the seed of the woman hath broken their heads for us.  Vers. 39 And we are witnesses of all things which he did in the land of judaea, and in jerusalem: whom they slew, hanging him on a tree. 
The Apostle having witnessed of such facts of Christ as testified him the great Prophet of his Church, affirmeth in these words of himself, and the rest of the Apostles, that they were witnesses, not only of the things formerly uttered, but of all things else, not only which Christ did in judea and jerusalem, but also which he suffered among them; and so defendeth to lay down his Priestly office in this verse, and his kingly office in the next. That the Apostles were such witnesses of all things which Christ did, and suffered in judaea and jerusalem, will appear to him that considereth, that it was one of Christ's first actions in his office, after his baptism, to call his disciples, who presently left all and followed him, to the end that they might be oculate witnesses, of his mighty works, of his life, of his death and resurrection: and that they might be ear-witnesses, of all the gracious words which proceeded out of his mouth: to which purpose, he took them after a sort into his family, that by their domestical and familiar converse with him, all the while he lived in the execution of his office, they might be furnished to this testimony: hence is it that john saith, We saw his glory, namely in his doctrine and works: and, the things which we have heard and seen, declare we unto you. 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, and more fully handle the same. And now proceed to the matter witnessed, namely, the Priestly office of Christ in these words, whom they slew, hanging him upon a tree: wherein are to be considered, 1. The person that was put to death, whom. 2. the persons that put him to death, they slew; namely, of judea and jerusalem. 3. the kind and manner of his death, slew, hanging him on a tree. 4. the use of Christ his crucifying.  
First, the person that was put to death, was jesus Christ, whom we have heard to be Lord of all; anointed with the holy Ghost and power, to work most powerful miracles; who went about doing good, and never harms, with whom God so was, as he never was with any creature before, nor ever shall be hereafter; who subdued mightily the very devils themselves with one word; 
How the Lord of life could be subdued under death.  for all this he was killed and slain. Quest. But how could the Lord of life be subdued of death; 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 natures, 1. the Godhead, ●. the manhood: and in that he died, it was according to his manhood; so Peter saith, 
1. Pet. 3.18.  he died according unto his flesh, for his body was dead being separated from his soul; and his soul suffered the sorrows of death. But yet we must conceive, that he suffered not in such a manhood as was a naked and bare flesh, such as ours, but such as was inseparably united and knit to the godhead; and therefore the Apostle saith, that God shed his blood, that is, not the Godhead, but such a person as is both God and man. Secondly, although he had no personal sin to bring him to death, yet had he sin imputed unto him, even the sins of his whole Church, which he willingly took upon himself; so as God reckoned with him, not for the sins of one man, but of all his Church, and esteemed him as a captain sinner till the price was paid; and men reckoned him among sinners, and esteemed him an arch-malefactor.  
Quest. But doth not this cross the power of Christ immediately before mentioned, 
Why wicked men prevail against Christ who had vanquished the d●●ils themselves  whereby he controlled the devils themselves, that wicked men should thus far prevail against him? Answ. No, but it argueth a voluntary laying down of his power for the time of his suffering; for at his apprehension he could have commanded twelve legions of angels, but that the Scriptures must be fulfilled: yea, and this laying aside of his power was the most powerful work that ever he wrought, by which he more foiled and broke the devils power and forces in men, than ever by any; showing himself the true Samson, who more mightily preavailed against his enemies in his death, them in all his life.  
Hence note, 1. how Christ's righteousness is witnessed; he went about doing good, and ye● he is slain; and teacheth that Christ himself deserved not death; but he endured it for some other that had deserved it: and indeed, Christ died for us, and in our stead that we should not die. Object. But how could he, being innocent, suffer for us sinners, or how standeth it with equity, that God should punish the innocent, 
How it standeth with God's justice to punish the innocent, and let the guilty go free.  and let the guilty go free? Answ. We must consider Christ in his death, not as a debtor, but as a surety or pledge between God and us, who hath undertaken our whole debt; and therefore he suffereth not as guilty in himself, but in the room of us that were guilty: now it standeth with the course of justice, to lay the debtor action upon the surety, being 1. willing, 2. able to pay the debt, as Christ was. Secondly, we may gather hence the heinousness and odiousness of our sins, it was no trifle, nor a matter of small desert, that the Lord of glory, the only son of God, yea God himself must shed his blood for: 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 dear son, that so his justice might be satisfied. Object. But how could his justice be satisfied, who was infinitely offended, with such a finite & short death as Christ's was? 
The justice of God doth more appear in Christ his passion, then if all the world had been damned.  Answ. By reason of the dignity of the person who suffered, being God as well as man: that suffering was in value eternal, though not in duration or continuance.  
Lastly, we have here the two natures of Christ lively set before us; the one most powerful and glorious in mighty miracles, which forced legions of devils to fly before it: the other beaten down with wrongs and injuries, even to the death itself: and it was meet that the Apostle intending to prove Christ to be the true Messias, should mention both these natures, which are absolutely necessary to the Mediator: the humanity, that it might suffer death, and so satisfy in the same nature that had sinned; and the deity, to overcome in suffering, so to apply that satisfaction unto believers.  
Secondly, the persons that put Christ to death, were the jews, they of judaea and jerusalem. Object. 
How the jews are said to put Christ to death, though they had no power to do it.  But the jews had no power to put him to death, the sceptre was gone from them; and if the Scribes and pharisees had had the power in their hands, they would never have suffered him alive so long. Besides, the judge who was Pontius Pilate, was the Roman emperors deputy; the soldiers, his executioners, were of the Roman band; the manner of death also, not jewish, but Roman: why is it then said, that the jews slew him, and no mention made of the Romans, by whose authority he was put to death. Answ. The jews are justly charged with it, because they were the chief causes and abettors in all that violence which the Romans used against him. They made way to this sentence, and went as far as they could; they 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, and bade him prophecy who smote 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 Barrabas, and cry, crucify him: they are content that his blood be upon them and their children, as it is at this day: and this is that which Pilate in his own defence said unto Christ, Ioh.▪ 18.35. Am I a jew? Thy own countrymen and high Priests delivered thee unto me: as if he had said, I bear thee no hatred or displeasure, I am no jew, who best know what thou hast done being a jew also, but thine own nation deeply accuse thee unto me. Whence may be noted sundry instructions.  
First, that the lower degrees of murder, such as are envy, 
Lowest degrees of murder condemned.  hatred, and uncharitable proceedings, are esteemed murder itself before God: for the jews slew Christ in that they delivered him of envy to the Romans to be slain: The law of God which condemneth the least injury against the person of our neighbour, doth it in these words, Thou shalt not kill: The Apostle john speaketh of a mental murder, 
1. joh. 3.15.  He that hateth his brother is a manslayer, he hath secretly in his heart slain him already. And yet how openly do men testify the malice of their hearts, so far as they dare, by cursed, reviling, and murdering speeches, that they may show themselves murderers with witness: but alas, little know they what they do; for if the least and lowest degrees of provoking and rancorous speeches, as to call the brother fool, 
Matth. 5.22  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, and such beastly persons as shall never enter into the kingdom of God, 1. Cor. 6. ●0. Others there are, even a generation of rough Ismaels', men of a word and a blow, whose fists are against every man, who in stead of seeking peace, and pursuing it, devise how to quarrel and contend they care not with whom, and this is counted courage and manhood; 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.  
Secondly, 
As great a sin to sin by others as by ourselves.  note that it is no less sin to sin by instruments, as by our own hands; the jews were as deep (if not deeper) in this sin as the Romans: Caiphas the high priest was as far in it, as Pilat that red the sentence: the one gave wicked counsel, the other followed it: the receiver partaketh as deep in the sin and punishment as the thief himself. Ahab murdered not Naboth, but because he consented to jesabel, giveth her his ring, and concealeth her wicked intent, therefore the Lord asketh him, if he had killed, and gotten possession? as for jesabel, 
1. King. 21.9.  there was another reckoning for her behind. David slew not Vriah with his own hands, but writing to joab to put him in the forlorn hope and recoil back from him that he might be smitten by the enemy and die, 
2. Sam. 11.15. & 12.9.  therefore the Lord asked him, wherefore hast thou killed Vriah with the sword? This teacheth us to take heed of setting sinners a work, 
Communication in 〈…〉 ways  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, as Ely. 8. defending any sin or sinner; for accessories are before God as principals: which is the rather to be considered of, because men willingly deceive themselves in this behalf. Many masters will not work themselves upon the Sabbath day, but their servants must for them; in whom they sin as heinously as if they set their own hands to work: for they ought by God's law, to see ●hat their servants, nay their beasts, rest on the Sabbath as well as themselves. Many parents may hence also see their great sin, who themselves perhaps, will not swear, lie, drink to drunkenness; but all these, and worse they do in their children, over whom they watch not, whom they correct not, nor use good means to reclaim them. Many men will not themselves revile or persecute God's children, but can well enough hear it in others, without much offence to themselves, or defence of the other, even when they have a calling often to do it: Paul, so soon as he was converted, accused himself for keeping the garments of those that stoned Steven. And the truth of grace would make them listen to the counsel which pilate's wife gave her husband, have nothing to do with that just man; have no hand, no tongue, no ear, no foot to stir against Christ in his members, if thou dost not mean one day dearly to buy it.  
Thirdly, note the extreme wickedness and unthankfulness of the jews, 
Horrible ingratitude of the jews noted.  whose sin is here aggravated, in that they persecute to the death, a just, and innocent man, one that was sent unto them by God, that came unto them as unto his own, among whom he had performed all his great works, had given sight to their blind, healed their sick, dispossessed their devils, raised their dead, and all this most freely and cheerfully; and yet, such was their ingratitude, that when he came to his own, his own received him not; this chief corner stone was refused of the builders; this chief shepherd was smitten, even in the house of his friends. Add hereunto, that they persecute such a worthy, and the Lord of all, with such indignity and despite, as they, not only reckoned him among sinners, but preferred a murderer before the just, and holy one of God: and wherefore? what had the righteous man done? which of them could accuse him of sin? or might not he have taken his enemy's book upon his shoulder, and have bound it as a crown unto him? yes verily: 
Ioh 31.35.  the Apostle hath told us in the words before what Christ had done; he had gone about, & spent all his life in doing good unto the jews; but they returned him evil for good to the grief of his soul: and therefore as David lamenteth the death of Abner, how died Abner, his hands were not bound, 
2. Sam. ●. 35.  nor his feet chained; but as a man falleth before wicked men, so did he fall: that is, Abner was a valiant and worthy man, and so would have acquitted himself, if he could have met his enemy face to face, and had not been wickedly and treacherously slain by joab: even so, Christ continued a worthy person, although (according to the counsel of God) he fell before wicked men through malice and envy: and as David amplified both the sin and the punishment of such a wretch as so cowardly slew Abner, when he said, know ye not that this day a great Prince is fallen in Israel? even so the sin of the jews was hereby heightened, that a great Prince fell in jerusalem, and the severity of God's judgement lieth heavily upon them till this day, in that both a mighty God, and innocent man, was withal extremity of rage and fury, pursued even unto the death.  
Fourthly, note in these jews what an inbred malice there is in wicked men against Christ, 
The malice of the wicked against Christ & his members, is never without matter to work upon.  and his members; 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 showeth, joh. 10.32. Many good works have I done, for which of them do ye stone me? They answer him no, but they stone him for blasphemy: so something shallbe pretended, as blasphemy, treason, mutiny, faction, or some such thing, and a form of law shall be followed; 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 maketh much for the glory of God, the patience of his Saints, and the just overthrow of his enemies; that whatsoever the godly suffer at the hands of the wicked, it is for most part, causeless in themselves, and consequently unjust in the other. Let such as profess the Lord jesus, take notice hereof, and content themselves, if they find return of evil for good; it was their Lord's case, and the servant can look for no better entertainment than his Lord findeth. Let us not be weary of well-doing, although it breed us hatred of the world, as knowing, that the same spirit of malice is gone out into the world, and doth breath in numbers that follow the way of Cain, who slew his brother because his works were good; as all those titles of reproach cast upon God's children loudly convince, as that they are Church-gadders, holy brethren, too nice and precise persons; the which and the like terms, if a man sing but a Psalm in his family, he cannot avoid: well needs must Christians suffer▪ let their care be to suffer only as Christians, and for well-doing; for it is no shame to suffer as a Christian, and seeing it is the will of God that they must suffer, 
1. Pet 3.17. & 4.16.  it is better (saith the Apostle) to suffer for well-doing then as evil doers: many receiving indignities from men, will say, 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, but I rejoice in that I have not deserved them.  
The third point is the manner & kind of Christ's death, in these words, and hanged him on a tree. Quest. Why was Christ rather to die on the cross, than by any other kind of death? Ans. Some say, that because mankind was foiled in the first Adam, 
Why Christ w●s ●ather to die on the cross then by any other death.  by means of a tree, it was meet it should be restored by the second Adam upon a tree; which although it be but inconsequent, yet this the Scripture affirmeth, that Christ on the cross, as upon a glorious chariot of triumph, 
Col. 2.14.  rescued his Church, foiled the devil, spoiled principalities and powers, & made an absolute conquest against all the enemies of man's salvation: and that it was meet he should thus do by this manner of death, we want not stronger reasons out of the Scriptures. As first, This was the counsel of God, Acts. 2.23. for the jews did nothing against him, but by the determinate counsel and foreknowledge of God; which counsel of God, overuled the matter, & brought it to this pass strangely; for the high Priests had accused Christ with blasphemy, had produced witnesses against him in that cause, yea had his own confession, that he was the son of God, which they took for blasphemy: yet for this could they not put him to this kind of death, seeing the blasphemer by the law of God, must be stoned, not crucified, and so had Christ been, if the power of death had been in the hands of the jews, as not long before it was: but the providence of God overruleth the matter so, as he must be brought before the Roman governor, and a new action of treasonable affecting the kingdom be laid against him, whence it was that Pilate asked if he were the king of the jews▪ 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, 
Christ reputed an arch traitor in his life and death.  this last was the most severe and shameful, to which the chief malefactors were sentemced: and that Christ was executed as an arch-traitor, the inscription on the cross, containing the crime for which he was condemned, plainly showeth, jesus of Nazareth King of the jews: that no man could look upon or read that writing, but he should presently conceive Christ a malefactor in the highest kind of treason and rebellion.  
Secondly, this kind of death was anciently prefigured, as also foreprophesied: it was prefigured by Isaac, laid bound upon the wood, and the other sacrifices, which all were laid on the wood to be consumed by fire; by the lifting up 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 saviours hands upon the cross: but especially by the lifting up of the brazen serpent in the wilderness, which, (as Christ saith,) shadowed his own lifting up upon the cross, joh. 3.14. Again, this kind of death was also foreprophesied, Psal. 22.17. they pierced or digged my hands and feet: it was foretold also by himself, Matth. 20.19. They shall deliver him to the Gentiles, and they shall mock him, and scourge him, and crucify him: and that it was necessary that this word of Christ should be fulfilled, see john, 18.32.  
Thirdly, this kind of death carried with it a more special infamy than any other (as at this day we count hanging a dog's death, that is, an infamous kind of death) because it was especially execrable by the law, which accursed every one which was hanged on a tree; not that this death by any law of nature, or in itself, was more accursed than burning, or pressing, or by the sword; for than neither the thief on the cross could be saved, nor any of our felons thus executed, whereas the scripture in the one, and our own experience in the other, speak the contrary: but it was only accursed by the ceremonial law of Moses; so that every malefactor of the jews that was hanged, was in the ceremony accursed, & 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 only dead, but made a curse for us: his reason is, because he died on a tree; and therefore are we admonished, Phillp. 2.8. to consider, not only that Christ was obedient unto the death, but to the death of the cross: for any other death had not so much concerned us.  
Fourthly, this death which so much concerned all the Church of jews and Gentiles must not be obscure, and therefore the Lord would not have Christ to die in a tumult, or in secret, but most conspicuously and apparently; at jerusalem, the great city of the jews, but tributary to the Romans, as it were upon the theatre of the world, at a solemn feast, when all the males out of all quarters must appear before the Lord: upon a cross high erected, that all might see him, and on that cross himself proclaimed, King of the jews, in three several languages, the Latin, Greek, and Hebrew, that all sorts of men might come to the knowledge of it: and further, because in his death standeth our life, he must be thus lifted up that all men might see him certainly dead, and that he died not in show and appearance only, but indeed, and in truth, really and perfectly: for which cause also our Apostle doubleth his affirmation, they slew him, and hanged him on a tree: which most necessary ground of faith and religion, Satan hath mightily by many heretics sought to overthrow: the Turks at this day are held off from the faith in this Messiah, by that diabolical suggestion, that not Christ himself, but Simon the Cyrenian was miraculously crucified in his stead. And therefore because the assurance of the death itself assureth us more fully of all the fruits and benefits of it, the Scripture is careful so pregnantly to confirm it, as that it cannot be denied, not only that he was in the sight of a number of thousands dead on the cross, but by his three days burial, by the piercing of his side, out of which came water and blood, by which was manifest that the very call of his heart was pierced, by the confession of his very enemies, who would believe nothing but their own senses: and lastly, by the fact of the soldiers, who, whereas they hastened the death of the thieves by breaking their legs, they broke not his, because (the text saith) they saw that he was dead already.  
The fourth point is the use of Christ's crucifying. First, in Christ on the cross take a full view of the cursedness and execration of sin, and consequently of thine own wretchedness, both in regard of thy wicked nature, and cursed practices; every sin being so loathsome and odious in the eyes of God, as the least could never be put away but by such an ignominious death of the Son of God himself. If thou lookest at sin in thyself, or in thy sufferings, yea or in the sufferings of the damned in hell, it will seem but a slight thing: 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, and thou shalt see it in the native face of it; and indeed, this one consideration setteth a more ugly face upon sin, than the law possibly can; 
The most ugly visage of sin that can be.  for that showeth our sins to be a knife to stab ourselves withal, but this to be the very spear that went to Christ's heart, which is the most odious apprehension in the world: all the sin that ever was committed on the earth, could not bring a man so low (suppose one man had committed them all) as the least sin of the elect brought the Son of God; seeing he that falleth lowest, falleth but from one degree in earth to another, but Christ falleth from the glory of heaven, into the very sorrows of hell: whosoever thou art then that makest light account of sin, and pleadest that God is merciful, look a little in this glass, wherein behold God's justice, 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 salvation, is of Christ crucified, let us desire to know nothing in comparison, but Christ and him crucified; 
1. Cor. 2.2.  seeing such a great Apostle as Paul was, desired to know nothing else. Now to come to the distinct knowledge of it, we must consider these three points. 1. The virtue and power of this death in itself. 2. The application of it unto ourselves. 3. The fruits, which must appear in us by such application.  
For the first; Look upon this death of the Son of God, not as of another dead man, neither think or speak of it as of the death of another ordinary felon executed; but as of a death which slew all the sins, of all the believers in the world, and as a destroyer of all destroyers; a death wherein was more power than in all the lives of all Angels and Men that ever were or shall be; 
More power in Christ's death then in the lives of all men and Angels.  yea such a death as hath life in it, quickening all the deaths of all that have benefit by it. Here we have a mighty Samson bearing away the gates of his enemies; by death killing death; by suffering his Father's wrath overcoming it; by entering into the grave, opening it for all believers; by his blood shedding upon the cross, reconciling all things, Col. 1.20. never was their such an active suffering of any man, which tormented and crucified the Devils themselves, when the devils instruments were tormenting and crucifying him: it is peerless and unmatchable, no Martyr ever thus suffered, though Popish doctrine would match as Corrivalls some of their Saints sufferings with it; the most faithful Martyrs suffered but dissolution of soul and body; but Christ beside, suffered the whole wrath of God due to man's sin: they suffered in way of Christian duty and service; but he to make a sacrifice of expiation of sin: they having their sins removed, and taken off from them; but he bore all theirs, and all believers sins in his body upon the tree: 
1. Pet. 2.24  Howsoever therefore human 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, & rejoice in a triumph made (as the jews scoff) by an hanged man; thus shall we see the foolishness of God, wiser than man, and the weakness of God, stronger than man; thus also shall we imitate the holy men of God, who looking back to the cross of Christ, could see him thereon triumphing, spoiling principalities, breaking down partitions, reconciling God and man; 
Coloss 2.14.  yea man and man, 
Ephes. 2. 1●.  both jew and Gentile into one body upon his cross; s●aying hatred, and procuring perfect peace.  
Secondly, seeing it is clear in the text that Christ died not for his own sins, it is clear that he died for the sins of his elect, unto whom this virtue of his death must be applied; and this two ways, 1. to their humiliation. 2. to their consolation. Both of them grounded hereupon, that Christ was thus crucified for thee: without which application, the knowledge of Christ crucified excelleth not that in the devils themselves. For the former, if Christ died for thee, than wast thou the cause of his death; thou crucifyedst him, thou art as faulty and blame worthy for his death, as ever was judas, Pilate, the jews, or the Soldiers; thy sins were the nails, and the spear, and thyself wast one of them that pierced him: which consideration seriously thought of, will be forcible to cast down the proud conceits of those for whom Christ must be thus humbled; 
Christ's humiliation must humble Christians, and how it doth so.  and cannot but bring bitterness of spirit to him that truly conceiveth that himself deserved that death which Christ, not deserving, endured for him: yea, and to have been held under the wrath of God for all eternity, if Christ had not freed him: urge this point upon thy conscience to bring thyself to the bewailing of thy sins: oh it was my pride that stripped Christ stark naked: it was the sin of my soul that made his soul heavy unto the death: my corruptions were the cords that bound him; 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. Thus is it prophesied of believers in the new Testament, that when the spirit of grace shall be powered upon them, 
Zach. 12.10.  they shall look on him whom they have pierced, and lament for him: that is, by faith they shall look to Christ whom by sin they have pierced, and this shall be an effectual means to lead them further into the practice of repentance: Thus Peter when he would bring down the stiffness of the jews, told them that they crucified the Lord of glory; which when they heard, 
Act. ●. 37.  they were pricked in their hearts, and said, men and brethren, what shall we do to be saved. Popish preachers so handle this matter, as to stir up compassion towards Christ, hatred of the jews, and judas, and the soldiers; but we must labour by it to come to the hatred of our own sins, or else we shall come behind the jews themselves.  
For the latter, If Christ was thus crucified for thee, then also be thou of good comfort, for many things were nailed on the cross with him, even all thy indictment, all thy sin, original and actual, the curse, hell, and death itself died with him; if thou be'st a believer, the some nails which were driven into his hands and feet were driven into thy sins; so as thou mayst look upon the cross as the Israelites did upon the brazen serpent, 
Christ his abasement is the advancement of every Christian.  and thereby be cured of all the sting of sin, and deadly sicknesses of thy soul: thou mayst 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 his Fathers forsaking of him, an assurance that thou shalt never be forsaken. Only this knowledge of Christ crucified in special for thee is it that can settle the conscience in peace: when thou knowest and believest that all thy personal & particular sins were hung on the cross with Christ, 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 borne the curse of the law for all eternity. The most content themselves generally to know that Christ died for sinners, but never care to know what this particular application meaneth: The Popish doctrine also is an open adversary to this most comfortable persuasion of justifying faith: but it behoveth 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.  
Thirdly, seeing that of the two main things in this death, 1. merit, 2. the efficacy; none shall have his part in the former, that hath not in the latter: our care must be, if we would find life in this death of Christ, never to be at rest until we find the fruit and effect thereof in some sort in ourselves. The most powerful fruits of i● are reduced to two heads, the former is an engrafting of us into the similitude of his death; for he died that we after a sort should die with him. The latter is a framing in us the quality of his life; for therefore he died for us that we should live unto him: both of these are required to the right knowledge of Christ crucified; joined Eph. 4.24. and enjoined him that would know Christ as the truth is in Christ; called the casting off of the old man, and the putting on of the new. What it is to be planted into the similitude of the death of Christ, the Apostle showeth; namely, when our old man is crucified with him: but when is that done? 
●om. 6.6.  the next words answer; when the body of sin is destroyed: that is, not when sin is restrained, or some sins cut off; but when original sin, that is, the old man is killed in all the parts and members of sin; when men ha●e, abhor, and groan under their corruptions; yea even their smallest and sweetest sins: this is a fruit of Christ's death, and noted to be in all those that are Christ's, when it is said that they crucify the affections and lusts, Gal. 5.24. Quest. But how are these lusts crucified by the death of Christ? Answ. 
How Christ his crucifying crucifieth the lusts of Christians.  Not only by that deadly blow which Christ hath given them by his death: but also by setting often before thine eyes this death of his, especially in the time of temptation. For example, being tempted to impatience in sustaining wrongs, look upon Christ on the cross, what sharp things he suffered, the thorns, the nails, the spear, and all this while as a sheep dumb before his shearer: in motions to pride, look to Christ on the cross thus far humbled for thy sins: if to revenge, behold Christ on the cross praying, and dying for his deadly enemies: if to oppress the poor and innocent, see Christ on the cross suffering his blood to be sucked out for those whose blood thou suckest: so in temptation to any other sin, deny it, and say, Oh 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; and I must rather think of the payment of that, then offer to run in further. Thus we see both the duty and the means, neither of them both are regarded by many: some would fain see Christ on the cross, for the remitting of their sin, but not for the crucifying of it: their lusts are as strong as ever before: pride, contention, hastiness, voluptousnes, worldliness live and thrive in them, and yet they say, Christ was crucified for them, whereas if Christ be crucified for thee, the world is crucified unto thee, and thou unto the world. Others, because Christ is come and dead for sinners, make a clean contrary argument: Christ died for sinners, and therefore they will live in their sins; as though that were the work of Christ upon the cross to maintain sin, and libertine courses, and not rather to abolish the same: what a fearful thing is it that men dare make the death of the Son of God as a common packhorse to lay all their sins upon, while yet hereby they embolden themselves in the multiplication of them. Others are so far from crucifying their lusts, 
Many will not endure to have their lusts pricked in the ministery, and much less crucified.  as they will not endure to have them pricked or touched in the ministery: Oh meddle not with mine eyes, I cannot endure it: or if they endure to crucify many, yet some sweet sins shall be spared, they are sweet morsels, or fat morsels, profitable or pleasurable sins, and they must not be let go: but never a one of all these ever tasted in truth the least fruit of the death of Christ. The second fruit that must appear in us, is the life of Christ, 2. Cor. 5.15. He 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 jesus Christ: 12. Let not therefore sin reign in your mortal body. In which places, this life of Christ is opposed to the course of our lives framed of ourselves; and is nothing else but to depend upon Christ in all things, to give up all our thoughts, words, and actions to be guided by his word, and directed to his glory, and so to order our whole course, as his blessed spirit may appear to breath, lead, and live in us. Now that this fruit should be added to the former, is evident, 1. Pet. 2.24. he bore our sins upon the tree, that we being dead to sin, should live in righteousness. Thus therefore help thyself by this meditation, shall my Lord jesus so willingly forsake his glory for me; and shall not I forsake my sin and shame for him? shall he contentedly die an accursed death for me, and shall not I as contentedly die to an accursed life for him? shall he die to glorify me, and shall not I live to glorify him? shall not he think his heart blood too dear for me, & shall I love any thing better than him? Thus to behold Christ on his cross, will help the forward in this fruit also. To which purposes the Lord in wisdom hath instituted the ministery of the word and Sacraments, that we might have Christ crucified, 
Gal. 3.1.  continually as it were hanging before our eyes: which ordinance of preaching Christ crucified, 
No marvel seeing the Papists shut out the preaching of Christ crucified, that they must see him in crucifixes and such Idolatrous representations.  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: neither would they with religious adoration honour the wooden cross, to the dishonour of him that died upon it: but accursed be all such dead and idolatrous representations against the word; 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, but to bring into possession those happy fruits formerly described.  Vers. 40. Him God raised up the third day, and caused that he was showed openly. 
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. And the words in general imply one point not to be omitted: For howsoever the Apostle expresseth nothing between Christ his hanging on a tree, and his raising again; 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; namely, that condition of the dead under which he lay for a certain time, as it were cast from the face of God his Father, and of men, yea from the face of the earth: when death and sin seemed to triumph over him all the while of his burial, when they had him in the grave, the house of death. 
Christ submitted to the lowest estate of death, why.  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, and not in show or appearance. 2. That his victory and conquest over death might be more glorious; in that he could not hold him down when he had him in his own house; but like a mighty Samson 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; to sanctify unto us our estate under temporal death, which is sweetened by his death: to make our graves as soft and perfumed beds of rest, by his lying in the grave: 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 bands of it wrapped him round about; can now much more being in glory, draw us his members out of the deepest pits of danger or thraldom spiritual or temporal; and will in his time set us free. This time we must wait, but not appoint it; 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; we might also with more cheerfulness content ourselves, to suffer even any abasement with him, and for him, before we look to reign with him.  
The words of the verse contain two things. 1. The assertion of Christ his resurrection, Him God raised up the third day. 2. The manifestation or evidence of it, and caused that he was openly showed. The former part is laid down in four distinct points. 1. the person raised, him. 2. the person raising him, God. 3. the action itself, raised. 4. the time when, the third day.  
First, the person raised is Christ: where first it will be demanded how Christ can be said to be raised, 
How Christ can be said to rise, seeing neither his deity nor the soul of his humanity arose.  seeing he consisted of a divine and a human nature, whereof the first could neither fall nor rise: and for the second that also consisted of soul and body; the former of which being the principal part died not, but was in paradise. Seeing then neither the deity, nor the soul of his humanity, nor his person did rise, but only his body; how can Christ be said to be raised. Ans In sundry other places of Scripture besides this, we meet with such synechdochical phrases and forms of speech; 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: which cometh to pass by reason of that straight and personal union of the two natures in Christ. Thus we read that God purchased his Church by his own blood: 
Act. 20.28. 1. Cor. 2.8. joh. 3.18. joh. 8.58.  and that the Lord of glory was crucified: of the sons being in heaven and in earth at one time: of Christ's being before Abraham was: of his being omnipotent, etc. All which are spoken of the whole person, but properly are to be referred to the several natures to which they do agree. Thus the Apostles sometimes expound them, and teach us so to do; 1. Pet. 3.18. Christ was mortified according to the flesh, and quickened according to the spirit: 2. Cor. 13.4. He died according to the infirmity of his flesh, and was quickened according to the power of God: and to help our conceit herein, serveth that school distinction, which saith, that whole Christ is said to do this or that, 
Totus Christus, non totum Christi.  which the whole of Christ did not: yea our own common form of speech saith, a man is dead whose soul liveth, and a man is a sleep when his body only sleepeth.  
2. We have hence to note that the same body was raised which had been laid down in the grave, and no imaginary body, neither any other body for it; for never was any other laid there before. Of all which himself against all Heretics giveth sufficient evidence, as in the manifestation following remaineth to be cleared.  
3. That this person raised was not a private person, but the same who had as a public person been abused, accused, condemned, and executed; and now as a public person also raised from the dead; in whom all his Church, and every member of it rose again: for whosoever have interest in his death, have their part also in this resurrection.  
4. Here is a further thing in this person to be noted then ever was in any: the first Adam was a root also and a public person; when he sinned, he sinned for himself and us, and having sinned, and we in him, he died away, and left us in that sin; and being dead we hear no more of him: and the Scriptures though they record at large the histories of the holiest men that have lived, yet when once they come to this, that such or such a man died, we hear no more of him: but with Christ it is not so; who was not only as another Samson, who bewrayed the greatest power in his death; but herein unmatchable and peerless that he did greater things after his death, than ever he did in all his life: 
Contra. ●aust. lib. 16.  insomuch as Augustine was wont to say, that the faith of Christians was Christ's resurrection.  
We must not then content ourselves with common people, that Christ is dead for all and no more; but fasten our eyes upon his resurrection so much the more diligently, by how much it is easier to believe that he was dead, then that he rose again. 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; or else some of them briefly point at, and lightly touch and pass over some other histories: all of them set themselves of purpose to be copious and large in this of Christ's resurrection; that the faith of believers might be firmly grounded herein, and the rather, because no benefit of his resurrection, none of his death: and without the certain apprehension hereof, all preaching, and hearing, and faith were in vain; and we ourselves were yet in our sins: To which Apostolical practice, this of our Apostle is not unsuitable in this place in hand; 
1. Cor. 15.17.18.  who while he almost in one word maketh mention of the death of Christ, he at large prosecuteth and proveth the truth of his resurrection.  
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. More plainly is this work attributed to the mighty power of the Father of glory working in Christ, and raising him from the dead, Eph. 1.17.20. and to him at whose right hand he sitteth: so Rom. 4.24. We believe in him which raised our Lord jesus Christ from the dead. Object. But Christ raised himself, joh. 2.19. Destroy this Temple and in three days I will raise it again: 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. Answ. Here is no contrariety, the Father raised him, and he raised himself. For 1. there is but one deity of the Father, Son, and holy Ghost, which is the common foundation of all their actions. 2. There is but one power common to them all three, 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, 
Opera ad extra com●●nia tribus personis.  for the putting out of this power unto any external action without themselves; of which Christ speaking, joh. 5.19. saith, whatsoever the Father doth, the same things doth the Son also. In these respects holdeth the speech of the Apostle, 
●. joh. 5▪ 7.  These three are one, that is, these three, 1. in the true and real distinction of their persons: 2. in their inward proprieties, as to beget, to be begotten, and proceed: and 3. in their several offices one to another, as to send, and to be sent: these three are one in nature and essence, one in power & will, and one in the act of producing all such actions, as without themselves any of them is said to perform.  
Secondly, although here is no contrariety, yet here is an order in the working or administration of the person to be observed: for the Father as the first efficient in order, raiseth Christ as man, by the Son as a second efficient in order, and by the holy Ghost as a third. For as it is in all the matter of creation, so is it in all the works of redemption: they are ascribed unto the Father especially; not because they agree not unto the other two people, but because he after a peculiar manner worketh them, namely by the Son, and by the holy Ghost; but they not by him, but from him: and so neither this, or any other such place, where it is ascribed to the Father to raise his Son jesus, must be conceived, either as making Christ (as the Son) inferior in power to his Father, or as excluding his own mighty power in raising himself; for they show only the order of the persons, but make no inequality in essence, or power, or will, or working.  
Thirdly, where the Son is said to be raised of the Father, it must not be understood of the person of the Son, but in respect of his nature assumed, that is, his humanity. Whence observe, that as the former point showed that Christ was a true man, because he was in the state of the dead, whence he was raised; so this consideration showeth 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, 
Rom. 1.4. Vbi re●urrectio non passive sed active accipitur cum sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d●●tatis.  in that by his own power he raised himself from death; and so mightily declared himself the Son of God, and Lord of all, blessed for ever. This is it which maketh him the fit object of our faith, and if he had not expressed himself as well a true and perfect God, as a true & entire man, we ought not to have believed in him: we believe not then (as the jews scoffingly say) in a crucified God; but in a God raising and exalting to glory, 
Christ's deity cleared by his glorious resurrection.  by his own omnipotent power, an assumed human nature, even then when it lay under the curse of all the sins that ever have, or shall be committed by the true members of the Church; the which thing no power of man or angel, nor any created nature could ever turn hand unto, could ever have stood under, and much less have swum out with conquest and victory: neither indeed had he himself, if there had remained the least sin of any of the elect to have been accounted for: we need then no other sign to be given us to prove his deity, but this sign of jonas: and when the jews demanded a sign why he took such authority upon him; he gave them no other, but sent them hi●her, destroy this temple, and I will rear it in three days, joh. 2.18.19. etc.  
The third point is the raising itself: wherein 3. points are to be opened: 1. the necessity of Christ's rising. 2. the manner. 3. the fruit or ends of it. 
It was necessary that Christ should 〈◊〉 again, reason's.  First, it was necessary that Christ should rise a●gaine in three respects. 1. For the accomplishment of things foreappointed and foretold: it was from all eternity decreed and appointed by God, and therefore it behoved Christ to rise from the dead the third day, Luk. 24.46. and it was impossible that he should be held down of death, Act. 2.24. Again, the Scriptures must necessarily be fulfilled, all which beat upon these two points, 1. his sufferings, 
Luk. 24.26. 1. Pet. 1.11.  2. the glory that should follow. And more specially all those predictions, and types of his resurrection enforced this necessity, Psal. 16.10. Thou wilt not leave my soul in grave: which our Apostle proveth cannot be meant of David, whose body saw corruption; but that David spoke concerning him: Isa. 53.10. when he shall make his soul an offering for sin, he shall see his seed, and prolong his days: Besides his own prediction of his resurrection, must either be fulfilled, or he could not have been the only true Prophet of his Church: for himself had said, that the jews should slay him and crucify him, but the third day shall he rise again, Matth. 20.17. and this the high Priests and pharisees remembered well, when they came to Pilate and said, Sir, we remember that this deceiver while he was alive said, within three days I will rise: command therefore that the sepulchre be made sure, etc. Add hereunto, that all the predictions of his ascension, of his triumph, and of the last judgement depended hereupon. Further, the types which foreshadowed his resurrection, must not be frustrate, but answered in the truth of them: as that of Izaak bound upon the wood, but yet reserved alive, whom his father received from the dead after a sort: of Samson escaping the revenge and malice of his enemies by carrying away the gates wherein he seemed fast shut: of the two goats, one slain for sin, the other a escape goat, shadowing Christ both slain for sin, 
Levit▪ 16.5.  and yet escaping: of the two sparrows, the one killed, the other let fly: and the most express of all, that of jonah, which Christ himself mentioneth, Matth. 12.39. and most properly applieth to this very purpose.  
2. It was necessary in respect of himself, whether we consider the excellency of his person, 
Neither the person of Christ nor any of his offices could s●●fer him to abide long under death.  or of his office. For his person, he was by nature the eternal Son of God, the Lord of life and glory; and by no better means could he be discerned to be this true and natural Son of God, or the resurrection and life, then by raising himself from death to life by his most glorious power. Hence it was that himself a little before his death, 
joh. 17.1.  prayed in these words: Father, glorify thy Son. As for his office, as he was set out by his Father to be a perpetual Mediator between God and the Church; so was he to be an everlasting King of glory; 
1 Not his kingly. Luk. ●. 33.  of whose kingdom there must be no end: according to that prophesy of Daniel 7.27. The kingdom of the most high is an everlasting kingdom. And according to the oath of the Lord recorded, Psal. 89.36. I have sworn once by my holiness that I will not fail David: his seed shall endure for ever; and his throne as the sun before me, he shall be established for evermore as the moon, and as a faithful witness in the heaven. Selah. 2. He must be also a Priest for ever after the order, 
2 Not his Priestly office.  not after the order of Levi or Aaron, but of Melchisedech, without beginning or end of days: and this also the Lord had sworn unto his son, and could not repent, that he should be a priest for ever: 
Psal. 110.4.  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, but Christ his priesthood was not limited in any time, but was every way eternal. They were many who succeeded one another, because they were not suffered to endure by death: But this man because he endureth for ever, 
Heb. 7.23.  hath (no successor, but) an everlasting priesthood. They were made Priests after the law of the carnal commandment, 
ver. 16.  but he after the power of the endless life: 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: but he was made by the efficacy of the word and oath of his Father, which gave him endless life, and perpetual duration; so as neither death itself, nor the grave could hold any dominion over him, when they seemed to have clasped him fast in their bands; which yet were powerful enough to have held down any or all other men in the world besides himself: and the Apostle to the Hebrews giveth a double reason why he must necessarily outlive death itself: the former, because he must not only make a perpetual oblation that need no repetition; but also he must live ever to make intercession, 
7.25.  and that perpetually, without which the Apostle implieth 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: who is also at the right hand of God and maketh requests for us: and Hebr. 9.24. Christ is entered into the very heaven to appear now in the sight of God for us: which appearance of his in heaven with his merits, hath the force of the most effectual prayer that ever was. The latter is, 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; 
By dying Christ offereth, and by rising he applieth his sacrifice to the conscience of believers.  not only before God for the appeasing of his wrath, but also for the purging of their consciences from dead works to serve the living God: as the same Apostle noteth, Hebr. 9.14. and in the last place to bestow upon every believer the spirit of faith, whereby they may apprehend, & apply his sacrifice to their own salvation. Neither doth it any whit impeach the eternity of Christ's priesthood, because four thousand years almost of the world were passed before he suffered: for howsoever the execution of it was not all those ages after the beginning of the world, 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. Abraham also saw his day and rejoiced: and the holy Ghost feareth not to call him the lamb slain from the beginning of the world: namely, 1. in God's counsel and decree. 
Rev. 13. ●.  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. And much less doth that hinder it from being eternal, in that after the day of judgement it shall cease, when we shall stand no more in need of Priests or saviours: for howsoever the execution of this office shall then cease, yet the virtue and efficacy of it shall last for ever and ever.  
3. He must be also the perpetual Prophet of his Church, 
Nor his Prophetical.  the unchangeable Doctor of his Church, & the Apostle of our profession: who must constantly send his spirit to lead us into all truth, raise up teachers, and hold them in his right hand, for the gathering of the Saints, until we all meet (in the unity of faith, and knowledge of the Son of God, unto a perfect man, 
Eph. 4.13.  and unto the measure of the age of the fullness of Christ: so as it is cleared, that no part of his offices could admit that he should abide under death, and therefore necessarily in this second respect must rise again.  
Thirdly, It was necessary he should rise again, because he was so to die as that thereby he must overcome, yea and destroy death, which he had not done, if he had lain conquered of death still in the grave: yea more, he must so die as that he must give eternal life to his sheep, 
joh. 10.28.  and by his death merit it, put, and hold them in possession of it for ever: all signified in the phrases following, they shall never perish, neither shall any take them out of my hands: which could never have been accomplished, if himself had perished, and had been left in the hands and house of death. 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, and risen from under all that weight of sin and death which would have oppressed us for ever; yea even himself, if he had left one of our sins that believe in his name unsatisfied for.  
Out of this that hath been spoken, cometh 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. Answ. The providing of the most sovereign plaster is not enough to work a cure, but the applying of it also. Neither was it sufficient for Christ to perform the former part of his priesthood, namely satisfaction for sin, if he had not added the latter thereto, which is the application of it. This latter maketh the former ours, and comfortable unto us. And both these the Apostle affirmeth of Christ, Rom. 4.25. Christ was delivered to death for our sins, and is risen again for our justification: where by justification is meant by a Metonymy, the application of justice.  
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; the 3. his whole humanity standing of both. First, the soul of Christ which on the cross was separated from the body, commended into the hands of his Father, and translated that same day into Paradise, was by the mighty power of God the Father, Son, and holy Ghost, brought back into his dead body, lying in the grave: quickened it, and made it a living body, moving and sensible in itself, and unto others.  
Secondly, the self same body which was borne of the Virgin Mary, educated in Egypt and Galilee; which was apprehended, condemned, crucified and laid in the grave, came out of the grave a living body; God by the ministery of the Angels removing all lets, losing the bands and apparel of death from off his blessed body; 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: and so opened the grave, that all might see the body was gone.  
Thirdly, the whole humanity was raised glorified. For 1. his body put off all such infirmities and passions as he pleased to make trial of for our sakes, that he might be a more merciful high Priest: such as are hunger, thirst, cold, weariness, pain, and death itself: and contrarily put on such excellent qualities as are fit for a glorified body; such as are agility, brightness, incorruption, immortality, 
Christus gloriam corpori suo dedit, na●uram non abstulit.  and the like. But here two rules must be remembered; the former that none of these qualities are divine properties: for although the deity personally inhabiting this human nature, doth adorn it with all perfection of most excellent qualities, yet must they still be conceived as finite and created accidents, which destroy not the nature of a body: they beautify it, but deify it not; they make it not omnipresent nor yet invisible, for than should it cease to be a body, and become a spirit to which only these can agree. The latter rule is, that although jesus Christ rose most glorified, yet did he still while he was upon earth, vail his majesty, and showed not himself in that perfect glory, the degrees of which he was now entered into; not only because he would reserve the full manifestation of it until the last judgement, but also in regard of his disciples and faithful ones, that they might be able to discover the self same body, which they had formerly well known: 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. 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. Hence also although he rose naked out of the grave, and left the clothes behind him (for that was agreeable to the state of a glorified body, which standeth no more in need of clothing for necessity nor ornament, than Adam did in the state of innocency) yet in respect of their infirmity to whom he was to appear, he used clothes: and although he needed neither meat nor drink, yet for their sakes and ours, he ate and drunk, as we shall after see.  
Secondly, as for the soul of our blessed Saviour, it was beautified with such a measure of knowledge as excelled all creatures men or angels; even such as was meet for such an head: the Godhead revealing unto it all things which either it would know, or in regard of his glorious office ought to know. The like is to be said of righteousness, holiness, and the rest of his graces: wherein he was set so far above all creatures, as they all are not able to comprehend them: and yet in regard of God all of them finite as his soul itself is.  
The third point in this rising of Christ, is the fruit or benefits of it, which will appear to be not so many as great, if we attentively consider, either 1. the evils that hereby he hath removed, or 2. the good things he hath procured unto his people. The former is manifest, in that hence all the enemies of man's salvation, are not only utterly subdued, but made not only not formidable and terrible, as before, but after a sort friendly, at least beneficial unto believers: the which point after we have a little cleared, we will proceed to the second sort of benefits hence also accrueing. 
joshuah a singular type of Christ, wherein.  joshua in leading the people, and putting them in possession of the land of Canaan, was in many things a singular type of jesus Christ: As that he beginneth where Moses endeth; his calling was confirmed to him by the voice of God himself: the end of his calling to guide the people to the promised land of Canaan: the destroying and casting out all the enemies that lifted up hand against them: the dividing of the land according to their tribes, and so preparing after a sort to every one his mansion: the establishing of laws and ordinances to be observed of all the subjects of that kingdom: the people's▪ acknowledgement of him for their captain, their promise of frank obedience, and of subjecting themselves to whatsoever he commanded them. In one word, the whole history doth represent our true joshua or jesus, who is the accomplisher of all God's promises concerning the heavenly Canaan, and the leader of God's people to true felicity: but in no one action did this worthy Captain of the Lords hosts, more lively resemble the truth or true joshua, then when at one time in one cave he slew five Kings; who being deadly enemies against the people of God, made out a strong head, and united their forces to hinder their peaceable possession: For our joshua or jesus, which is all one, went into the grave or cave where he was buried, and there met with, and slew five mighty Tyrants, and came out a most glorious conqueror. The names of these five Kings, were 1. sin. 2. Death. 3. Hell. 4. Satan. 5. the World: over all whom Christ by his powerful resurrection most gloriously triumphed.  
The first of these enemies is Sin: who had for ever reigned in us to death, 
The first enemy foiled by Christ is sin.  and held us under his power, if Christ had not broken his power by his resurrection. So saith the Apostle, If Christ be not risen again, We are yet in our sins. 
1. Cor. 15.17.  But it is plain this enemy is foiled: for if the guilt of one sin had remained unabolished; and Christ had not paid the uttermost farthing, he had never risen again.  
But against this will be objected, that notwithstanding Christ's rising we see sin rule and reign in the most, 
A great question answered at large.  and hath as much dominion and power as it ever had or can have: and if we look at the best, they have many sinful actions found in their hands, plainly arguing, that sin moveth and stirreth, and is not dead in them. How say we then that Christ by his resurrection hath slain it? Answ. We must here observe a twofold distinction, whereby we shall more easily lose this knot. First, of persons, some are members of his body, and some, yea the most are not: some are sheep, but the most are goats; some are in communion with him, as the science set and growing in the root; but the most are out of fellowship with him, and are no otherwise knit unto him then a science tied to a tree by a thread; I mean by the slender thread of outward profession. Now as the head only imparteth of the life, sense, motion, protection, light and comfort which it hath, to the members of it own body, and no other: even so the head of this mystical body, quickeneth, moveth, protecteth, enlighteneth, graceth, saveth only such as are in true communion with him: for these sheep only he giveth his life; for these he rose again; for these he spoilt principalities and powers; for these he slew hatred; yea not for these only, but in these also, and in these only. As for all the rest, he prayeth not for the world, namely, the wicked of the world; he died much less for them; his death killed none of their sins; but they are left in their sins, and unto the reign and damnation of their sins, without all benefit either of the death of Christ, or of his resurrection. When we say then, that Christ killed sin, we must be understood (according to the Scriptures) only for, and in true believers, who only can receive of his fullness. The latter distinction concerneth sin; wherein we must consider two things: 1. the guilt. 2. the corruption of it. 
In believers the whole guilt of sin ●s abolished by Christ, ●hough 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; which while they dwell in the body will dwell with them: yet so as they neither live in it, nor it scarcely live in them. For the former, the Apostle asketh this question, Rom. 6.2. How can we that are dead to sin, live in it? and hence it is that such as are in communion with Christ, are not only said to be dead, but buried also with Christ: and consequently they leave their sins in his grave, even as Christ himself left them there: where if they be left, there will be a rotting and consuming of them away, that they will be every day less than other, even as it is with the body that lieth in the grave: 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. Now how impossible is it that these should be the practices of such as live in sin. Nay I say more, that all the corruption of sin left in the godly, can scarcely be said to live in them. I grant indeed, some moving and stirring of it in them, 
All the motions of sin in the elect is only in letting the life of it go.  but it is such a motion as is in a beast which hath the throat cut: it struggleth and striveth in letting life go: but the beast is killed, and the unclean issues of sin in the godly (which indeed are many) are like such issues which come from a dead man, and are a very parting from them, rather than any argument of the life of sin, or of any delight in them. This is that which the Apostle aimeth at, Rom. 6.7. He that is dead, is freed from sin: as the thief once hanged, stealeth no more: so sin once dead and executed in Christ, liveth no more in state or strength: the sinews of this giant are cut, and what strength of motion can be in it. In a word, it is in believers but dying sin, sin destroyed: the whole host of sin is discomfited, though some stragglers of the army wander here and there as rebels in another man's dominions.  
The second enemy is death, which entered into the world by sin, 
The second enemy is death.  and went over all men in that all men had sinned, and standeth in full force and state by sin wheresoever it reigneth. Now Christ by removing the cause, hath also removed the effect: for sin being slain, death is also swallowed up in victory: he hath made his word good, O death, I will be thy death; who although he be the last enemy that shall be fully destroyed, yet hath he disarmed him, taken away his dart and sting from him, and so spoiled him, as he hath left him nothing to harm the elect withal.  
The third enemy is hell, the gates of which was set wide open by sin; for, In the day thou sinnest, 
The third, hell.  thou shalt die the death, namely, the second death as well as the former. But jesus Christ, by descending into hell, and suffering the sorrows of the second death, loosed the same from himself, and all such as shall believe in his name unto the world's end: Reu. 1.18. I was dead, but am alive for evermore, Amen: and I have the keys of hell and death: which phrase seemeth 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; and plainly importeth, that howsoever Christ was once dead, yet by his death he hath vanquished hell and death, and so hath obtained full power and command over them both.  
The fourth enemy is Satan, 
The fourth, Satan.  the arch enemy of mankind; most malicious, being a manslayer from the beginning, and most powerful, being the Prince, yea the God of this world: yet hath the victorious lion of the tribe of judah, put to flight this roaring lion: whose rage and malice made him bold to set upon the Son of God himself, that so he might work his own ruin and overthrow. How Christ avoided his sundry fierce assaults and temptations in the wilderness: broke his power and forces by his powerful dispossessing and casting him out of men and women; trodden upon his neck by the power of his death and resurrection, we might at large out of the Evangelists show, but that we have spent some time already in this argument: so as now the gates of hell can never prevail against the faith of the godly: the seed of the woman hath broken the serpent's head: the strong man is cast out by a stronger than he: the spoiler is spoiled, and lead in triumph by him that appeared for this end to destroy the works of the devil: who hath this tyrant also in chains reserved for the blackness of darkness for ever.  

The fifth the world.  The last enemy, but not the least in strength, is the world, Satan's servant and armour-bearer; which by all the power and policy it could use, could not keep Christ down in the grave, but he rose again notwithstanding all the opposition of it: this is that our Saviour professeth of himself a little before his death, 
joh. 16.33.  Be of good comfort, for I have overcome the world: 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, or hinder your glory, than mine own, who have overcome it, so as you fight against a conquered enemy. By all this that hath been said, that of the Apostle appeareth to be true: 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, or our salvation, purchased and preserved for us by him.  
Now we are to see in the next place, 
How all these enemies are not o●ly f●●l●d but after a ●or● mad● friendly unto us.  that Christ by his resurrection, hath not only spoiled these enemies for us, but that he hath made them all after a sort friendly unto us; that whereas they desire still indeed, and seem to wound us, they do nothing else but heal us. 1. For sin, that now serveth to humble Gods children and keep them low in their own eyes, as also provoketh them to walk awfully in regard of God, and watchfully over their hearts and lives, still groaning to God under their daily infirmities. By this means out of the eater cometh meat, as was said in Samsons riddle, jud. 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, 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 jesus Christ, which is best of all. The Saints of God in these regards have rather desired than feared it: for what man having been tossed a long time upon a dangerous sea, would fear the haven? or who being wearied with the travels of the day would fear to go to his rest at night? 3. Sense of hell keepeth in▪ us an hatred of sin, and a longing after heaven: yea how beneficial the terrors of conscience are to God's children, were too long here to discourse. The speech is as true as common, the way to heaven lieth by hell gates. 4. The Devil maketh us fly to God our help, and rely upon his strength: yea, when men by no other means will be drawn, God setteth the devil in their necks to drag them to heaven, as a grave Divine speaketh. 5. All the evils in the world work to the best to them that love God, and hasten them to the fruition of the victory obtained by Christ: they weigne them from the world, and the love of it. And whereas they are as prone to pitch their tabernacles here below as others, God useth these as means to keep his from being of the world, even while they are in it. They conform them to jesus Christ their head, and train them in the imitation of him, both in patience and obedience. Now how could any of these parcels of God's curse against the sin of man, or man's cursed sin itself, bring to any such sweet and profitable fruits, but by the overruling power of jesus Christ, who bringeth life out of death, light out of darkness; and who only can make his own wise out of rank poison to suck most sweet and sovereign preservatives; which who doth not, he never as yet knew the benefit of Christ his resurrection.  
The second sort of blessings procured to the Church, by Christ his resurrection, 
Christ by his resurrection not only removed evils, but procured all our good as appeareth by 3. instances.  is the fruition of good things which it putteth us in possession of even in this life by giving us our first fruits, and a sweet taste: but upheapeth our measure after this life when our harvest cometh, and we admitted to feed fully at the supper of the lamb. The benefits which I will mention are three. First, we are confirmed hereby in the whole truth of all our religion; the main foundation of which laid by all the Prophets and Apostles is, that jesus Christ the son of Marie, was the Son of God, the true Messias, perfect God and perfect man: and so indeed he was such a one as he was foretold to be: one that was to die, and yet saw no corruption: one who must make his soul an offering for sin, and yet must survive to see his seed, and prolong his 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, 
1. Pet. 3.18.  but was quickened in the spirit: that is, by virtue of his deity, raising that flesh up again. Let all the jews and Atheists in the earth despise the indignity of his death, we with the Angels will admire the glory of his resurrection.  
The second benefit is, that hence we are assured that our 1. justification, 2. Sanctification, 3. perfect salvation, is not only obtained, but applied unto us. For our justification before God, by means of Christ his resurrection, he brought into us an everlasting righteousness: in that he not only bore our burden upon himself, but bore it away from us: for what is his resurrection else but his actual absolution from our sins which were imputed unto him, and for which he subjecteth himself unto the death: Whence we grow up in full assurance, that the whole price is not only paid to the uttermost on Christ's part, but that the satisfaction is accepted also on his Fathers, whose justice would never have absolved him, if all the bills and writings which were to be laid against us, had not been fastened to the cross, and so canceled and fully discharged: so as now we may with the Apostle, hold out a flag of defiance, and challenge our righteousness; for who shall lay any thing to the charge of Gods elect? It is God that justifieth, 
Rom. 8.34.  who shall condemn? it is Christ which is dead, yea, or rather which is risen again. And the same Apostle thirsting after that righteousness which is by faith in him, counteth all things loss and dung, 
Phil. 3.10.  save only to know him, and the virtue of his resurrection.  
2. From this resurrection of Christ issueth our sanctification, which is our first resurrection or raising of our souls from the death of sin: because in every reconciliation making must be two conditions. 1. A forgetting upon satisfaction of all old wrongs and injuries. 2. A binding from future offences: the former Christ effecteth by his death, the latter by his resurrection, into the which whosoever are grafted, 
Rom. 6.5.6.  they cannot henceforth serve sin, but being risen with Christ, they seek the things which are above, where Christ sitteth: 
Colos. 3.1.  they cease further by sin to offend as such who are begotten to a lively hope by the resurrection of jesus Christ from the dead: 
1. Pet. 1.3.  and for this cause our Saviour was careful after his departure hence, to send out his spirit in more plentiful and abundant manner 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: who then manifest themselves members of such an advanced head, when this new life manifesteth itself in them.  
Thirdly, our perfect salvation is also hence fully assured us; for if our Lord jesus hath foiled all the powers of hell, death, and darkness in himself, when he was yet dead; how much more doth he it for us his members, being now alive? if he could drive back and disperse all spiritual enmities, even when he was in hell itself after a sort, 
Ephes. 4.10.  how much more now being ascended far above all movable and aspectible heavens? for we must not behold the victory & triumph of Christ, as performed only in and for himself; 
What or who shall separate us from the love of God, seeing it is Christ that is dead or rather risen from the dead.  but as the ground and pledge of the victory and conquest of all the believers in the world. Look upon this son of David prostrating the great Goliath of hell, for all the Israel of God; casting out the strong man, not only out of his, but of our possessions, that he might take us up for his own use; spoiling him of his kingdom and weapons, for us, yea and in us. And hence, as out of a well of consolation, we shall draw this comfort to ourselves, that look as the gates of hell could not prevail against him our head, no more shall they ever be able to prevail against us his members, although they never so fiercely and forcibly assail us. And if spiritual enmities shall not be able to cut us short of our salvation, much less shall temporal dangers: 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; when with jonas we are ready to say, we are cast from the face of the Lord; 
jonah. 2.4.  even than we have hope to rise out of such evils; and because our head is above, in short time comfortably to swim out. Add hereunto, that death itself, nor the grave shall stand between us and home: for this rising of Christ is both the cause and confirmation that we shall rise again: If the head be risen, so shall also the members: if Christ the first fruits of them that sleep be raised, so shall also the whole bulk and body of believers: if we believe that Christ is risen from the dead, even so them which sleep in jesus will God bring with him: 
1. Thess. 4.14.  and if the same spirit which raised jesus from the dead dwell in us, 
Rom. 8.11.  than he that raised Christ from the dead shall also quicken our mortal bodies: for Christ hath not redeemed the soul alone from death, but the body also: else had this second Adam been inferior to the first, if not able to save by his rising all that which was lost by the fall of the former. Oh how would this meditation well digested, sweeten the remembrance of death and the grave? when a Christian shall consider, that look how it was with Christ when his soul and body were separated, yet both of them were united to the deity, which brought them together again: even so I am taught by the Scriptures, that when my soul and body shall be separated, yet shall neither of them be sundered from Christ my head, but he will reunite them like loving friends that they may participate in his own glory. How would this meditation bring the soul, not only to be content, but to desire to be dissolved, & be with Christ, accounting that the best of all. 
Philip. 1.23.   
The third benefit befalling us by the resurrection of Christ is, that because Christ is risen, we know it shall not only go well with us, but with all the Church of God; the prosperity of which, so many as would prosper must rejoice in; for hence it is that Christ calleth a church out of the world, which after a sort riseth even out of his own grave: hence is it that being ascended on high, he gave gifts to men, for the gathering and preserving of his Church: hence is it that the church shall always have the light of the Gospel, Pastors, Teachers, and the Ministry, till we all meet to a perfect man: hence is it that this Church shall be defended from Wolves and Tyrants; seeing none is stronger than he, nor able to pluck any of his sheep out of his hands. Let the Church be pressed, it shall never be oppressed: Let the Kings of the earth band themselves and forces against it, the Lord hath set his Son upon his holy mountain, and he shall crush them like a potter's vessel: Let Heretics and Antichrist send armies of Locusts, Jesuits, and seducing vagrants to waste the Church, and bereave it of the truth and light leading to life, they shall only seduce such as whose names are not written in the book of life, and of the Lamb: for seeing Christ is risen, so long as ●e (who can die no more) liveth, he will preserve his darling; he will send out the stars that are in his right hand for her relief; who like David's worthies shall break through the hosts of the enemy, and bring the pure waters of the well of life: as we are for ever thankfully to acknowledge in those worthy restorers of our religion. Lastly, let 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: for he will either send her into the wilderness, or the earth shall help the woman and drink in the waters, that they shall not hurt her: or he will provide for her one of the chambers of his providence (as he did for joash against the rage of Athaliah) wherein she shall be safe till the storm be blown over. These are the principal benefits procured us by Christ's resurrection, which belong not unto all, but only to such as are risen with him.  
Quest. 
How to know that we are risen with Christ.  How shall we know that we are risen with Christ, that they may assuredly belong unto us? Answ. The Apostle setteth himself to resolve this question, Coloss. 3.1. where he maketh the seeking of things above where Christ is, an infallible mark of our rising with him; for as when Christ was risen, he minded not things below any more, but all his course was a preparation to his ascension, to which all things tended: so now if thou be risen with him, heaven will be in thine eye, and thine affections are ascended thither where Christ is: if Christ were on earth, thou mightest fix thy soul and senses here on earth, and yet be a Christian; but seeing he who is thy head is in heaven, thou that art a member of him, must be there also. And as Christ while he continued upon earth after his resurrection, lived a kind of supernatural and heavenly life; so if thou be risen with him, thou livest not the life of nature, but hast begun the life of grace, and an heavenly conversation.  
Quest. But how shall I know whether I live by this heavenly life or no? Answ. 
Heavenly life discerned by two notes.  There be two special notes to discern this truth by: the former is the dissimilitude and opposition which it hath with the life of sinful natural men upon earth: 
1. Dissimilitude with the life of sinful and natural men.  the latter is the similitude and agreement it hath with the life of Saints and glorified men in heaven. Concerning the former: the natural man will follow and pursue things which tend to a sensual and natural life; 
1. In the matters of this life.  he will beat his brains for gold and silver, meat and cloth, goods and lands for himself and his: as for heaven, he will have nothing to do there till he be dead, and for the way thither, he careth not to know it till he be dying at the soonest. But the spiritual man he coveteth after spiritual things; the power of Christ's spirit where it is present, will lift up his heart be it never so heavy, to seek the kingdom and the righteousness of it: and he seeketh after the wisdom of God; as for gold and treasures, he accounteth of the graces of faith, love, hope humility, and the fear of the Lord above all pearls and precious things; he provideth for himself and his, the food that perisheth not, and thinketh himself warmly and comely arrayed, when he hath put on the Lord jesus Christ, as knowing, that only the garment of this righteousness, can fence him from all the injury of wind and weather. The natural man doth not more seriously listen after great purchases of land and fields, as he doth cast with himself to purchase the pearl hid in the field; for which he will sell himself, as we say, into his shirt; nay and further, his own self, liberty, life, and if he had any thing dearer than that. As for the things of this life, if he have them not, he wanteth not his portion: If he have them, his care is that they have not him, or become his portion: If riches increase, he setteth not his heart upon them. If they decrease, his heart faileth not with them. In abundance, he carrieth himself warily and weanedly. In want, cheerfully and contentedly. The things he hath, he useth as not using them: the things he hath not, he knoweth he hath no good use of them, or else he should have them. And thus as the natural man bestirreth himself, and all his motion tendeth to the bettering of his outward estate at home; so contrarily doth 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; and all his trading and converse in this strange country tendeth to the enriching of him in his own country. Further, if we look to the natural man's course in the matter of his religion, we shall see as great difference between them. 
2. In the matters of religion.  For it is clear, that whereas matters of religion are a burden to the one, they are the joy of the other. The one as heavy to pray, to hear, to read and meditate on the word, and of his own estate, as a bear to the stake: if law, or shame, or some such by-respect moved him not, it were all one to him to be on his horse back as in the Church: the other, would account his life tedious, were it not for these meetings of God and his people in the assemblies, and those sweet refreshments they bring back from thence. The one, if he pray sometimes in public, he maketh little conscience of private prayer in his family, and so of other private duties, to which God and a good conscience would bind him as straight as to the former. The other, walketh wisely and religiously in the midst of his house, and preserveth the worship of God at home, and maketh his house a little Church and house of God. The one, maketh little or no conscience of such sins, as either in comparison of other, 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: words he thinketh to be but wind, if he mean no hurt; and if he mean hurt, but do none, thoughts are free. As for the sins of the time, he will not be so undiscreet as to swim against the stream; he is here violently carried without resistance into a gulf of known evils, and all is well, he doth but as others do, and it were worse for him if he did not: the other, maketh conscience of all sin, lesser sins, and secret sins: he can hate all, even those which he cannot avoid: he hateth the evil that himself doth, and willingly will not displease God though all men be therefore offended with him. To conclude this point, the one seeketh to approve himself unto man; the other to approve his heart to God, because he knoweth he made it, and knoweth what is in it. And this shall serve for a taste of the opposite disposition between natural, and spiritual life.  
The second note, 
II. Agreement which it hath with the life of the Saints in heaven in two things.  to discern this heavenly life by, is the similitude or agreement which it hath with the life of the Saints in heaven. For the life of the Saints in heaven, must be a counterpane of the 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 itself. 2. the corruptions that are in the world through lust. 3. The company of the wicked of the world. Even so must believers in the world in their degree and measure, carry themselves as those that are chosen out of the world, and such as are bought from the earth: 
Rev. 14.3.  meddling no more with earthly things then needs must, enjoying them so, as they joy no more in them, then in things which are not their own, but borrowed only for a time: using them so, as they abuse them not, because they are to be counteable for them; 
What the Saints are called from, in three things.  abiding in their earthly business and callings, so as they be never earthly minded: in one word, so desiring, pursuing, having, holding, and parting from the profits of this life, as those to whom God hath showed better things, than any below; yea, and esteeming of their present life itself so indifferently, as that they can account the day of their death better than the day wherein they were borne. 2. As the Saints in heaven, being delivered out of the prison of the body, have all the bolts and chains of their corruption struck off; so the godly who have their parts in the first resurrection, have after a sort changed their lives, and put on a divine nature: 
2. Pet. 1.4.  they have bid farewell to the follies of their former times, yea renounce, and as far as frailty will permit, loathe their sins; 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. Thus is it said of the 144000. that were bought from the earth, that they were not defiled with women, but were virgins, that is, sanctified in part, and washed from their filthiness, and will have no more fellowship in the unfruitful works of darkness, wherein sometimes they were chief actors. 3. The Saints in heaven never join with the wicked of the world any more; that being verified, which Moses spoke to the Isralites, concerning the Egyptians, The enemies whom your eyes have seen this day, you shall never see more: even so the faithful hate the company of the wicked, with whom they can neither do good, nor take any: whereas before their calling, they were mixed with them, and ran with them to the same riot of excess. Now their fellowship is dissolved; they are no more companions with them; the light of the one admitteth no communion with the others darkness: and that they are often forced to dwell in Mesech with them, it is the woe and grief of their hearts.  
Another part of this agreement, standeth in the things to which the Saints are called, 
What the Saints are called unto in 5 things.  which are sundry. As, 1. look as their chief happiness standeth in the beholding of the face of God, and seeing him as he is, together with their rejoicing in his blessed communion, and that most sweet fellowship they have one with an other; even so the chief blessedness of the Saints in earth, is their fellowship with God and Christ, though it be not so immediate as the former. They see his back parts indeed rather then his face, and rejoice after a sort in his face, but a far off; and as in a glass of the word and Sacraments, not face to face, nor in that brightness wherein they shall behold him, when they are at home with him at his right hand: but yet what they want in the thing, they want not in desire to be where he is, that they may see his glory, so as they may be satisfied with the fullness of it; that they may so see him, as they may be like him; that they may drink (not of the streams, but) of the well of life, and see light in his light. And because loving him that begat, they cannot but love him that is begotten: the next happiness to the former, do the godly justly esteem the communion of Saints, placing under God their chief delight in such as excel in virtue. 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, 
Rev. 11.17. and 7.15.  and serving him day and night: even so believers endeavour in their measure, that the same mind be in them which was in jesus Christ, who thought it as his meat and drink to do the will of his heavenly Father: they bring free will offerings: they esteem one day better in his courts, than a thousand beside: and account these persons blessed that may dwell in his house, because they ever praise him. Not that much rebellion and corruption of nature, doth not often dead and dull even the most sanctified; but yet something they get forward; and delight in the progress they make to the cheerful praise and worship of God. 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, and the chief thing that most soliciteth them. 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: so believers on earth set the same law before them, to rule and direct every particular action by, and begin the self same obedience: they begin to weigh all they give out or take in by the weights of the sanctuary, which God hath sealed as just: they follow the lamb whithersoever he goeth before them, whether by voice or example. Fourthly, as the Saints in heaven enjoy God for the means of all their lives; 
Rev. 22.35.  for he is their Temple, their light, their tree of life, their Crystal river, etc. even so the Saints in the world, though they live by means, and must not look to reap without sowing, as once it was, 2. King. 19.29. yet enjoy they God above all means; and acknowledge that he is their life, and the length of their days; that they live not by bread alone, but by every word proceeding out of the mouth of God: that it is he that giveth them power to get substance, and blesseth their children with increase: that he which clotheth the lilies, and feedeth the sparrows, will clothe and feed them: yea and more, that before they shall want that which is good for them, if all means should fail, he would sustain them without means by miracle: that his promise cannot fail them, when the Indian mines shall come to nought: that his word is means enough, which commandeh the rock, and it giveth water; and the winds, and they blow quails before his host shall perish. Fiftly, as the Saints in heaven would not for all the world forego their happiness for one day, and yet are they not now so fully happy, but that they still wait and long for further perfection of their glory, saying, Lord, how long, holy, and just? 
Rev. 6.10.  so the godly would not for all the world be separated from their estate in Christ. A cloud of Martyrs in all ages hath manifested, that all the world, the sweet of it nor the sour; the flattery of it nor the tyranny, could draw the godly from the fruition of their privileges in Christ. And yet dwell they not in these first fruits, but wait still for the permitting of this their redemption. Hence the Apostle describeth them by their inseparable property, 
2. Cor. 5.2. Rom. 8.23.  which is, to love the appearing of jesus Christ, 2. Tim. 4.8.  
These notes laid together, will give witness with or against a man, 
Examination of a man's self by the former notes.  whether his conversation be heavenly, and consequently whether he partake of all the former benefits of Christ's resurrection. Examine thyself by them: Whether art thou called out of the world in thy affection? whether art thou actually separated from the corruptions that are in it through lust? whether dost thou contemn, 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, and God in all things? prisest thou thy present estate above all the world, and yet longest thou for the perfecting of thy happiness, saying, Come Lord jesus, come quickly? this is to converse in heaven, while thou art on earth; and to seek the things above where jesus Christ sitteth. 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. How many mind only earthly things; how many mind them principally? How do most men swim with the stream, drinking in the corruptions of the world most insatiably, as the fish doth water? How do sinners combine themselves against God, to run to all excess of riot? How unpleasant and unwelcome a voice is it, to call men to delight in God and his children? How heavy are they to the parts of his worship, coming unto them, as if they went to some punishment? How are men's lusts 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. How do men rest in the means of their welfare, withdrawing their hearts from the author of it? How few prize the life of Christianity, how many scorn it in themselves, and in others? How many wish in their hearts there were no other life to come, and that they rather had good assurance of this which is present: and in stead of wishing and waiting, tremble at the mention of Christ his coming again? Yet most of these men, professors of Christ: all of them baptised into his name; and all of them will be reputed as good Christians as the best. But all this forenamed course, hath no savour or relish of heaven; all that take it up, mind nothing but earthly things; and the end of it, without timely repentance, 
Philip. 2.19.  will be damnation.  
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 grave three whole natural days, each of them standing of 24. hours; for than he should have lain 72. hours, and have risen also on the fourth day; whereas he lay not in the grave above 39 hours, and rise on the third. But the Scripture useth a grace, 
Synecdoche.  or form of speech, whereby two parts of days are called by the whole: and three days put for the time which passed in three several days; every day having his night belonging unto him. The first day of the three, saith Augustine, is to be reckoned by his latter part, in which Christ was dead and buried not passing three hours of the four and twenty; yet so as both the night before when the jews day begun, and the most of that day was spent in taking, examining, whipping, misusing, condemning, and executing him. 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. The third day is to be accounted from the former part of it, beginning at the evening of the jewish Sabbath: for Christ lay all night near twelve hours in the grave, and rose in the morning betime about the midst of that natural day, standing of 24. hours. And thus is Christ truly said to have risen the third day.  
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. 
1. Cor. 15 4.  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, 
Why Christ would ●●se no sooner than the third day.  in his own person: for we also were raised with him as we have seen. The Scriptures had also further figured this distinct time in the type of jonas; who having laid three days and three nights in the belly of the whale, was the third day cast on the dry land: as our Saviour himself while he was yet alive, expounded of himself, Math. 12.40. As jonas 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. 2. It pleased him not to rise sooner: he would not presently come down from the cross, nor revive himself before he was buried, nor rise presently after he was laid down, as he easily could; because he would manifest that he was truly dead: as also because he would lead 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: and as touching all these things, this is the third day that they were done.  
Again, he would no longer defer his rising. 
Why he would no longer defer his rising.  1. lest he should utterly have endangered the faith of the Disciples, which in that short time was sore shaken; as not only the former example, but the heaviness of the Disciples themselves to believe the news of it, 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, ministery, doctrine, miracles, life and death. For when they come to ask him a sign to prove himself the Messiah, he referreth them to this event after his death: that when they had destroyed the Temple of his body, if he did raise it either after or before the third day, or did not on that day raise it, they should never take him for the Messiah. And of this very circumstance Angels and men had taken notice from his own mouth; Luk. 24.7. when the women came to the sepulchre to seek Christ after he was newly risen, the Angels told them, he was risen, he was not there: and further wisheth them to remember what he had said to them while he was with them, that the third day he must rise again: nay not only his friends, but his very enemies had got this by the end, and therefore came to Pilate, saying, sir, we remember that this deceiver said, that he would rise the third day: let us take such order that the last error become not worse than the first. 3. The blessed body of Christ was not to enter into the least or lowest degree of corruption, and therefore he would lie no longer in the house of corruption. Quest. But how could his body be preserved so long, seeing Lazarus his body, and our bodies in that time enter into many degrees of it. Answ. Christ was indeed balmed and sweetened with odours: but all this could not have preserved him, if his soul and body had not now been freed from sin, the mother of corruption. Object. But he had sin imputed unto him. Answ. Yea, but he had overcome all that, and slain it on the cross: for had he not destroyed it, himself had been destroyed by it, and subdued for ever under the corruption of it. In all which regards, that is verified which himself being risen, affirmed, Luk. 24.46. Thus it is written, and thus it behoveth Christ to suffer, and to rise again from the dead the third day.  
Other things the Evangelists observe in this circumstance: as that it was the first day of the week; that is, the first day wherein he had created the heavens and the earth, and wherein he would create now a new heaven, and a new earth; and as before he had set up a marvelous frame of the world, but since exceedingly shaken and defaced by sin, he would now restore the world again, and repair the ruins of it, by abolishing sin: as formerly he had filled heaven and earth with the glory of his power in creation; so would he now fill them with the glory of his power in redemption, which is a second creation. Hence is it, that that day is now converted into the Christian Sabbath, and called the Lords day, or if you will, Sunday; but not as the heathen, in honour of the sun; 
Rev. 1.10.  but as Christians, in honour of the the Sun of righteousness. 
Christ rose early, and what we learn thence.  Again, the Gospel noteth, that this our glorious Sun, rose about sun rising, early in the morning, or a little before it, Matth. 28.1. To show unto us, 1. the power of his Godhead, who could while his body was dead, perform the promise which he had made alive, 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 past, and he not stealing away secretly in the dead time of the night but rose with noise and warning, even in the morning, yet could they no more stay him, than 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; 79. To give light to them that sit in darkness, and to guide our feet into the way of peace. The Chronologers further observe, that this was the day wherein Moses lead the Israelites through the sea, wherein all the troops of Pharaoh and his host were drowned: Even so our Lord jesus this third day, lead all the Israel of God out of the spiritual Egypt of blindness and filthiness; but gloriously triumphed over all the bands of Satan, sin, and death: all which were sunk like a stone into the bottomless pit of hell. Other observations concerning this day might be inserted out of authors, which, because I see no sound ground for them out of the 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.  
First, we learn hence, that all the promises of God shallbe in due season accomplished, 
All the promises of God are accomplished▪ in their due season.  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: they must in the mean time suffer much oppression in Egypt, for the space of 430. years together: but the self same night when the term was expired, 
Exod. 12.41.  they went out against the heart, and yet at the entreaty of Pharaoh and his people. In like sort joseph had a dream, that the Sun and Moon, and the 12. stars should worship him: in the mean time he must be cast into the pit and dungeon, where he can see neither sun, moon, nor star: many days and years passed wherein he saw nothing but the clean contrary, & yet in the due season of it this dream was accomplished. And the reason is, because, 1. God is true of his word, he cannot lie, nor repent: and 2. he is able to fulfil whatsoever passeth from his mouth: for shall any thing be hard or impossible to God? or shall any power, or death, or the grave itself falsify it? Lean thyself then upon this truth of God: 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; wait for the accomplishment of it; it shall not fail thee so far as thy Father seeth good for thee: if it be delayed and deferred, even this also shall turn to thy best. Hast thou a promise of life everlasting? hold it by the faith of thy soul as the aim and end of all thy faith & religion: for all the miseries of this present life shall not be able to defeat thee of it. Hast thou the promise of the resurrection of the body after death? stick to this article of thy faith also: nothing could hinder the rising of thy head, no more can let, but the members shall be where the head is: not the grave, not fire, not water, not the bellies of beasts or fishes, but they shall give up their dead, and further the accomplishment of the word of their Creator.  

The Lord denieth not to help his children although he delay them till his own due time be come.  The second observation is, that as the Lord of life raised not his Son as soon as he was dead, but he must lie in the grave two days, yea and the third also, till his case seemed desperate to the Disciples themselves: even so may the members of Christ lie long in the graves of their misery, yea, so long, as their case seemeth desperate; and all that while, the Lord not only deferreth, but seemeth to deny their help, and utterly to neglect them. Abraham had the promise of a son by Sarah; 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 heard it, the case in nature was desperate: who would have thought but that God had forgotten his promise: which Abraham himself in all that time (if God had not shoared up his faith) might have forgotten: but though long first, yet at length the Lord found out a time fit enough to bring his word to pass. 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 fall by the hands of Saul: 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 than he.  
Now the chief reasons of this dealing of the Lords with his children, are these. 
Why God delayeth to answer his children. Reasons.  1. In God's delays there is a seasonable time for all the graces which he giveth to be set on work, such as are faith, patience, hope, prayer; all which cease in the accomplishment. Secondly, he will have his children's case often desperate, that his own hand may be acknowledged in giving them unexpected deliverance. 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 the sea as a wall on either side: and if the Lord had delivered them before they came into the bottom of the sea (as he easily could have done) the glory of his work had been obscured, which all ages since have admired and extolled till this day. How did jonah and the Ninivites acknowledge the finger of God, in calling him to that ministery, when as he seemed utterly cast away, being buried in the whales 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 doth declare. What great glory the Lord won to himself by saving Daniel (not from the den) but from the lions teeth in the den: and the three children (not from the furnace) but the very fire in the furnace; it appeareth, in that the very heathen Kings themselves made public edicts, that no God, but daniel's, and no God but Sadraches, etc. should be worshipped through all their dominions, because no God could deliver their worshippers as he had done. Thirdly, the Lord often longer absenteth himself from his own children, that when he is returned, they might make the more account of him; it pleaseth him to deal herein as a mother with her child, who although she be tender enough over it, will sometimes get her out of sight, and behind a door; in the mean time the child falleth and getteth some knocks, and all this to make the child perceive it own weakness, and depend upon her so much the more. Example hereof we have, Cantic. 3.4. when the Church had sought her beloved in her bed, in the streets, among the watchmen, and found him not, at last, after much seeking and sorrowing after him, she findeth him whom her soul loved: then she took hold on him, and would not let him go, till she had brought him to the house of her mother.  
Use. 1. Tedious and heavy afflictions may not be an argument of God's hatred. It is a simple opinion of simple people, that God loveth not that man, who is exercised with any strange cross, especially if it be more lasting and lingering upon him. Why dost thou not consider, ignorant man, 
Lingering afflictions no sign of God's hatred.  that the Lord suffered his own well-beloved son to lie in the grave till the third day, before he raised him up? what sayest thou to the Israelites in Egypt, did they cease to be the people of God, or to be dear to God, when the heaviest tasks were laid upon them? Whose blood was it that Manasseh, made the streets of jerusalem run with, but the Saints? In the persecutions of the Primitive Church, we read of thirty thousand of the dear Saints of God put to death in seventeen days under the tyrant Maximinian, and as many chained under metals and mines. Who was it that asked if the Lord would absent himself for ever, and whether his mercy was clean gone for evermore? was not this the voice of David, a man after Gods own heart? wouldst thou hear the style of God's children in the Scriptures? thou hearest them called worms of jacob, 
Isa. 41.14.  dead men of Israel. wouldst thou know their state? neither is that unanswerable to that style: read Heb. 11. from verse 35. to the 39 they wandered in sheep skins and goat skins; and they (of whom the world was not worthy) were banished the world, as unworthy to live in it. Impossible therefore it is, as Solomon teacheth, to know love or hatred by any thing before a man. 
Eccles. 9  A man may be a Dives and a devil, or little better: another may be a Lazarus, and a Saint. Fat pastures, for most part, threaten slaughter, when lean ware need nor fear the butcher.  
2. In tedious and heavy afflictions, and graves of misery, prescribe not unto God, neither the time, nor the manner of thy release; but leave all to him, in whose hand, times and seasons, and means of deliverance are. We would not by our good wills lie one day, no not one hour under affliction: our spirits are as short as Iehorams was; what, shall I attend any longer upon the Lord? is not this evil from him? And hence are all those murmurings and complaints; 
Some crosses more smart and durable, why.  oh, never was any in such misery, or so long as I am. But the Lord knoweth what he doth, and whom he hath in hand. He seeth perhaps, 1. that thou hast strong hidden corruptions; thy hard knots must have hard wedges, as hard bodies strong potions. 2. It may be, thou wast long in thy sin before thy conversion, and thy cross is the longer, to be a means to bring thy old sins into fresh memory, that so thou mayst 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 have been neglected; or would not have smarted half so much: 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 whether some lust, as yet not denied, dareth not a sting to this cross above all the former: whether thy heart be over-maistered, or fretful and peevish; for even so we deal with our children, who when a little smart doth but set them on frowardness, we meeken and overcome with more stripes. 6. Or else the Lord in mercy lingeringly doth correct as thou art able to bear, to bend thee and work thee to good: whereas if he should bring his chastisements roughly, and at once, it would break thy heart: great cause therefore hast thou to subscribe to his wisdom, whose ways are all justice and mercy.  
3. Hence we fetch out assured comfort, 
The Lord will seasonably remember his children, at least the third day  that as God delivered his Son the third day, so will he also seasonably deliver us. What if we seem to be dead in our graves, despised, neglected, and forgotten one day, yea the second, yet the third day cometh: Hos. 6.2. After two days he will revive us, and in the third day he will raise us up, and we shall live in his sight. This made Abraham hope above hope: In waiting I waited, saith David; that is, I continued waiting on God. job after darkness hoped for light. It may be the third day is not yet come. Thou art not yet come to the mountain where God will provide: nor thou art not yet in that extremity which is God's opportunity. Isaak must not sit at home, but take a journey of three days to be slain; he must not be sent back the first or second day, but the third day (yet not before he be bound on the altar, and the stroke of death a fetching) is he taken from off the wood. Is the Lord a killing thee, yet trust in his mercy: God seemeth indeed not to know his own children sometimes, but to be deaf at their prayers; to have broken the bottle wherein he was wont to preserve their tears: 
2. Cor. 6.9.  but he knows us well enough, saith Paul, though we think ourselves unknown: and therefore we are sometimes, as dying, but yet we live: chastened, but not killed; yea killed, but not overcome. He seemeth now to know none better than the wicked: but the third day cometh, and putteth as great a difference between them, 
Gen. 40.13.19.  as it did between Pharaohs baker and butler: the third day shall lift up the head of the one, and restore him to his office; but the same third day shall take the head from the other, and shall hang the body on a tree for the birds to eat the flesh from it.  And caused that he was showed openly. 41. Not to all the people, but unto the witnesses chosen before of God: even to us which did eat and drink with him, after he arose from the dead. 
Now we come to the manifestation of Christ his resurrection. Which is described, first, by the persons to whom he was so manifested: set down, 1. negatively, not to all the people: 2. affirmatively, but to us who were chosen of God to be witnesses. Secondly, by the facts of Christ towards these witnesses: which are two, the former in this verse, in that he admitted them to eat and drink with him after he arose from the dead: the latter in the next verse, in that he sent out his Disciples with commandment to preach unto the people: and especially to acquaint them with the Article of faith concerning his coming again to judge the quick and the dead. In which two actions, namely, of sending out his Disciples, and judging of the world, his Kingly office doth notably put forth itself.  And caused that he was showed openly.] 
1. It behoveth Christ to make open show, and manifest knowledge of his resurrection: 
It was necessary that Christ should manifest his resurrection▪ for these reasons.  1. Because as he had been openly put to death, and openly buried, that none could doubt of the truth of either; so this being as main a beam as lieth in all the frame of our religion; it was meet that it should be as sufficiently cleared, and as little liable to exception, as any of the former: which it had not been, if it had not been as openly confirmed: and therefore he would for the space of forty days, 
Act. 1.3.  by many bodily appearances to many credible persons at once; and by many other infallible tokens make it evident, that the same body which was crucified, having the same hands, feet, and side which were pierced, and wherein the prints yet remained; even the same finite and circumscribed body, which was to be seen and handled, and no other, was now raised from the grave, and loosed from all the bands of death.  
2. Because somethings remained to be done by jesus Christ, between his resurrection and ascension, which craved his manifest presence. As, 1. he was further to instruct his Disciples in the things which appertained to the kingdom of God: 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 Evangelist showeth 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: and not only the Scriptures, 
Luk. 24.27.32  but their eyes, and their hearts to understand and be warmed and affested with the same. 2. He was to establish and send out into all the world in his own person, the Apostles to preach the Gospel: which he pleased to defer till this time, when by his glorious resurrection they might see, that all power was given him in heaven and in earth. 
Matth. 18.19  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, 
joh. 20 2●.  some smaller measure of gifts as a pledge for the time; 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, 
Act 1.4.  after they had a while waited at jerusalem for the promise of the Father. 4. He was by miracle to confirm to his Disciples the truth of his resurrection, that they might be better fitted to the testimony of it, as he did by that miraculous draft of fish, 
joh. 21. 7.1●.  whereby they knew that he was the Lord. 5. In that also he was (according to that which the Scriptures had foreprophecied of him, and himself also often foretold) to ascend up bodily and visibly into heaven, whence he descended, 
Luk. 24.33. cum 51.  so to show himself the Son of God, and our high priest lifted up higher than the heavens; to open heaven for us, and carry our flesh before hand thither, where in the mean time be maketh requests for us: it was meet in the presence of all the eleven; and they all beholding that he should openly and according to his body be visibly and locally taken up, 
Act. 1.9.  as the Angels witnessed, Act. 1.11.  
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 sit to behold him. Quest. But why did not Christ after his resurrection, ride in an open triumph before all the people? In all reason it would have made much to the confusion of his enemies, and the comfort of his friends. It could not have been but if he had risen in the sight of the soldiers, and had gone into jerusalem among the Scribes & pharisees, into the Temple among the Doctors, into Pilat's palace; they would all have been stricken down, and confounded in the remembrance of their so cruel and wicked a fact, if they had been so plainly and sensibly convinced of it. Answ. We may not suffer our folly to prescribe to the wisdom of God, 
Christ must not show himself so openly as to all the people after his resurrection Why.  whose ways are not our ways. The foolishness of God, is wiser than men; and the weakness of God, is stronger than men. And there be sundry just reasons why Christ neither would, nor did so openly show himself. For,  
1. He declareth hereby that his kingdom is not of this world; for than 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. Neither needeth he for the furthering of his kingdom the help or witness of the great ones in the world: for than would he have passed by the Scribes and pharisees; the Doctors and great Rabbis, whose words would easily have been taken, and showed himself to a few poor and abject men and women. Neither cometh his kingdom with outward pomp and observation, 
Luk. 17.21.  as human kingdoms do; his triumph is correspondent to his conquest; both of them spiritual and inward, not discernible but to the eye of the soul.  
2. The time was now come wherein Christ was not to be known any longer according to the flesh: the world that had so known him before, 
●. Cor. 5.16.  must know him so no more; but only by dispensation for the time, that such as were to witness of him, might take the better notice of him.  
3. The wicked had made themselves unworthy to see him any more: and this was a part of the just judgement of God upon them, who had so despited him: they saw him once, and were sufficiently convinced by the Scriptures, by his miracles, his life, and his doctrine: all which because they despised, and wilfully thrust the kingdom of God from them, they are justly left of God and Christ, and permitted to be further blinded, that they may upheape the measure of their sins.  
4. As for the godly, the Lord would not have their faith to depend upon the witness of the eyes and sight of the wicked and ungodly; but upon a divine testimony, namely, upon such as were appointed of God for it: and this is a sure ground of faith.  
5. If Christ had openly appeared to all the people, 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, 
Matth 23.39.  but they would not; they should not thenceforth see him till they could say, blessed is he that cometh in the name of the Lord. As if he had said, from henceforth, namely, after you have crucified me, ye shall not see me till the end of the world, when I shall come again; which coming some few of you, namely, that are elect, shall gratulate unto me, and say, blessed is he which cometh in the name of the Lord. And perhaps (as some interpret it) all you who now reject me, as a vile person; will then, but too late, and to no profit of your own, either by force, or in imitation of the godly, acknowledge me the blessed that cometh in the name of the Lord: and to this also maketh that, Math. 26.64. where giving a reason of his confession to Pilate, that he was the Christ the Son of God; he telleth them, that they shall hereafter see the Son of man; but not before he be sitting at the right hand of the power of God, and coming in the clouds of heaven.  
6. It appeareth that many more of the jews were more convinced in their consciences, and pricked in their hearts for crucifying the Lord of glory, by the preaching and ministery of the Apostles; then they would have been by the sight of Christ himself. In the second, fourth, fifth, and seventh Chapters of the Acts it evidently appeareth, how by the Apostles direct dealing against their sins, many thousands were converted at some one sermons and how many were daitly added unto the Church, whose faith was far more sound in that they attained the blessing which Christ pronounced upon those that believed, and yet had not seen.  
All which teacheth us, that in matter of divinity, we must always subscribe to God's wisdom▪ shutting up our own eyes. If we have a word to believe any thing, or to do any thing, although our reason be utterly against it, though custom, though example, yet must we follow our direction, esteeming the word as our pillar of the cloud by day, and our pillar of fire by night, to guide all our motions, while we are wandering in the wilderness of this world; and even till we attain the rest which is prepared for the people of God.  But unto the witnesses chosen before of God,] 
We read of many and sundry sorts of witnesses of Christ his resurrection, 
Sundry sort● of witnesses of Christ his resurrection.  and therefore it is worth inquiry, which of them are here to be understood.  
1. There was a divine witness of the Angels, Luk. 24.6. Why seek ye the living among the dead? he is not here, but is risen. 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: which we doubt not but they did, both by their appearing, and by word of mouth also. Thirdly, there was a forced testimony of the soldiers, Matth. 28.11. They came into the city, and told all things that were done: whose first report was a main proof of the truth of the thing, howsoever after they were hired to turn their tongues. Fourthly, there was the witness of the disciples and followers of Christ: and this was either private or public. The private witness was of many private Christians, not only men, but women also who followed Christ, who also were by Christ vouchsafed to be the first preachers of it even unto the Apostles themselves; as we read of Marie Magdalen, Marie the mother of joses, Salome, joanna, and diverse others. Such was the tes●●monie of the two disciples who went between jerusalem and Emaus, 
Luk. 24.  to whom Christ made himself known the very day of his resurrection, and yet were no Apostles. Thus were many other private Christians undoubted witnesses of the resurrection, who no doubt saw and heard him in many of his apparitions as well as the Apostles themselves; in so much as Paul saith, that he was seen of more than five hundredth brethren at once. 
1. Cor. 15.6.  But the text is not meant of any of these sorts, but restraineth itself to the public witnesses, even the twelve Apostles; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who were to carry the tidings of this with the other Articles of Christian faith, throughout the whole world. For, 1. these witnesses are said to be chosen of God, 
What these chosen witnesses were.  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: 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 expresseth himself, by limiting them to themselves; to us, namely, Apostles, who eat and drunk with him: not only who before his death lived as it were at bed and board with him, 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.  
Now for the further clearing of this public witness of the Apostles, we will consider three things: 1. That these twelve were appointed by Christ himself to this witness; which the Apostle Peter plainly concludeth, Act. 1.22. where speaking of one to be elected into judas his room, he saith, he must be chosen of one of them which have companied with us all the time that the Lord jesus was conversant among us, beginning at the baptism of john unto the day that he was taken up: implying, that whosoever was not thus qualified, he was not fit to be made such a public witness with them of his resurrection: because to the making of an Apostle, was necessary either an ordinary converse with Christ upon earth, or else an extraordinary sight of him in heaven: by which latter, Paul, who made an honourable access to that number, proved himself an Apostle.  
The second thing is, how they were furnished to this witnesses and this was sundry ways. 
By what means the Apostles were furnished to their witness.  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 speak in the text. 3. by a Sacrament or sign of breathing upon them, he confirmed▪ them to their vocation, saying, as my father sent me, so I send you. 4. by adding thereunto the thing signified: for he opened their understandings, and made them able to conceive the Scriptures, and unfold all the mysteries therein, so far as was behoveful 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 itself was at the command of their word, either to take place, as in Ananias and Saphira, both struck dead with the word of the Apostle; or to give place, as in Dorcas, who by a word of the Apostle was raised to life being dead. By th●se means the Lord put into the hands of the Apostles, 
Act. 4.33.  great power to give witness of the resurrection of Christ.  
The third thing is, By what means they witnessed, or gave testimony to Christ. Answ. Because they were to be authentical and faithful witnesses to all the world; and that both in the age wherein they lived, as also in all the succeeding ages to the end of the world: therefore was it necessary that they should give witness two ways. 1. By zealous and painful preaching by voice while they lived. 2. Even after their death, by the holy doctrine left behind them in their works and writings: and thus do they still remain public witnesses to us, on whom the ends of the world are come.  
Doctr. Hence observe, that the office of the Apostles was to give testimony unto Christ after a peculiar manner: Act. 1.8. When the holy Ghost shall come upon you, ye shall be witnesses unto me, both in jerusalem, judea, Samaria, and to the uttermost parts of the earth. 
The Apostle▪ were to be peculiar witnesses to Christ, and why.  I say they were to be witnesses after a peculiar manner, for these reasons. 1. To distinguish their witness from ours, who are ordinary Ministers: for every Minister is called of God to give witness to Christ: but properly to speak, they are rather preachers and publishers of things witnessed, than witnesses: or if witnesses, yet herein they differ from the Apostles, that they are not oculate, or earewitnesses, nor such sensible witnesses as they were: for this is an Apostolical speech, and manner of preaching, not derived to ordinary pastors and teachers, to say, That which we have heard, and seen, and our hands have handled, 
1. joh. 1.1.  that we testify unto you. 2. They were all faithful witnesses and faithful men; endued with faith, and full belief of the things they wrote and testified; as all ordinary Ministers are not. Whence the Evangelist john professeth of them all, that they knew the testimony to be true. 
joh. 21.24.  True for the matter: for they delivered the whole counsel of God, and kept nothing back that was fit to be known; and true for the manner, 
2. Pet. 1.21.  they all speaking as they were moved by the spirit of God: and therefore exempted from all error in their witness▪ as we are not. 3. And hence followeth that their witness is to be believed as infallible, being the witness of such as with their eyes saw his Maisstie: 
vers. 16.  who did not at any time deliver any thing, which they either heard not of Christ, or saw him not doing, or suffering: but all other ordinary Ministers are so far to be believed, as they consent with these; and so far as they testify no other thing then what these oculate witnesses have left in writing.  
Object. But Christ needeth not the witness of any man, he hath a greater witness than john, or then any Apostle: therefore there is no use of the Apostles witness. Answ. Christ hath indeed three greater witnesses than the witness of all his Apostles, 
joh. 8.18. and 5.39. and 5.36.  namely, 1. His Father that sent him, beareth witness of him. 2. The Scriptures, if they be searched, testify of him. 3. His works that he did bear witness of him: but yet howsoever in regard of himself, he need no other testimony of man, that we might believe and be saved; he useth the witness of men, of john, and the Apostles: and of this divine testimony in the mouth of the Apostles may be said as Chri●● did of the voice from heaven, joh. 12.30. This voice came not because of me, but for your sakes.  
Use. 1. From this doctrine we learn, 
In divine things we must lean upon a sure word.  how necessary a thing it is in causes of faith, to lean upon true and certain th●ngs, and not upon tottering traditions, or unwritten verities, which are the main pillars of Popish doctrine. Oh how good hath our God been to this Church and Land of ours, in giving us a surer word of the Prophets, and Apostles, to become a light unto us in a dark place; and a sure ground whereon we may build the truth, and certainty of our faith, and religion; that we need not be carried about with every wind of corrupt doctrine? These witnesses being sensible, faithful, and so extraordinarily assisted, neither would nor could deceive us: yea, and writing in such a time, and the same age in which the things were done; if they had written any false or corrupted thing; all that lived at that time could easily have confuted them. And therefore as Moses when he had written the book of the law, 
Exod. 24.7.  called all the people to be a witness of the truth of it: even so the Apostles writing the books of the Gospel and finishing them, appealed to the men of that age for the truth of them: as john the last of them all in the last end of his book saith, we know, that is, all this age knoweth, that this witness is true.  
2. This Doctrine giveth us direction, how to carry ourselves to the present Ministry; 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, Ephes. 4.11. He gave some to be Apostles, some Prophets, some Pastors, some Teachers. Where it is evident, that he that giveth the Apostle, giveth the Pastor also. 
Ordinary Ministers must be received, as Apostles, while they teach things heard or seen by the Apostles.  We being then called by Christ to teach this doctrine in the Church, whatsoever our own unworthiness be, yet to contemn us shall be the contempt of Christ himself: yet we being men subject to error (as they were not) must hold us to our rule, which is Apostolical doctrine: for as the Apostles have faithfully performed their parts, so our part and duty is faithfully to depend upon them: and then not to depend upon, or depart from us is to depart from Christ and his ordinance. We that are teachers reserve to every Christian his privilege, which is not to receive every thing from us hand over head, nor any thing at all on our bare words, but to try our spirits, to search the Scriptures (as the Bereans.) They have or aught to have their Bibles, we wish them to look and inquire there whether our doctrine be true or no: and by this note shall they know it what it is, according as we shall be able to show the Apostles the ear or eye-witnesses of it: for else are they not bound to believe it. Let any man come with a conjectural, or probable truth, or any traditionary doctrine, and cannot show which of the Apostles heard or saw it in Christ, no man is bound to believe it as necessary to his salvation. But if any come, and can back his doctrine thus from the Apostles, it is all one as if the Apostles did utter it. Let every Minister, if he would be believed, tread in the steps of the holy Apostles; and see he be able to clear, that all he speaketh be spoken in their language, be seen with their eyes, or heard with their ears: which he is sure so to be, if it be contained in their writings. Hereof the Evangelist john giveth a notable precedent, The word, saith he, was made flesh: 
joh. 1.14  here was a great mystery, and a main principle of salvation: but how knoweth he it, is he sure of it? yea that he is: and therefore addeth, we saw the glory of it. 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 saw this from Christ which you have taught us, that I may believe it? for they delivered nothing else. To which rule would Ministers and people frame themselves, it would bring the Scriptures into request, which for most part, are least set by in many sermons; it would make men more careful of their doctrine, and thrust out an infinite deal of trash, and foolish conceits of frothy brains: which make it a chief part of their ●eputation, to see with any eyes save the Apostles, and speak with any tongues save theirs: by which means it cometh to pass, that Gods own voice is least heard in God's house, in God's business, and among God's people.  

The Lord jesus chose mean and weak men for his witnesses. Why.  3. Hence note also, what mean and weak men did the Lord choose to be his witnesses to all the world; not great rabbis, not rich, not worldly wise: (who are not so expedite and ready, neither to preach, nor receive the Gospel) but poor, simple, and mean men. For these reasons, 1. that the conversion of men might not be ascribed to eloquence, arts, power, or wisdom of the world: but this treasure is put in earthen vessels, that all the power and glory of the work, may redound to God, who commonly, in weak and foolish things, putteth forth his admirable strength and wisdom. 2. That there may be held a difference between Civil, and Ecclesiastical power: the one is outwardly glorious, and stately; the other, mean and lowly: the ministery which ever brought most men to God, was least pompous, & which came the nearest to the simplicity of Christ and his Apostles: and on which the sun of the world, for most part as little shineth, as it did on Christ himself and his Apostles. 3. It made more for the glory of Christ, and his Apostles: of Christ, in that he chooseth illiterate and unlearned persons, and presently maketh them wise, learned, and intelligent, able by the wisdom of God, to put to silence the most learned and exercised adversaries they can meet withal. Earthly Kings and Princes, not being able to give such gifts, are forced to advance such as are wise and experienced already; and set over their business the wisest, most learned, and most noble that they can find: Christ need choose none such, but honoureth himself in choosing foolish and ignoble things, to make them wise and noble, and every way fitted to his work. Again, herein he honoureth also his instruments, who being in themselves mean and contemptible, yet upon their calling received such a portion of the spirit, as that they drove the wisest and most learned into admiration: and daunted the greatest and most powerful, when they saw that no power or glory of this world, could draw or hinder them from the execution of that office, to which they were deputed. Hence was it that the wise and mighty, seeing the freedom and wisdom of Peter and john in speaking (knowing them to be unlearned men) they wondered, 
Act. 4.  and knew they had been with jesus: and seeing the man standing with them which had been healed, they had nothing to say against them. How great glory won Christ hereby to himself, and his servants? 4. By this choice of his, he putteth a plain difference between his kingdom, and the kingdom of Antichrist. His kingdom upholdeth the truth of God, which is strong of itself, and well fenced by the power & strength of God watching over; it and needeth not the arm of man's wisdom, or human power to lea●e upon: but if it get simple and plain men to carry it through the world, it disperseth itself as the light: twelve naked and unlearned men shall be enough to overcome all the power and wisdom that the world can make against it. But the kingdom of Antichrist, maintaining nothing but fables and lies, needeth all the colours that wit and learning can devise, and all the power and tyranny in the world to maintain it: false doctrine can never stand of itself, if it have not the two legs of human policy, and power to stand upon. 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 undershoared that tottering kingdom, but a flourish of wise, learned, prudent, and holy Fathers: the profound policies, equivocating tricks, and acute sophistry of their Jesuits: the cunning practices, powder plots, hellish attempts of their Priests and Disciples, against Kings, and Kingdoms, whose power they cannot command: the base insinuations and flattery on the one side, and false fears and treachery on the other, whereby they hold fast unto them sundry other great powers and kings of the earth; to which 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. It must have the wit of men, the sword of Princes, the strength of arms, the support of wealth, and every way a glorious outward estate; else down must it needs fall like Dagon before the Ark. Christ's kingdom hath none of these, needeth none of these, and yet it propagateth itself, and prevaileth daily, and so shall do; 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.  
4. In that the Apostles were chosen witnesses of God, it is a notable proof of Christ his resurrection, which is the Apostles own use: for it Christ be not risen, we are (saith he) proved false witnesses: but that cannot be for the former reasons, and therefore he is surely risen. The like deduction may be used for the confirmation of any other Article of faith delivered by them, wherein they are no less true witnesses, then in this of Christ's resurrection.  Who eat and drunk with him after he arose from the dead. 
Christ manifested himself to be both God and man after his resurrection by 2▪ sorts of actions. ] 
In these words the Apostle Peter useth 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: an instance where of after his resurrection we have formerly mentioned, joh. 21.11. in the miraculous lading of the net with fishes. 2. Such as were more ordinary and familiar: such as in the next verse of that Chapter is recorded, namely, his dining with the Disciples. Which was so familiar, and so open a revealing of himself, as wherein they could not be deceived in the truth of his person. 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: for he did not only eat with six of his Disciples, as joh. 21.2. cum 13. but with the two disciples with whom he joined himself going to Emaus, Luk. 24.30. and with all the eleven gathered together, Luk. 24.33. cum 43.  
Quest. How could Christ eat and drink, seeing he was not raised to a natural life which he lived before, and we now live: but to a spiritual life, which cannot be nourished by corporal means, no more than our bodies shall be after the general resurrection.  

Cib●s hic ad humanae naturae indicium, non ad corporis gloriosi ●●lorum perti●ui●: & con●estio potestatis fuit ●ora non ne●cessitatis. Til●●●s.  Answ. Christ did not eat seemingly, or in appearance, as one deluding them; but as before, truly both eat and drunk: for else this could be no infallible proof of his resurrection unto them, as our Saviour intended it should be. For when the Disciples had seen his hands and feet, wondered at the matter, and yet believed not for joy: 
Luk. 24.41.  for their further confirmation he called for some meat, and having a piece of broiled fish, and an honeycomb given him, he took it and did eat before them. 2. Although Christ eat and drunk truly and indeed, yet was it not necessary, as before, 
Considerations of Christ's eating and drinking after his resurrection.  for the nourishment of his body; which now living a spiritual life, took no nourishment from it. And as he needed not to eat, so that which he did eat, went not through his bodies as it did before, or as ours now doth. It will be asked first, what became of it; and secondly, whether that can be true eating, where can be no nourishment. To the form●● I answer, that himself, when, and as it pleased himself, dissolved the substance of it into his first principles, or into nothing after he had truly eat it. To the latter, that every man hath experience that he can truly eat many things which never nourish him: and so will avoid further curiosity and inquisition into questions so needless. But it will be more materially objected, that this eating and drinking doth not necessarily and infallibly prove the point of Christ his resurrection, seeing the Angels have eat and drunk, and yet were no men. Answ. As for the Angels which 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, and indeed had their feet washed: all which, though they proved them not to be true men, yet proved them to have had true bodies, which were assumed for the time of their message, and again dissolved into their first nature, as also was the meat which they did eat: even so our Saviour Christ is proved hereby after he was dead, to have a true, living organical body, which is a sufficient proof of his resurrection, and confirmation of our faith in that Article; especially seeing that it was the self same body that was laid in the grave, the testimony of the Angels, the emptiness of the grave, the prints of the nails and spear, with many other evidences sufficiently confirm.  
1. Note hence, in that our Lord jesus, would not only appear once, but very often, and not only that, 
To believe the resurrection is an hard point.  but eat and drink sundry times, and this also in the presence of many authentical witnesses; what an hard thing it is to believe the resurrection from the dead: yea, if we should hear it preached from the blessed mouth of the Son of God himself. The Disciples of Christ had often heard him, teaching them particularly of his resurrection the third day; they had seen him accordingly risen; yea they had handled him with their hands: yet unless he condescend to admit them as familiarly to eat and drink with him as before, they scarcely believe: neither can we think the Disciples slower of heart to believe then ourselves 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. His wisdom saw how necessary it was, that they who were to be witnesses unto him, should be enabled with much persuasion, both by lively voice, and by writing, to assure all other believers of the certainty of his resurrection, till his return to judgement: and therefore to all the other means of manifesting himself, he added this, to sit down among them to eat and drink with them: not to feed himself by that meat, but their faith, and in them the faith of the whole Church. For what is it that more confirmeth and strengtheneth our faith, than the 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 maketh them bold? and whence is this persuasion, but from certain sense and undoubted knowledge, arising from their familiar converse with him after his resurrection?  
Use. 1. To strengthen this our weak faith by this consideration, conceive with thyself that Christ eat and drunk with his disciples, that thy faith might be nourished as well as others: and in that they saw him, heard him, handled him, eat and drunk with him, and being faithful witnesses have preached, and by writing avouched the same to all the world; thy faith must be as fully assured, as if thine own eyes had seen him, thine own hands handled him, and thyself had sit with him at the table while he eat and drunk among them: 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 behalf; as every new apparition or manifestation of Christ, added something to the faith of his Apostles.  
2. In that our Lord after he was gloriously raised from the dead, would still for those forty days depart from his glory, abasing himself to converse with sinful men; 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: we are to learn the same lesson towards our brethren, to be of a yielding disposition, ready to depart with some of our right for their good and edification; and carry ourselves as weak to the weak, and become all things to all men, to save some.  Vers. 42. And he commanded us to preach unto the people, and to testify that he is ordained of God a judge of quick and dead. 
A third argument to prove that Christ is raised from the dead, and so is indeed the true Messiah, and Lord of his Church is, that he gave commission and commandment to his Apostles to become Preachers & witnesses, as of other points, so especially of this; that howsoever he was adjudged to death according to that judgement executed, and laid as one foiled by death for the space of three days, yet he is now gloriously raised again, and appointed of God the judge of all that ever have lived, do, or shall live to the end of the world.  
In the verse we have three things to be handled. 1. that preaching is a reverent and necessary ordinance of Christ himself, And he commanded us to preach unto the people, and to testify. 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.  
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 plain, Matth. 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, appeareth by his last words, and behold, I am with you to the end of the world. 
Preaching the ordinance of Christ.  And that the ordinary teachers are no less the gift of Christ then the Apostles themselves, is as plain, Ephes. 4.11. he therefore gave some to be Apostles, some Prophets, some Evangelists, some Pastors, and some Teachers. Neither must this trouble us, that both in this place alleged, as also in some other it is attributed to the Father, to send and give Pastors according to his own heart: and sometime to the holy Ghost, Act. 20.28. 
jer. 3.15. & 25.4.  Take heed to yourselves, and the flock over which the holy Ghost hath made you overseers: 1. Cor. 12.11. and all these things worketh even the self same spirit, distributing to every man severally even as he will For, 1. all these external works are common to all the three persons: and where any one of them are named in any action done without themselves, no one of them is excluded, but all the three must be included. 2. The divinity of Christ is not obscurely proved, in that the same glorious actions of the Father, and the holy Ghost, are ascribed also unto him, as from heaven whither he ascended to give several gifts for the work of the ministery. 3. That we might better instruct ourselves, in their several order and manner of working the self same action: for the Father is the fountain, and the first author of all these gifts; the Son properly is the distributer and giver: for the Father worketh all in us by the Son, and both of them by the communication of the blessed spirit: even as the sun by his beams sendeth light, and heat unto the inferior creatures.  
Object. But this ordinance of preaching, seemeth not to be Christ's, because it was long before his incarnation; and now remaineth after his ascension, when he cannot call men as he called the Apostles while he was on earth. Answ. The Ministry of the Gospel, in the proper acception of it, hath two things to be considered. First, the being of it: Secondly, the virtue and efficacy of it. The being of it (as it was the ministery of the new Testament, wherein glad tidings were published to all nations) was temporary; beginning in the time of Christ, and shall have end with the world: yet can it be called no new doctrine, because the sum and substance of it, was (though more obscurely) delivered to Adam, and the Fathers of the old Testament. But if we consider the virtue and efficacy of it, 
Reu. 14.6.  it is an eternal Gospel during from the beginning of the world to all eternity. Now therefore will it not follow, that because it was before his incarnation, it was not his; but rather therefore it was his, who was before Abraham was, the chief Prophet of his Church, that raised, according to the several ages of his Church, such men as were fit, either more obscurely, as before his coming (when rather some evangelical promises of things to come were preached then the Gospel itself, or else more manifestly to preach and open the mysteries of the kingdom of God. And this latter kind of preaching, was not before his incarnation; neither was it fully settled before he ascended into heaven, and from thence gave gifts to men; that thereby he might show himself a careful head and governor of his Church, even then when he was set down at the right hand of his Father. It is true indeed that before Christ's suffering, he called his Apostles, instructed and furnished them with many gifts of the spirit; yea, and these gifts were increased very much after his resurrection, whereby they were more confirmed in their Apostleship; and although they did before Christ's death, exercise the office of Apostleship in judea amongst the lost sheep of the house of Israel, yet had they not received that fullness of the spirit, and power from above, which was necessary to Apostles, 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, and confirmed to be the Apostles of jesus Christ: neither had they, till after Christ's resurrection, received this commandment (of which our Apostle speaketh) To preach to all nations, and to every creature under heaven: the practice of which commandment they took up after that (they having stayed at jerusalem for the promise) the spirit came upon them, 
Luk. 24.49.  and they were endued with power from on high.  
As for the second branch of the objection, that because ordinary Pastors and teachers are not immediately called by Christ, being now in heaven▪ therefore they are not ordained by him, it is false: for of the Pastors and elders of Ephesus is said, that the holy Ghost made them over seers: and Paul accounteth Apollo's ordained by Christ as well as himself, 1. Cor. 3.5. What is Paul, and who is Apollo's, but the Ministers by whom ye believe? and, as the Lord gave to every man? only the difference must be observed in their calling; both are called of Christ, but the Apostle by himself immediately, not by men: the ordinary Pastor called of him by the ministery of man. I call it a Ministry, because the whole power and authority of the Church in calling Ministers, is but a service unto Christ; approving, declaring, and testifying to the Church those whom Christ hath called. 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. 
Psal. 95.7. Hebr. 3.7.  Whence we conclude, that his voice hath over sounded in the Church, and so shall do in the ministry of his servants, 
Luk. 10.16.  until his coming again to judgement: he that heareth them, heareth him; he that receiveth them, receiveth him; he that refuseth them, refuseth him: he by his servants entreateth men to be reconciled; by them he bindeth and looseth, saveth and destroyeth.  
Secondly, for the necessity of this ordinance, 
Necessity of preaching evinced by four reasons.  can any deny it who seeth the Son of God so careful before his death, after his resurrection and ascension also into heaven, to furnish and fit with an extraordinary measure of the spirit, Apostles and Apostolic men, for the founding of the Church of the new Testament; and not only so, but now sitting in his glory at the right hand of his Father, is mindful of his promise, and is with his Church to raise up successively faithful Pastors and teachers, gracing them with variety of excellent gifts; and blessing those gifts for the building up, and repairing of his body, and the gathering of the Saints: of whom, as of living stones, is reared a spiritual house or temple fit for his own use. But because most men are willingly ignorant of this necessity of preaching, I will a little enlarge it by some reasons.  
1. Consider the condition of those that are unconverted, 
In regard of the unconverted.  and it will appear necessary for them. No man was ever saved, while he was in his natural blindness, no unbeliever could ever get within the gates of the holy City: no hard hearted or impenitent person, could ever, so remaining, see the life of God. Neither was ever any man ordinarily drawn out of this fearful estate of damnation, but by the word of God preached; which is the light to the blind eyes, the ground of faith: for how can they believe, except they hear? and the hammer of the Lord to break asunder the hardest stones in men's hearts. 
jer. 23.29.  Who were ever begotten to God, without this immortal seed, and these spiritual Fathers? 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, 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: 
Mark. 1.14.  both that of grace here in this life, and that of glory in the life to come: 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: 
Eph. 1.13. & 6.15.  the word of life, because it quickeneth the dead in sin: the Gospel of peace, because it alone pacifieth the conscience, and settleth it in the peace of God: to conclude, The good word, because it only revealeth Christ, 
Heb. 6.5.  who procureth all good unto believers. Who seeth not then the necessity of preaching, seeing none are added to the Church without it, Act. 2.41. 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, Ephes. 4.11, 12. And it pleased not God by any other means, but by the foolishness of preaching, to save such as believe.  
Secondly, if we consider those that are called to knowledge and faith, it will appear also a most necessary ordinance in regard of them. For, 
In regard of the converted.  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 ministery in his Church, that even believers themselves by hearing the Scriptures daily explained, obscure places opened by those which are clearer, and figurative speeches cleared by the proper; might attain not only to a clearer understanding of the Scriptures, but also to have them printed in their minds and memories, so as they might be able to draw them into continual use. 2. Even the best have nature in them, and their daily failings; and without daily repair, grow weak in faith, weary of well-doing, and unfruitful in the work of the Lord. And therefore though they should not need to come to increase their knowledge, yet have they need to hear their faults controlled, to be provoked unto duty, to be confirmed in their obedience, to be strengthened in their faith, reform in their lives, comforted in their troubles, and spurred to bring every thing to use and practise; 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: not only by communication of gitfs and graces, while some teach and some learn, but also while it is a mean to hold them all of a mind; whereas without this public ministery, 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. And this special benefit of this public ordinance the Apostle aimed at, Eph. 4.13. Till we all meet together in the unity of the faith, and knowledge of the son of God, unto a perfect man, implying, that the scope of the ministery, is to bring and preserve all the members of the Church in this unity of faith and knowledge; which in this world it cannot do, but so soon as it hath done this, itself shall cease, namely, in the life to come. He must needs be wilfully blind, that espieth not very great necessity of the word preached, for the strengthening of those joints and bands, whereby believers are knit both unto the head, as also unto the members.  
Thirdly, the necessity of this ordinance appeareth, in that the devil and wicked of the world, 
From the opposition of the de●●l, and wicked ones.  have ever resisted it above all other, as being the greatest enemy unto his kingdom, which maketh him fall down like lightning in the hearts of men. Hence is it, that he stirreth up jannes' and jambres, and all the rabble of Egypt's enchanters against Moses; and setteth all his power against him to prove him a counterfeit. Hence is it that he will not want a Pashur to smite jeremy, nor an Amaziah to do as much to Amos. Hence raised he up many armies against Paul; Elymas & Alexander, Hymeneus and Philetus, Diotrephes and Demas, and from his mouth he casts out floods of reproachful and virulent slanders against him; that he is a pestilent and seditious fellow; that he speaketh against the law, and against the Temple, away with such a fellow, it is not fit that he shoul● live. And hath the devil grown any whit more calm, or can he digest Paul's preaching better since Paul's time? no sure, he is no changeling, except because his time is shorter, his malice be stronger and more raging; I wish Gods faithful ministers every where found it otherwise. But to omit other proofs, observe generally the voice of the multitude. Where there is no preacher, but some poor creature to serve, as they say, or starve them rather; it is wonderful how well people think themselves with him: he shall be commended and defended, for a very honest peaceable man, or for a very good fellow, that will bear his neighbour's company, they could not have a better; and for all he cannot preach, a worse (they fear) will come when he is gone. But whose voice is this? and is not the hand of the devil in all this? Well, on the contrary, where there is by God's mercy a painful and faithful Minister, that preacheth constantly and conscionably; how goeth the cry and common voice of people upon him: we have one that preacheth indeed often, and (perhaps) is a good scholar; but he is very unpeaceable, a reprover of every man, a spyfault, he hath made such contention in our parish since he came, that we wish he had never come amongst us; we were quiet enough, and held peace and neighbourhood before he came. And thus he is counted, as jeremy, a man that striveth with the whole earth.  
Fourthly, the necessity appeareth by common experience, if we compare the people, who have had the Ministry planted amongst them, 
The same proved by experience.  with those who have it not. In the one, what shall a man sooner meet with, then woeful ignorance, Popish opinions, superstitious practices, heathenish conversation? they live as men without God in the world: or, as if the old Sodomites were alive again. But in the other, by God's mercy some seal of the Ministry you shall meet withal; some men of knowledge, of conscience, and out of conscience performing duties in public, and in private; in the house of God, and in their own houses; you shall hear godly and gracious speech in their mouths, see good example in their lives, holy desires and endeavours to grow in grace, and in the knowledge of jesus Christ. And whence is this difference, but from the presence or absence of this ordinance, and God's blessing attending or departing from it?  
Use. 1. The Ministers of Christ must urge upon themselves this self same commandment, 
Ministers must urge themselves to diligence by this necessity.  to provoke themselves to diligence in preaching: for it layeth necessity upon them, and woe unto that Minister that preacheth not the Gospel. A lamentable thing is it to see how little either this commandment, or the denunciation of this fearful woe prevaileth with many: but some are given up with Demas, to embrace this present world; some give up themselves to idleness, and voluptuousness of life; some to ambition, and further preferments; some to policy, and state matters; and very few only to faithful and painful preaching. Thus this commandment of Christ is generally forgotten, the sheep and lambs of Christ unfed and forsaken, the kingdom of Christ unbuilded and unrepaired, and the kingdom and power of sin generally standeth in the state of it unshaken in the hearts of men.  
2. We see hence what little need we have of a dumb, or blind ministery; unless there be need of breaking so express a commandment of jesus Christ, who sealeth no man's commission, but to preach to his people. What need is there of wells without water, 
No need of a dumb or blind Ministry.  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; he sendeth no messenger without a message, no steward without his provision, no Captain without weapons, no watchman without eyes: this were a folly which the wisdom and weakness of man cannot brook: but he sendeth an interpreter, the learned tongue, the prompt Scribe in the law of the Lord; such as are mighty in the Scriptures, and are stored with things new and old. Let us not implead the 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 Gods; who hath given means, men, and maintenance enough; if all these were wisely and thankfully disposed to his glory, and the service of the Church.  
3. This doctrine must be applied also to the more ignorant sort of men, who never as yet came to see the absolute necessity of this ordinance of preaching: as witness, 
Few men see ●his necessity of preaching.  1. their formal coming hereunto, as forced by law, or constrained by custom: and thence departing again without any fruit of faith, or increase either of knowledge, or obedience, or of comfort. 2. The inbred corruption, yea and malice of their hearts against it; which bewrayeth itself in a number of frivolous objections, which they shame not to bolt out among their mates. As, that this preaching of the Gospel, is but foolishness: they see other have lived honestly and well without it, before them, and so have themselves done for many years: and yet they live as well as those that are the forwardest to run after Sermons. Alas, poor souls, how hath Satan overreached them in a matter of such moment, as is their whole estate and freehold of heaven: who if ever they come to see their lost estate, and what a 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 profess the ministery of reconciliation, to be as necessary as their atonement and friendship with God, which is better and sweeter than life itself. Others conceive and complain, 
Many plead against it.  as the Israelites, that there is too much preaching, and too much of this Mannah: & some of better place, but no better hearts, avouch that it is so common, that it grows into contempt. Now would I ask of these, was it the abundance of Mannah, the Angel's food, that was the fault, or their wicked loathing of it? even so is it the commonnes of the word, that maketh the wicked contemn it, (for the hungry soul of the godly would never despise it, if it were ten times more common) or rather because they see not the worth, nor taste the sweetness of it? despise we the sun because it riseth daily and shineth all the day long upon us? or the air which we breath in every moment? or doth the ordinary and common use of the bread upon our tables, bring bread out of request with us? No, we see the necessity that without the Sun, and without our daily bread, and without the air we cannot live. And did we see also as clearly that where vision faileth, people perish: we should change with our minds our note; and highly bless God for the commonness of it, as we do in the other: and sure I am that either the Apostle Paul did not fear this inconvenience, or else he oversaw it, when he enjoined the Ministers to preach instantly, both in season and out of season. Others say the world was better when there was less preaching, and thence conclude, that it is far worse now, because there is more: which though it be a rude fallacy scarce worthy answer, as putting that to be a cause of men's wickedness which is not, yet something must be said unto it; and fools must be answered in their folly, lest they be wise in their own conceit. Let these men bethink themselves, and then tell us whether the holy Gospel (being the power and arm of God to save every believer, the glad tidings of salvation and word of life) can make the world worse than it is. For if that be the use of it, our blessed Saviour was far overseen to leave his glory of heaven, to take our flesh, and in it to submit himself to the obedience of the whole law; and to the suffering of the whole curse of it for our disobedience; if by all this he leave the world, or make the world worse than he found it. How shall it be true that is written of him, that the Son of man came not to destroy, but to seek and save that which was lost, if the preaching of him make the world worse than it was? we will easily grant that the Gospel, being a great light, it daily discovereth that corruption and darkness which before lay hid; as the sun rising manifesteth all those things which were wrapped up in the darkness of the night. But to say that sin is the more, because it is more seen by the light of the Gospel, is a fancy: or if sin itself in these days of the Gospel by the multiplication of people be multiplied; shall we say the gospel is the cause, or rather the malice of men, who 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 jeremy's time) who told him plainly, that they would not hear the word that he spoke in the name of the Lord, for while they served the Queen of heaven, they had plenty of victuals, and were well, and felt none evil: 
jer. 44.17 18.  but since they left to burn incense unto her, it was never well with them, they had scarceness of all things, and were consumed by the sword and by famine: and therefore they were resolved to do as their Fathers did. But let us with thankfulness cast our eyes upon the grace of God that hath appeared, and learn (as it teacheth) to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly in this present world.  
Many other allegations of simple people against this ordinance I might allege, but they are well met withal by some others; and myself have elsewhere answered many of them, 
Beauties of Bethel.  and therefore referring the reader thither, I content myself with these few for the present: and conclude this point with this exhortation to these poor seduced people: that considering the straight charge and commandment that lieth upon us to preach in season, and out of season, they would be willing to pick out their duty therein implied; which is to be diligent, yea swift to hear, to attend as earnest suitors at the gates of wisdom, for their own good; 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. And let them further know, that (seeing God doth not extraordinarily save men, where the ordinary means are afforded or offered) the neglect of this means is to despise great salvation; and to make themselves unworthy of life eternal. And from the evidence of truth I avouch against every soul, that turneth his ear from hearing the word preached; that he despiseth the pardon of the king of heaven, he rufuseth life & salvation offered; he chooseth death, and forsaketh his own mercy: 
joh. 10.27.  he is no sheep of Christ, for than would be hear his voice; 
joh. 8.47.  and if he were borne of God, he would hear the words of God.  
Secondly, the object of this ordinance, or what we must preach, and that is Christ. 
Christ the matter of our preaching.  The scope of the whole Scripture is Christ, and it is wholly resolved into him. The Law, that is a schoolmaster to Christ; for by convincing of sin, and making the sinner exceeding sinful, it leadeth him forth of himself to seek salvation in Christ. The Gospel preacheth nothing but Christ and him crucified for sin, 1. Cor. 2. We preach Christ the power of God, and the wisdom of God. 
Mark 1▪ 1.  Hence is it called the Gospel of jesus Christ: and the word of Christ, 
Colos. 3.  not only because it is from him being God, as an efficient cause, and preached by him as the chief teacher of his Church; but also for the material cause which is Christ. The Apostle Paul calleth it the word of truth, not only for the truth of it, but because it publisheth that eternal truth jesus Christ: as also the word of the cross, not only because the cross ordinarily attendeth the faithful preaching and profession of it, but because the matter of it is Christ crucified. 
1. Cor. 2.   
Quest. What is it to preach Christ? Answ. It standeth in two things. 
To preach Christ wherein it standeth  1. In plain manner to teach the doctrine of Christ, concerning his person, his natures, his offices, and the execution of them from his incarnation to his ascension. 2. In powerful manner so to apply this doctrine to every hearer, that every one may feel a change to follow, both in his heart and life. For to teach only the History of Christ his doctrine, his miracles, his life, his death, is not the full teaching of Christ: for thus the unbelieving jews know Christ; and the Infidel Turks can easily come to this knowledge of him. 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; which is the most difficult labour of the ministery, and most to be striven in. Many teachers who can choose hard texts, and make learned discourses, and show much dexterity of wit, reading and human literature, have not thus learned Christ themselves, nor can after such a lively manner teach him to others. And pity it is to see that whereas so great an Apostle as Paul, who wanted not Arts, tongues, and human learning, desired to know nothing but Christ, and him crucified among the Corinth's themselves: it should be the study of many men to show the knowledge of any thing rather than of Christ; and how they may paint out themselves rather then Christ in their preaching. Is not the end of preaching to make Disciples of Christ? 
Matth. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was it instituted to please the ear, or to prick and pierce the heart? Let the minister therefore strive to ransack the hearts of men with whom he is to deal; that discovering their secret things they may fall down and say, God is in him indeed. Let him think he hath spoken the word of Christ; when he hath both taught him, and led his hearers unto him. And this will not be done but by the plainness of words, and evidence of the spirit. It is thought a reproach to preach a plain sermon; whereas indeed, that is the best sermon which teacheth Christ most plainly. 1. By true interpretation of Scripture. 2. By wholesome savoury and proper doctrine gathered thence. 3. By sound application of that doctrine for the information of men's judgements, and reformation of their lives: 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.  
2. Hearers may hence learn to judge of themselves, whether they have heard aright or no. And then have you heard well, when you not only know that which you did not before, but when you believe more, love more, hope more, and are more changed then before. When you find our sermons as the glass wherein you see and discern the true estate of your souls; when you are cast into the form of this doctrine; when your lusts stoop and yield to this sceptre of Christ: without this no knowledge is saving; but all our preaching and your hearing tendeth to damnation: if ye know these things, blessed are ye if ye do them. 
joh. 13.17.   
The third point is, what is the particular doctrine which the Apostles, 
The Apostles commanded in special to teach the doctrine of the last judgement. Reasons.  and we in them are so straightly enjoined to preach: and that is, the Article of Christ's coming again to judge the quick and the dead. And surely it is not without reason, that our Saviour should wish them to insist in this 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; and so much the less deniable, by how much they were still fixed even in the senses of all those who were eye-witnesses of the same. 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, as a point that needeth more instance and persuasion, than such as (being passed, and so sensibly confirmed by many hundreds and thousands as they were) are far more easily apprehended, 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 security, which breedeth hardness of heart▪ therefore did the Apostle Paul, 
2. Cor. 5.11.  considering the terrors of the Lord, provoke both himself and others unto their duty: and no marvel, seeing the children of God, have even at the consideration of more particular judgements, been stricken with the fear of the Almighty. The Prophet Abacuk when he heard but of judgements to come, saith, that his belly trembled, his lips shook, 
Habac. 3.16.  and rottenness entered into his bones. And David, being a noble King, hath these words, 
Psal. 119.120.  my flesh trembleth for fear of thee, and I am afraid of thy judgements. A special example whereof, we have in that famous Preacher of righteousness, Noah, of whom it is recorded, 
Heb. 11.7.  that being warned by God of the flood to come an hundredth and twenty years after, he was moved with a reverent fear of God to make the Ark. And as Noah was by hearing of the waters, so the servants of God hearing of fire, wherewith the world shall once again be destroyed, aught to be, and are moved with a reverent fear of God, which is as a steel spur to provoke them to their duty. 3. The Scriptures make the contempt of this day of judgement, the ground of all sins, and of the destruction of ungodly ones. For as it was in the days of Noah, so shall it be in the day of the Son of man: they never dreamt of the judgement, before it came, and so perished in it; so men eat and drink, marry, and give in marriage, till the day come upon them as a snare, and they taken as a bird in an evil net. What was the cause that the evil servant sat him down with drunkards, and rose up to beat his fellow servants, but because he said with himself, my master will still defer his coming. In all which regards, neither the Apostles, nor we the ordinary Ministers succeeding them, can want good reason to stir up ourselves and others, by the often and diligent propounding and applying of this holy doctrine of Christ his coming again to judgement.  
The verse containeth two things: 1. Christ his appointment to this office, that he is ordained of God. 2. the execution of it, a judge of the quick and dead. Touching the former, it will be asked, how God could ordain Christ a judge, 
Dan. 2.9. joh. 16.8. How Christ is ordained a judge, seeing the Father, and holy Ghost judge also.  seeing that both the Father and the Holy Ghost judge as well as he? An. In the last judgement must be considered, 1. the decree of judging. 2. the authority, or judiciary power. 3. the external and visible act, or execution of judgement. Now in regard of the two former, all the three blessed persons, the Father, Son, and holy Ghost concur, as having an equal decree of judging, an equal authority and judiciary power, an equal dominion over all creatures, and an equal consent in the judging of them. But in regard of the third, the visible judicial act, Christ is the judge and that according to both his natures, the godhead, and manhood: and yet both of them herein retaining their own properties. Thus is Christ ordained of God a judge: and thus is it said, that the Father judgeth no man, 
Ioh 5 2●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but hath committed all judgement to the Son. Where by judgement, must be meant the administration of judgement: for so the Evangelist expoundeth it in the 27. verse of the same chapter, where he saith, that the Father hath given him power to execute judgement. And by committing it unto the Son, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not as opposing the second person in Trinity, to the first or third, or as excluding the other two; 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. For all that power of judging which is in God by nature, shall be in Christ as man by grace of personal union, for the execution of it  
Now the wisdom of God thought fit in this manner, 
Administration of judgement laid upon the Son for sundry reasons.  to lay the administration of the judgement upon the Son, for sundry reasons. 1. Because Christ having in his humanity accomplished the work of man's redemption, and in it had been judged in the world; it is meet that he should now manifest the glory of his manhood, exalted above all creatures, and shining in such brightness of glory, as is fit for such a body as is united to the divine nature. Hence is it, that often we read this second coming opposed unto his former, wherein he pleased to cover and vail his glory, which now he will reveal and display above the shining of a world of Suns: Matth. 25.31. when the Son of man cometh in his glory, and all the holy Angels with him, than he shall sit upon the throne of his glory: Luk. 21.27. Then shall they see the Son of man come in a cloud with power and great glory. Secondly, he shall show his near affinity unto man, in that he shall in his humanity be seen visibly descending in the clouds, as he was seen visibly to ascend by a cloud: this was long since prophesied, that every eye should see him: 
Act. 1.11.  and how meet is it, that the judge of all should be seen of all. Thirdly, in regard of his Church; which as it is justified by his first appearing in humility, so must it be glorified by the second appearing of the head of the church in glory. Fourthly, that he might in this last act of it, fully accomplish his kingly office: for when he shall have faithfully finished this judgement, which is committed unto him, he shall immediately deliver up the kingdom unto his Father: not that he shall then cease to be an everlasting king of glory, 
1. Cor. 15.24.  but because he shall no longer exercise any temporary government, as now he doth. He shall not rule his kingdom by civil magistrates, nor his Church by such officers and ministery as are now appointed under him for the gathering of the Saints. It shall not stand in need of the means of edification by the word, Sacraments, or censures; the Lamb himself shall be all these in the midst of the throne of God. In both these regards, he shall deliver up his kingdom; 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.  
Use. 1. Is Christ appointed the judge? 
The comfort of God's children that their Saviour shall be their judge.  then may every godly man and woman comfort themselves, seeing their Saviour shall be their judge If a man's brother were to be his judge, he would not fear but to get the day, and the cause to go with him: but he is the elder brother of every believer: he bade the women go tell my brethren that I am risen again: I know (saith holy job) that my Redeemer, or near kinsman, liveth: yea he is nearer than a brother, being the husband of every faithful spouse. If the wife should have her loving husband, who loveth her better than 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 ourselves with these words, and lift up our heads▪ because this day wherein our head shall show forth both his own and our glory, who are his members, draweth near.  
2. This doctrine serveth also to daunt the wicked and ungodly: 
Here shall judge the wicked against whom all their villainies have been committed.  They shall see him whom they have pierced: he is their judge against whom all their villainies have been committed, whose servants they have villainously entreated, whose kindness and peaceable conditions they have despised and refused. What a fearful sentence awaiteth them when they shall come before him? no marvel if they call for the mountains to cover them, and the hills to hide them, rather than they should appear before the presence of his glory, whose wrath is as a consuming fire, and no stubble can stand before it. Oh consider this ye that put far from you this great day of the Lord, speaking peace to yourselves, whilst every thing wageth war against you, in that you still by living in your sins proclaim open war against the Son of God. Why should you any longer abuse his patience? why will you treasure up wrath for yourselves against this day of wrath? why will you fit yourselves as fuel for the fire of that day, when the Lord jesus shall come from heaven, in flaming fire to render vengeance against all them which know not God, 
2. Thess. 1.8.  nor obey the Gospel of our Lord jesus? Well, if you will not be warned▪ but you will go on in such impenitent courses; know it, that the party wronged by your sins, is he who is appointed of God to be your judge: you will think it will go hard with pillar, seeing he is to be his judge who was judged by him to death; and with judas that betrayed him, and with the soldiers that put him to death: but change the persons, the case is your own.  
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.  
First, by the phrase of quick and dead, is meant all mankind without exception, of what age, condition, sex or quality soever they be, 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; even all these shall be judged. And the dead are mentioned as well as the living; because the carnal and unbelieving heart of man maketh 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: 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. In like manner those speeches admit no exception, which we every where meet withal: as, Every eye shall see him: every man shall bear his own burden: every man shall give account of himself unto God. 
Rom. 14.12. The means whereby both quick and dead shall be gathered to judgement.  And that we should not doubt of the certainty hereof, the Scripture condiscendeth so far to our weakness, as to show us the means how this great work shall be brought about. As, 1. by the mighty and powerful voice of Christ, which whilst he was in his abasement, could call dead Lazarus out of his grave, joh. 5.28. those that are in the graves shall hear his voice. 2. By the ministery of the Angels, who shall all (not one excepted) come with him, and they shall gather the elect from all winds, and present and force the wicked to the bar, before the judge of all the earth; even then when they shall fly to the hills to cover them, if it were possible, from his presence. 3. By the diligence of all the bruit creatures, who in their kinds shall hear the voice of the Son of God. The sea shall give up her dead: so shall death and the gra●●e give up their dead; the very fire shall give up again the bodies it hath wasted. In a word, all the creatures shall help forward this work of the great day: which although it transcend the shallow reach of man, yet is it not above the power of God.  
Object. But how can the quick and dead be then presented to judgement, seeing the godly shall not enter into judgement; and for the wicked they are judged already: for he that believeth not, is condemned already. Answ. First, for the godly they shall not enter into the judgement of condemnation. 2. they are by their particular judgement acquitted already, but they must also by the general judgement receive in their bodies (which till that day are not absolved) according as they have done in the flesh. 3. they must be solemnly and publicly inaugurated and invested into the glory of their head; and their blessed estate manifested to all the world both men and Angels, and even in the eyes of the wicked themselves: therefore although they enjoy God already in pa●●, and the beginnings of the life to come; and such as are dead in the grave rest with the Lord, and enjoy his glory in their soul, yet are they not fully happy, nor can be, till this day breath on them, and this their morning awake them to their perfect glory. As for the wicked, although they are already condemned: 1. in God's counsel before all worlds. 2. by the word wherein their sentence is read, 
Wicked already judged five ways.  declared, 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; as hardness of heart, blindness of mind, wilfulness in their wickedness, malice against God and good men; hatred of the light and means of salvation. 5. by the horrible torment of the souls of such as are in hell with the devil and damned ones: yet doth the full vial of God's wrath remain to be powered upon them: & the final execution, & manifestation of their endless misery, is reserved till this day of judgement, when the body shall be reunited to the soul, and both delivered to the devil as their head, by him to be tormented together, as they have been inseparable friends in sinning together  
Use. Let every man make account of this judgement, high and low, rich and poor, learned and unlearned: the mightiest Monarch shall not be able to withdraw or absent himself, unless his power be above the power of Christ the judge: the poorest soul that ever saw the Sun shall not be neglected: the most rebellious of all creatures men or Angels must of force appear, 
No man can avoid this judgement unless his power be above the power of the judge.  and that not by a proctor or advocate, but in his own person: for every man must give accounts of himself unto God. None can be forgotten, no not through the passing of thousands of years: Cain died many thousand years since, judas many hundreds; yet both must appear, the one for killing his innocent brother, the other for betraying his innocent Master. No excuse will serve the turn: the Friar's plea, we are exempted Lord, will do no good here: no nor that which all men's courts must needs excuse absence by, that the party is dead: for this judgement seat is set up for the quick and the dead. God must for his glory, truth and justice, bring every man to this tribunal; that if he have been good and faithful, he may have his time of refreshing; and be put into the perfect state of happiness in soul and body. And contrarily if he have been hard hear●ed, and impenitent, he may know the weight of God's justice and power, and be in full state of endless and easeless misery both in soul and body. Oh than what great cause hath every man to forecast this day, and expecting it to prepare for it; 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. And thus because judgement is not speedily executed, they resolve themselves on a most wicked course; not knowing that as a snare it shall come upon them when they least look for it, and that though slowly, yet he will come surely, and make them know what it is to abuse his patience which should lead them to repentance.  
Now followeth the manner of this judgement, and that is comprehended in three things. 1. it shall be glorious and powerful. 2. just and righteous. 3. strict, and accurate. For the first, it is said that the Son of man shall come with power and great glory, yea in the glory of the Father: 
The glory of the last judgement described.  that is, such as belongeth to his Father with himself, but to no creature else. The clouds and the air shall be as a fiery chariot to carry him with admirable swiftness: his train and attendants shall be the Archangel making his way by the sound of a trumpet; which the very dust and ashes shall hear, and follow: and all the other Angels of heaven, from whose multitude, power, and glory, this coming shall be wonderfully glorious; and yet the judge himself shall surpass them all in glory and brightness; and as the sin doth darken all the lesser stars, so shall his most admirable glory obscure them all. 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; yea with the high sheriffs power, besides all their own followers▪ by which great state and attendance, they are both honoured, and aided, as becometh such public Ministers of justice; as also are made formidable to daunt and quell malefactors. Or rather, look as Princes going to their Parliament to make laws, put on their royal robes, and show themselves in their greatest glory; 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: neither the heavens nor the earth shall be able to see this glory, but shall shrink at it, and melt away with a noise: Rev. 20.11. john saw a great white throne, and one that sat upon it, from whose face fled a●way both the earth and heaven, and their place was found no more. Thus may we in some dark resemblance something conceive of this glory of the judge of all the world; unto which the consideration of the persons that shall be judged by him, addeth not a little moment: for not only small, but great must stand before him. It is indeed a great honour among 〈◊〉 to be deputed the Lord high Steward under a King, whose office is to sit in judgement upon a noble man: what an height of glory than is it for the Son of God, to sit in judgement, and call personally before him, not nobles only, but all the Kings and Monarches that ever the earth bare? If there be such preparation, and state amongst men for the trial but of some one noble man: what glory may we conceive must attend the mighty God, whilst he bringeth to their trial not only 〈…〉 persons, but all the most powerful monarchs and Potentates that ever were, or shall be to the end of the world.  
This consideration ministereth comfort to the godly, seeing he cometh to judgement, who is able perfectly to free them from all misery; able to strike off their bolts of sin, to acquit them from terrors of conscience; fears of death, the grave, the devil, and hell itself: he cometh from heaven for their release, who hath trodden all his enemies under his feet: and all this glory is for their safety and happiness, 
Tit. 2.13.  who wish and wa●te for the appearing of this mighty God. And on the contrary, it serveth to strike the wicked and ungodly with terror and dread, seeing the Lord jesus shall come from heaven in such power and majesty, and all to judge and condemn them: whom when they shall see arrayed with vengeance against them, no marvel if they be driven to their wits ends: yea, as it is with guilty malefactors, when they see the judge coming in so honourably attended, so shall it be here; this very glory of Christ shall strike them with fear, horror, and amazedness, and force them to all miserable, and unavaileable shifts; and to wish, if it were possible, that the rocks would fall upon them, and crush them to pieces, so as they might never come before his presence: for the great day of the Lord, which is to all the wicked of the world a black day, a cloudy day, a dismal day; this day is come, and they cannot abide it.  
Secondly, this judgement shall be righteous, and according to the truth: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rom. 2.2. We know that the judgement of God is according to truth. 
The righteousness of the judge and judgement.  Heb. 1.8. Thy throne, O God, is for ever, the sceptre of thy kingdom is a righteous sceptre: Thou lovest righteousness, and hatest iniquity. Hitherto is to be referred that of Daniel, 7.9. who saith, that this judge shall sit upon a great white throne; alluding to the white Ivory throne of Solomon, but infinitely more glorious: the whiteness be reckoning the purity and righteousness both of the judge, and the judgement: for every man shall receive according to his works. Here shall be no conceilment of things: for he will bring every secret into judgement, he will lighten all things that are hid in darkness, 
Eccles. 12.1. Cor. ●5.  and make the counsels of the hearts manifest. Here shall be no daubing or salving up of bad matters in corners: no pleading of lawyers, who craftily cloud the truth of causes for gain: no respect of persons, no favouring for the sake of any friends, nor fear of foes, or any displeasure. Here shall be no inducement by gifts, which blind men's eyes to pervert judgement: the purest gold of Ophir shall gild no matters here: for what shall gold or silver, pearls or jewels do, when heaven and earth shall be on a light fire? Here shall be no sanctuaries, nor privileged persons, or places, to hinder the course of justice: hence shall be no appeals; but every person shall receive an eternal sentence of every cause according to the truth and equity of it: for else the judge of all the world should not do right.  
Use. 1. To comfort God's children, who in this world are herein conformed unto Christ; 
God's children who here have all sentences pass against them, shall have justice at this day.  for the most part, causes, and sentences pass against them, and their light is darkened, their innocency by the might and malice of the wicked trodden down: but then shall they be sure of the day, God will cause their uprightness to break out as the sun in his strength: for when wickedness shall turn the sinner into hell, righteousness shall deliver their souls from death.  
2. To teach them to possess their souls in patience, when they see the confusions that are in the world: to beware of revenge, but commit all (as Christ himself did) to him that judgeth righteously. We must be content for a while to see our righteous ways depraved, our good repaid with evil by evil men: and be so far from thinking hence that there is no providence, or care in God over his children, as that we must necessarily conclude hence this judgement day. Observe the rule, Eccles. 3.16. When thou seest in the place of judgement wickedness, and iniquity in the place of justice, think in thy heart; 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 seest oppression of the poor, and the defrauding of judgement and justice, be not astonished at the matter: for he that is higher than the highest regardeth it. 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. jam. 5.7. Be ye also patient, and settle your hearts: for the coming of the Lord draweth near. As if these holy men had said with one mouth; look not to have your right here in this world, as neither the wicked have their hire, but wait the appointed time, as the husbandman doth for the weeks of harvest: and this time is the coming of the Lord, before which time neither is the full recompense of righteousness given to the Saints, nor punishment rendered unto the wicked in the full measure of it. Grow not weary of well doing, though ye meet with nothing but discouragements; no● out of love with the practice of piety, although the world hate you for it, as it did your head before you; for in due season ye shall reap, if ye faint not.  
3. This teacheth men carefully to look to all their works and ways, that they be just and justifiable, 
The works and words of men which shall abide the trial of that day, must now be tried before hand.  such as will hold water (as we say:) For there is a day of trial, when all those causes which they have by money, friends, or wicked policy contrived and overwaied in, shall be brought about again into a clear light, and put into the balance of equity itself, where they shall be found too light. And think seriously with yourselves, how causes, words, and actions, will abide the trial o● that day, which even for the present, can bring no sound comfort to the heart; but rather heaviness to the heart, accusation and guiltiness to the conscience, fear in the thoughts, and shame in the face, if any man should know how impiously, and injuriously they have been contrived: how many oppressions, wrongs, cruelties, usuries, revengeful suits, only commenced to make men spend their goods, and lose their peace; 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 thyself, whosoever thou art. If thy conscience now accuse 〈◊〉, or can accuse thee, but thou wilt either stifle it, or stop thine ears against the cry of it; know that it hath a voice, and will do good service to this judge one day; a thousand witnesses cannot do more than it will do: it will bring back old reckonings, which Christ hath not reckoned for, and set them in order before thee; when thou that canst find none now, shalt have leisure enough to look into them, but all to the breaking of thy heart, and increase of thy torment, that thou didst not, till too late, look into thy reckonings. Now to all such as mind hereafter to look into so main a business as this is, 
The touchstone of this trial is the word of God.  I will for the present commend only one rule, whereby they may discern whether their actions will abide the trial that abideth them, and that is this; If the word of God do now approve them, they will then be justifiable; but whatsoever word or action hath passed from thee, for which thou cansts not bring thy ground thence; the same will cast thee in judgement. This is that our Saviour telleth the jews, 
joh. 12 48.  the word that I speak shall judge you at the last day.  
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, 
The strictness of the last judgement. 1 in regard of persons judged.  not only generally, as men or Christians; but in special, according to the particular places, and courses of life wherein they were set in this world. 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; both of them how they entered, how they ruled, how they walked in & out before their people: what faithfulness they used in discovering, and discountenancing sin and ungodliness; how diligent they have been to draw and force men to the keeping of the two tables; how they have acquitted themselves from communicating in other men's sins: and whether they have faithfully in their places denounced, and executed the judgements of God, whilst both of them have stood in the room of God. In like manner, private men must be counteable, no● only for themselves, but for all those that are under their charge: as Fathers for the education of their children; masters for the instructing and governing of their servants, and family; tutors for their care or negligence towards such as are committed unto them: for the rule of the Law is general, and will take fast hold upon many a soul, that think it enough to look to themselves, that whosoever hindereth not that sin which he can hinder by good means, committeth it. Be now thine own judge whether thou hast well looked to one, when thou hast neglected to reform the disorders of such as God hath put under thy power. Thou hast not a person in thy house, but if it any way perish under thy hands, thou must give account of the life of it to the parents of it, or to the Magistrate the parent of the country: in like manner, there is not the meanest soul in thy family, but if it perish by thy default, for want of instruction, correction, or wise government of it; thou shalt be called before the God of the spirits of all flesh, and shalt be arraigned and condemned for the blood of that soul. And this is not to bear the burden of that soul, which beareth the weight of it own sin, but to bear thine own sin in not preventing that evil from him, which by thy negligence came upon him.  
Secondly, 
2. in regard of things, 1. done. 2. received.  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. What number of talents were committed to our trust: If one, or more, how we have laid them out; what we have gained, whether we have faithfully returned this gain to our master, as having sought his advantage, and not our own: how we have husbanded our opportunities, and redeemed our times: how we have employed the gifts of our minds, understanding, judgement, wisdom, learning, memory: how we have used or abused to sin, the strength, health, and beauty of our bodies: how we have justly and charitably received in, and retailed out, the matter of our maintenance and revenue. And in all these lesser things, if our unfaithfulness be found out, let us never look to have greater matters committed unto us: for the things that are done by us, they shall all be straightly judged, whether they are conformable to the law, the rule of righteousness; or acceptable by the Gospel, the restorer of our righteousness: Eccl. 12.14. God will bring every work into judgement, good or evil, open or secret: for all things are naked before him, with whom we are to deal: he planted the ear, and must needs hear; and form the eye, and therefore must needs see things secret, and covered with darkness. Hence is he said to have books, and to open them, because all things are as certainly recorded and registered by him, as if he had registers in heaven to keep rolls and records of all that ever were or shall be to the end. 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, and give testimony to the righteousness of it, so as every mouth shall be stopped at that day: and these are the books of every man's particular conscience, which howsoever they be now shut, or as rolls folded up; yet shall they also then be opened and unfolded, to give witness of whatsoever any man hath spoken or done in the flesh, be it good or evil.  
3. This judgement shall be strict in regard of every man's words: Jude, 15. 
3. In regard of words.  In this judgement he shall rebuke all the ungodly of all the cruel spea●kings which wicked sinners have spoken against him. For if of every idle word we must give account to God, 
Matth. 12.36.  much more of every wicked word. Every man thinketh words are but wind, and he may speak his mind, and he hath done: but in this judgement by thy words thou shalt be justified, or by thy words thou shalt be condemned: and though thou when thou hast spoken thy mind against thy brother hast done, the judge hath not done with thee.  
4. It shall be strict in regard of every man's thoughts: 
4. In regard of thoughts to be judged.  for even these are not so free as men say they are, nor shall go scot free: for even they are bound to the conformity of the law, as well as our words and actions. The commandment is very express, Thou shalt worship the Lord with all thy heart, and all thy thought, and all thy strength: and when the Apostle Paul would note the damnable estate of the Ephesians before they were called to the faith; 
Ephes. 2.3.  he setteth it forth in this, that they then followed the will and counsel of their own thoughts. Add hereunto, that the Lord jesus is the seer, the searcher, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and judge of the heart, 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 amongst men, can take no notice of at all.  
Use. 1. Let this doctrine abate somewhat the pleasure of sin, which most men swallow up so delightfully, 
Sin carried never so secretly shall come into a clear light.  yea and glory in their iniquity, when they can carry it so close and clear away, that men see it not, and can stop the cry of their ●eared conscience for the present: but remember that God hath written it up, and the time hasteneth when that conscience of thine, now in a dead sleep, and seared up, shall be awakened, and become as a thousand witnesses against thee; that if all other accusers should fail, thyself should not fail to do that office against they self; but shalt be both a servant to God's justice, as also the subject of it. Be admonished then in time, whosoever thou art, to beware of all secret sins, as close cozenage, lying, uncleanness, whisperings, and all other cunningly contrived wickedness: 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; but where conscience is wanting, the same sins, if they can cleanly convey them, are made no bones of. Hence is it that the adulterer watcheth for the twilight, before he go into his neighbour's house; he careth not for his chastity, so be he may charily, and cautelously compass his uncleanness. If a child of four or five years old stood by, he would forbear his sin; but the presence of the mighty God that standeth at his elbow, who seeth and recordeth his foul sin to bring it into judgement, moveth him never a whit. Would a felon commit burglary, if he thought the judge himself looked upon him? would Gehezi have run after Naaman, if he had thought his Master's eye and spirit had run after him? would Ananias have lied to the Apostles, if he had thought they had known he did so? Even so it is a shame to speak what is done of many Christians in secret; because their eye is not upon the judge, whose eye is upon them, and who is framing a bill of indictment against this day of general assize.  
2. This consideration must move us to carefulness, both of our receipts, and expenses, 
Be careful of thy receipts and expenses because thou fittest in another man's to whom thou must be counteable.  whether they be gifts of mind, or of body, or of our outward estate. He that spendeth, and wasteth his own, need care the less, because none can call him to reckoning why he doth so? but he that sitteth in another man's, or hath a matter of trust in his hands, and cannot misspend but out of another man's stock, had need look about him; because he is to be counteable, and must make good whatsoever his reckoning cometh short in. Ask thyself, What have I which I have not received of my Master? How came I to be so rich? Is all the wealth I have of my Master's gift, or have I gotten goods into my hands by wronging, or injuring some other men? Again, I remember I received at such and such a time a great sum of my Master's money, he betrusted me with a great portion; how have I laid it out, that I may give him up a just and comfortable reckoning, to which I am sure to be called. Thus much I have spent upon suits in law: Thus much upon my pleasures and sports; my dogs have ravend up a part of my revenue; my hawks have flown away with another end: cards and dice have cost me no little: and a great deal is wasted by compassing my sin, uncleanness, pride, revenge, gluttony, and the like. But O thou unfaithful servant, that hast thus wasted thy Master's goods; how much hast thou given to the poor? how much to good uses, to works of mercy, to a settled Ministry, to help joseph out of his affliction? oh no, here he can set down little or nothing; the dogs are preferred before Lazerus by many a Dives, who if they timely look not better to their reckonings, must make the foot of their account to be this; no sooner to be dead then to be buried in hell, according to the sentence, Take that unprofitable servant, bind him hand and foot, and cast him into utter darkness, there shall be wailing and gnashing of teeth.  
3. This strict account showeth, 
No man can be too precise because the judgement shall be thus precise.  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: and count them more nice than wise, and say, it were hard if every one that were not so precise and curious, should be damned. But what, doth not the Scripture say plainly, that the Master is an hard man; that is, a most just God that will straightly stand for justice? shall not every idle word, every ungodly thought and motion, though not attended, nor assented unto, come unto judgement? and if it must, is it more than needeth for men to look to the door of their lips; yea to keep out, if it were possible, every vain, and wandering thought out of their minds? shall not he that breaketh 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; 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, or the ungodly be taken by the hand? far be it from the judge of all the world, not to judge with righteous judgement; howsoever loose persons wrap themselves in the woe of those that call good evil, and evil good.  
Now for the general use of this doctrine of the last judgement. To what other end hath the word so expressly discovered this holy doctrine, and enjoined us to teach it in the Church, but that every man should lay it to heart, 
1. Cor. 15.  and benefit himself by it? and therefore,  

The godly may lift up their heads in expectation of this day of redemption.  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: & therefore, 1. perfect redemption from all the danger of all spiritual enmities: the first fruits whereof they have already attained: hence is it called the day of their redemption. 2. Perfect security and safety against all the molestation of sin, death, the grave, the gates of hell, temptation, and tribulation: for all these shall be cast into the lake. 3. Perfect glory with the Saints, for they shall be from henceforth ever with the Lord, and enjoy the sweet fruit of that prayer which the Son of God in the days of his flesh requested, and was heard in: Father, I will that where I am they may be also, that they may behold my glory. 
joh. 17.24.  Why should not we then lift up our heads in the expectation and ardent desire of this day, which the very dumb creatures long for, Rom. 8.19.  
Secondly, let every man labour to fit and address himself unto this judgement, 
Godly must address themselves to this judgement two ways.  that he may be able to stand before the Son of man: And that by two things: 1. by making full account and reckoning of it: 2. by using the best means aforehand to pass through it happily. The former is charged upon us by that precept, which commandeth us to be like the servant that waiteth for his Masters coming, and hath every thing in a readiness, and that at all watches: and by that of Peter, 2.3.11. Seeing all these terrors of the Lord; 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, 
Two things hinder this care.  which shut it quite out of the hearts of the most. The first is, security and deadness of heart: which is a slumber of spirit, and sleepiness of the soul, which hath bound up all faculties and powers of the soul, so as it can as little move or stir in the actions and affairs of heavenly and spiritual life, as a man when he is on a dead sleep can move or bestir himself to bodily and natural actions. The mind, till God awaken it, never seriously thinketh of God, or of his own estate. The conscience never, or seldom accuseth for sins committed. The will inclineth not to any thing truly good. The affections remain unmoved at God's word, or works. The whole man is senseless and careless of God's judgements, either present, or to come: and whence is all this, but from a profane delusion of the heart, that the Master will not yet come; they shall not yet be called to their reckoning; there is time enough behind to repent in: they crave but an hour on their death beds, and that they hope they shall have. In the mean time they are eaten up with dissoluteness and profaneness, casting away sobriety and watchfulness, so as their Master cometh unexpected, and in an hour they know not. How doth 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, and so wait for the coming of the bridegroom: 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, why hast thou forsaken me? Is not the greatness of them like the mountains, and the number of them like the sand of the sea-shoare, which is numberless? Is it not a fearful thing to fall into the hands of the living God, whose wrath and justice against the least sin, all creatures in heaven and earth cannot stand under, but be oppressed and shaken in pieces? Is not the night past, and the day come, the sun of righteousness risen, so as if ever we mean to wake out of this deadly sleep, and walk as the children of light, it is more than time? Wouldst thou be taken lying, or swearing, or gaming, or drinking, or railing, or breaking the Sabbath, or stealing, or whoring; wouldst thou have thy master find thee in any of these practices and distempers? oh no, I mean to repent: But he cometh suddenly as a thief in the night; and this sudden coming, at least to thee in particular, may cut off all thy purposes: for it is just with God, that they who take not his time of repentance, shall never attain to their own. What will now be the issue of thy delays? surely thou hadst better been a dog, or a toad, or the vilest creature of all the creation, than a secure sinner overtaken in thy wickedness.  
The second thing that hindereth this expectation of the last judgement, as carefully to be avoided as the former, are the cares of this present life, and the greedy desire and thirst after the world, which by this consideration also may be abated. For if this day of judgement, whether general or particular to thyself, were to morrow, what were thy gold, silver, plate, jewels, worth to thee? they were all one with the stones in the street. Tell me now whether thou wouldst not then esteem Christ and his merit thy chiefest commodity: or if thou couldst but conceive with thyself the truth, and say to thy soul, I shall certainly shortly come to answer the judge of all the world; couldst thou go on to lad thy conscience with iniquity for so short a possession of vanishing profits? No, thou wouldst begin to husband thy time, which worldliness hath hitherto engrossed: thou wouldst not suffer thy soul to be so surcharged with earthlynes as to forget treasuring in heaven, making ready thy account, and the finishing of thy reckoning: thou wouldst not suffer the thorny cares of this life to choke all the seed of thy salvation: neither could it be that the ox, or farm should so still fill up thine eyes, as that the supper of the King should be despised. But, in truth men live generally as though there were no judgement to come, or as though they had stricken a covenant with it to pass over them: for when we preach, and men hear or read of the judgement to come, who trembleth at it, as Faelix an heathen did, to hear Paul dispute of it? When we teach that the judge is at the door, who seeth all the facts of men, and draweth them into bills of remembrance, and of them all is drawing a bill of indictment; who feareth more, who sinneth less? who is it that smiteth his thigh, or saith, what have I done? who forsaketh his wilful ignorance, his contempt of the word, his abuse of God's servants, his blasphemies, his pride, uncleanness▪ unlawful games, or lawful unlawfully used, his sabbath breaking, his swearing, his oppression, his usury, or the like? We like Lot forewarn men of the evil to come; but men like Lot's cousins and kinsmen, entertain our words as a jest: we are as though we mocked; and so they sit out the summons to their further danger: yea more than this, when the Lord thrusteth his fearful judgements into the eyes and senses of men as forerunners of this general; men shut their eyes and will not see the brightness of them; nor the danger of sin by them; nor the special anger of God bewraying itself and broken out in them; but still live as they did in the days of Noah, and will lay none of these things to heart till it be too late.  
The second thing whereby every man must address himself to this judgement, is to use the best means that he may happily pass through it. And the only means is set down by the Apostle, 1. Cor. 11.31. If we would judge ourselves, we should not be judged of the Lord. 
judging of ourselves aforehand standeth in 4. things.  Now this judging of ourselves before hand, standeth in four things. First in arraigning ourselves before God's judgement seat; that is, when by serious consideration we summon ourselves before this judge to whom we are to be counteable. This is the memento that Solomon giveth the young man who is set upon his pleasure, Remember that for all this thou must come to judgement. 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 than they: some of the ancients have so acquainted and accustomed their hearts to this meditation, that one of them professeth of himself that wheresoever he was, or whatsoever he was doing, he thought he heard always this voice in his ears, arise ye dead, and come unto judgement. Secondly, in examining of ourselves, and this is, when we search and fan ourselves, when we sift the secret corners of our hearts, and inquire narrowly, and without partiality, What have I done? that look as the King's Attornie sifteth out, and exaggerateth every circumstance of the crime against a Traitor at the bar, to make his offence as foul as can be; so should we become the King of heaven his attorney against ourselves; not lessening or mincing, and much less excusing, hiding, or defending any sin: but labour to see our sin in every circumstance, and make it as vile as we can that our hearts may be convinced, and beaten down in the sense of our misery. For this purpose, lay thy life, and every particular action of it to the law of God; that as a strait line will show thee all thy crookedness and fetch thee in by such circumstances as whereby thou shalt not content thyself with a confession in gross, that thou art a sinner; but shalt confess thy sin to be out of measure sinful. But many a Christian is like a desperate bankrupt, who being afraid to look into his reckonings, goeth on till he be clapped up in prison; and at length they see there was no heavenly husbandry in all this. Thirdly, In confessing our sin and pleading guilty: 
Prov. 20.13.  this is the covenant that whereas he that hideth his sin, shall not prosper; he that confesseth, shall find mercy; Psal. 32.4. I said I will confess my iniquity, and thou forgavest me the punishment of my sin. 
joh. 31.33.  It is too near joined to our natures, to hide our sin with Adam, and conceal it in our bosom; or else to sum up all in a word without special grief for any special sin, and herein they think they have peace which is but unfeelingness. But those that belong to God, he bringeth them to sound humiliation, he maketh them sick in smiting them and setteth their sins in order before them like a bill of parcels; to the breaking of their hearts, and the utter acknowledgement of themselves to be miserable bank●rupts. For this purpose he maketh their own consciences also to be judges of their actions, pronouncing sentence of guiltiness and death against themselves: As David, Against thee, against thee have I sinned: and again, I am the man: and again, I have done very foolishly, but these sheep what have they done? The penitent thief thus judgeth himself, we are righteously here: To conclude this point, he was never truly humbled, 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: and as the poor malefactor condemned to die, cries for mercy, and all his hope and longing is for a pardon; even so this is noted to be the practice of the Church, Hos. 14.2.3. Oh Israel return unto the Lord thy God, for thou hast fallen by thine iniquity: Take unto you words, and turn to the Lord, and say unto him, Take away all iniquity, and receive us graciously. And which of the Saints have not placed all their happiness in the pardon of sin; 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, because God will not hear him that regardeth wickedness in his heart, for wicked Esau shall find no repentance nor favour with tears: therefore thou must forthwith cease to do evil as being ashamed of it; and learn to do well; lay laws upon thyself; be most severe against thyself in the things wherein thou hast displeased thy God; watch diligently over those corruptions which have most foiled thee: this is the way both to make and preserve thy peace. Bring thyself then with fear and trembling before God's righteous judgement, accuse thyself and bewail thy sins: be not ashamed to confess, but to commit them again: be so far from purposing any wickedness in thy heart, as rather thou be strongly armed with full purpose against it: And thus remembering thy sins, God will forget them: thus writing them deep in thine own books, God will blot them out of his. Thus if thou hide them not, but cast them out of thy heart and life, he will hide them for ever, and cast them utterly out of his sight: so that if thou canst thus judge thyself aforehand, thou shalt never be judged of the Lord.  Vers. 43. To him give all the Prophet's witness, that through his name, all that believe in him, shall receive remission of sins. 
The Apostle Peter although he hath sufficiently proved whatsoever he hath formerly delivered concerning the doctrine, and miracles, life and death, resurrection and ascension, and the coming of Christ again unto judgement: yet as though no proof could be too much; or as if he could not satisfy himself in enforcing this holy doctrine, and binding it upon the consciences of his hearers; he shutteth up his sermon in this verse with an other assured testimony above all exception, drawn from all the Prophets; who all consent and conspire with the Apostles in all their doctrine concerning him: the sum and main end of all which is, that through believing in his name, the elect should receive remission of sins: which is the sum and effect of this verse.  
Where first may be asked, 
Why the Apostle inferreth so many testimonies concerning Christ. Reasons.  why doth 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. For, 1. all the points of Christian religion are above and against corrupt nature; as appeareth in the heathen, who still esteemed the preaching of Christ foolishness: and in the Athenians, 
2. Cor. 2.23.  who when they heard Paul preaching of the judgement day▪ and Christ's resurrection from the dead, 
Act. 17.32.  they mocked him. The hardened jews 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 painful preaching of Christ, who teach the same points, than some of the former: which were they so slight matters as most account them, what need they be so enforced? We are therefore hence fitly informed, both to make more high account of such great mysteries, which the spirit of God is so careful to commend unto us, as also to bewail the infidelity of our hearts, that need so much working upon them to entertain such necessary truths as these Bee.  
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. Which teacheth all ministers much more to beware, least in any of their sermons they broach such doctrine, or bring in such stuff, of which they cannot prove the Prophets and Apostles to be patrons and publishers: For this was the commandment of the Apostles, that we teach no other doctrine, 
1. Tim. 1.3.  neither contrary, nor diverse from it; no private opinions, which are the causes of schisms and heresies; nor vain conceits or jangling, which breed questions, but no godly edifying. It was not only their precept, but practise also: as, Act. 26.22. Paul spoke no other things than those which the Prophets and Moses did say should come: to wit, that Christ should suffer, and that he should be the first that should rise from the dead: Nay, the Lord of the holy Apostles; jesus Christ himself preached no 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: shall the Son of God, who might have made every word he spoke Scripture, tie himself to the Scriptures, and make them the ground of all his sermons; and shall not weak men who cannot without error depart an hair breadth from them, be careful to contain all their doctrine within the limits of them? especially seeing nothing else bindeth the conscience of the hearer.  
3. The Apostle knew that this was a convincing argument, if he could persuade his hearers that he did deliver nothing but prophetical doctrine: for all men, jews and Gentiles were easily persuaded, that Moses, and the Prophets spoke directly from God: yea, and the most blinded and wilful jews at this day profess, that if we can prove Christ the Messiah, from Moses and the Prophets, they will believe in him: so as in great wisdom did the Apostle add this testimony to all the former, knowing, that that is the only ●ound ground of teaching, when men can be persuaded that what they hear is uttered from the mouth of God, as by this testimony his hearers were.  
Now in the verse we have three things to consider of.  
1. The generality of this testimony: that all the Prophets bear witness unto him.  
2. The scope and end of their witness; that men might believe in his name.  
3. The fruit of this belief; that believers might receive remission of sin.  
For the first, we will by a brief induction make it appear, 
A proof that all the Prophet's witness unto Christ.  that all the Prophet's bare witness unto Christ: and then gather some observations from it. To begin with Moses, who by Christ his own confession writ of him. In Genesis the first thing after the creation and fall is the main promise, 
joh. 5.46.  that the seed of the woman should break the serpent's head: Exodus setteth out Christ our Passeover: Leviticus in all those sacrifices pointeth out Christ our sacrifice: Numbers setteth before our eyes Christ our brazen serpent lifted up upon the cross: Deuteronomie describeth Christ our chief Prophet, 
Deu. 18.18.19 Act. 3.21.  whom whosoever will not hear, he must die the death: joshuah beareth his name, and most lively resembleth him in slaying the enemies of God's people, and bringing them into the promised land. The judges were all saviours and types of him. The book of Ruth showeth the family whence he sprung. Samuel, Kings, and Chronicles, his genealogy, and the very persons of whom he descended: especially David and Solomon, both eminent types of him. Ezrah and Nehemiah built the second Temple into which he was to enter, and so to become the glory of it, as both Aggee and Malachi foretold. job knew that his redeemer lived, and that he should see him last on the earth. David in the Psalms acknowledged that the stone which the builders refused was become the chief stone of the corner; and expresseth the piercing of his hands and feet. Solomon in the Proverbs describeth his wisdom and eternity. In the Canticles his contract and espousals with the Church. Isay is called the evangelical Prophet, than whom no Evangelist could more lively express his person, his doctrine, his life, death, burial, resurrection, and ascension: that he seemeth rather to write an history of something past, than a prophecy of things to come. jeremy plainly styleth him the Lord of righteousness. 
jer. 23.  Ezechiel in all his dark shadows figureth out the government of Christ from point to point. Daniel reckoneth the very year and time when the Messiah shall be slain; at the end of whose 70. weeks Christ was put to death. The small Prophets testify of him also with as joint consent. 1. Malachi mentioneth with him his forerunner john Baptist. 2. Micha describeth the place of his birth, 
Micah. 5.2.  And thou Bethlem of Ephrata art little among the thousands of judah, yet out of thee shall he come forth that shall be ruler in Israel; whose goings forth have been from the beginning, and from everlasting. 3. Zacharie nameth the place of his education, which was Nazaret, 
Zach. 6.12.  There must he grow that must build the Temple of the Lord. 4. Hag prophesieth of his coming into his Temple and purging it. 5. Nahum wisheth judah to behold on the mountains the feet of him that declareth and publisheth peace; 
N●h●m. 1.15.  which tidings none can bring but through jesus Christ the prince of peace. 6. Obediah promiseth to judah and jerusalem such saviours as should advance and set up the kingdom of the Messiah; 
Obed. v. 21.  and s● the kingdom shall be the Lords: that is Christ's, who shall reign in his Church for ever; and of whose kingdom there shall be no end. 7. jonas in his own person preached his death, burial, and resurrection, in that he was swallowed of the whale, and lay three days in the belly of it; and in the third day was cast alive on dry land. 
Hos. 13.14.  8. Hosee recordeth his triumph and victory over death: O death, I will be thy death▪ O grave, I will be thy destruction. 9 Abacuk the sending out of his blessed Gospel into all the world by his Apostles; so as all the earth should be filled with the knowledge of God, as the waters cover the sea. 
joel. 2.28.  10. joel foretelleth of his ascension, and the pouring out of his spirit upon all flesh. 11. Amos of the calling of the Gentiles, 
Amos. 9.11.  a fruit of that ascension, which he calleth the raising of the tabernacle of David: as james notably applieth it, Act. 15.16. 12. Zephanie shadoweth his second coming to judgement, and showeth what a fearful and terrible day it shall be to all the wicked of the earth. Thus have we shortly seen all the Prophets witnessing unto the doctrine taught in this sermon by our holy Apostle. And that the chief aim and drift of all these Master builders was to lay this, the main foundation of all our religion; that jesus Christ the Son of Marie, was the Son of God, the true Messias, the Lord of all, and the only Saviour and Redeemer of the world.  
First note hence, 
Consent of the Church to any do●ctrine to be received with these cautions.  what is the true consent which all teachers must aim at in the delivery of any doctrine unto the people of God; namely, the consent of the Prophets and Apostles: it forceth not a doctrine to be orthodox, or ancient, for a man to say, all the Fathers are of this mind; which is the Popish cry for all their heresies: but to this doctrine give all the Prophets, and all the Apostles witness; and therefore it is ●ound and persuasive. Yet we refuse not, but challenge to the doctrine which we teach, the consent of the ancient church; but with these cautions. 1. With the Primitive and Apostolical Churches, which as they were most ancient, so were they the purest. 2. With the Churches which were after them five or six hundred years, so far forth as they consented in doctrine and discipline with the former: for many Popish errors are ancient, and the Apostle telleth us, that Antichrist begun to work in a mystery even in their days. And some of the Fathers 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 than all the Fathers put to●gether, who if they had any true wisdom, had it from the Scriptures; to which we must still hold ourselves, both as the ground, as also the judge of consent. 4. If any Father or fathers, shall by a common error, by word or writing condemn any point of our doctrine without the authority of the Scriptures, we will willingly dissent; neither do we give credence to any doctrine, because the Fathers 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, unless it be in the true doctrine: and therefore we justly blame sundry of the learned Papists, who make unity a note of the Church, but make no mention of verity at all: for the strong man may hold all at peace and unity, whilst Paul and Barnabas having the truth may be at odds between themselves. On which conditions, as we are able to justify our whole religion by antiquity, and consent of the most ancient Churches and Fathers, so also hath it been and may be made as clear as the light, that the doctrine of the Church of Rome, wherein they descent from us, is a stranger, and novelty, never known to the Prophets and Apostles, nor the purest Churches after them: neither had it ever that which they brag of, the consent of the ancient Fathers; neither do they consent in it among themselves.  
Secondly, note hence what is the force and work of consent of the Church in doctrine, 
The force of consent wherein it standeth  it is not to work faith, for that is in the next words tied to the word and witness of the Prophets and Apostles, which is called the word of faith, because it is by God's ordinance a means to work that faith by which itself is believed: but to move the heart, and prepare the way to faith. For it cannot be that any spiritual grace, such as faith is, can be wrought by any but supernatural means: of which kind no outward testimony, if it come backed with the voice of all the Churches in the world can be; for all this is but an human witness, simply and in itself considered. If they say the Church's testimony is a divine testimony: I answer, so far as it carrieth with it the agreement of the Scriptures, and holy Ghost speaking therein, it may be said to witness a divine truth. And thus in no other respect can the voice of the Church be called a divine testimony, than the preaching and writing of some other teacher in the Church, who delivereth nothing but what is agreeable to the Scriptures. From this ground it followeth, 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 blaspemously saying, that they have no more credit than Esop's fables, further than the Church giveth it unto them: which is to say, that God must not be believed for himself: and as if the King's word should have no credit or command, but from his guard.  
3. Hence note, that in our reading of the Prophets, we must still be led further unto Christ; 
In reading the Prophets thou must be led still nearer unto Christ.  for as all the Scriptures, so the writings of the Prophets were reserved for this purpose, and set apart by God to be the ordinary outward stay and foundation of the faith of the Church. And if our Lord jesus himself, whilst he was yet in the flesh present with his Disciples, did for the confirmation of their faith in his doctrine, life, death, and resurrection, interpret unto them the writings of the Prophets; how much more need have we now in his bodily absence, to read with diligence these same writings, to help us forward being so wavering and staggering in our faith, and the attendant graces of it? And hereunto answereth that commandment, joh. 5.39. Search the Scriptures, namely, Moses, and the Prophets: that is, do not only procure these writings to yourselves, nor only read perfunctorily; but diligently and studiously search to find out the chief scope and matter contained therein; which lieth not in the crust or shell, but within, in the very bowels of them: and this kernel himself in the next words showeth to be himself and life eternal through him. 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. This is the natural scope of them, to bring men to the acknowledgement of the persons, offices & benefits of Christ. Thou losest all thy labour in searching the Scriptures, if thou searchest any thing but Christ; if thou hast not and holdest him not in thine eye; if thou givest over searching before thou hast met with him: and then thou hast met with him in the Scriptures, not when thou historically knowest something of him, which thou didst not know before; nor when thou art able to discourse, or dispute of deep points of divinity: but when thou comest unto him, as the context showeth, when by the quickening of thy faith and repentance, thou layest faster hold upon him for life everlasting. Alas, how few searchers of the Scriptures thus search them: to say nothing of them who search them not at all, but cast them aside as refuse wares; of whom we may renew the woeful complaint of Christ against the jews, who when he had exhorted them to search the Scriptures, presently addeth, But ye will not come to me that ye might have life, joh. 5.40.  
The second point, is the scope of all the Prophet's witness: and this is to bring men to believe in the name of the Son of God; which is by faith to receive Christ, as he hath described and propounded himself in the word and promises of the Gospel. For although the Apostle might sooner have said, that whosoever believe in him, yet he useth 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 jesus. For our better clearing of this point, we will consider, 1. what this faith is. 2. the benefit of it. 3. the marks and signs of it. 4. the use.  

Faith, what it is.  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. I say, it is a gift: nay the Scripture saith, that it is the gift of God, 
Philip. 1.29.  and it is given you to believe as also to suffer: And that it is supernatural, all the commandments we have to believe plainly evince; for were it natural we should need no commandment to do it. 
Opera naturalia non indigent praecepto.  Further, it is such a gift, as whereby we apprehend and apply unto ourselves Christ and all his merits: for the very nature of justifying and saving faith standeth in these two degrees. 1. In apprehension and receiving of Christ: for to believe and receive Christ are all one, joh. 1.13. 2. In applying to one's self Christ and his merits particularly, which is not only to know that Christ is God in himself, and all other parts of truth necessary to be believed; but a full persuasion of the mercy of God through Christ to belong unto himself in particular: so as he be able with Thomas to say, My Lord, and my God: not only confessing that Christ died for sinners (which the very 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. Further, the description restraining this grace to believers, giveth us to understand, 
2. Thess. 3.  that faith is not of all, nor so common as men take it to be: not every one that can say, I believe in God, hath faith; nor every one that will boldly say, Christ is his Saviour, hath presently saving faith. For, 1. The Prophet Isay speaketh of a number that believed not the Prophet's report, 
Faith is not of all.  and to whom the arm of God was not revealed. 
Isa. 53.1.  The Evangelists and the Apostles also complain in their times how this prophecy was accomplished, notwithstanding they heard the blessed word of truth from the mouth of truth itself, and saw the wonderful miracles in the hands of Christ himself, and his Apostles for the confirmation of that truth. 2. The end of faith, which is salvation, belongeth not to the most, and therefore not faith itself the means: for there are few which shall be saved. 3. The word, the parent of faith, is wanting to many people; and where it is so neglected by the most as grace and God's blessing is withdrawn from it: 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; that in the midst of means men should wilfully perish: now if there be no seed-time, what fruit or harvest of faith can be expected. 4. The Scriptures not only deny true and saving faith to the reprobate, whose eyes the Lord blindeth, 
Isa. 6.9.4  and whose hearts he hardeneth, lest they should see and believe; but impropriateth it to the elect, whence it is called the faith of the elect: 
●it. 1.1.  To them whom God hath predestinated to life: for so many as were ordained to life everlasting, believed, Act. 13.48. to the sheep of Christ, joh. 10.16. But ye believe not, for ye are not of my sheep: to them that are regenerate by the holy Ghost; as 1. joh. 5.1. Whosoever believeth that jesus is the Christ is borne of God.  
Lastly, the description addeth the final cause of faith to be salvation, namely, in regard of believers: for the main end of all graces is the glory of God: and so Abraham by believing is said to give glory to God: 
Rom. 4.20.  but the subordinate end of faith, is the salvation of the elect, and therefore is it called saving faith: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Insalutem animae Beza.  Heb. 10.39. we are not they which withdraw ourselves 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. 
Faith never quite lost.  And from hence followeth it, that saving faith can never be quite shaken out of the heart of him that once hath it; being, 1. but once given to the Saints, Jude 3. and a gift of which God never repenteth him. 2. A gift flowing from God's eternal election, 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 remaineth in them, 1. joh. 4.4. 4. It hath the promise of the Father, to be the victory that overcometh the world: the intercession of the Son of God, that it fail not, Luk. 22.32. and the confirmation of the holy spirit, who by it sealeth up, and giveth his earnest into the hearts of believers, 2. Cor. 1.22. 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, but that the end of it shall be salvation; which could not be, if the elect did not ever abide in communion and fellowship with Christ.  
From which description of true justifying faith, 
Popish doctrine teacheth not true faith to 〈◊〉 day.  it is evident that Popish doctrine knoweth not, teacheth nor, nor suffereth 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; yea and more, they condemn this glorious work of faith as a mortal sin, and style it by the name of presumption: and so, by God's just judgement, they take up such a faith in stead of it, as is common, not only to Heretics and reprobates, but to the very Devils themselves, who believe as much as Popish doctrine requireth to salvation, yea and more, they tremble also. For do not they know and assent that there is one God; that all that is in the word of God is true and certain; that all the Articles of the Creed are the true grounds of Christian religion? and if you go any further (excepting the thrusting in of general councils and traditions which every good Catholic must take in with the former) Popish faith leaveth you, and biddeth you farewell: and even those things which are absolutely necessary to salvation to 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; by which yet was never man saved: for if ever man were, than might the Devils also by the same faith. But justifying faith is another manner of thing; it sealeth not itself in the understanding only, as the former, but taketh up the whole soul, even the heart, will, and affections also, all which lay hold and cleave unto Christ for salvation. Neither is it a common and general work of the spirit upon good and bad, as the former illumination and assent is; but a special favour and extraordinary grace proper to the elect, as we have heard, and the stranger entereth not into this their joy.  
The second point to be considered, is the benefit or excellent fruit of this grace. 
Five excellent fruits of saving faith.  1. It is the first stone to be laid in the building of a Christian, and therefore called a substance and foundation: and the Colossians are said to be rooted, 
Heb. 11 1. Colos. 2.7.  and built, and established in the faith: this is that rocky foundation which shall bear up the house against all winds and weathers. It is the first work of change in the heart, and the first difference between man and man, when God by faith purifieth the heart. It is the foundation of all obedience; 
Act. 15.  for whatsoever is not of faith, is sin. It is the root of all God's worship, for till we believe in God, we can neither trust, nor hope, nor love, nor pray, nor perform any other part of his service truly or acceptably. It is the mother of all good works: the word is the seed of them, which faith conceiveth and digesteth, and so bringeth forth commanded and commended actions. General faith knoweth the work to be good in the kind of it, and special justifying faith beginneth it, and maketh it good in the person, and endeavour of the doer; and layeth hold upon Christ to cover the defects of it. Hence is it, that often in the Scriptures we read it to be the first commandment given by Christ and his Apostles, to such as were desirous to know the way of life, and how they might please God. The jews come to our Saviour, and ask him, what they might do to work the works of God? and Christ beginning here, telleth them, 
joh. 6.28, 29.  that this is the work of God, that they believe in him whom he hath sent. And, 1. joh. 3.23. This is his commandment, that we believe in the name of his Son jesus Christ, and love one another: for we cannot perform any work of love before we believe. In one word, faith is the very soul of all obedience, without which, the most sightly and glorious actions; be it of alms, prayer, preaching, hearing, worship, or miracles themselves, all are but very corpses and carcases of good works dead and lifeless.  
Secondly, faith exalteth itself above all other graces, not only in the excellent object of it, which is Christ and salvation; but also in the excellent work of it above them all, notwithstanding they all have their special excellencies: it espouseth us unto jesus Christ, and in these espousals and contract for the present, it assureth us of our marriage with him hereafter. And being the condition of the new covenant of life, it tieth God himself unto us; 
joh. 3 16.  who is not further bound to any man, than he is a believer. True it is that love placeth itself upon Christ, but it is after faith, for he must be apprehended before he be loved. Hope waiteth for salvation, but faith first believeth it. Trust leaneth upon the promises, but faith first layeth hold on Christ the author and accomplisher of them. And though the Apostle say, that of faith, hope, and love, 
1. Cor. 13.  love is the chiefest, himself interpreteth it to be in respect of durance and continuance, but not in respect of our justification, or acceptation with God. Love indeed surviveth and lasteth longest; for our sight of God as he is shall vanish faith; but yet faith is before it, and the mother of it.  
Thirdly, saving faith is a living thing, and maketh a man to live by it: It purgeth his own dwelling by purifying the heart & conscience, it reneweth the spirit and mind, it quickeneth to all good duties: for it being an instrument to unite unto Christ, by it as by a bond of union, we receive from him our head, life, and power to move and stir in Christian duties: yea, it so governeth the whole life, that we henceforth live not, but Christ liveth in us. In our business and labour, it maketh men diligent in the work, but leave the success to God. In temporal wants, it saith with Abraham, God will provide at least in the mountain: it careth not so much for bread, as the staff of it: if it have means, it blesseth God, and useth them; but trusteth not in them: if it have them not, it resteth on God, but useth no unlawful courses for them. In afflictions it stablisheth the heart with assurance of a good issue, and still waiteth the Lord's leisure without making haste. In temptations it goeth against sense and feeling, and resteth upon the naked promise: yea, when it can scarce apprehend any thing but wrath, it will uphold the heart, and rear it, even when God seemeth to kill him to trust in his mercy. In the use of things spiritual, as the word, Sacraments, prayer, and other holy means, only faith draweth virtue from Christ; and all of them are unprofitable, further than they are mingled with faith. In the use of temporal, it is faith that weaneth the heart, and keepeth it that earthly cares choke it not, earthly pleasures possess it not, and earthly comforts oppress it not: but it holdeth the mind heavenly in the midst of earthly business, & suffereth it not to love pleasures more than God, nor to enjoy any comfort of the creature above, or against the comforts of God and his word, whom they acknowledge the very life of their lives, and the soul of their souls and bodies here and for ever. Thus is faith every where diffused; if we walk, we walk by faith: if we live, we live by faith in the Son of God: if we stand, we stand by faith: if we die, we must die in faith, as the patriarchs did, Hebr. 11.13.  
4. This excellent grace only fenceth against temptation, quieteth the distressed soul, and keepeth it from sinking, as once it did Peter, Matth. 14.29. This is the only shield which quencheth all the fiery darts of the Devil, Eph. 6.16. and, 1. Pet. 5.9. Your adversary the Devil goeth about like a roaring lion, whom resist steadfast in the faith. This is the victory also that overcometh the world, even our faith, 1. joh. 5.4. This the conquest over the lusts of our own flesh, 1. Thess. 5.8. be sober, and put on the breastplate of faith. Again, as it moundeth and fenceth, so it stilleth the heart disquieted and distressed, when it seeth itself beset with spiritual wickednesses, and lusts, and even almost drowned in the gulfs of sinful and earthly courses. Therefore the poor jailor that could not tell what to do with himself, that of an unhappy man now ready to kill himself, he might become happy, and an heir of salvation, was sent no where else by the Apostle, but to the doctrine and practice of this grace of faith. This only resolveth fully the question, Oh, what shall I do to be saved? Believe in the Lord jesus, and thou shalt be saved: he getteth no other answer of Paul, because he well knew, that no other would have answered his question, nor settled his conscience now touched with sense of his sin. If he had sent him to the word, that could have done him no good, if he did not mingle it with faith. If to his prayers, only the prayer of faith is available. 
jam. 5. ●5.  If to the Sacraments, they must be seals of faith, 
Rom. 4.11.  or else do no more good than seals set to blanks. 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: 
Gal. 6.10.  if he carry not faith with him, he is after a sort disabled from doing him any good. As he could do no great works in Capernaum, 
Mar. 6.  because of their unbelief: only thy faith in the Son of God, is the beginning, and accomplishment of thy happiness. Add hereunto, that it not only removeth discomfort, but bringeth with it all the ●ound joy and comfort of our lives; whence it is that Christian joy is called, joy of faith: 
Philip. 1.25.  and all the Sons of faithful Abraham tread in their Father's steps, who saw the day of Christ and rejoiced; 
joh. 8.56.  because God hath not only reserved mercy for us, but by the faith which his spirit worketh in our hearts, he letteth us know, yea and taste what he hath done for us: so as hence have we peace with God, and with our own hearts, boldness in prayer, and not patience only, but joy in sorrow: thus give a man faith once, and sin flieth before him, bands of temptations are discomfited, afflictions dismay him not, death and deadly things are disarmed unto him: faith hath gotten, and holdeth Christ his victory, his strength, his life; yea, whilst he walketh in a thousand deaths, 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.  
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, 
Rom. 5.2.  
Colos. 2.12.  as also the inhabitation of the spirit in our hearts; but also we are fitted unto our glory: for faith assureth every believer of his salvation; and every believer is kept by the power of God through faith unto salvation, 
2. Thess. 2.13.  which is prepared to be showed in the last time, 1. Pet. 1.5.  
Thirdly, seeing that this is so special a grace of God bestowed but on a few, 
A believer may know he hath faith by four marks or notes.  it is worth inquiry, by what touchstone a man may know the soundness of his faith, and that it is much more precious than gold: And therefore that a man may not be deceived in a matter of such moment as this is; the Scriptures have furnished us with such marks and notes, as such, who will use diligence in laying their faith thereunto, shall certainly know the truth or unsoundness of it: for else why should we be commanded to prove ourselves whether we be in the faith or no, 
2. Cor. 13.5.  unless the believer know that he doth believe? Again, who be they that know not that Christ is in them, but reprobates? and can Christ live in any man, and he not know it at one time or other, and be able to say with Paul, I live not henceforth, but Christ liveth in me? and, I know whom I have believed? 
2. Tim. 1.12.  Which if any say Paul might know, being an Apostle, and having a revelation, which ordinary men have not, the same Apostle answereth it, 1. Cor. 2.12. when Bee joineth with himself all believers, we have not received the spirit of the world, but the spirit which is of God, that we might know the things that are given us of God. Now whosoever have received this spirit, want not this revelation: who if he reveal unto us any thing that is given us of God, then would he not neglect the greatest gift that ever was given us, even Christ himself, and life eternal through his name.  
The first mark of sound faith, is the seat and dwelling of it: 
1. The seat of it an humbled soul.  and that is an humbled soul that longeth and almost fainteth for God's mercy in Christ: that not feeling faith, can bitterly complain for want of it: that striveth against doubting because God hath commanded to believe: that endavoreth to assent to the promise touching forgiveness of sin, with purpose to sin no more; this holy seed is sown in no other ground but this.  

II. The essential properties of it, 3  The second mark, are the essential properties of sound faith: and they are three in number. 1. It is most pliable to the word, of which it is begotten: the jailer as soon as he was converted, would but know of the Apostles what he might do: it will except against nothing that the word enjoineth; it will pick no quarrels; 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. 
Rom. 4.19.  This is that the Apostle ascribeth unto it, that it establisheth the whole law; yea the whole word of God, the Law and Gospel, by provoking to cheerful endeavour in the obedience of them both. 2. Sound faith being a subsistence, it enableth a man to stand under a great burden, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and not be crushed, Psal. 46.2. Therefore we will not fear, though the earth be moved, job will not let his hold go, if the Lord should smite off his hand; yea if he kill him, he will trust still: it resteth upon God's arm, and truth in all estates; in life and death: whereas every cross puff of wind of temptation or affliction, unsetleth, yea, and sinketh the unbeliever. 3. It being a subsistence of things not seen, it careth not how little it see; the less it seeth, the more it believeth, and the less it seeth of men and means, the more it seeth of God. It seeth an Almighty promiser, who can do what he will. It seeth him that is true of his word, who cannot lie, 
2. Cor. 6.18.  and who cannot but do what he hath said. It seeth a merciful and loving Saviour, whose eyes are upon them that trust in his mercy: and seeing these, 
Psal. 33.18.  it seeth enough. Besides, it estrangeth the heart from the world which it seeth, and seeketh an unseen country. Abraham, Isaac, and jacob, acknowledged themselves rather strangers in this world than inhabitants, 
Heb. 11.13.15  and that they came into it rather to see it, and go through it, then dwell or set up their rest in it. It weigneth the heart from the things below, as the woman at the well once meeting with Christ, she forgetteth her waterpot. What careth Zacheus for half his goods, yea, or all, when Christ once becometh his guest, and bringeth salvation to his house. And on the contrary, it sendeth up the heart to those treasures which the eye of flesh cannot see, but are reserved to the seekers of the country where they are. And these are the three worthy properties, whereby the naturalness, and soundness of it may be discerned of such as are willing to try the same.  
The third mark or note of true justifying faith, is by the attendants and companions of it: 
III. The honourable attendants and companions of it, 4.  for this being as Queen among the virtues, goeth not alone, but with all the train of virtues, as hand maids attending upon her. The chief of them, are these four, 1. A true knowledge of the word of God, acknowledging it in part and in whole to be the truth of God, and that himself is straightly 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 resteth himself, daily growing up in the certainty and assurance of his salvation. 2. A sound joy of the heart, which the Apostle Peter calleth unspeakable, and glorious; breaking out into thankful praises, in that the Lord hath begun his happiness, by making Christ his wisdom, righteousness, sanctification, and redemption. The poor, blind, and lame persons, of whom we read in the Gospel, never leapt more joyfully when they had met with Christ, and had their eyes opened, and their limbs restored by him, then he that hath met with him, & received him into his heart; to enlighten him, to quicken him, and to heal him of all his infirmities. How gladly did Zacheus receive Christ? with what joy of heart findeth any man the hidden pearl? 
Matth. 13.44.  how did the Eunuch converted go away rejoicing? 
Act. 8.  And all this is, because they can value such a commodity as this is, which they see God hath made their own: for if they either knew it not, or not to be theirs, they could not thus joy in it. 3. Christian hope is another handmaid of faith: for so the Apo●stle teacheth, Rom. 5.2. being justified by faith, we have peace— etc. we rejoice under the hope of the glory of God. For this is the special work of hope, to wait for, and rejoice in the expectation of the glorious appearing of the Lord jesus. And hence is it, that whereas unbelievers are glued to the earth, and cannot think of heaven, 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, and to be with Christ, which is best of all: yea, so sweet is their present taste of Christ, through faith and hope, that they are unquiet till they be filled with the fruition of his fullness; being often in his absence sick of love, and pine away till they be with him whom their soul loveth. 4. An assured trust relying upon God, believing his word of promise to raise and feed the heart, of threatening to shake it, and cast it down, and submitting itself to the counsel and good pleasure of God: because his faith hath let him see the truth, the wisdom, the equity and righteousness of all these. Such a man's heart setteth nothing above God in prosperity: it distrusteth not but hath God for his God in adversity: it endeavoureth in all things to walk with God: it is a sweet usher and disposer of the whole life, so as it is most obedient to the word, and most full of comfort and sweetness to itself.  
The fourth mark or note of true faith, 
FOUR The infallible fruits of it. 4.  is taken from the infallible fruits, and effects of it, which are many, I will only note four of the principal. First, it frameth and fitteth the own habitation, it purifieth the heart, 
Act. 15.  it suffereth not unclean thoughts, unlawful lusts, or wandering motions to harbour there: it guideth the affections of love, hatred, joy, sorrow, and the rest; that a man love nothing more, or so much, as God and his image: he hateth not men's persons but their sins, & no man's sin so much as his own: he rejoiceth in nothing so much as in doing the will of God; this is as his meat and drink: he sorroweh for nothing in the world so much as for offending so good and patient a God. This pure heart also guideth the words with wisdom, and maketh it his chief study how to preserve with faith, 
Act. 24.16.  good conscience in every thing.  
Secondly, faith worketh by love, Gal. 5.6. both towards God, and towards man: towards him that begat, and him that is begotten, yea, and him that is yet not begotten. 
Our love of God expressed in 3. things.  This love of God expresseth itself, 1. in much thankfulness unto him, who hath loved us first; who hath given so much, even his Son, and all things with him pertaining to life and godliness: who hath forgiven us so much, and to whom many sins are forgiven, they must love much: who hath done so great things for us, by becoming our portion, our treasure, and our chief good. 2. In shame for our unkindness unto him, both before, and even since we knew this his love in Christ, and have been acquainted with his ways; taking up with shame in our faces, sorrow into our hearts for the sins of our youth, and of our age: against the law the rule of righteousness; but especially against the glorious Gospel, which of all other are least observed. 3. In desire of that blessed fellowship of his, when and where we may never sin against him any more: accounting one day within his holy of holies, better then a thousand beside: 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 sit down with Abraham, Isaac, and jacob, yea with jesus Christ himself, should make us groan in our souls, and say with David, Oh, when shall I appear in this thy presence? The Spirit saith, come, and the Spouse saith, come. Even so, come Lord jesus, come quickly.  
The love of men by which faith worketh, discovereth itself not only in just dealing with them as we would be dealt by; which many civil men, endued only with civil righteousness, have excelled in; nor only in merciful distribution of outward comforts for the relieving of the bodies of our brethren, yea and of our enemies; which hardlier goeth down with the unconverted then the former: but also in showing most love unto their souls, in helping forward their conversion and salvation. For so soon as any man is converted, he will strengthen the brethren. Faith, wheresoever it liveth, it loveth, and love being an hand giving out, moveth men converted to counsel, exhort, rebuke, admonish, comfort, pray, and wait when God will give unto others the grace of repentance. As soon as Andrew was called, he bringeth his brother Simon to Christ. No sooner had Christ found Philip, but Philip finding Nathaniel, he bringeth him to Christ. The woman at the well no sooner heareth that Christ was the Messiah, but she bringeth all the city. In finding this treasure, the Christian cannot hide his joy; neither can any man's 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, and every man's share is the less; but heavenly things are by communication the more increased; for we read not of any man that laid out his talent, but to increase: and as the light of the s●nne is never a whit impaired by communicating itself to the whole world; or as he that lighteth one candle of another, diminisheth not in either, but increaseth the light; 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, & the further they spread, the greater and brighter is the flame.  
The third fruit or effect of faith, is an undaunted confession of it: Rom. 10.10. With the heart we believe to justification, and with the mouth we confess to salvation. 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: I believed, and therefore I spoke, even so we believe, and therefore also we speak. Now there be three actions of faith which help forward this free confession. 1. It maketh a man bold in a good cause, Act. 5.29. Peter being full of faith, with a bold spirit told the Counsel that had the power of life and death in their hands, and himself in their power, we ought rather to obey God then you. 2. Faith keepeth a man in a preparedness to suffer by leading him along in the denial of himself; and hereof we have a notable example in Paul, Act. 21.13. who professed how ready he was, not only to be bound, but to die also at jerusalem, if God called him thereunto. 3. It worketh joy, 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 saith, that we then rejoice in tribulation: 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: hence could they sing Psalms at midnight in the dungeon, and fetters: and hence could the Martyrs embrace the fire, kiss the stake, and testify such joy in the flames, as all men might acknowledge the truth of the speech of our Saviour, Your joy shall no man take away from you; no Tyrant, no tormentor, nor any kind of torment.  
The fourth and last fruit or work of faith is, that wheresoever ●ound faith is, it is most diligent in preserving, yea and increasing of itself. The most covetous man is not more complaining nor gathering then the believer, who is ever complaining of want of faith, 
Mar. 9.24.  or of the weakness of it; and knowing the want of it to be so dangerous and hurtful, as without which he wanteth Christ himself; as also that the weakness of it depriveth him of much comfort, and many good things; for a man of weak estate must needs want many rich commodities and sweet comforts which the wealthy enjoy in abundance. Therefore he useth all good means to increase his stock: 
Means to increase the stock of faith.  as, 1. He is much in hearing, reading, and meditating in the word, because he knoweth, faith cometh 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, so is the grace of God blown, and stirred up in him. 3. Because he seeth how without prayer, both his own, but especially Christ's his faith is as ready to fail as Peter was: he is much in prayer, and with the Father of the child, crieth with tears often, Lord I believe, 
Luk. 22.32. Mar 9.24. Luk. 17.5.  help my unbelief: and with the Disciples, Lord increase our faith. And these are the marks by which the soundness and currence of faith, as by a touchstone may be tried, and distinguished from all that false and counterfeit faith which is so stirring in the world, and whereby most men are lamentably deceived.  
The use of this doctrine is, 1. to stir up men to examine, and by these notes to prove themselves, whether they are in the faith or no, to try their faith of what kind it is, least in the end they find that they have leaned upon a staff of reed. By which examination, I fear it will be too evidently seen, that these are the last days wherein the Son of man shall come, and scarcely find faith upon the face of the earth. Sure it is, that the common faith of men is neither thus, 
The most common faith ●f ●en i● not thus qualified.  1. founded, 2. nor qualified, 3. nor attended, 4. nor thus fruitful: as will briefly appear in the particulars. First, every man saith he hath faith; but whence had he it: it was never begotten by the word, he never cared for that, that was ever as a sixth finger and superfluity unto him. It was never founded in repentance, nor dwelleth with humility; for most men never saw change in themselves, they have loved God, and believed in Christ ever since they can remember. It was never cherished with the duties of prayer and invocation, they could never pray in all their lives except after the minister, or by set forms, but the spirit of prayer never dwelled there. It was never conflicted with unbelief, they wonder what that should be, or that any man should not ever believe: so as indeed here is no character of the faith of the elect; and nothing all this while but a voice and very carcase of faith.  
2. Others say they believe, and brag of a saving faith in Christ, but they feed a bare fancy: for they could never believe God for lesser things: they want the faith of God's providence even for meat and drink, which is apparent in that they can use wicked & unwarrantable means for them: their strong faith they brag of, waiteth not for God's provision, but will shift for itself by hook and by crook: it holdeth not the heart to patient bearing of the cross, but flingeth out in distempers: it putteth not forth in inferior businesses, to give directions to the particular actions of life: and therefore seeing this faith faileth in lesser and smaller things, how can it be found in the greatest of all?  
3. Others boast of a sound faith, which were it so, it would lay hold upon the promise, and believe for themselves and their seed; but this it doth not: for many who for themselves would rest in the providence of God, upon the good and warrantable means, will yet endanger themselves for their children. And hence is it that many who have lived conscionably in single estate, have remitted much of their care and fear in their married condition, and come short of their former uprightness; and why is this else, but that they conceive not the Lord to be all-sufficient for them and theirs. 
Gen. 17.1.   
4. Others there be that challenged as sound a faith as any, but never prize such a pearl as it is: can a man have such a commodity, but he shall value it according to the worth? but these think themselves never the richer for it: they have more sense and joy in the smallest, and most trifling earthly profit, then that Christ is become their gain, which although they profess, yet this undervaluing of him in their hearts, giveth their tongues the lie. Besides, if they did esteem of faith indeed, they would profess it boldly, and confess it to all the world, whereas they are ashamed of Christ before men, and cast themselves into the night with Nicodemus, as fearing lest if they should come to Christ by day, men would see them, whose praise they love above the praise of God; and whose reproach they fear above the rebuke of the Almighty. But how unlike is this to the faith of the Saints, whereby they could esteem the rebukes of Christ, above the treasures of Egypt. And further, were it so they made reckoning of their faith, they would much more care for the end of it; for ●ound faith carrieth the heart even in the constant waiting and wishing for Christ's appearance; but these rather fear it then hope it. Now what a faith is that which never careth to come to the end of it, that fain would still be pitching upon earth, saying with Peter when he wist not what he said, It is good being here: Is this faith an evidence of things not seen? or doth it look at things within the vail?  
5. Another sort would be loath to be otherwise accounted, but true believers; and yet their faith worketh no change in them; how their hearts are purified, witness the uncleanness, envy, drunkenness, oaths, injustice, covetousness, contempt of the ministery, profanations of the sabbaths of God in themselves and theirs: these and the like proceed from within; and by the wares in the shop any man may know how the warehouse is stored. And as this faith purgeth not the nasty corners of the heart, no more doth it the mouth, but that venteth according to the abundant foulness of the heart, and is filled with unlceane, unsavoury, or unfruitful speeches. Further, as they were at first enemies to God, and goodness; so they abide still and are no changelings. Here is no faith working by love, neither to God; for they will do nothing for him, will be at no costs or pains for him: and as little will they suffer for his sake, not a reproachful word; much less will they rejoice in suffering: neither to God's children, these can they pinch and disgrace, whereas loved they him that begat, they would love those that are begotten of him. As for helping others to heaven, they are so far from it, as that if any will cast an eye that way, they can tell what he is presently, and they would be loath to be such an hypocrite, or precise fool as he is. To conclude, although true faith is most industrious in the means of preserving and increasing itself, these men hold their wont: enemies to the word were they, and so are they still, they neglect the means, and absent themselves from the Ministry; and can no more believe then Thomas, 
joh. 20.24.  who was absent when Christ came and showed himself to the rest of the Disciples: and that which they do hear, they mingle not with faith, and so it becometh unprofitable. The Lion roareth, they fear not in their hearts, because they apply not the threats of the law against their own sins. The Gospel propoundeth promises of life and salvation, but they trust God no further than they see him; they rejoice no more in them then they can in another man's money or evidences; they pray not to be taught of God, nor hear to be increased in faith; nor meditate nor confer of the things they hear, further to edify themselves and others in their most holy faith. Now will these fruits stand with faith? or if they will not, is faith so common as men pretend? but I hope I have a little helped many a man to see by this application, how that his gold is turned into copper, and his faith but into a dream and fancy.  
Use. 2. This doctrine teacheth every man to labour for the truth of this grace as earnestly as for salvation itself: 
Labour for the truth of faith as earnestly as for salvation.  for this is the scope of all the Prophets to bring men, not so much to faith, as to the end of faith through the Messiah, which is salvation. And hence is it that faith is said to save; believe and thou shalt be saved: 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 itself, 
Necessity of this grace to him that expecteth salvation.  in that it comprehendeth such an excellent object as Christ, heaven, and happiness which are infinite; and holdeth such great things being absent as present in the hand of it. 2. As also the necessity of it to the party that looketh for salvation: for he that believeth not, must needs be damned, 
Rom. 4.11.  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. 
1. joh. 5.10.  2. he hath defiled all his actions, and lost all his labour. 3. he hath disabled God from doing him good, who cannot save him that lieth in the state of infidelity. 4. he hath shut heaven against himself, for without shall be unbelievers: and if infirmity of faith in Moses, the servant of God shut him out of Canaan; what shall the want of it in the wicked do 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; who is the author of it, the finisher of it, the accepter and approover of it, yea of a grain of it; and not of it only, but of our persons and imperfect works because of it: and consequently that every believer should make as high account of it as of salvation itself, it leading to the very gate of heaven: nay being the threshold over which every one must step that meaneth to enter into the holy city.  
3. Use. This teacheth us that seeing the Ministry of the Prophets, Apostles, Pastors and teachers was instituted to this purpose to beget and confirm men in the faith: all such as frequent the ministery must be careful to grow up in the strength of faith. For otherwise they frustrate to themselves this holy ordinance? for the sum of our commission is this, Go teach all nations, he that believeth shall be saved, Mark. 16.16. And what is Paul, Apollo's, or any other ordinary Minister but the Ministers of your faith; both for the begetting and confirming of the same? So as whosoever under the Ministry wanteth either the work of faith, 
Grow up in the strength of faith. Reasons.  or the working of it to further strength and degrees; that Ministry is by him perverted to his own danger, and damnation without repentance. And if we search further into the Scriptures, we shall not want store of reasons to the same purpose. As, 1. according to the increase of faith is the increase of all graces: as a man believeth, so he loveth, prayeth, and obeyeth, and so is loved, heard, and recompensed: and no marvel, seeing not only the measure of graces here, but of glory hereafter is according to the measure of faith, as appeareth in the parable of the talents. 2. As a child once borne groweth daily unto the tallness of it, so those that have been borne unto God, have ever increased (except in temptation, and desertion) in faith and godliness, and so drew daily nearer their salvation then when they first believed: so must we walk from faith to faith; from strength to strength; of weak becoming strong; not standing in the infancy, or childhood, but growing up to our full age and old age in jesus Christ. 3. It is true that a grain of true faith is very powerful and prevailing; but the strength of faith can do much more: 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 maketh us so; because Christ is laid hold on unto life; but the greater measure is much more: a smoking flax shall not be quenched, that is, the least sparkle of true faith shall not be despised; but a flame of faith is of great beauty and brightness. If a poor man wrestle haltingly with jacob, he shall prevail, and get a blessing to carry away; but if a man stand stoutly with the Centurion, and Syrophaenicean, Christ himself will be foiled after a sort, he will admire it, and profess he found not so great faith in Israel; and according to this great faith shall it be to this party. Seeing therefore the Lord hath still afforded the Ministry and word of faith, let this be thy chief aim to find the work of it upon thy faith; and content not thyself that Christ may say to thee, Oh thou of little faith: but rise up in the degrees of it, that he may say as of that woman, O man, great is thy faith: this will bear thee up in the waves of temptation and affliction: no blast or billow shall sink thee, not all the gates of hell shall prevail against thee. But alas, how is this principal end of the ministery neglected of the most, and many come to hear a sermon, and that is all: some rather to see a sermon, or be seen at it, then to hear it: some to know more than they did, some to reform something, as Herod, who heard john gladly, and did many things, but few to learn to become believers: which till they have done, all moral precepts urged upon them are but lost, because the inside is not yet clean: and fewest of all do live by their faith in the Son of God: for of all sins that the spirit shall rebuke the world of, this is the chief, that they believe not in him. Thus much of this worthy doctrine concerning faith, which is the scope of all the Prophets and Apostles.  
The third point in the verse, is the fruit of faith, namely, that all that believe in his name should receive remission of sins. Where for the meaning must be known, 1. what is Remission of sins. 2. what it is to receive it. 3. the persons receiving it, namely, those that believe in the name of Christ: even all they, and none but they. First, Remission of sins is a grace of God, whereby for the merit of Christ, he accounteth the sins of believers as no sins, and acquitteth them from the guilt and punishment of them all. Where I say, it is a grace or favour of God, this remission of sin is distinguished from all other: for man hath also from God power and commandment to remit sins; and that either publicly or privately. The former, when the minister by authority from God, remitteth the sins of believers, and repentant sinners; by publishing the grace of the Gospel, and applying it unto such. And such as are thus ministerially loosed in earth, are loosed also in heaven. The latter, is of every private man, 
Offence is either 1. against God which he alone can forgive. 2. Against public peace which belongeth to the law. Or 3. personal against ourselves which must be forgiven of us.  who hath also received a commandment of God to forgive the sins and offences which his brother hath committed against him: not that any man can properly forgive the sin of his brother, so far as it is a breach of God's commandment, but as it is wrong and injury against himself: and even this private remission of a man's brother, if repenting, confessing, and ask pardon, is ratified and confirmed in heaven also: but if they seek not forgiveness at us, we must still not only ourselves forgive, but seek it for them of God, saying, Father forgive them: yea, and forgive us as we forgive them. But this remission of sins is proper unto God, to whom it belongeth to say, 
The Lord only properly forgiveth sins.  I will forgive. 1. Because it is he against whom all sin is committed, Psal. 51. Against thee, against thee have I sinned: and who can forgive the debt but the creditor. If any man shall offer to forgive another man's debt; what doth he but deceive the debtor, who thinketh himself free from that which lieth as heavy upon him as before; 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, 
Exod. 34.6.7.  abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity, and transgression, and sin: and Isay 43.25. ay, even I am he that putteth away thine iniquity, for mine own sake, and will not remember thy sins. 3. Our Saviour in his prayer taught us to beg the forgiveness of our debts, 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 taketh away iniquity, & passeth by the transgression of the remnant of his heritage: he retaineth not his wrath far ever, because mercy pleaseth him: Psal. 130. ult. He will redeem Israel from all his iniquities. 5. The very jews themselves accounted it an high blasphemy for any man to take upon him to remit sins, Luk. 5.21. Who is this that speaketh blasphemies, who can forgive sins but God only? Whence it plainly appeareth, that the Pope or any other of his shavelings, whilst 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, and pronouncing forgiveness to all repentant sinners; become open blasphemers against God, and not without an high wickedness set themselves in the room of God.  
2. I say in the description, that the Lord doth account the sins of his elect as no sins, and that for the merit of Christ: both which appear in the former resemblance, which compareth sins to debts: wherein God is compared to a creditor, man to a debtor, the law to the bill or bond which bindeth man to God, 1. to obedience, 2. in default of that to punishment; so as here is nothing but either satisfaction, or to go to prison. Now we being banquerupts by our fall, and of such broken estate, as we are not able to pay one farthing neither of the principal, nor the forfeiture: the mercy of our creditor steppeth in, who himself procureth us a surety, both able and willing to discharge our whole debt, and the forfeit as well as the principal: that is, jesus Christ, who by his obedience active, and passive, hath made a full discharge, and sufficient satisfaction for the sins of all the believers in the world: the which being accepted of his father in full payment, he further imputeth not to us our sins, but covereth them, casteth them all behind his back, 
Isa. 38.17. Micha. 7.  and into the bottom of the sea, as things which he will never remember more. Thus they become as though they had never been, and we accounted as innocent, as if we had never fallen from our first estate of innocency. From this we learn how to conceive that place and the like, where it is said, that the blood of jesus Christ cleanseth us from all sin: 
1. joh. 1.  wherein not the action of remission, which is proper to the deity is ascribed to the blood of Christ; but only the cause of remission is signified, for which God the Father remitteth sins: 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; Eph. 1.7. In whom we have redemption through his blood; even the remission of sins.  
3. I add, 
As the Lord forgiveth properly, so also perfectly both the guilt and punishment.  that the Lord doth acquit believers from the guilt and punishment of all their sins: for as where the debt is once paid, the whole obligation is void, and there remaineth no more satisfaction to be made; so where the Lord forgiveth a debt once, he thenceforth acquitteth the debtor, and is far from requiring any new satisfaction. This will not stand with the justice of God, to exact the satisfaction of one debt twice, once in our surety, another time in ourselves. 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, but an half redemption, which would argue but half a satisfaction. 
Christus communicando nobis sine culpa poenam, & culpam soluit & poenam, August. serm. de temp. 141.  It will not stand with the price of his blood, nor worthiness of his death, not fully to satisfy the whole justice of his father. It will not stand with the faith of our prayer for remission of sins: for if our whole debt be not forgiven, but some satisfaction remaineth for us to perform, to believe remission of sins were no faith, but a vain opinion and fancy: nor with our peace with God, if his wrath be not yet fully satisfied. Nay it will not stand with right reason: for is it reason, that he that oweth nothing to a man, should be forced to make a satisfaction where nothing is due: but where the debt is remitted, nothing is due, nothing is owing, the debtor is freed, and the whole obligation canceled. Who seeth not therefore by all this, what a wicked and detestable devise it is of the schoolmen, 
Concil. Trident. sess. 14. Can. 14.  and defended by all the Papists at this day? to affirm, that only the fault of mortal sins is remitted by Christ, but not the punishment or satisfaction; the which being as they say by the grace of God, changed from eternal to temporary, remaineth to be born either here in this life, or in purgatory, till God's justice be fully satisfied, and the uttermost farthing be paid. Upon this string hang their indulgences, pardons, masses, pilgrimages, and the whole body of their troumperie, devised to make a prey of the world; a great part of which (being the cunningest theives in all the world) they have by such craf●tie and fraudulent conveyances gotten into their hands. And lest they should want all colour, they allege the example of David, 2. Sam. 12.13. Whose sin the Lord put away, 
David's si●ne and punishment both forgiven notwithstanding the child must die.  and yet the child borne to him must surely die: and again, though the sins of the godly be pardoned, yet death which is the punishment of original sin remaineth. I answer, 1. that David's 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, and chastening of sin with a fatherly rod. The former are always remitted with the sin, not always the latter: by the former, the Lord revengeth the sins of men, by the latter, he correcteth. The former can only be borne away by Christ: the latter cannot be borne off by any masses or indulgences; but are wholesomely dispensed and disposed by God to his dearest children for their good. Of this latter kind was the death of David's child, not properly for his sin, but that in the deed doing he had caused the enemies of God to blaspheme. Of this kind was the sentence against Moses and Aaron, whose sin of not glorifying God at the waters of strife was pardoned, 
Numb. 20.12.  and yet they must not enter into the land of promise: 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, as also that being deprived of the earthly Canaan, they might more studiously seek for the heavenly. The like is to be said of the Corinth's, of whom Bellarmine saith, 
Bellarm. lib. 4. de paenit. cap. 2.  that they were reconciled to God, and yet diverse of them were stricken with death for unworthy receiving of the Sacrament. As for the example of the 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. The answer is, 
Note well this answer.  that Moses did not pray that God would absolutely and for ever pardon their sin; nor that the Lord would abstain from all judgement and punishment of that sin: but that now at this present time he would be pleased to appease his great anger so justly conceived, and desist from that great judgement of the utter destroying of them; threatened, v. 12. as may appear, both by the arguments used by him, as by that he expressly noteth the manner of this forgiveness, ver. 19 as thou hast forgiven this people, even from Egypt till now: and forgive them, even according as thou hast spoken, ver. 17. but how the Lord had after they came out of Egypt forgiven them, appear Exod. 32.35. when they had made a calf, and the Lord wished Moses to let him alone that he might consume them, yet by Moses intercession, the Lord did not consume them, but plagued them with a great plague and destruction; 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 taketh hold on? namely, in verse 34. of that 32. of Exod. Go now, bring the people unto the place which I commanded thee, behold mine Angel shall go before thee: but yet in the day of my visitation, I will visit their sin upon them. So as this place rightly interpreted, yieldeth no patronage to any such Popish and wicked collection.  
Further, for the second objection, that death remaineth though the sin be pardoned. I answer, it remaineth not as any satisfaction to the justice of God to believers; 
Though death remain after sin is pardoned, both the fault and punishment is removed  nor as a punishment of sin to such as have their sins remitted; but it hath lost his sting, which is the guilt of sin; & is become a remedy rather than a punishment, Physic rather than poison, an end of their misery, and an entrance into a better life. So as it still abideth firm against all such detestable devices 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.  
And it is lastly to be observed in this description, that I say the guilt and punishment of all sin is taken away: for if any be not remitted, they be either greater sins or lesser: to remit the lesser and not the greater, what were we the better; how could our salvation be effected or perfected; how could grace be every way grace? or do we pray for remission of lesser, and not of greater also, seeing ourselves must forgive our brethren, not only lesser offences, but even the greatest? Again, to remit the greater, and retain the lesser, were to say that the Lord is either not so able, or so willing to forgive lesser sins as greater. Shall a man frankly forgive a debt of thousands of pounds, and will he not forgive also to the same party a few pence? 
A bundle of Popish blasphemies.  The Popish Church confidently avouch, that many sins need no remission; as concupiscence, which they say is not properly a sin, albeit indeed, it is the mother sin of all. And all the heap of their venial sins, which they say are not against, but besides the commandment, because they are not attended unto, or deliberately done with full c●ensent of reason: because they cannot hinder the habit of virtue, but the act of it, and that a very little; nor turn us from our end, but hinder so much as it is our progress unto it: and because they (though themselves displease God) yet they make not God displeased with the party committing them, for they can stand with grace, and have not properly and simply the reason and respect of sin or offence: therefore are they not to be punished with eternal but only temporary punishment. These need not the blood of Christ, nor grace, nor confession in particular, nor absolution, nor any new habit of charity; but these are easily wiped away with a little holy water, or any meritorious work, or by the Sacraments received, or by general confession, or by a small humiliation; as knocking the breast, fasting, alms, the Lords prayer, an ave Maria, or by entering into a consecrated Church, or by a Bishop's blessing: or if all these help but a little, presently after death they are all consumed in the fire of purgatory. Oh horrible blasphemies, derogatory to the blood of Christ which purgeth us from all sin; and to the truth of the Scriptures which teach us that when we had nothing to pay, 
Matth. 18.32.  our Master forgave us our whole debt. 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. Thus much of the description of this Grace.  
The second thing propounded, is what it is to receive remission of sins? which because it implieth a gift or oblation, therefore we must know that pardon of sin is offered generally to all in the word of grace publicly preached, and conferred unto believers, not only in the beginning of their conversion, but through their whole life. Now to receive this remission, is when a capable, 
How remission of sin is received.  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. And this it doth on this manner: 1. Upon a touch of sin, and sense, that without this gracious pardon there is nothing but certain perdition: the heart beaten down beginneth seriously to meditate of the promise of mercy in Christ, and of the means of deliverance from this woeful estate. 2. It desireth to believe, and wisheth that mercy to belong to itself, it sendeth groans to God, it hopeth for pardon, and weakly applieth the general promises of grace. 3. After such desires and groans of the heart, the Lord most graciously answereth by his spirit▪ and by little and little settleth, and quietteth the heart, persuading it that Christ himself, and consequently reconciliation with God doth indeed belong unto him, so as he resteth in that assurance. Thus the Lord will not only give us mercy, but letteth us know that he doth so, that our joy and peace, and boldness in him might be more full.  
Thirdly, the persons receiving this remission, are all believers. Whosoever believe in his name: whose faith entitles them to the main promise of life, 
Believe in the name of Christ, why.  and all other depending thereupon: they must believe in his name. For, 1. there is no other name to be saved by: In him alone is the matter of our salvation, seeing remission is obtained by his blood, Ephes. 1.7. 2. He alone is God and man, both which natures are necessary to our surety: by the former, he hath power; by the latter, a right to us, not only more general of propriety, as the Father and holy Ghost also have; but more special of propinquity, being our brother, and first borne of our family; the next of our kindred, and therefore of right belongeth to him to recover our weak estate, as was figured in that law, Levit. 25.25. If thy brother be impoverished, and sell his possession; then his redeemer shall come, even his near kinsman, and buy out that which his brother sold. 3. He only was deputed of God to derive life and grace into us as the head into the members: and therefore most meet it is, that whosover would suck and draw of his fullness, should believe in his name.  
Now from these words we learn two instructions. 1. What is the chief thing which every Christian must strive to obtain while he liveth in this world: namely, remission of sins. 2. What is his estate and condition that hath attained it. For the first, it is grounded in the text, 
The chief duty of every Christian while he is in this world  because howsoever remission of sins is here only named, yet in it are included all the other gracious mercies of God: not only all deliverances, and freedom from the evils and punishments that attend upon sin, but even all our redemption and salvation with the means of it, and blessings accompanying the same. And indeed, this is the sum or epitome of all God's mercy, in which the Lord crowneth his Saints with compassion; a mercy which reacheth up to heaven, and draweth them out of the most miserable thing in all the world; which is to lie under the curse and danger of sin, and consequently, under the endless displeasure of the Almighty. Which point being even as the one thing necessary to be known and attained, I will stand a little longer upon it, hoping to spend my time well in setting down these five points. 1. the necessity of remission of sins. 2. the benefits of it. 3. the Lets of it. 4. the helps to it. 5. the companions of it, by which as by so many notes we may know we have it: and so we will add the use of the whole doctrine.  
First, the necessity of it will appear, 
1. Necessity of remission of sins in 3 points.  if we consider, 1. the multitude and abundance of our sins, which are to be remitted, being for number as our hairs, and as the sand of the sea which is numberless; which cannot be other, seeing we drink in sin as the fish doth water, 
job. 15.16.  that is incessantly, for the fish ceasing to drink in water, ceaseth to live; neither can we cease to sin, till we cease to live. Nay, seeing our very best actions hold no correspondence with the law of God; and in strict justice are no better than so many sins: this consideration exceedingly multiplieth our sins; in that not only in 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. It is a filthy leprosy which infecteth the body and soul, the thoughts, speeches, and actions: it maketh a man a loathsome creature in the eyes of God; it maketh God our enemy, who is the fountain of life, and whose lightsome countenance is better than life: yea, it maketh God depart from his creature, and destroy the works of his own fingers: it layeth the sinner open and naked to all the wrath of God, to all the curses of the law in this life, and in the life to come. It setteth him as a butt against whom the Lord in anger shooteth out of his quiver all the arrows of his displeasure. It is the only thing which unremitted, maketh the sinner absolutely unhappy, and every way most accursed. Neither doth the whole heap of sin only make the sinner so miserable, but any one sin even the least unpardoned, would for ever hold the sinner under perdition. And more, all the men that ever were or shall be in the world, were never able to rise from under the burden of one sin, if it were imputed unto them: and yet the most of the world see no part of this danger of sin, and therefore no such necessity of the remission of it. 3. Consider thy own insufficiency, if thou hadst the strength and power of all men and Angels, to satisfy for the least sin: and if we cannot satisfy for any, what remaineth but a fearful perdition from the Lord, and from the glory of his power, if all be not remitted. In one word, the sinner who hath not got his discharge sealed, is without all safety in his life, all sound comfort in his death, and at the judgement day, shall have the sentence of everlasting torment with the Devil and his angels awarded him, before men and angels.  
The second point, is the benefits issuing from it, 
Benefits flowing from remission of sin. 4.  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: and it was ordinary with our Saviour to join them together; as Luk. 7.47. Thy sins are forgiven thee, go in peace. This benefit the most know not what it meaneth, but he that hath the feeling of the wrath of God against his sin; and seeth nothing but an angry face of God burning like a consuming fire; he that is so straightened as he can think no other thing but that the Lord in his just judgement hath cast him quite away: this man, as of all other torments that can be suffered in the world he lieth under the greatest, so nothing in the earth can content or comfort him, but only the sense, and persuasion of God's favour. Now the conditions of peace with his God, are the most joyful tidings in all the world, as is the unexpected news of a pardon to a malefactor ready to execution for high treason against his prince.  
2. The right and possession also of life everlasting: ●or if we be estated unto life eternal by our justification and righteousness before God; then are we so also by remission of sins; because these two are confounded in the Scriptures, and are the same. Whence it is that the Apostle, Rom. 4.7. being to prove the point of justification of a sinner before God, without the works of the law, citeth the text, Psal. 32.1. Blessed are they whose iniquities are forgiven, and whose sins are covered. And further, if our whole redemption put us in possession of everlasting happiness; so doth also remission of sin, seeing the Apostle in sundry places confoundeth these two, and expoundeth one by the other: Eph. 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 justified, and sanctified, are also glorified, than they have attained the beginnings of their glory, who have attained remission of sins.  
3. The benefit of Christ's intercession, which meriteth all our good; for he prayeth not for the world, but those that are given him out of the world: 
joh. 17.19.  and this is no small benefit, seeing no part in the prayer of Christ, no part in his death: he will not endure death for him for whom will not vouchsafe to pray.  
4. Consolation in affliction, strength in temptations, and assured comfort in life and death, are the sweet fruits arising from remission of sin. For, 1. although afflictions entered with death into the world by sin, and in their nature are testimonies of God's wrath; yet sin being remitted, they proceed no further from God, as a just judge revenging sin, but from a merciful father, either for trial of us and our graces, or for chastisement, to keep us from perishing with the world; to make us hate sin the more, to draw us nearer him in invocation and prayer, to force our affections out of this present world, to fray others from sin by our example, to conform us to the image of his Son, and to show his mighty power in our weakness, by turning them to our best. And thus from the former consideration ariseth 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's temptations. 
Satan's temptations foiled by this assurance.  For Satan urgeth 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 every sin is death, and because he hath deserved eternal death, he must needs perish, he can expect no other. But now can the believer stop his mouth, & say, I grant Satan all thy premises; no sinner is worthy of, or can expect salvation in or by himself, or so long as he continueth in sin: but my sins are remitted by means of Christ's satisfaction; and though in myself I am worthy to perish, yet in Christ I have a worthiness to bring me to salvation. 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 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: but here the believing heart is quieted, in that through remission of sins, the justice of God is fully satisfied, though not by the person offending, yet in his pledge and surety jesus Christ, who being just, died for the unjust, that we might be the righteousness of God in him. 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; for this directly fighteth with justice and equity. And if Satan be still instant, and say, But what shall an others righteousness avail thee, if thyself be not a keeper of the law, for the soul that sinneth, that soul shall die: the believing heart will readily answer: That although the law require proper and personal obedience, yet the Gospel translateth it to the person of our surety, who being God and man, not only paid the whole debt, but performed all righteousness, absolutely fulfilling the whole law: whence it is that his obedience is called the fulfilling of the law for righteousness to every one that believeth: and himself was made under the law, 
Rom. 10.4.  that he might redeem from it those that were under it, Gal. 4.4. And whereas the tempter will allege, But for all thy righteousness thou hast innumerable sins, original and actual, which the Lord hateth, and every day addeth to the huge heap of them. The heart which holdeth this article of remission of sins, abideth undaunted: for though it feel a body of sin dwelling with it, yet is it not reigning sin, it is not sin at quiet, but daily battle is maintained against it; it is sin weakened, and in daily consumption; and therefore shall never be laid to the charge of him that is in jesus Christ: Rom. 8.1. There is no condemnation to them that are in jesus Christ: for the law of the spirit of life which was in jesus Christ hath freed me (though not from all molestation and presence, yet) from the law, that is the service and slavery of sin and of death, vers. 2. But numbers (will he say) who make account to partake in the death and righteousness of Christ are damned, and have no benefit by it: and numbers have revolted and fallen away, and why mayst not thou: to which the believer will readily answer, that those that were thus plucked up, were never of the Father's planting; only infidels and unbelievers have fallen away, and withered for want of rooting and moisture; but I believe the remission of sins, not by any ungrounded persuasion, but with a sound, lasting, and unfailing faith, resting itself wholly upon Christ; so as I am persuaded, neither death nor life can separate me from his love, the work of whose spirit maketh me bold to call upon God as my tender father; & produceth the fruits of true faith and conversion into my whole life, whereby I know as infallibly the truth of my faith, as I know the presence of the sun by his light, or of fire by his heat. Finally, he that hath begun to make me good, 
The sound comfort of this article.  will make me also persevere in goodness. 3. This assurance of remission of sins, yieldeth most assured comfort in life, and in death: 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: and in the agony of death, this is the Christians comfort, that his sin being remitted, the sting of death is gone; the locks of this strong Samson wherein his great strength lay, are clipped off, and he is disarmed of his weapons which are our own sins. So as a Christian may challenge him into the field, and say, O death where is thy sting? which because he is bereaved of, when he intendeth to kill, he cureth; when he doth his worst, which is to separate soul and body, he can sever neither from Christ; nay rather he sendeth the member of Christ, and setteth him nearer to his head, which is best of all.  
The third point propounded, 
3. Le's which hinder men from seeking so pre●ious a grace, 3.  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, if they could so esteem of it: some of which I will set down. 1. An erroneous judgement, that no man can attain certainly to believe the pardon of his sins: for the common Protestant is a very Papist in this opinion, who hold that to doubt of this point is a virtue, and to believe it is presumption, because no man can certainly know it without a special revelation: so ask ordinary Christians, do ye believe the pardon of your sins, they will say yea, for God is merciful, and they be not so many or great but they may be pardoned. Hereby we have brought the party to confess that his sins be pardonable; but urge him, 
Believers may and must know the pardon of their own sins.  are you sure they are pardoned; and here he is set up, he stammers out a careless answer; he cannot surely tell, but he hopeth well, and this is all you can wring out of him: he knows not whether Christ be in him or no, whether he be in the faith or no, he believes he knoweth not what. But to let men see their error herein. 1. doth not our text say, that men must receive the remission of sins: and can any man receive so precious a gift from God, and not know when, and how he came by it? 2. what is the meaning of that article in our creed which we profess, I believe the remission of sins: what believe we more than the devils, if we believe no more than that God forgiveth the sins of the elect, and not our own; and then, how is this one of the privileges of the Church? 3. to believe in the name of jesus Christ in particular for remission of sins, is his commandment, 
1 joh. 3.23.  and therefore no presumption, but a necessary obedience so to do. 4. doubting is forbidden, and therefore no virtue, but a vice, Math. 14. O thou of little faith, why doubtest thou? Object. But experience teacheth that every man is full of doubting, 
Objections answered.  and therefore no faithful man can believe it. Answ. The consequent is false, seeing this doubting exerciseth, but destroyeth not faith; 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: as also the two natures of which every Christian consisteth, flesh and spirit, which are in continual combat. Object. 
Rom. ●1. 34.  But no man can know God's mind, and so cannot be assured. Answ. By his mind is there meant his secret will: but his mind revealed we may, and must; a part of which is, that whosover believeth in his name, shall receive remission of sins: which general promise while we specially apply to ourselves, the spirit begetteth this assurance. Object. But we are commanded still to fear, Blessed is he that feareth always. Ans. We must not fear the mercy of God concerning salvation, but carry a reverent fear in regard of God's judgements. 2. we are to fear in regard of ourselves, and sins, by which we deserve the judgements of God as well as others; but this is not contrary to the assurance of forgiveness of sins; for mercy is with thee that thou mayst be feared: 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, but not to drive away the boldness of faith: a fear of falling into sin, not of falling away from grace: a fear lest we offend a merciful God, but not lest he take away his mercy from us.  
A second let, is the want of judgement to discern aright of the best things, and of resolution to purchase or practise that which a truly informed judgement concludeth to be the best. This was the sin taxed in Martha, who saw not the greatest good near her, as Mary did. And the world is full of Martha's, who willingly hurried with many earthly distractions, utterly neglect the one thing necessary; namely, their reconciliation with God, and the things which serve to uphold and maintain the Christian life, whereby Christ should live in them, and they in him. What else is it that maketh men run over sea and land to provide for the body and bodily life, and in the mean time cast off all the care, and means of the knowledge of God, and conscience of their ways, but that they see no profit in serving God? they taste a little sweetness of the creature, but not of the creator himself; a small piece of earth hath more savour to them, than the God of heaven. This is it that causeth men to walk painfully all the week in their personal and particular calling, but all the week and sabbath too neglect the general calling of a Christian: whereas had they any judgement in the things of God, reason would teach them that the particular must yield to the general, as the inferior give place to the superior. Yea, this is it which strongly forceth men to choose the profits and pleasures of this life, 
Learn to esteem every thing in the measure and degree of it goodness.  which altogether cross and hinder this chief & principal care of gaining the favour of God; because they do not follow the rules of wisdom, which esteemeth of things according to their degree and measure of goodness, and not above. 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. The Apostle Paul comparing his gain of Christ with the gain of the world, he esteemed this as loss, yea as dung, which indeed is the right estimate of it in this comparison. 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. 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: and determineth this to be the sum of all, to fear God, and keep his commandments. Thus are the wise man's eyes in his head, 
Eccles. 2.  and his heart is at his right hand, both for deliberating & executing of things most necessary to be done; whereas the heart of the fool is at his left hand, he doth all as it were with a left hand for want of this judgement.  
A third and main let, are frivolous and fleshly conceits which dead and quench any such motions as otherwise might provoke men to this care of remission of sins. As, 1. what need I be so foolish, and precise, I have lived well hitherto without all this ado; if God loved me not, he would never have blessed me as he hath done. 
Say not God loveth thee unless thou have such sure grounds as follow.  Ans. But look to thyself who thus reasonest; It is not enough to say God loveth me; but to have sure evidence of it, yea surer evidences than any thou yet speakest of, I mean common and outward blessings; which like the sun, or the rain are generally disposed to the good and bad; and by which no man can know love or hatred. Again, 
Eccles 9  God's love goeth with election, justification, sanctification, effectual calling, faith, love, hope, patience, repentance, mortification. Examine thyself by these notes: for if God love thee as his child, thou lovest him, and keepest his commandments; thou lovest not sin, but hatest it, even thy dearest sins, and preservest a care to please him in all things: joh. 14.23. If any man love me, he will keep my word, and my Father will love him, and we will come unto him.  
2. Whereas they say that others which nourish this care, are as much crossed as any other, and therefore they see no reason that they should make their life so uncomfortable to no purpose: let them know, that all the crosses Gods children, whose care is to make up their peace with God, are exercised with, 1. proceed from the love of God, 
Godly life not to be feared for the crosses attending it. Reasons.  and not from hatred. 2. they are trials of graces, not punishments of sins. 3. their end is not rejection from God, but through their purging and amendment to draw them nearer unto God. 4. By this reason, Christ and his Apostles might have been refused, and all the Saints of God, who through many afflictions are passed into heaven. 5. The way to avoid crosses and punishments is, to intend this one care of getting sin remitted. And 6. if the way to heaven be so strawed with crosses, what is the way to hell: If the righteous scarcely be saved, where shall the wicked and sinner appear?  
3. Whereas they object further against this care, that men of good note, and perhaps Preachers too, account it but fantastical, and more than needs; and only a few, and those despised ones in the world, do thus disquiet themselves, who make their lives more uncomfortable than they need. I answer, this is indeed one of Satan's greatest holds, but such a snare as God leadeth his children out of in safety: whom he teacheth that it is their happiness to go to heaven, 
Better going to heaven alone, then to hell with company.  though alone, rather than to hell with company. Marry will sit her down, though alone, at Christ's feet, if she cannot get her sister's company: she knoweth it is the good part that shall never be taken from her. 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 jesus was of another mind, who pronounced blessedness on those that mourn now, and promised that they should be comforted: 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 despiseth.  
IV. Now follow the helps to the obtaining of remission of sins. As, 
Helps to attain this grace of remission.  1. thou must become a member of the Church, Isa. 33.24. The people that dwell there shall have their sins forgiven: And Chap. 62.12. They shall call them the holy people, the redeemed of the Lord. Now to know a man's self a true member of the Church, the Prophet David giveth two infallible notes, Psal. 15.2. The former in regard of God, to walk uprightly and sincerely as in God's presence, and under his eye: and the latter in regard of men, to exercise righteousness, both in word and deed. 2. Consider seriously of the nature of sin, how odious it is in itself, how vile it maketh thyself in the sight of God; how it keepeth away all good things, how it procureth all evil; how proa●e thyself art unto it, yea even after grace received: this will bring thee to the judging and accusing of thyself; to the confession and forsaking of thy sin, which is the highway to find mercy, Prov. 28.13. for the former, Psal. 32. I said I will confess my sin, and thou forgavest me the iniquity of my sin. And for the latter, it is plainly implied in Christ's reason, joh. 5.14. Go thy ways, now thou art whole; but sin no more, lest a worse thing follow. The felon that hath been in prison, endured the misery of his irons, hath been condemned, and with the rope about his neck in fear of present death, if he have escaped, he will take heed of coming into the like misery again: 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. As namely, 1. the ministery of the word, which in the right use of it is the ministry of reconciliation, in which the Lord offereth conditions of peace, remission of sins, 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, Matth. 26.28. and 3. another special means is fervent prayer for pardon of sin above all things in the world. Drowsy Protestants esteemeth slightly of pardon of sin, even as they do of sin itself, which they think easily blown off with a Lord have mercy. But the tender and distressed conscience, that seeth and combateth with the danger, sueth for pardon as one that would speed. A poor felon on the gallows ready to be turned off would think a pardon the welcomest thing in all the world: but the hardness and drowsiness of men's hearts, every where argue that they be a very few that find this rare grace, 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, and never maketh means after it.  
V. The companions of remission of sins whereby it may easily be discerned, are five. 
Companions of remission of sins.   
1. The daily exercise of true repentance in all the parts of it: as, First in judging one's self for sin past and present: and this was apparent in Paul himself, who looking back to his former estate, reckoned himself a captain sinner, and the chief of all sinners, he saw in himself many sins, and great sins, which needed great mercy and much forgiveness: the which one consideration kept him under continually, and fostered in him the grace of humility, when as otherwise through his abundance of gifts and revelations, he might have exalted himself out of measure. Secondly, in watchfulness and fear of sin in time to come, according to our saviours holy counsel, Thou art now made whole, go thy way, and sin no more. Thirdly, in daily purging and cleansing from known and secret corruptions: many are the places wherein the pardoning and purging of sins are joined as inseparable: jer. 33.8. I will cleanse all their iniquity, yea I will pardon all their iniquities, whereby they have sinned against me: 1. joh. 1.9. If we confess our sins, faithful is he to forgive us our sins, and to cleanse us from all our unrighteousness. This was the sum of the baptism, that is, the doctrine which john preached, 
Mark. 1.4.  even amendment of life for the remission of sins: never hope of remission, unless thou hungrest after this grace of repentance: for the Lord will not be merciful to that man that blesseth himself in his sins, 
Deut. 29.19.  but if the wicked return from his sins, he shall live and not die, Ezech. 18.21.  
2. The second companion, is gladness and cheerfulness of heart, yea an unspeakable joy that the Lord hath done so great things for his soul, and made him so happy as to bring him from such extremity of misery to partake in the wisdom, righteousness, holiness, and redemption of Christ: for can a man have a gift bestowed upon him of more price and use then all the kingdoms of the world, and never find his heart made glad in it? or is it possible that he that findeth the pearl, can go away without joy? The Eunuch being converted, went away rejoicing: and if every believer must rejoice; in another man's conversion, much more must he in his own.  
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: Psal. 116.1. I love the Lord, because he hath heard my voice: and wherein the Lord had thus graciously dealt with him, the whole Psalm teacheth; especially vers. 8. Because thou hast delivered my soul from death, mine eyes from tears, my feet from falling. Now if David for a temporal deliverance from Saul in the wilderness, did thus provoke his heart to the love of God; how should the consideration of our spiritual deliverance from sin, death, and all hellish powers, blow up these heavenly sparkles in us? And what can so liberal a love beget in a good heart, but much thankfulness for apprehension of much mercy? how David in the sense of mercy reaching to the pardon of his sins, melteth into the praises of God; see Psal. 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 jesus Christ. 
Rom. 7.25.  And remembering what a bloody persecutor, and an extreme waster of the Church he had been formerly; 
1. Tim. 1.12.  yea what an enemy unto God, what a blasphemer of his name: he breaketh with vehemence into the praises of God for his happy change, But I thank him who hath counted me faithful and put me in his service: 
14.  and, the grace of our Lord was exceeding abundant towards me.  
The fourth is a sound and sincere heart, hating and striving against all sin, even secret and small aswell as open and greater: David in the Psal. 32.1. pronouncing him a blessed man whose iniquity is covered and whose sin is pardoned: true, but it might be asked; how shall I know such a blessed man, or myself to have attained that blessedness? The Prophet giveth us this note to know him by in the next words: and in whose spirit is no guile: namely, to hide and foster any sin, of which guile he there directly speaketh.  
The fifth note or companion is a tender affection to forgive our brethren private wrongs and injuries, even great as well as small: he that hath ten thousand talents forgiven him, will not easily take his brother by the throat for two pence. The commandment is to forgive one another, even as God for Christ's sake forgave us. 
Eph. 4.32.  The example is set down, Luk. 6.36. Be merciful as your heavenly Father is merciful, but he forgiveth all, and freely, is the first in forgiveness, and perfectly; he forgiveth and forgetteth too. The form of our petition of mercy is, forgive us, as we forgive, etc. Thou wouldst have God to forgive thee all, 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, jam. 2.13. judgement merciless to him that showeth no mercy.  
Use. 1. All this doctrine concerning this Article showeth, that there is no other means in the world to be free from sin, but by God's free remission of it. 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, 
Psal. 32.2.  who is our propitiatory covering us and our sins against the two tables, as the propitiatory covered the ark, in which those tables were: without which cover, every sinner is next to the devil, and his Angels the most vile, and loathsome creature in the eyes of God. This use must the rather be thought of; 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: 
Neither▪ Papist nor common Protestant yieldeth to this doctrine of free reon of sin.  among which he reckoneth concupiscence (which indeed is the mother sin of all) and these need no remission. He holdeth 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. And further, he thinketh that because no man knoweth whether he have works enough to please God, no man can know that his sins are remitted. 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: which (so long as thus they hold them) cut themselves off from the remission of their sins by Christ, and consequently from the grace of life. But the common Protestant also contenteth himself with simple defences against his sin, like Adam's cover and garment of figgeleaves which will scarce hold the sewing. Some will hide their sins from men's eyes, and then all is safe: others strive to forget them, and having choked the voice of their conscience, they lie them down securely, and never think to hear of them any more. Others cover gross and foul sins, such as are ignorance of God, contempt of his word, hardness of heart, hatred of the light, and all irreligion, with an outward civil life, and an honest conversation as it seemeth to be; not thinking that God seeth many a wicked heart through a civil life. Others will go beyond the former in acknowledging themselves sinners, 
Lutum lavant luto, ignem extinguunt lignorum strue.  and will make some show of making up their peace; but it is with some ceremony, or bodily exercise, they will fast, and pray, and give some alms, or some money to good uses when they die: but as for the grace of faith, which should be as a soul to quicken these actions, they never knew what that meant. But howsoever most men are carried headlong with such strong delusions as these; let no man that would not deceive himself wilfully, think in any such course to meet with sound peace: nothing but the blood of jesus his Son that cleanseth from all sin. In the garment of our elder brother only, we can carry away the blessing: and our text teacheth us, that remission of sins standeth not in the doing of any thing, but in the receiving of it at the hands of Christ, by so many as believe in his name.  
Use. 2. Is this so worthy a grace of so excellent use and sweetness through the whole life, 
All diligence must be given to make our pardon of sin sure to ourselves  than it standeth every man in hand to labour, and give all diligence to make sure unto himself, the pardon of his own sins. But lamentable it is to note the general carelessness of men in a matter of such moment and consequence as this is. And surely it will prove the great condemnation of the world, that whereas the whole lives of men are thought too short, and all their time too little to be eaten up in worldly cares, which break their sleep, their strength, and often their brains, yea and their very hearts: only the last day of all, and their dying day is scarcely devoted to this care of seeking remission of sin, and the way to life everlasting. See we not how busy and earnest most men are in the infinite encumbrances of the world, 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 dreamt of this assurance? Oh how wilfully herein do men forsake their own mercy, how carelessly do they cast out of their hands, the only comfort of their life and death? Whosoever therefore thou art that hast hitherto despised so great salvation, that hast set light by God's gracious invitings to repentance, & that hast frowardly rejected his kindest offers of mercy; now at length begin to take up shame in thy face, and sorrow into thy heart: in earnest accuse the security of thy soul, the deadness of thy spirit, the hardness of thy heart, the unthankfulness of thy whole life: say with thyself, Ah my folly, that have neglected my mercy so long: alas, how have I hated instruction? how unkindly have I dealt with so loving and patient a God: I see now that it is high time to look to the main business of my life, to make up my peace with God, to get my pardon sealed: I will high me to the throne of grace, I will henceforth lay hold of life eternal: I see now that there is one thing necessary, and that is the good part which I will choose, and which shall never be taken from me.  
Now we come to the second point propounded (which is the last of this worthy sermon) namely, what is the condition of every one that hath attained this excellent grace of remission of sins: and that is to be a blessed and happy man: for such a one hath part in Christ, 
Whosoever hath attained remissi- of his sins is an happy man.  and with him of forgiveness of sins; in which David, Psal. 32.1. placeth blessedness. Quest. But how can this man be a blessed man, seeing he is compassed with a body of sin and death, and subject unto infinite afflictions, than whom no man is in this life more miserable, no sort of men more perplexed inwardly with sense of sin, none more outwardly disgraced for well doing. Answ. There be three degrees of blessedness. 1. In this life, 
Degrees of blessedness.  when God bringeth his children into the kingdom of grace, and giveth them his Son, and with him their whole justification, and sanctification in part. 2. The second degree is in the end of this life, 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, when he bringeth both soul and body into the glory prepared for the elect: Of this last which is happiness by way of eminency, the two former are certain forerunners, & he that hath attained the first, hath also assurance of the last, and must needs be a blessed man, not only in time to come, but even for the present, whether we respect his outward estate or inward. For his outward estate, God's blessing never faileth him, but affordeth him all good things, and that in due season, and in due measure: his riches are often not great, but ever precious: and his little shall nourish him, and make him as well liking as the water and pulse did the jewish children in Chaldaea. The same providence which watcheth to supply all his good, keepeth him from all evil; it pitcheth the Angels round about him to guard his life; let him be persecuted, he is not forsaken; his losses become his gain; his sickness is his physic; his heart is cheered even in trouble, which maketh that part of his life comfortable; his soul is bound up in the bundle of life with God; death shall not come before he can bid it heartily welcome: yea, let violent death come, it shall not be to him deadly: slain he may be, but not overcome: victory attendeth him, and blessedness every where abideth him. But all this is the least part of his blessedness: for if we look yet a little more inwardly into him, we shall see the boundless extent of his happiness far more large: whether we respect the spiritual misery he hath escaped; or else the spiritual good which with the pardon of his sins he hath attained: for on the one hand, he hath escaped the heavy wrath of God due to sin; 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: and on the other, he hath obtained a plentiful redemption; he hath purchased the pearl, received Christ with his merits and graces, such as are wisdom, faith, hope: 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. By all which it appeareth that he is no small gainer that hath got his part in God's mercy reaching to the remission of his sins.  
Use. 1. 
Open thine eyes and see the happiness of the Saints.  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 glory of the spouse is like her head and husband's 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. If the tower of Siloam fall on any of them, they are thenceforth greater sinners than all other men: holy job because he was afflicted, cannot avoid the note of an hypocrite even among his own friends and visitors. And no marvel if the members look thus black when the sun looketh upon them; seeing their head Christ himself was rejected, because they saw and judged him to be plagued and smitten of God: 
Isa. 53.4.  But we must look beyond all these as the Lord himself doth, who in his judgement goeth beyond the outside, and pronounceth sentence according to the grace which himself worketh within. Let us imitate our Lord jesus who notwithstanding all the infirmities, yea and deformities of his Church, pronounceth of her, that she is all fair, and no spot is in her, not because there are none, but) because all are covered, and none are reckoned and imputed unto her: yea let us remember that the pure and holy spirit of God is contented notwithstanding much blackness, to take up his lodging in those hearts where he findeth reigning sin dispossessed. Now how far are they from the mind and judgement of this blessed Father, Son, and Spirit; who have nimble eyes to spy out every infirmity of God's children to blaze them: nay rather than they will not accuse and slander them, can of themselves coin, raise up, and impute unto them that, whereof they are most innocent. Assuredly these are of near kindred to the devil, who is the accuser of the brethren. And surely were Christ on earth again, even this most innocent lamb of God should not want accusers, wherein are so many of cain's constitution, 
The glory of God in his children turned into shame.  who hate their brethren, because their works are good; and so many sons of men, who seek to turn the glory of God in his children into shame. Alas, religion is at a low ebb already, and not so reckoned of as it should be by the forwardest, 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: the beauty of God's people goeth disgraced under titles of niceness, preciseness, purity, holy brotherhood, and the like. To go ordinarily to sermons, is to be a sermon-munger: not to swear, is the next way for a man not to be trusted: and except a man be as black and deformed as either the devil is or can make him, by drinking, swearing, gaming, sabbath-breaking, and casting off all care of civil honesty as well as godliness, he may sit alone well enough, he hath a great many neighbours that care but a little for his company. What can make it more evidently appear, that numbers there are in this age who never knew, and without God's infinite mercy in their timely conversion, are never like to know what the blessedness of remission of sin meaneth, neither in others, nor yet in themselves.  
Use. 2. 
A strong mo●tiue to hold on in well-doing.  Let no man be discouraged in the pure ways of God, but walk on without weariness or faintness: 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, for thy sins are remitted, thou must go in peace. And this happiness by the grace wherein thou standest, is surer than that of nature which Adam had in his innocency: that was lost because it was in his own keeping; this is seated in the unchangeable favour of God, by whose mighty power thou shalt be preserved to the full fruition of it. Get faith in thy heart, and thou shalt clearly behold thy happiness, if all the world should set it self to make thee miserable. Get faith into thy soul, and thou shalt think him only happy whom God so esteemeth, although it be the misery of the world to place happiness only in misery. Get assurance of faith, to clasp the sure promise and word of God, and thou shalt possess in misery felicity, in sorrow joy, in trouble peace, in nothing all things, and in death itself life eternal.  
FINIS.   

A SHORT ALPHABETICAL TABLE TO LEAD THE Reader more easily into the chief things contained in this Exposition.  

A Basement of Christ, is the Christians advancement. 145  
A bundle of Popish blasphemies. 333  
Account must be given to God of all things done by us, and received of us. 269  
Administration of judgement laid upon the Son for sundry reasons. 253  
Afflictions though lingering, no sign of God's hatred. 203  
Agreement of the life of the Saints upon earth, with the life of the Saints in heaven. 187  
All diligence must be given to make our pardon of sin sure unto ourselves. 359  
Anointing of three sorts of persons, what it signified. 73  
Antiquity of the Gospel, and of our religion. 48  
Apostles peculiar witnesses of Christ, and why. 217  
A proof by induction that all the Prophets bear witness unto Christ. 288  
Attendants and companions of faith, 4. 309  
A strong motive to hold on in well-doing. 365   

B  
Baptism often put for doctrine. 60  
Believers are fellow servants under one Lord. 58  
Believers may know they have faith by four marks. 306  
Believers may and must know the pardon of their own sins. 345  
Benefits flowing from remission of sin, 4. 339  
Better to go to heaven alone, then to hell with company. 351   

C  
CAre of Christians must be to suffer as Christians. 135  
Care must be had of our receipts and expenses, because we must be counteable for them. 273  
Chief duty of every Christian whilst he is in this world. 337  
Children of God delayed often, but not denied in their suits. 200  
Christ acknowledged our Lord by 4. practices. 54  
Christ already come, proved. 70  
Christ his life not monastical. 93  
Christ preached to the Israelites two ways. 43  
Christ first preached to the children of Israel for 3. reasons. 44  
Christ Lord of all, two ways. 50  
Christ both a Lord and a servant, how. 51  
Christ is not a jesus but to whom he is a Lord. 53  
Christ no sooner received gifts and calling but did good with them for our example. 81  
Christ seasonably preached after john's baptism, that is, john's doctrine of repentance. 65  
Christ proved the only Messiah, because he was jesus of Nazareth. 69  
Christ his deity proved by his glorious resurrection. 158  
Christ by dying offereth, and by rising applieth his one only sacrifice. 162  
Christ went about doing good two ways. 82  
Christ sent of his Father, and came not before he was sent. 70  
Christ his righteousness notably witnessed. 127  
Christ his two natures lively set out. 128  
Christ reputed an arch-traitor in his life and death. 137  
Christ submitted to the lowest estate of death, reasons 5. 151  
Christ the Lamb slain from the beginning, how. 163  
Christ hath powerfully trodden Satan under his feet, and under our feet, how. 114  
Christ rose early in the morning, and what we learn thence. 198  
Christ in respect of himself neeedeth not any witnesses, and yet he useth them. 218  
Christ must be the matter of all our preaching. 247  
Christians must partake of Christ's anointing. 77  
Christians must become Kings, priests, and Prophets. 78, etc.  
Christian's must imitate Christ in doing good. 95  
Chosen witnesses of Christ, who. 214  
Comfort of the godly, who meet with strange entertainment in the world, where they are strangers. 32  
Comfort that Christ is stronger than all. 124  
Common Protestant believeth not the Article of free remission of sins. 358  
Communication in sin sundry ways, but all to be avoided. 132  
Companions of remission of sins. 353  
Consent of the Church to any doctrine to be required and received with five several cautions. 291  
Conditions of reconciliation two. 178  
Consideration of the last judgement, a ground of the godlies patience. 265  
Consolations from Christ's resurrection. 180  
Consolation of God's children that their Saviour shall be their judge. 255  
Consolation issuing from pardon of sin. 244  
Cross of Christ an honourable chariot of our triumph. 143  
Crosses some more smart, and durable, why. 204   

D  
DAnger of sin. 338  
David's sin and punishment both forgiven, though the child must die. 330  
Death of Christ after a special manner infamous. 138  
Death of Christ hath more power in it then all the lives of men and Angels. 142  
Death of Christ a destroyer of death and all destroyers. 164  
Death though it remain after sin is pardoned, both the fault and punishment is notwithstanding removed. 333  
Degrees of blessedness. 36●  
Devil not cast out but by Christ's power. 115  
Differences between Christian and worldly peace. 40  
Differences between Christ's anointing and all other. 73  
Difference between Christ's miracles, and miracles of the Prophets and Apostles. 87  
Difference between the miracles of the Prophets and Apostles, & those wonders wrought by Satan in three things. 89  
Difference between the life of the natural and regenerate man in matters both civil, religious. 184  
Difference between Civil and Ecclesiastical power. 222  
Difference between the kingdom of Christ and Antichrist. 223  
Divinity of Scripture proved. 46   

Enemy's even spiritual, not only foiled by Christ, but made after a sort friendly. 175  
Essential properties of faith 3. 308  
Evangelists all large in the Article of Christ his resurrection, Why. 155  
Every thing must be esteemed in the measure and degree of the goodness of it. 348  
Examination of heavenly life. 192   

F  
FAith, what it is. 296  
Faith is not of all, reas. 297  
Faith never lost, reas. 4. 298  
Faith commendeth every thing. 305  
Faith of most not rightly qualified. 317  
Faith seateth itself in an humbled soul. 307  
Faith in the resurrection, an hard point. 228  
Faithful are seasonably remembered of God, at least on the third day. 205  
Fame of Christ begun in Galily, Why. 61  
And why after john's preaching. 64  
Fear of God what, and wherein it consisteth. 20  
Fearers of God must be accepted of us. ●3  
Few men see the necessity of preaching, Why. 243  
Five deadly enemies foiled by Christ: 1. sin. 2. death. 3. hell. 4. the devil. 5. the world. 169  
Five excellent fruits of saving faith. 300  
Five sorts of men all boast of faith, and yet all of them want it. 318  
Freedom by Christ. 57  
Fruits of faith, four. 311  
Fruits of Christ's death reduced to two heads. 146  
Force of consent in doctrine, wherein it standeth. 293   

G  
GAlily of the Gentiles, why so called. 62  
Glory of the last judgement described. 261  
Glory of God in his children turned into shame. 364  
God no accepter of persons, why. 10  
Gods providence overruleth every special event with the special circumstances. 68  
God was with Christ how, and how with his servants. 112  
Gods wisdom and power most seen in choosing the most weak things. 223  
God only properly forgiveth sins, why. 326  
God forgiveth sins not only properly but perfectly: that is, both the guilt, and punishment. 329  
Godly must inquire of the truth of doctrine delivered by the Scriptures. 220  
Godly enter not into the judgement, how. 258  
Godly must lift up their heads in expectation of the day of their redemption 276  
Godly who here have all hard sentences pass against them, shall have justice at the last day. 265  
Godly must address themselves to the judgement day, two ways. 277  
Godly life must not be shunned for the crosses that attend it 350  
Graces in the soul of Christ after his resurrection were incomprehensible by all creatures, but in respect of God finite, as the soul itself is. 168  
Gild of sin is wholly abolished in believers, although not the whole corruption of it. 171   

H  
Happiness how it standeth in remission of sins. 361  
Hearers how to know they have heard aright. 249  
Heavenly life discerned by the notes of it. 183  
Helps to attain the grace of remission of sins. 351  
Hope is faith's handmaid. 310  
How the Lord of life could be subdued of death. 126  
How God can be just in punishing Christ an innocent, and letting the guilty go free. 128  
How an infinite justice could be satisfied by so short a death. ibid.  
How the jews are said to put Christ to death, seeing they had no power to do it. 129  
How Christ's crucifying crucifieth the lusts of Christians. 147  
How Christ can be said to rise again, seeing neither his deity, nor the soul of his humanity did. 152  
How Christ is said to rise, seeing God the Father, and the holy Ghost are said also to raise him. 156  
How Christ hath slain our sin, which yet is so stirring in the best. 170  
How believers may know they are risen with Christ. 183  
How the Apostles were furnished to their witness. 216  
How Christ could eat and drink after he rose again, seeing he rose not to natural life. 226  
How preaching could be Christ's ordinance, being so long before his incarnation. 232  
How Christ is ordained judge, seeing the Father and the holy Ghost judge as well as he. 252  
How Christ shall deliver up the kingdom to his father. 254  
Humiliation of Christ must humble Christians, and how. 144   

I  
Jesus of Nazaret, why so called. 67  
In God's judgement we must stand naked. 19  
In all spiritual captivity hasten to Christ. 116  
In cases of sorcery what to do. 117  
In all divine things we must lean on a sure ground. 218  
In reading the Prophets, we must still be led to Christ. 295  
Ingratitude of the jews most extreme. 133  
joshua in many things a singular type of Christ. 168  
judging of ourselves standeth in 4. things. 281   

L  
LAw of perfect righteousness is the charter of heaven. 190  
Life of faith, wherein. 302  
Lets which hinder men from seeking the remission of their sins. 345  
Love of God expressed in three things. 312  
Love of men wherein chiefly discerned. 313  
Love and thankfulness to God attendeth the remission of sins. 355  
Lowest degrees of murder condemned as murder. 130   

M  
Magistrates must not accept of persons. 14  
Malice of the wicked against the godly never wanteth matter to work upon. 1●4  
Many men bodily possessed by the devil in Christ's time, above all other times before or since, why. 100  
Manner of Christ's resurrection in 3. things. 165  
Map of human frailty in Peter. 7  
Means by which quick and dead shall be presented before the last judgement. 257  
Means to increase the stock of faith. 316  
Men endure not their lusts to be pricked in the ministery, and much less crucified 149  
Minister must be careful to remove what may hinder his doctrine. 9  
Ministers must expect God's calling as Christ did. 71  
Ministers must urge themselves to diligent preaching, why. 241  
Miracles of Christ had a threefold use. 86  
Motion of sin in the regenerate is in letting the life of it go. 172  
Motives to the practice of Righteousness. 30   

Necessity of preaching evinced by sundry reasons. ●36  
Necessity of remission of sins in 3 points. 337  
Neither the person nor any of the offices of Christ, could suffer him long to abide under the power of death. 160  
New miracles not needful to confirm old doctrine. 94  
No less sin to sin by others as by ourselves. 131  
No need of a dumb or blind ministery. 242  
No man can avoid the last judgement, unless his power be above Christ's. 260  
No man can be too precise, seeing the judgement shall be so precise and strict. 275  
None capable of Christ's office, because none is so anointed as he. 75  
No peace by Moses. 39   

O  
Objections against preaching answered. 244  
Objections against special faith answered. 340  
One way only to salvation. 49  
Opening the mouth what it meaneth ●  
Open the eyes to see the happiness of the saints. 363  
Offences are of sundry sorts. 326  
Ordinary ministers must be believed as Apostles, while they teach things heard and seen by the Apostles. 220  
Ordinary Pastors now called by Christ, though he be now in heaven. 234  
Outward things cannot bring into God's acceptance. 18   

P  
Pattern of special grace in Peter. 8  
Peace, what by it usually meant. 36  
Peace by Christ with God, man, creatures, how. 37  
Peace wanting, how to obtain it. 42  
Peace of conscience floweth from remission of sin. 339  
Person, what it meaneth. 10  
Phrase of quick and dead, what it meaneth. 257  
Plain preaching of Christ wherein it standeth. 249  
Popery a novelty. 48  
Popery turneth the doctrine of Christ crucified into crucifixes. 150  
Popish doctrine teacheth not true faith to this day. 299  
Popish doctrine assenteth not to the article of free remission of sins. 357  
Preaching, the ordinance of Christ. 231  
Preaching of Christ, wherein it standeth. 248  
Privilege of a Godly man, what it is. 31  
Promises of God all accomplished in due season. 199  
Prophetical office of Christ. 83  
Public persons must give accounts for themselves and others in the judgement day. 268   

Q  
QValities of Christ's raised body are not divine properties, they beautify, but not deify it. 166   

R  
Reason's against seeking to witches. 120  
Reasons why it was necessary Christ should rise again. 159  
Reasons why God delayeth to answer his children. 201  
Reasons why Christ must so manifest his resurrection. 207  
Reasons why the Apostles were specially commanded to teach the doctrine of the last judgement. 250  
Reasons to grow up in the strength of faith. 323  
Religion what, and wherein it standeth. 21  
Remembrance of judgement to come a notablemeanes to further godliness. 251  
Remission of sins, what. 325  
Remission of sins how received. 355  
Resurrection of Christ not only removeth evils, but procureth all our good, as in 5. instances, 177  
Right and possession of eternal life issueth from remission of sins. 340  
Righteousness of the judge, and last judgement described. 264   

S  
Salvation assured believers from Christ's resurrection. 179  
Saints in heaven wholly called from three things, and the Saints in earth in part from the same. 187  
Saints in heaven enjoy five things, which the Saints in earth do also in part. 189  
Satan's Tyranny over the souls of men more fearful than that he exerciseth over their bodies. 104  
Scriptures ascribe that often to the instruments, which belongeth to God the principal efficient, why. 321  
Sermons which plainest teach Christ are the best. 249  
Sin set out in the most ugly visage of it. 141  
Sins carried never so secretly shall come into a clear light. 272  
Sins compared to debts. 328  
Sorcery of sundry kinds condemned. 117  
Spiritual possession very common, proved at large by sundry instances 107  
Strictness of the last judgement laid open. 268  
Sure grounds that God loveth a man. 349   

T  
Temptation's of sundry sorts foiled by holding the Article of remission of sins. 342  
Tender affection to forgive our brethren, a good sign that God hath forgiven us. 356  
The tyranny of Satan over those whom he bodily possesseth, discovered five ways. 101  
The touchstone of trial of our words and deeds is the word of God. 267  
Three actions of faith helping forward the free confession of it. 315  
Thoughts must be judged of as well as our works. 271  
To believe in the name of Christ, what. 336  
Two things especially hinder the care of the last judgement. 277  
Truth of faith as much to be laboured for as salvation itself. 321   

V  
Virtue of Christ's death applied two ways. 143  
unbelievers damned already how, and why. 322  
Unregenerate men have all the mad properties of mad or possessed persons proved. 104  
Use of Christ's crucifying at large. 140   

W  
Why God suffereth the devil to possess the bodies of men in all ages; four reasons. 99  
Why God suffereth the devil so to tyrannize, abuse, and torture them whom he possesseth: reas. 4. 102  
Why God permitteth a power of curing to them of whom we may not seek cure. 122  
Why the wicked prevail against Christ, who had prevailed against the Devils themselves. 127  
Why Christ was rather to be hanged on a tree, then to die by any other kind of death: reas. 4. 136  
Why Christ must die in jerusalem the theatre of the world. 139  
Why Christ would still vail his glory after his resurrection. 167  
Why Christ rose no sooner, nor would defer his rising again no longer than the third day. 195  
Why Christ would not show himself to all the people after that he rose again. 218  
Why Christ chose such mean men for his witnesses. 221  
Why the Apostle inferreth so many testimonies together concerning Christ. 285  
Whosoever would have his works and words abide the trial of the last day, must try them before hand. 265  
Wicked men shall be judged by him, against whom all their villainies have been committed. 255  
Wicked men already judged five ways. 259  
Wisdom of God in every thing to be subscribed unto. 213  
Witches, and all seekers to them condemned. 120  
Witnesses of Christ's resurrection of sundry sorts. 213  
Witness of the Apostles to be believed as infallible. 208  
Word preached, what use it hath both to the unconverted, and converted. 236  
Word preached opposed by the devil and all wicked ones, and therefore is from God. 239  
Working righteousness, what, and wherein. 25  
The manner of it in four things. 28    

Good Reader the faults escaped in printing are some, but neither many nor much marring the sense, I will therefore refer either the passing by, or amending them to thy own courtesy.