Works

ACTS 10.34, &c.

T He 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, Gal. 2.9.) is laid down in the former verse, 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 ministry of an Angel, verse. 5. I sent for thee to Joppa (which was somewhat above thirty 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.

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

Thirdly, his preparation and readiness of himself and his, to heat whatsoever God by Peters ministry 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 another: everyone being of like authority and necessity: that are commanded thee of God; for Peter himself m • st be confined within his Commission, and speak only what God commandeth; neither are hearers bound to receive anything 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▪ 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 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, judgment, 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 spake, how much more should ordinary ministers use all diligence in fitting themselves to speak from God, and for God, and even as God himself would speak to his people?

4 Every Christian may hence also take up his duty; namely, that he never open his mouth but to edification: For it is attributed to every just man, that his mouth speaketh wisdom, and his tongue talketh of judgment, Psa. 37.30. he judgeth of his speeches before he let them pass the do • of his lips: and of the virtuous woman it is said, She openeth her mouth with wisdom, and the law of grace is in her tongue, Prov. 31.26.

Now the Sermon following consisteth of three parts.

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, verse. 36.

3 A confirmation of that narration, partly from the Apostles; and partly from the Prophets witness. 1 For the Apostles, they witnessed of such facts of Christ as argued him, First, a Prophet, verse. 37, 38. Who went about doing good, and healing, &c. for these Miracles served to confirm his heavenly doctrine. Secondly, a Priest, verse. 39. Whom they sl • w, and hanged on a tree: which noteth his sacrifice. Thirdly, a King, proved by three Arguments: 1 By his rising from death, verse. 40, 41. 2 By sending out his Apostles to preach, v. 42. 3 By his coming to judge all flesh, ver. 42.

2 The same truth is confirmed by the witness of all the Prophets: ver. 43. In the Preface Peter maketh way unto his 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, lest at any time he should come near an Heathen or Gentile (such as Cornelius and his company were) for so it appeareth by his answer in the Vision, ver. 14. yea and after his vision he was full of doubts whether he might adventure into their company, till the Lord adds to his vision, a voice; bidding him go in to Cornelius, doubting nothing, verse. 20. Peter therefore most ingenuously in the first place acknowledgeth an error that had stuck by him: namely, in accounting now after Christ's death and Resurrection (whereby he brake down all partition walls) such as were uncircumcised, an unclean company, and like Doggs and Swine to whom holy things might not be cast and offered.

2 That the Lord had removed this error, manifestly teaching him, both by vision and 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 remerity, 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, verse. 15.

Whence, 1 We have in this holy man a Map of Human frailty, 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 Curtains stretched out, 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 people's which his Mr. had destroyed, confine salvation to the Jews only, as if Christ had not been a common Savior 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 prove) 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 us. Let the Popish guides also look upon this example, and tell us whether Peter erred not, 1 In judgment. 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 sailed in. And then whether it be a sound ar • und, upon Peters person, or any promise made to him, to build their Popes immunity and freedom from error in matter of faith, so long as he siteth in Peters 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 practiced of us all; namely, upon better grounds, to lay aside any error in judgment, or practice, 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, than 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 le • s, 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 labored 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 meanness of his appearance. Now whosoever would retain reverence and 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 unblameable 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, honor, 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 another, that he should pour his grace upon one more than another, 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, can be no accepter of persons. For,

1 This were to esteem men by adjuncts and qualities, [Reasons.] 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 judgment of God is most unchangeable, and therefore grounded on things unchangeable.

3 It were a most unequal valuation to compare, and much more to prefer things which are in no proportion of goodness, to the things which are undervalued: 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 reproved, 1 Sam. 16.7. The Lord biddeth Samuel (being to choose one of the Sons of Jesse 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 looketh 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 seed did he not accept persons?

Answ. That Abraham and the Israelites were chosen, the Ismalites and Heathen rejected, was no accepting of persons: the Lord himself declareth that there was no cause at all in the people which furthered his choice of them, just cause there was in them why 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 Ur 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, and their Mother an H • ttite, Ezek. 16.3. 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 no accept of persons, for all lie alike in the same condition.

Ans. 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 anything outward: for seeing matter enough to condemn all, all being sold unto sin; and no more matter of love in those whom he chooseth, than 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 we will? who art thou that darest dispute with God, or prescribe Laws to thy Creator? who is it that bindeth him, or spoileth him of his Sovereignty over his creatures, that he may not deal with one thus, and with another, 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?

Answ. God judgeth men according to works, but not as they are outward actions, but as they are fruits of Faith purifying the heart, and working by love, thus only he looks on them with acceptance: whereas 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 • ace and person was no more respected than Ca • ns, 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. And hence sundry sorts of men are to be instructed in their duty. As,

1 Magistrates, who are God's Vicegerents, and called gods, yea called by God to execute his Judgments, must beware of respecting persons in judgment. Deut. 1.17. Moses appointing Judges over the people, sendeth them away with this charge, Ye shall have no respect of persons in judgment, but shall hear the small as well as the great: ye shall not fear the face of man; for the judgment is God's. This corruption yielded unto, makes a man say to the wicked, thou art righteous, and layeth him open, not only to the curse of God, but even to the curse of the people, Prov. 24.24. 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, and do nothing with partiality? 1 Tim. 5.21. It was a worthy commendation of Levi, that the law of truth was in his mouth, iniquity was not found in his lips, he walked with God in peace and equity, and so turned many from iniquity, Mal. 2.6. Whereas on the contrary, what a wicked thing it is to preach for hire, reward, favor, 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, favor, 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 infolded 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, Jam. 2.2. When a man with a gold ring, or goodly apparel, 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 Corinthians were justly blamed for partial hearing, and holding, some to Paul, some to Apollos, some to Cephas, 1 Cor. 3.4. who is Paul, who is Apollos, who is Cephas, are not they all Ministers by whom ye believe? Ahab will not hear Micah, because he hateth his person, but he shall justly fall for it at Ramoth Gilead, 1 King. 22.37.

3 To reject the profession of religion because it wanteth countenance, and credit at most hands, and a few poor ones only receive it. Many Protestants can hear us justly confute the Popish doctrine and practice; in that they embrace their religion in respect of persons, that is, of the outward appearance of it; because they pretend a perpetual succession, consent of Councils, defense 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, and love religion because it is now crowned, established, and 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, not 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 Savior Christ, Joh. 7.23, 24. Because they judged according to the outward appearance, and not with righteous judgment 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: Isa. 65.1. Christ who preached to the poor as well as the rich, hath spoken to their hearts as well as their own; and hath equalled them, or 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 judgment: and what can the blind world do more disgraceful to the profession, than to pass by the graces of God as not knowing what they mean?

6 Not to speak here of Popish spirits, who seek to disgrace our Religion, because Artificers, and simple women are (as they say) Scripturers: not 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; and the poor ones of the world to be rich in faith, 1 Cor. 1.26, 27.

Use 2. If God accept not persons for outward respects, 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 savor, because he suffereth his light to shine upon their habitations; their hands find out wealth, they are increased in possessions, and prospered in their labors, 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, Nebuchadnezzar, Nero, and such wicked Tyrants had been highest in favor 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 than 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, Jer. 9.24. but, if any man glory, 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 scale is always lightest.

Use 3. If God accept no man for outward things, then when we enter into God's judgment 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 straked 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, in which alone thou gettest the blessing, as Jacob gat the blessing in Esau's garments: from this alone the Lord savoreth a savor of rest, Gen. 27.26.

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 tough dealing of their superiors, Col. 3.25.

BY a fearer of God, and worker of righteousness, is signified an upright and truly religious man, in whom these two things must necessarily concut, as the cause and effect, the fountain and stream, the root and fruit of pure and 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, be 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. Zacharias and Elizabeth were just before God, and walked in all the Ordinances of God without reproof, Luke 1.6.

Here two points are to be considered, 1 Who is a religious man; he that feareth God, and 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, 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.

1 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, fear him, Matth. 10.28. 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 Favor 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. 8.13. But above all in that he hath been so good and gracious a Father unto us through his Christ, we ought to fear to offend him, and so turn his love into displeasure against us.

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

2 To cause a man to renounce, and restrain himself from sin; and 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: Nehem. 5.15. Nehemiah did not exact upon, and 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, Prov. 8.1, 3. never so small, and never so secret.

3 To destroy false and fleshly fears which foil every good duty, and lay open to many sins and judgments: it is a property of a wicked man to fear where no fear is; and not fearing God he feareth everything 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 nick-names; and so come to be ranked in the foremost band of those which march to Hell, called the fearful, Rev. 21.8. and that which they fear shall come upon them, Prov. 10.24. even disgrace of God, of Men, and Angels. Jeroboam feared lest the people should return to their own Master, if they should persist in the true Worship of the true God; and so for the establishing of his Posterity, 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 dis-peopled and dispersed them, as they could never be gathered into a nation till this day. Pilate feared not God but Caesar; but he was not long after cast out of Caesar's favor, 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 favor 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, awake 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 Theef 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 labor above all things for this worthy Grace, which God specially bestoweth upon his Children, with whom he maketh his new Covenant, Jerem. 32. I will put my fear in their hearts never to depart from me, saith the Lord. Which hath all promises belonging unto it, for a man's Self, for his Children, for this life present, for a better, for supplies of every good, for with-holding and removing of every evil: so as whosoever feareth the Lord, wanteth not a good and rich treasury, such as all the Indian Mines cannot afford; yea, such as both possesseth himself, and entaileth unto his posterity, the rich blessing of the Almighty. Blessed (saith the Psalm) is the man that feareth the Lord, Psal: 128.2, 3. himself shall be mighty on earth, his Children shall be blessed after him, his Wife shall be as a fruitful Vine: Riches and Treasure shall be in his house, Psalm 112.3. 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 an 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, 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 finger of the Spirit, whereby the Image of God is daily renewed and repaired in him, and so himself inclined to works of righteousness, to which he is now Created, Eph. 4.24.

2 That the 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 a • excellent gift of God, nor as an excellent quality in us; but only as it is a • • and 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, 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 God's.

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

The Order is in the words, first, To fear God, and then to work righteousness: all the duties of love must be founded in Faith, and in the fear of God; for whatsoever is not of Faith is sin: and the fear of God is the very seed and life of all true obedience; which the wise man implieth, when he calleth it the head and beginning of wisdom, Prov. 1.7. that look as all sense floweth from the head; so all heavenly sense and motion from the fear of the Lord. Which 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 dis-allowed: but know not how far 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 asunder 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 endeavoreth in all, if it were possible, 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 else-where expressed, Deut. 5.29. Oh that there were in them such an heart as to fear me, and keep all my Commandments.

2 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, but always, Deut. 5.19. and seeing God's fear is to keep the heart continually, and that man is blessed that feareth always, Prov. 23.17. this inseparable fruit of it, working of righteousness, Prov. 28.24. must never wither or fail in the godly, who are exhorted to pass the whole time of their dwelling here in fear, 1 Pet. 1.17. to walk with God as Enoch did; and to have their conversation in Heaven, Philip. 3.20. that is, their whole practice and course, and not a part of it only.

Hence therefore is afforded another ground of exhortation, namely, that howsoever this is not such a righteousness as wherein we can stand before God's Judgment 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 anything 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; no sight of any present object in such a party, nor any fore-sight of any future faith or work whereby the Lord can be moved to accept him: for then the 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, 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: 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, Psal. 16.3. so must we frame our judgment 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 Jehoshaphat, he would not so much as have looked toward him, or seen him, 2 King. 3.14. Nay, even the Lord himself hath gone before us herein for example, who for the most part respecteth poor and mean ones to call them to partake of his grace, pass •• g by the great, noble, and every way more 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 fathers house, Judge. 3.15. appointed by God the deliverer of his people: and indeed the meanest Christian, being descended of the blood of Christ, and so nobly born, 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 honors, 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 favor 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.

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 ministry 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 shown in verse. 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, 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 exercise; 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.

First he wrought our peace with God, from whom our sin had sundered and separated us, three ways. 1 By interposing himself between his Fathers anger and us, who durst not come near him, 2 By satisfying in our stead all his justice through his blood; thereby removing all enmity, cancelling 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 Fathers love in whom he is well pleased, and, for him, with us his members.

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

2 By changing the fierce and cruel disposition of men, who are now 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 over-rule his enemies hearts, as they shall become friendly unto him.

3 By setting every Christian at peace with himself who before had no peace, but now hath obtained 1 Peace of Conscience; when his Conscience being p • rswaded of his reconciliation with God through Christ, it ceaseth to wound, and accuse, and beginneth to excuse, and comfort; and so bringeth quietness and tranquility 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 foyls and consumption, and so the heart every day more quiet than other from the power, and molestation of it.

Thirdly, whereas so long as God himself is our enemy, all his Creatures are armed against us, to take his part, and revenge their Creators wrong upon us; by Christ even this curse is also removed: and it is an express branch of the New Covenant, that the Lord will work our peace with the Creatures, Hos. 2.18. And in that day will I make a Covenant, for them, with the wild beasts, and with the fowls of the heaven, and with that which creepeth upon the earth: For God being in league with us, even the stones in the field, and the beasts in the field shall be at league with us also, Job 5.23. And the reason is, because as then the Creatures rebelled against man, when 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.

Observ. 1. That there is no sound peace without Christ; he is the Prince of peace, 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 i • but a truce for a time, or rather a respite of a condemned person, who, where ever he goeth, carrieth his sentence of death with him: and woe must needs be the end of that peace, that maketh men most quiet, when their sins cry the loudest for vengeance in the ears of God.

Thirdly, this point affordeth some main differences between true and false peace, 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 Savior 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: the latter is a rejoicing in the face, not in the heart, 2 Cor. 5.12. 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. 9. 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 fai • for the time, is as unlasting as unsound. Job compareth it to a dream, Job 20.5. Solomon to the crackling of Thorns under a Pot, Eccl. 6 7. God snatcheth it suddenly from them, and as Baltaz • r was taken at his banquet, so God maketh their Sun fall even at noon day, and darken them in the clear day, Amos 8.9. And, which addeth to the misery of the wicked, their earthly happiness, not only endeth, but the end of it is fullness of woe, and heaviness itself, Prov. 14.13. the issues of such pleasing ways are death, according to that of the wise man, Prov. 9.17. Stoln 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 then it is lasting forever, 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 stablish not the heart with assured hope and comfort in all well doing; all this is but a brawn of heart, a laughing madness and frenzy; and even in the crying of this peace cometh destruction, 1 Thess. 5.3. and let all that fear to be at war with God, beware of this ungodly and dishonorable 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; 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 in; all which enlarge the wound, but are far from working any cure: the only Physician in this case, is Jesus Christ: he calleth, Come to me all that are heavy laden, and I will ease you: only in him canst thou find refreshing for thy weary soul. Doest thou perceive God frowning against thy sin? there is no way f • r thee but to get him to behold thee in the face of his 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 • e b • holdeth 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, • y 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 brute 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 and 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: 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 God's own mouth once delivered unto Adam in Paradise, The seed of the woman shall bruise, &c. ) was so often repeated to Abraham, 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, Act. 3.24. and in this regard the Jews are called, 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, verse. 25. And the Apostle Paul is as express, Gal. 3.8. The Scripture foreseeing that God would justify the Gentiles through faith, preached before the Gospel to Abraham, saying, in thee, that is, in thy seed, shall all the Gentiles be blessed.

Again, Christ was by deed or type, preached our peace in the whole Levitical Priesthood: for all that Ceremonial Worship, all their Sacrifices, Oblations, Altars, yea, their Temple, Ark, and Propitiatory, resembled, and pointed at Christ our peace: and yet further, their very Kings, and 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.

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 ministry 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 were committed unto them, Rom. 3.2. He gave his Laws to Jacob, his Covenants to Israel, he dealt not so with every Nation, Psal. 147.30. 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, Rom. 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.

Observ. 1. Whence we may note, 1 The Divinity of Scripture, 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 Saul: 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 justifye the Gentiles through faith, Gal. 3.8. that is, a thing to come to pass almost two thousand years after, must needs be of God.

Again, it followeth as necessarily, that the Prophets in preaching, and the Holy Pen-men of God, spake and writ as they were moved by the Spirit of God, and directed by the immediate assistance of God, and therefore could not err in anything: for they foretold directly such things, which both for matter, and manner, came to pass many years after. Jacob in his will foretold; that the Scepter should not depart from Judah till Shiloh came: this prophecy was not accomplished till above seventeen hundred years after the prediction: for not much above twenty years afore 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 Kings blood.

King Cyrus was named by the Prophet Isaiah, an hundred years before he was born, Isaiah 44.28. and of him prophesied, that he should build the Temple. The worthy King Josiah, with his facts, were declared three hundred fifty nine years before he was born, 1 King. 13.2. The Apostle Paul prophesied of the destruction of the Roman Empire, and thereby the rising of the Antichrist, which was not accomplished till about the year four hundred seventy five after Christ. For whereas the Roman Empire was divided into Eastern, and Western, the Western which only hindered the revelation of Antichrist was in that year quite overthrown, and Rome itself taken by the Goths, and after this, never had any Roman Emperor his seat of Authority in Rome. These and the like, neither man 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, 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 Popes 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.

Observ. 3. Thirdly, hence we note, That there is but one way to salvation, and this was declared to the Children of Israel for substance as well as to us, who went to Heaven by the same way which we do-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, today, and forever, Heb. 13.8. 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 on 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 thr professors: there is but one way, and that a strait one that leadeth to life. We come into the world one way, we depart many ways; so there is but one way to find life everlasting, but many ways to lose it: only Christ is the way, by his 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 veil but he: never any but he made a high way into the Holy of Holies in the highest Heaven: never any came to the Father, but by him, neither was peace ever preached in any other name but his, who is Lord over all, blessed forever.

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, and a sustainer and maintainer of all things, and that by his word, Heb. 1.3.

2 More specially, he is Lord of all men, whether Jews of Gentiles, believing in his name, even a Lord of his Church; and in this latter sense, Christ is called Lord of all in this place.

1 Now Christ is Lord of his Church, consisting of Jew and Gentile: [Reasons.] 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 people's, 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 • onquest, partly by ransom: he both conquereth and casteth out the strong man that held them captive, spoileth him of his armor, and weakeneth his arm forever: 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, but the Lord's that bought them. 1 Cor. 6.20.

3 Because when he hath thus dearly purchased his Church, he contracteth himself in spiritual Marriage with her, and so becometh her Lord, Hos. 2.18. I will marry thee forever unto myself: yea, I will marry thee unto me in righteousness, in judgment, 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 had 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 lea • e upon him: and he took upon him the form of a servant, Phil. 2.7.

Ans. Christ considered as Mediator, is after a special manner both his Fathers 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 shown himself the Lord of glory, and the true Messias, Acts 2.34. Let all the house of Israel know assuredly, that God hath made that Jesus, which they crucified, Lord and Christ.

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

Ans. Doth a King cease to be the Lord of all his Country, because some which were his subjects are gone out in rebellion against him? besides, 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 honor, another to dishonor? which I speak, because many cannot endure to hear of a decree of reprobation, who must frame their judgment to his will who cannot but be just and good, and leave off to reason with God. Hence also he may make one rich, another poor, at his pleasure: The rich and poor meet, this Lord maketh them both.

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

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

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

2 By professing him to be thy Lord: as servants by their livery, or cognizance, 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 honor, that thou art become his servant: thou must defend his name, where ever thou hearest it called into question: thou must suffer with him, and take part with him in affliction, 1 Pet 4.13. an unfaithful servant is he, that can be dumb in his Masters dishonor, 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, and for all thy receites: 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 Masters work, had I commandment from him, did his word or warrant set me about the business which is now in my hands? Again, what gifts have I received of body, mind, wealth, authority, credit? I am to be countable for all: all the Talents I have are his: If I gain nothing, I am unprofitable: If I gain, I must be profitable unto him.

By absolute obedience unto his will revealed. Thus himself being to give his Law, beginneth thus, I am the Lord thy God, thou shalt do thus and thus: other Lord's 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.

1 It is his will that we believe in him, Joh. 6.40. This is the will of him that sent me, that everyone 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 for him forever, it would add cheerfulness to such a servant, and he would think none of his Masters commandments burdensome; 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 wa • k worthy of the Lord, &c. thou must not only speak for, but live to the credit of thy Master; in thy speech, actions, attire, eating, drinking, and whatsoever else, carry thyself like a Christian, else thou discreditest thy Masters house and dishonorest himself. Were not he a notable Traitor, that being sworn of the Kings guard, and professing all service to the King, should instead of the Kings arms and coat, wear the enemies? 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 good 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 is, 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, we are the Lord's, Rom. 14.7. and therefore none of us liveth unto himself, and none of us dieth unto himself, but living and dying we are the Lord's: 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 Savior? 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 white-livered 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 favor; 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; both from all spiritual bondage, and all that tyranny which those hard Lord's, Sin, Death, Hell, Satan, exercised over us; our Lord hath paved 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, Then we and all believers are fellow servants, and therefore ought to live and love together, making no dissention or schism in our Masters house, which is the Apostles reason, Eph. 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.

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, 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. Luke 2.15. Let us goo to Bethlehem 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 Judea 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 Galilee. 2 By the time, when it most prevailed, after the Baptism which John preached, which some expound thus, After the Baptism of Christ by John, which he preached, that is, administered: but the natural sense is, after the doctrine which John preached concerning him: for usually in the New Testament, by Johns Baptism (especially which John preached) is meant all his doctrine, and his whole Ministry, 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 it were improperly said to preach baptism. 2 Johns doctrine was this, Repent, for the Kingdom of God is at hand, Acts 18.25. Apollos 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 shown 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 Johns baptism; that is, into Johns doctrine: the which interpretation notably freeth that hard text from the false collection of Anabaptists, who thence would gather, that those were by Paul rebaptised, who were formerly 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 Johns Ministry, they were baptized into the name of the Lord Jesus, namely, by John, not by Paul. Then addeth the Evangelist • ers. 6. And Paul put his hands on them, and the Holy Ghost came on them, and furnished them with such gifts, as they by their own confession, ver. 2. had not heard of before. And thus according to the plain sense of other Scriptures, is that difficult place made very plain also.

Quest. But why is the ministry and preaching of John called his baptism?

Ans. 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?

Ans. 1 To note the accomplishment of that Prophecy in Isa. 9.1. which also was observed by the Evangelist, Matthew 4.14. 2 To show that this fame was no bare, or ungrounded rumour, but raised upon just cause: for Jesus was baptized by John not far from the borders of Galilee about Enou, Joh. 3.23. And presently after he returned by virtue of the Spirit, and came into Galilee preaching the Gospel of the Kingdom, Mark 1.14. and made no end till he had taught all their Cities in all their Synagogues, Luke 4.14. 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 Galilee of the Gentiles.

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

Ans. Galilee of the Gentiles is so called, not because it was not in Judea, but 1 To distinguish it from another Galilee, which was also in Judea, and called Galilea inferior, in the tribe of Zebulon, where Nazareth was situate: But this was called Galilea superior, or Gentium, in the tribe of Naphtali, not far from Capernaum. 2 Because there were twenty Cities in Galilee given by Solomon to Hyram a Gentile, 1 King. 9.11. 3 Because being in the extremity of Palestine, near the Sea, and not far from Tyrus and Sidon, they were ever mixed with many Gentiles that were foreiners; besides that, they were so seated within that Country in Solomon'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; but also because it was a most populous Country, full of inhabitants above the rest of Palestine.

Quest. But why should Christ begin his Ministry 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, 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 shown himself.

[Reasons.] 1 A most merciful Savior, 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, than ambitiously affect the principal City, to get himself a name or applause in; as false Prophets use to do.

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 • hat the preaching of Christ must begin at Jerusalem, not in Galilee, Luk. 24.47. And that repentance and remission of sins, should be preached among all Nations, beginning at Jerusalem.

Ans. 1. That place is meant of the preaching of 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 Mal. 3.1. Behold I send my messenger, and he shall prepare the way before me, which prophecy Christ himself applieth to John, Mat. 11.10. that by this consideration they might be one step nearer the acknowledging of the true Messiah, seeing that his Harbinger Elijah was come already.

2 To note that Christ appeared in his due season, not before John had preached the Baptism of Repentance, 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 baptize them with the Holy Ghost and fire. Now 〈◊〉 • he people desirous to see him of whom they had heard so much: and 〈◊〉 •• erefore 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, Deut. 9.4. and much less can he find any worthiness to entitle a man to the heavenly Canaan: 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, it is called the Gospel of peace, Eph. 6.15. for cheering up the heavy heart, it is called a good word, Heb. 6.5. and for healing and bringing the sick soul to health and soundness, it is called a sound word, Tit. 2.8. and therefore Ministers in despensing the promises, must see that men be fitted for them; b • cause if the ground be not plowed 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.

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, &c. 2 The execution of that office, according to his Calling, who went about, &c. In the former are three points to be considered, 1 who was called, Jesus of Nazareth. 2 Who called him, how God anointed. 3 The manifestation of this calling, anointed him with the Holy Ghost, and with power.

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

2 He was so called by the over-ruling hand and council, that he might be probably known to be the true Messias, in that he was a Nazarite 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, and shall build the Temple; so Isa. 60.21. These are the places which the Evangelist Matthew aimeth at, when he said, that Christ dwelt in the City of Nazareth, that it might be fulfilled which was spoken by the Prophets, he shall be called a Nazarite: 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: which M. Junius doth manifestly clear to appertain to this very purpose; in whom the Learned m • y read much more concerning this argument, which willingly I forbear

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

4 That they and we might hence gather that he was sanctified and set apart unto a most holy purpose, being a true Nazarite (neither by vow, nor Commandment, for then 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 Savior, and high Priest, separate from all sinners, Heb. 7.26.

Whence note, How the providence of God in over-ruling 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, which go over all the world, Zach. 4.10. have been ever waking and watchful over both predictions, and accomplishments, to bring them just together in the just point and period fore-appointed. Christ must not be born neither in Egypt, nor in Nazareth▪ nor in his fathers house; but in a journey, and in an Inn at Bethlehem, because i • 〈…〉 so foretold, that Bethlehem, the least of all the Cities in Judea, should be made 〈◊〉 highest in this privilege.

Again, Christ though the Son of David, must not be brought up in Bethlehem, the City of David, nor yet (being of the Kings seed) in Jerusalem, the City and seat of the Kings; but in Nazareth, 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 Nazareth, and such a Nazarite as the Prophets foretold. The Jews took offense hereat, as too base a place for the Messias, whom they expected, to rise out of: even Nathaniel himself could ask if • ny good could come out of Nazareth, 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 N • zaret, King of the Jews: and as they dealt with the Head; so also with the me • bers; for presently after the death of Christ, the Christians were in scorn all • called Nazarites, that is, silly fools that did believe in such a Messiah as came from Nazareth. But we must know, that the wisdom of God would have him hereby generally proclaimed the Messias and Savior 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 needs be a Nazarite by education, as of Bethlehem by birth, which places have been long since destroyed, and hopeless of ever being built 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 hundred 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; No man taketh this honor to himself, but he that is called of God, Heb. 5.5. so neither Christ took this honor 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 Fathers 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, 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 Fathers leisure, and expect his Fathers voice; and shall we, who have received the Spirit scarce in any measure, run, and ride, and shoove, and thrust in before we have any commission drawn or sealed by God? who even carried such post-hast happily? How miserably perished proud Absalom, who thought it not enough to be the Kings 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 th •• above it. What shall I speak of Uzzah, Uzziah, and the rest, who found 〈◊〉 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. &c.

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, ver. 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 〈◊〉 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 anything 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. And this outward Ceremony signified two things: First, their ordination or calling unto that Office: secondly, the promise of proportionable gifts for the performance: so as they were hereby 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, or 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, and Prophet. 2. That he had poured out upon him, the gifts of the Holy Ghost, which gave him power, and furnished him for this Office; signified here by the Holy Ghost, and power: he receiving of the Holy Ghost power, whereby he performed the greatest work that ever was undertaken.

And here is to be observed a plain difference, between Christ's anointing and all men's besides. For whereas all other shadowed anoyntings 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: for God gave not him the Spirit by measure, Joh. 3.34. and not only with gifts, but all gifts in the highest degree, above all his fellows, Psal. 45. men or Angels, in none of which ever dwelt the fullness of the God-head bodily, as it did in him, Coloss. 2.10.

2 Whereas all other received gifts only for themselves, and could not by their gifts make others Kings as they were, or Priests, or Prophets; Christ was so 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 poured 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 poured (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: Coloss. 2.10. In him dwelleth the fullness of the God-head 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 Wombe 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 be 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 Wombe, nor by the union of the Deity, nor by any other than 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, &c. In the exposition of which place, when Christ begun his Ministry in Galilee, he said, This day is this Scripture fulfilled in your ears, Luk. 4.17.

Hence we learn, 1 That Christ was and is an all-sufficient Savior 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, assaulting himself and members with all their might and force: in a word, able to make his enemies (although principalities, and powers, never so mighty, and never so cruel) his very footstool.

1 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.

2 A far more excellent Priest also than Aaron is here, 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, Heb. 8.6. 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, and undefiled High Priest, Heb. 7.26. neither doth he only pray for his Church, but meriteth also to be heard, is never denied, neither ever dieth, but liveth forever to make intercession for them, verse. 25.

3 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 spake on earth, much more shall not we escape if we turn away from him that speaketh from heaven: Heb. 12.25. And can we want reason? 1 In his anointing we are commanded by a voice from Heaven, hear him, Mat. 17.5. 2 He delivereth the whole will of his Father, we shall therefore be perfectly taught if we hear him. 3 We may safely rest in his 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, 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 poured 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. Revel: 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, 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.

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 beest a Christian, thou hast ten thousand rebels to encounter, and as many strong temptations and lusts which thou must stand out to victory: and here faith must be thy victory, which grace is attained by this anointing. But, oh the misery of infinite numbers everywhere mere Bond-men, and captive Caytiffs 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, an acceptable sacrifice of sweet smell unto the Lord: to offer up thy prayers and praises, the calves of thy lips: these are the odors of the Saints, Revel. 5.8. to offer up thy sins to be sacrificed and slain by the knife and sword of the Spirit in the Ministry of the word: to offer the sacrifices of alms and mercy, with which sacrifices God is well pleased: to offer the sacrifice of a broken and contrite heart, which the Lord 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?

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 poured out upon him without measure: for as in the head, the God-head dwelleth bodily, so in every member, though not the God-head 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 verse.

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 above 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, unto all such as have received gifts, and calling unto any office in Church or Common-wealth: who are not to hide in a Napkin those talents, but bring them forth, and traffick with them: and that not for their private, as seeking themselves; but for the common good: and not for a start or brunt, but thus to finish their course, holding out in well-doing unto the end.

Thus if we shall 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 traffick with them, bury their gifts, and forget their charge; against whom the fearful sentence is not only passed, but half executed already? his talent is taken from the 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 willfully 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 Fathers 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 spake as this man doth. The latter, in curing the bodies of men also by most powerful Miracles: one kind whereof, which was most eminent (namely the healing of Demoniaks) is put for all the rest, in the words following: by both which means he shown himself a merciful Savior, and the chief Physician both of soul and body, and in one word, the very healing God.

Of both which points we are to speak something, seeing the former is the principal, and included in this latter; and these latter were but servants unto the former. It is true that the Jews were more affected with his Miracles than with his 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 rayser 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 Savior being to seek and save that which was lost, to reduce the lost sheep of the house of Israel unto the fold, to find the lost groat, to call sinners unto Repentance; how all his life was thus taken up, were too long in every particular to manifest. To omit his private life which was nothing but an increasing in wisdom and favor with God and man. After his solemn and public inauguration, he shown 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, reformed the Law corrupted with false glosses of the Pharisees, and established it: preached the Gospel, and dispersed it, by himself, his Apostles, and other Teachers after them 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 dis-orders in it.

And for the later, 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, innocence, and meekness, Matth. 18.3. If he do but hear of his Mother and Brethren, he taketh occasion to show his spiritual kindred, and acquaintance, Mat. 12.50. And in both these, how Meekly, gently, humbly, yea, and compassionately did he carry himself towards those that were any way teachable, howsoever in public, and against gain-sayers 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. How did the people assault him to throw him down head-long from the top of an hill? Luke 4.29. how many other deadly 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 beauty 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. 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 beest the Christ; to which Jesus answered, The works which I do, hear 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 shown 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. 21.16. and Nicodemus affirmed, 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 chap. 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.

Ans. Yes, because there was great difference between his Miracles, and those that were wrought by Prophets and Apostles. For howsoever all of them conspired in the main end of them, which was to confirm the same 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, Luke 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, verse. 16. Yea, in the working they show themselves instruments: As, Moses commandeth the Sea, but he is bidden take his staff: Elisha divideth Jordan, but he must use his cloak, 2 King. 12.13. Joshua divideth Jordan, but by means of the Ark, Josh. 3.13. 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: