Four Sermons, Sermon 2
The ſecond Sermon.OF this great grave & weightie Concluſion (beloved in the Lord) wherewithall the Apoſtle ends his Doctrine, which concernes the ordering of the affaires of Gods howſe aright, according to the will of God: wee began to ſpeake to you the laſt time, and wee did ſhew you the reaſon why the Apoſtle did ad this ſo weightie & grave Charge, and Commandement to Timothie; a man otherwiſe of excellent guifts, it was to let us ſee, that theſe things are not of humane invention, but of divine authoritie: they are things which are not to be diſpenced with all, as men may diſpence with the precepts of men; for they are the Commandements of the living God: otherwiſe the Apoſtle would never have charged Timothie, and in him all Paſtours in ſuch a manner, as in the ſight of God, and of Chriſt Ieſus, to keepe this Commandement without ſpot. Secondly hee will let us underſtand, by this charge, what difficultie Paſtours ſhall have to continue faithfull in Gods houſe, for they have allwais need perpetually, to have this Charge laid before them, and ſounding in their eares, that the terrours of it, may keepe them in their Compaſſe, that they may practice this duetie which the Apoſtle hath charged them withall; becauſe whatſoever Sathan, or this wicked world can do, to make Paſtours to pervert the waies of God, and to walke in Gods howſe otherwiſe then God hath Commanded: hee knowes that if the ſhepheard be ſmittem, the flock will be ſtattered, & that the corrupting of the Paſtour will corrupt the flocke, therefore mainly doth hee ſet himſelfe, againſt them that are Paſtours, if hee cannot quench the goſpell, yet that he may pervert the goſpell: that it may not yeald wholſome food of ſalvation to Gods people.
Firſt in the charge, we are to marke the manner of propounding of it, it is commanded, & that a denunciation given with authority, it is not a requeſt or an exhortation, but it is a ſtraite injunction, binding the ſoule and conſcience, to neceſſarie obedience. Secondly, wee declared unto you, by what authority hee commands this law, he doth it not by his owne, but hee chargeth him before God, that quickneth all things, and in the ſight of Chriſt the Lord, hee laies the authority of God & of Chriſt before him: wherefore he did this, we have allready ſhewed you, and why that Chriſt is ioyned with God in this Charge: becauſe wee are to ſet before our eyes, our Iudge and our advocate, in this Charge. God is the judge of the world, and hee will judge the world, by Chriſt Ieſus, the man; ſo that although wee be guiltie of ſinne, in the ſight of God, and that God for the ſame may juſtly damne us, yet there is hope of mercy in the mediation of Chriſt, who hath given himſelfe to death for us, but in the tranſgreſſion of this precept, the Spirit, will have Paſtours to know, that they are not to looke unto Chriſt, as a mediatour, but to God as a judge, & both God and Chriſt, ſhall be againſt him that neglecteth this precept: Yea, all faithleſſe Paſtours ſhall find, ſo farre as they neglect Gods ſervice, ſo farre Gods wrath ſhall be kindled againſt them.
We began to ſpeake of the properties which are by the Apoſtle added to God, and Chriſt, to make this atteſtation of greater force, and you heard that hee ſets downe God by this, that hee quickneth all things, and the reaſon why (above all the properties of God,) he chooſeth this one fact of God in the ſecōd place, as being of greateſt weight, to inforce this exhortation, for the greateſt weight, or force, or feare that wee can be in, is of our lives; this is the greateſt feare, that man can put in our hearts, namely, to take away our liues from us: now that which armes us againſt this, is the knowledge of God, that hee hath all mens lives at his diſpoſing, and that hee both gives life, and takes it away at his pleaſure, and can reſtore us to life, when our lives are taken away from us, ſo that wee need not to be afraid of any creature, ſince we know this authority of taking away our lives, is onelyonly in his hands, ſo as none can take them away, without his permiſſion, and when they take it away, God can reſtore it againe: there is no feare of the loſſe of life, that ſhould make a faithfull Paſtour to pervert the waies of God.
Now wee are to ſpeake of the particulers, that are here aſcribed to Chriſt, which in order followeth next to be handled, and concerning him, the Apoſtle ads this, who witneſſed a good confeſſion, before Pontius Pilate. There are many things that may be ſaid of God, to make the conſcience to tremble before him; beſides this that is here ſet downe, that hee quickneth all things: ſo there may be many things ſaid of Chriſt beſides this: that hee witneſſed a good confeſſion, under Pontius Pilate; onelyonly the Apoſtle chooſeth this, above all the reſt, to ſet forth our obedience to this charge: the reaſon hee gives, becauſe the cheife thing, that cauſeth & teacheth us or Paſtours to walke uprighly, is the example of the Prince of Paſtours, Chriſt Ieſus, who is the Lord, and head of all Paſtours, and hee that makes us Paſtours, as the Apoſtle ſhewes us, that hee is aſcended up on high, and gave ſome to be Apoſtles, ſome Prophets ſome Paſtours, and Teachers, hee is the Prince of our calling, and, the Paſtour of all Paſtours, to teach them how to diſcharge the duty of their calling:Eph. 4. therefore the Apoſtle ſets Chriſt for the patterne: which he did in the time of the greateſt danger, that ever he was in, the very day that he was condemned to die, even before a heathen judge▪ to teach us by his patience, what wee ſhould do, that are Paſtours, though wee be in danger of our lives; Nay though wee know, that our adverſaries have power given them of God, to take away our lives from us, yet we ſhould do like him, that is our Prince, which hath laid downe this foundation before us, he having witneſſed a good confeſſion in the preſence of Pontius Pilate: and no terrour of the judge, nor cruelty of the adverſary, nor feare of death, made him afraid to confeſſe Gods trueth, this example ſhould wee ſet before our eyes all waies. And this being the generall, it ſhould teach us this leſſon, that Paſtours that would know how to walke faithfully in Gods howſe, muſt not be ignorant of the converſation of Chriſt the Lord: but they muſt looke upon his boldnes, & perſeverance, & faithfullneſſe to the end, & make him to be the onelyonly patterne of their owne carriage in Gods howſe: it is not enough for a Paſtour to looke how this or that man behaves himſelfe: but hee ſhall anſwere in the day of account, according as hee hath followed Chriſt, who is the onelyonly rule of our behaviour; & according unto which his damnation ſhal reſt, & be juſt: the Apoſtles them ſelves never durſt preſume to teach men to follow them abſolutely, but they bad the ſaints to follow them, as they followed Chriſt, for Chriſt is the pattern of all righteouſneſſe, & true Chriſtianity, according to whoſe footſteps, wee muſt walke, if ever we thinke to raigne with Chriſt in glory: this is the patterne which the Apoſtle Peter tells us, that Chriſt alſo ſuffered, the juſt for the vniuſt, leaving us an example, that we ſhould follow his footſteps, what hee did in the worke of his miniſtrie, & in his life, & converſatiō, was dō to teach us, how we ſhold walke either as Chriſtians, in generall, or as diſpencers, of the miſteries of God: and this is the reaſon why Chriſt is ſet in the ſcriptures, before the Church of God, that they might perpetually, have their eye upon him, who is the author, and finiſher of their faith: ſo as that hee did endure the croſſe, & deſpite the ſhame, for the glorie that was ſet before him; ſo muſt we endure all the afflictions, that the world can lay upon us, and we muſt ſtand ſtedfaſt to Gods trueth, or elſe we may juſtly doubt, whether ever God will ſave us or no: ſo that Paſtours muſt looke upon Chriſt, & learne of him, meekenes and lowlineſſe of heart, & piety and the true ſervice of God. This being the generall, wee will come more particularly to this, that the Apoſtle here ſets downe, eſpecially in confeſſion, he ſets downe Chriſtes confeſſion: there are two things upon which depends our ſalvation, the firſt, is the inward action of the heart, the ſecond is, the outward action of the mouth,Rom. 10. with the heart, man beleeveth to righteouſnes, & with the mouth he confeſſeth to ſalvation.
Now the Apoſtle having to do with Paſtours, not ſo much in regard of the inward diſpoſition of their hearts, as of their outward patterne, therefore he ſpeakes not a word of the inward diſpoſition of the heart, but of outward faithfullneſſe: and this is that which principally we are to looke into, namely, how Chriſt profeſſed, & confeſſed, & witneſſed this his confeſſion, for theſe two are to be diſtinguiſhed: there is confeſſion, which is the matter, & there is witneſſing, that is the fact, ſo that we are to cōſider his confeſſion, & the witneſſing of it: & the place where, that it was, even under Pont. Pilate, or before him, & ſo much the rather are wee to take this to heart, becauſe wee have a ſad ſaying, which Chriſt ſets downe, not onelyonly to Paſtours, but to all Chriſtians, where he ſaieth, that he… which is aſhamed of mee, before men, & denies mee before men, of him will I be aſhamed, before my father, & deny him▪ but hee that confeſſeth mee before men, him will I confeſſe before my father in heaven; it is therefore a dangerous thing, to erre in this, ſeeing ſo heavy a ſentence is given of them which confeſſe him not: this is the point which wee are to looke unto, it is not enough for Chriſtians to glory, as many fooliſhly do, to wit of their faith, that they do beleeve, and yet in the meane time although they profeſſe God in word, yet they deny him in deeds, as Paule ſaith to Titus.
Now God will not have this: but he will have, as man beleeves with the heart, ſo he ſhould confeſſe the truth with his mouth, if ever he thinke to be ſaved: the Apoſtles were not aſhamed, no not in the very ſight of the ſcribes, & Phariſes, when they were accuſed, and forbidden to preach in Chriſts name: they ſaid plainely to them, judge yee whether it be better to obey God, or man; the whole world could not ſilence them, when God Commanded thē to ſpeake, he wil never hold his peace, frō that which Chriſt had made him a witneſſe unto: Now all Paſtours are Chriſts witneſſes, as Chriſt ſaieth, hee hath choſen them to be witneſſes to the gentiles, of that which they had heard & ſeene: Paſtours are the witneſſes of Chriſt, and are appointed to beare record of his trueth: & if they be ſilent in this, & the feare of death, or life, make thē to ſhutt their lipps from ſpeaking of Gods truth, this ſentēce ſhall meet them in the day of judgment: & the prince of Paſtours, ſhall be their conviction, that they have not walked as became them: becauſe they did not do as hee did: ſo this confeſſion, is the thing that the Apoſtle laies before us, becauſe feare many times makes men diſſemble with the trueth of God, & the feare of death many times makes men to pervert the trueth of God, & to keepe it cloſe when God requires it ſhould be ſpoken: the ſonne of God is an example to us, who never did pervert the truth, nor concealed it: for if every Chriſtian be bound to the Apoſtles commandement to give a reaſon of his faith, to every one that ſhall aſke it: how much more is hee bound to this, that hee that teacheth others, ſhould owne, and maintaine this trueth, as occaſion is offerred: this is therefore the trueth, & the dutie that eſpecially wee muſt looke unto, we muſt confeſſe the truth, & acknowledge the trueth, com what can come, wee muſt not be aſhamed of it. Secondly the Apoſtle ſaieth, that Chriſt witneſſed a good confeſſion, hee did not onelyonly confeſſe the trueth, but hee did likewiſe beare witneſſe unto the trueth, ratifying it by his teſtimony, & which is more, he ratifyed it at his death, and that is that, the Apoſtle cheifly aimes at: for that which Chriſt confeſſed before Pontius Pilate, hee ratifyed it, & confirmed it by his death: hee confeſſed himſelfe to be the ſonne of God, and he ratifyed it by his death, & this is the maine cauſe, why in Matthew & Luke, that they ſaid unto him, wee have found him perverting the Nation, & ſaying, he is a King, and this is the Queſtion that Pontius Pilate mooved unto him, when hee ſaid, art thou the King of the Iewes? and Chriſt ſaid unto him thou haſt ſaid it, this is that confeſſiō which the Apoſt. aimes at, & it is ſet downe fully in the 18. of Iohn, where fore to the intent that wee may the better know the meaning of the place, let us conſider the words there ſett downe, at the 33 verſe, then Pilate entred into the judgmēt hall againe, & called Jeſus, and ſaid unto him, art thou the King of the jewes, Ieſus anſwered him, ſaieſt thou this thing of thy ſelfe, or did others tell it thee of mee? Pilate anſwered am I a jewe? thine owne Nation, the cheife preiſts have delivered thee unto mee, what haſt thou done? Ieſus anſwered him my Kingdome is not of this world, if my Kingdome were of this world, then would my ſervāts ſight that I ſhould not be delivered to the jewes, but now, is not my Kingdome from hence: Pilate therefore ſaid unto him, art thou a King, then Ieſus anſwered; thou ſaieſt that I am a King, to this end was I borne, & for this cauſe came I into the world, that I ſhould beare witneſse unto the trueth: every one that is of the trueth, heareth my words, and this is the confeſſion, which Ieſus witneſſed before Pontius Pilate.
Firſt wee will conſider the ſubſtance and matter of it, ſecondly wee will conſider the circumſtances of it, to wit the time, and condition, which Chriſt was in, when hee made this confeſſion, the confeſſion which hee witneſſed hath theſe parts, firſt that hee was a King, ſecondly, that his Kingdome was not of this world, thirdly, that hee was borne, and came into the world to this end, to beare witneſſe vntounto the truth, and fourthly, every one of the trueth, did heare his voice; theſe are the fower parts of his confeſſion; it is not therefore without great cauſe, that the ſpirit of God, chargeth Paſtours in the name of Chriſt before him, that witneſſed this good confeſſion before Pontius Pilate, for it ſerves not onelyonly for example, but likewiſe for great inſtruction for us that are Paſtours, to teach us what God requires at our hands, who witneſſed a good confeſſion, ſaieth the Apoſtle, a better confeſſion can none make, nay this daunts the hearts of feeble minded Paſtours, they not dareing to ſhew forth their faithfullneſſe to Chriſt, and this is the maine point, both in the confeſſion of Chriſt, the Prince of Paſtours, and of all that ſhall ſucceed him, to avouch the Lord Ieſus Chriſt to be King: for the world is content of any thing elſe, that wee can ſay of Chriſt, they will allowe of his propheticall, or prieſtly office,How the world eſteemes of Chriſt. but for him to rule and raigne, that they will not indure, they will not have him to be king.
The potentates of the earth cannot endure that Chriſt ſhould be the king of his church but they will have ſome of their traditions to be vſed in his worſhip. Note this.It was no offence to Ceſar that Chriſt was called a Prophet, or a Prieſt by office, but to call him ſelfe a King, that brought him to his death: Ceſar cold not endure it, ſo now a daies Kings and Princes will be content, to have Chriſt called by any name, that can be given him beſides this, but you muſt not ſay hee is a King, the King, of his Church: every Mageſtrate now will be King himſelfe of the Churche, therefore the Papiſts call the Pope, the King of the Church, and thoſe likewiſe that have ſhakē off the Popes authority, yet themſelves will be Lords in Gods houſe, and if Paſtours will ſtand to maintaine, that there is no other king in the Church but Chriſt alone, there is nothing vnderunder heaven, which will more endanger his life, then this; and yet this is the confeſſion wee muſt ſtand vntounto, vnderunder the paine of looſing eternall life, and this is that which Chriſt loſt his life for: and for this wee muſt be willing, to lay downe our lives, rather then to ſuffer any to be the King of Saints, but Chriſt alone, and therefore it is, that the Apoſtle calls this a good confeſſion.
Objection.But a man may aſke me, why this is called a good confeſſion, more then to have confeſſed Chriſt to be the onelyonly high Prieſt,Anſ. and Prophet of his Church: I anſwere that both theſe acknowledgments are good, for we muſt not acknowledge any more high Prieſts, to reconcile us to God, but Chriſt alone, and hee is the onelyonly Prophet of his Church, whoſe voice muſt onelyonly be heard: but why is this acknowledgment of him to be king, called to be a good confeſſion above the reſt.
Certainly there is great reaſon for this, and it is not without cauſe, that in the ſcriptures of God, this title is given to him, more then any other titles: all the kings of Iſraell, were but tipes of him, Salomon was but a ſhadow of him, therefore the ſcriptures tell us, that when the Iewes ſhall be gathered together, they ſhall ſubmit to David their king, meaning Chriſt. The reaſon of it is, becauſe in the Kingly office ſtands the crowne of his glory, I ſay it againe, that the crowne of his glorie ſtands in his Kingly office: how …o▪ becauſe God hath not given to any, in heaven, or earth, by which a man can beſaved; but by the name of Ieſus onelyonly: Now which is more, the Apoſtle writing to the Epheſians in his firſt Chapter, ſpeaking of the mightie power of God that raiſed him up from the dead, and ſet him at his owne right hand; in the heavenly places, far above all principallities and powers, and might, and dominion, and every name that is named, not onelyonly in this world, but in the world to come, and hath put all things vnderunder his feet, and gave him to be head, over all things in the Church.
So the Apoſtle concludes the greatneſſe of the ſonne of God, by this, that God hath made him to be the head of the Church: who is the fullneſſe of him that filleth all things: ſo that this exaltation of Chriſt to glorie, and the dignitie which Chriſt is exalted vntounto, above all men, or angells, this is the cheife glory, and honour, of the ſonne of God: wee ſhall ſpeake ſomewhat more of this hereafter, how that all the other offices of Chriſt, they are but ſervile: Chriſt doth abaſe himſelfe, to be the Prophet of his Church, and hee was not aſhamed to take vponupon him, to teach the law of God, to the people with his owne mouth: neither was hee aſhamed, to take upon him to be our Prieſt, to offer to God for ſinnes of the world, in all theſe hee was abaſed; and ſuffered himſelfe in a manner to be ſpoiled of his honour and glorie: but when hee comes to his Kingdome, which hee ſheweth by his reſurrection, and when hee hath prevailed againſt his enimies, and had ſubdued ſinne, and Sathan, then hee ſtands triumphing in heaven, and there ſits at the righthand of God, and herein ſtands his dignitie: and it is a wonderfull thing that the world conſiders it not: thoſe which were the former offices, to be Prophet or Prieſt in his Church, ſtands in the abaſing and humiliation of the ſonne of God: but in his kingly office ſtands his exaltation, this is his dignity and Royall prerogative: hee that medleth with it, medleth with the cheifeſt dignitie of Chriſt.
Furthermore as the former 2. offices of Chriſt are but ſervile functions, ſo the third by vertue of his exaltation, makes the other 2. both effectuall; both his word, as Prophet, or of his ſufferings as a Prieſt, depends vponupon his Royall power, for except hee have power over all things, hee were not able to keepe us in his feare, nor preſent us into the favour of God, nor make it effectuall to ſalvation: for Sathan, and ſinne and the world, would, prevaile againſt us: but Chriſt by his power is ſtronger then all, ſo as neither man, nor angell can make fruſtrate that which hee hath done for his Church: therefore hee is ſaid to be declared, to be the ſonne of God, by the reſurrection from the dead: who was ever able to looſe the ſorrowes of death, but hee which is ſtronger then death? Chriſt therefore by death, deſtroyed death, and him that had the power of death, the divell: and for this cauſe, Chriſt ſaieth (ſpeaking of the vertue of his exaltation) to wit,Iohn. 7. his Bleſſing, when to his owne hee ſaieth, every one that thirſteth, ſhould come vntounto him, and hee would give them the waters of life, this hee ſpake of the ſpirit, becauſe Chriſt was not yet glorifyed: for vntill hee was ſet in his Kingdome hee could not diſpence his ſpirit to his diſciples, as afterwards hee did: therefore when hee was to depart from his Diſciples, hee gave them commandement, that they ſhould not depart from Ieruſalem, till hee had indued them with vertue from above, the world muſt be ſubdued to Chriſt, and therefore hee could not diſpence that meaſure of the ſpirit, till after his aſcenſion: then did hee ſend the Holy ghoſt downe vponupon them, and indued them with all vertues, neceſſary to ſpeake all languages, & conſtantly to preach the goſpell, notwithſtanding the oppoſition of men: ſo this was verified likewiſe in the propheſie of Micha, concerning the powring forth of the ſpirit upon all fleſh: it ſhewes the great aboundance of grace, that Chriſt ſhould give his elect, hee being glorified, being made the head of the Church and was poſſeſſed with all power to give grace: ſo this worke of his Kingdome, is that which wee muſt take to heart, as being the ground of our comfort, to wit, that the King of Saints, as hee is called in the Revelation, hee is with us, hee it is that fighteth our battells againſt the dragon, and the whore: his might, and power onelyonly prevailes; and the ſcripture telleth us, that if wee will fight, valiantly, Chriſt ſhall tread Sathan vnderunder our feet: all our ſtrength, ſtands in his ſtrength; as the Apoſtle ſaieth, hee was able to abound, and to want, and to do all things through Chriſt that ſtrengthened him: elſewhere hee ſaieth, with what power hee laboureth to convert men vntounto God, by power from him, which worketh mightily in him, where he did acknowledge, that all the power he had, to doe any good in Gods howſe, was even in Chriſt the ſonne of God alone: therefore ſaith he, it is not I, but the grace of God that is in mee: ſeing then that all the vertue of a Preacher,1. Cor. 15. and ſtrenght of a Chriſtian, and all the vertue of Chriſts mediation, & ſuffering, depends upon Chriſts Kingdome, and power; how much the more ſhould we conſider this with ioy, as the Cheife ground of our conſolation, in all dangers, to vvit, that Chriſt the Lord, hath all povver given him in heaven, and in earth, to give eternall life to thoſe, that the Father hath given vntounto him, as hee ſaieth of himſelfe, the end of Gods giving ſuch great povver vntounto Chriſt, is that hee may bring his Children vntounto glorie, therefore is hee called the Prince of our ſalvation, and he ſaieth,Heb. 2. Chriſt being to bring many to glory, to conſecrate the Prince of their ſalvation: vvell then, this point being of ſuch high moment, it is not vvithout cauſe, that the Apoſtle in this caſe, calleth this confeſſion of Chriſt, a good confeſſion, which is nothing but his profeſſing himſelfe to be King.
And the reaſon of it, may likewiſe be this, becauſe Chriſts propheticall, and Prieſtly office, are in two reſpects, more eaſily imbraced, then his kingly office: firſt in what reſpect they are more manifeſted, and more ſenſible, and more eaſie to be ſeene of the world, then his Kingly power, for hee was ſeene to teach on earth, and hee taught with authoritie, and not as the ſcribes, and Phariſes did, and hee performed his Prieſtly office in the ſight of all the world, the world heard him preach, and the world ſaw him die: theſe are not things of much ſecrecie, as this is: to wit, this man ſo baſe on earth: that now they ſhould ſee him Crowned with honour and glory: there is great difference betweene the glory of his meſſengers here, and the glory of the ſervants, or meſſengers of earthly kings: for the one is wholly earthly, & the other is wholly ſpirituall, and heavenly, ſo that ſo farre as heaven differs from earth, ſo farre differs Chriſts Kingdome, from the Kingdoms of the earth: his Kingdome ſtands not in fleſhly pompe, but it ſtands wholly in the ſpirit, and power of it.
So this brings us to the ſecond point of his confeſſion to wit, that his Kingdome was not of this world: the Iewes would have made Chriſt a King, but hee refuſed, & as hee was a King, ſo hee was conſtant to avouch the matter of his kingdome to be ſpirituall, and not carnall; why ſhould we that are his miniſters, make his glorie, and his kingdome, a worldly kingdome: Doe we not thereby falſify Gods trueth? ſeeing our maſter refuſed all carnall and wordly authoritie: but onelyonly the power of the ſpirit, & why ſhould we ſeeke after a carnall glory and pompe, when the glory of the ſonne of God, and his kingdome is not of this world: Certainly the leſſe we are in the world, and the leſſe we are like to men in worldly honour: the more like we are to the ſonne of God: if we be cloathed with grace, with Sanctification, and the trueth of God dwell in us plentifully, this ſhould be our honour: and thus we ſee, how we are bound to place the kingdome of Chriſt in this, wherein it ſtands, certainely, all earthly power is ſo farre from appertaining, to the kingdome of Chriſt: as that thoſe that ſeeke it, walke not with an even foote, in the miniſtrie,1. Cor. 4. neither doth he the part of a faithfull Miniſter: the Apoſtle hath a ſtrange ſaying, and yet a true one, if our goſpell be hid, it is hid in them that periſh, vvhom the God of this world hath blinded: for we preach not our ſelves, but Chriſt Ieſus the Lord: and our ſelves your ſervants, for Chriſts ſake; and that the excellencie of the power, may be of God, and of Chriſt, that all the world may ſee, that the power of our Miniſtrie, is not from our ſelves, that we ſhould force your conſciences to ſubmit vntounto the ſonne of God: for our Miniſtrie is wholly ſpirituall, as the Apoſtle tels us, that all the weapons of our warfare, are from God in heaven:1. Cor. 10. they are not carnall, but mightie through God: it is God that makes the goſpell powerfull, and that makes the labours of mortall men powerfull to ſubdue men to obedience. Thus to be briefe, the ſecond point of Chriſts confeſſion is to diſclame his kingdome, from being a worldly kingdome: therefore vve ſhould Diſclame all worldly pompe, and not compare Chriſt, to any worldly pettie king, for it is wholy ſpirituall, as the Lord ſaith to his peoples, to comfort them againſt the Egyptians: hee ſaith, the Egyptians are fleſh, and not ſpirit, as if hee would ſay, they are but fleſh, and therefore they can doe nothing, againſt the ſpirit.
The 3. point of his confeſſion was this, that hee came into the world, and was borne to this end, to beare witneſſe of the trueth: wherefore this is to teach Paſtoures, to follow his footeſteps, and to know what is our calling: wherefore the Lord hath ſent us into this world: which was to beare witneſſe of the trueth: God hath not ſent us into this world, to beare witneſſe vntounto a lye, nor to juſtifie any falſhood, but to maintaine the trueth vntill death: as Chriſt avouched this to be his office, and hee did accordingly, ſo ſhould we that are Paſtours acknowledge this to be our office: not to juſtify mens lies, but to beare witneſſe and record to Gods trueth: ſo we ſee this affords great inſtruction for us, to ſhew us wherein our felicitie ſtands, eſpecially in witneſſing him to be our King, and his Kingdome not to be of this world, thus the penitent theefe did beleeve, that hee was a King: and that his Kingdome was not of this world: therefore he beſought him, to remember him, when hee came in his Kingdome: and that we are ſent of God, to beare witneſſe vntounto his truth, and for this we are to lay downe our lives: it is a wofull thing to find falſhood in him that witneſſeth the trueth: the Apoſtle Iohn, hath a comfortable ſaying of himſelfe, in the end of his goſpell, theſe things are written, that ye may beleeve: theſe things we witneſſe, and theſe things we know are true: O would to God, Paſtours would ſpeake of nothing to Gods people, but that they know to be Gods will, and not to teach mens fooliſh fancies, but Gods truth onelyonly: for that will make us free, as Chriſt ſaieth in the 17. of Iohn, if you abide in my word,Iohn. 17. the trueth ſhall make you free: ſo that our freedome in Gods ſight, proceeds from his trueth, and he which teacheth falſhood, cannot keepe himſelfe from bondage, doe what he can.
The laſt point of this confeſſion, is this, who ſo ever is of the trueth, heares my voice, this might have bin thought, a very proud word of Chriſt at that time: for hee tells Pilate to his face, that he had no part in the trueth: what meanes hee by the trueth? certainly the word of God which is the immortall ſeed, to beget men to be the ſonnes of God, this is that Chriſt calls the children of wiſdome, ſaying, wiſdome is juſtified of her children: this then is the 4. part of Chriſts confeſſion, which he doth boldly witneſſe, even before the judge, who had power to take his life from him: even to tell him to his face, that he had no part in the trueth, becauſe he harkened not to his voice: thus you ſee the ſubſtance of Chriſts confeſſion.
Let us now ſee if it concernes not us, in every point, & that as being miniſters, to follow his example: there are many things that we are to confeſſe: but the ſubſtance of it is this which Chriſt confeſſed: which, we muſt keepe, and obſerve, to the loſſe of our lives & where in ſtands the faithfullneſſe of a Paſtour, according to the example of Chriſt? when no feare to looſe our lives, will make us to conceale, or to deny any part of Gods trueth, but we will witneſſe it freely, & faithfully.
And if this were amonge us at this day, there would not be found ſuch eorrupting of his truth, in the howſe of God, as there now is: there would not be ſuch vaine Inventions of men in the howſe of God, as there is: Paſtours, durſt not deny his trueth as they do, if they made conſcience of this charge.
To be ſhort, I will ad one word more, & ſo end, that is from the circumſtance of the place, where he did make this confeſſion: and that was under Pontius Pilate, even when hee was arraigned and accuſed, and the ſentence of death, was ready to be pronounced againſt him: ſo as there was no eſcaping for him; yet the feare of the Iudge never terrified him▪ nor kept him from witneſſing, that hee was the ſonne of God: this is that the Apoſtle will have us to conſider: it is an eaſy matter for a Paſtour, that hath libertie as I have now, to ſpeake freely unto a people which have no power over my life; but when a Paſtour muſt anſwere for it, before Kings, & is in danger of his life, then to ſtād to it, there is the triall of a faithfull Paſtour: a faithfull Paſtour muſt do this, although it were befor Pont. Pil., a faithfull Paſtour muſt do this: he muſt not ſhrink for the terrours of the fleſh: but we muſt openly beare witneſſe to the trueth of God: ſo the circumſtance of the danger of the place where Chriſt did this, is that, wee are to lay before us, how many are there of us, that all though wee have preached the trueth of Chriſt: Yet if it come to this, that either we muſt change our minds, or looſe our livings: how many are there, that baſely falſifie the trueth of God, becauſe they will not looſe the favour of the King, or of ſome great men, yea they will rather falſifie the trueth of God for ever: how many ſuch are there to be found in this age, that contrary to their knowledge, & conſcience, do beare witneſſe to falſhoode and lyes, only to uphould them in their livings, and in the favour of men.
Let theſe men thinke of that ſentence, the Apoſtle doeth ſpeake of, where he ſaith; you have not reſiſted unto blood: where the Apoſtle accounts it a baſe thing in a Chriſtian, that will deny the trueth when or before it come unto blood.
I ſay it were a happie thing, if profeſſours, nay if Paſtours, would ſtand unto the trueth till it come unto blood, that other allurements, did not draw them from the trueth: the contrary hereof, doth declare, how few faithfull Paſtours God hath in his church! and thus much for the circumſtance of the place, and of the danger that Chriſt was in; when he made this good confeſſion, under Pontius Pilate.
Let us make uſe of all: here we ſee, that of all whatſoever is written, or ſpoken in the goſpell, concerinng Chriſt the Paſtour; that above all we ſhould lay this confeſſion of Chriſt before our eyes, for the carriage of Chriſt, before Pontius Pilate, is a lively patterne, for all miniſters to follow: and it is ſet downe, not onelyonly to let us ſee, the manner of our redemption, but it is likewiſe, to teach Paſtours to know their duetie▪ and to teach them, how to walke in Gods houſe, to maintaine his trueth, when God ſhall call them to ſuffer: the not conſideration of this, makes many Paſtours, and Chriſtians, careleſſe of their duety, becauſe they looke not upon Chriſt for their patterne. the Lord of his merciemercy, give Paſtours grace, that they may follow him: as in all things, ſo in this conſtancie, of maintaining his truth. Amen.