Works, Sermon · Verse 5
Verſ. 38
How God annointed Jeſus of Nazaret with the Holy Ghoſt, and with power: Who went about doing good, and healing all that were oppreſſed of the Devil, for God was with him.
THE Apoſtle having proved by the common voice and fame, that Chriſt is Lord of all, hee now deſcendeth to prove it by his facts, all which, becauſe they were performed by vertue of his Heavenly commiſſion and calling; therefore (as good order requireth) hee beginneth there, and in this verſe propoundeth two things: 1 Chriſts calling to his office of Mediatorſhip, How God annointed, &c. 2 The execution of that office, according to his Calling, who went about, &c. In the former are three points to be conſidered, 1 who was called, Jeſus of Nazaret. 2 Who called him, how God annointed. 3 The manifeſtation of this calling, annointed him with the Holy Ghoſt, and with power.
1 The perſon called was Jeſus of Nazaret, for ſo he was commonly called among the Jews, not that hee was born there; for hee was born at Bethlem in Judaea, Chriſt called Jeſus of Nazaret although he was not born there, why.Matt. 2.5. according to the propheſy, Mic. 5.2. but becauſe, 1 He was brought up there, for Joſeph his Father fearing Archelaus, Herods ſon Mat. 2.22. he ſought him out (or rather directed by Divine dream) a moſt obſcure village in Galilee named Nazaret, and dwelt there.
2 Hee was ſo called by the over-ruling hand and council, that hee might bee probably known to bee the true Meſſias, in that hee was a Nazarite as was propheſied of him before, Zach. 6.12. Behold the man whoſe name is BRANCH, and hee ſhall grow up out of his place, and ſhall build the Temple; ſo Iſa. 60.21. Theſe are the places which the Evangeliſt Matthew aimeth at, …e…ſ…r.when he ſaid, that Chriſt dwelt in the City of Nazaret, that it might bee fulfilled which was ſpoken by the Prophets, he ſhall bee called a Nazarite: for ſeeing ſo much is not elſewhere ſpoken in clear and proper ſpeech; neceſſarily it muſt bee ſpoken figuratively at leaſt, and more obſcurely, as in thoſe places: which M. Junius doth manifeſtly clear to appertain to this very purpoſe; Jun. paral l. 1. par. …. & analyſ. in numb. 6.1in whom the Learned m…y read much more concerning this argument, which willingly I forbear
3 That they might under this title acknowledge him according to the Scripture to bee the rod of the ſtock of Jeſſe, and a plant going out of his roots, …e…ſ…r.which by the ſame word is ſignified, Iſa. 11.1.
4 That they and wee might hence gather that hee was ſanctified and ſet apart unto a moſt holy purpoſe, being a true Nazarite (neither by vow, nor Commandement, for then hee might neither drink wine, nor touch the dead, which he did, and cauſed others alſo to do the ſame; nor yet cut his hair, which in likelihood both by the cuſtome of the Jews, and Pauls ſpeech, 1 Cor. 11.7.14. hee did) but by moſt perfect holineſſe and abſolute purity of his whole man (whereof thoſe Nazarites were but ſhadows) that ſo hee might bee a perfect Saviour, and high Prieſt, ſeparate from all ſinners, Heb. 7.26.
Whence note, How the providence of God in over-ruling every particular circumſtance is manifeſtly cleared. The very particular places aſſigned for this and that purpoſe, are accurately ſet down, to ſhew how thoſe ſeaven bright eyes of Gods providence, which go over all the world, Zach. 4.10. have been ever waking and watchful over both predictions, and accompliſhments, to bring them juſt together in the juſt point and period fore-appointed. Chriſt muſt not be born neither in Egypt, nor in Nazaret▪ nor in his fathers houſe; but in a journey, and in an Inne at Bethlem, becauſe i… … ſo foretold, that Bethlem, the leaſt of all the Cities in Judea, ſhould be made … higheſt in this priviledge.
Again, Chriſt though the Son of David, muſt not bee brought up in Bethlem, the City of David, nor yet (being of the Kings ſeed) in Jeruſalem, the City and ſeat of the Kings; but in Nazaret, that hee might be called a Nazarite. Whatſoever therefore God hath promiſed in the Scriptures, wait in faith for the accompliſhment, this providence will not ſuffer it unaccompliſhed; but make not haſte, hee hath a due ſeaſon for it, which thou muſt patiently expect, and the patient abiding of the juſt ſhall not miſcarry.
2 Note hence, That Christ was the only true Meſſiah, and could not have been ſo, if hee had not been of Nazaret, and ſuch a Nazarite as the Prophets foretold. The Jews took offence hereat, as too baſe a place for the Meſſias, whom they expected, to riſe out of: even Nathaniel himſelf could ask if …ny good could come out of Nazaret, Joh. 1.47. and this was in ſcorn added as a part of his ſtile and title written in three tongues upon the Croſs, Jeſus of N…zaret, King of the Jews: and as they dealt with the Head; ſo alſo with the me… bers; for preſently after the death of Chriſt, the Chriſtians were in ſcorn al… called Nazarites, that is, ſilly fools that did beleeve in ſuch a Meſſiah as came from Nazaret. But we muſt know, that the wiſdome of God would have him hereby generally proclaimed the Meſſias and Saviour of the world, both to Jews and Gentiles: as alſo confirm our faith and affiance in him, made known to us to be ſuch a one, as in whom we alſo become Nazarites, that is, ſanctified and conſecrated unto God.
3 Note hence, that the Meſſias muſt needs be come already, becauſe hee muſt needs be a Nazarite by education, as of Bethlem by birth, which places have been long ſince deſtroyed, and hopeleſſe of ever being builded up again, or that in them the Jews ſhould ever recover any authority. And is it not a wonderful blindneſſe, that the Jews ſhould ſtill look for their Meſſias out of a Town which hath been deſtroyed a thouſand and five hundred years agoe, the very place of which cannot be aſſigned? Our requeſt to God muſt bee for them, that he would remove that thick veil which to this day is drawn over the hearts of his own ancient people.
Secondly, by whom was Chriſt called to this Office? By God who anoynted him: for that which is ſaid of one part of it, namely his Prieſthood, is true of the whole; No man taketh this honour to himſelf, but hee that is called of God, Heb. 5.5. ſo neither Chriſt took this honour to himſelf, but expected that voyce, Thou art my Son. How often did Chriſt witneſſe of himſelf, that he came not of himſelf, but was ſent by his Father? Joh. 5.37. My Father that ſent me witneſſeth of me: and in that chapter becauſe the Jews objected that he came of himſelf, he telleth them ſix times that his Father ſent him: yea hath ſealed him his commiſſion, as he ſaith, Joh. 6.27. Him hath God the Father ſealed, that is, made his commiſſion authentical, as men doe their deeds by their ſeal, and ſet upon him an impreſſion or character; anoynting him with oyl of grace above all his fellows; yea himſelf being an expreſſe Image of his Fathers ſubſtance, in him he hath laid up all treaſures of wiſdome and knowledge, that from his fulneſſe we might receive grace for grace.
Whence, 1 We learn, Chriſt expected his Fathers calling, and therefore muſt his Miniſters much more.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 voyce; 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 Abſolon, who thought it not enough to bee the Kings Son, unleſſe he thruſt his Father out of his Kingdom? Corah and his complices would have been Rulers, but that the earth would not ſuffer th… above it. What ſhall I ſpeak of Ʋzzah, Uzziah, and the reſt, who found … Lord as good as his word againſt ſuch which goe on any errand and he ſend them not? they found the Lord coming many ways againſt them, as he often threatneth in Jer. 23.30, 31. &c.
2 If God have called Chriſt to this office, we muſt carry our ſelves dutifully and reverently unto him, whom as the Father hath called, ſo he will defend and eſtabliſh in his place, and revenge ſuch as rebell againſt him. This is that the Prophet teacheth in Pſal. 2.2. that if the greateſt Kings band themſelves together againſt the Lord, and againſt his Chriſt, the Lord out of Heaven will laugh them to ſcorn, he will ſpeak to them in his anger, and vexe them in ſore diſpleaſure; and the ground of all this is laid down, ver. 6. Even I have ſet my King upon Sion: as if he had ſaid, Shall I ſet up a King, and dare yee rebelliouſly reſiſt him, or ſeek to diſplace him? Let us take heed it befall not us as … did the Jews taxed in the Parable of the King letting out his 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 doe good unto ſuch as ſubject themſelves unto his Son, depend upon him, or ſuffer any thing for his ſake: they ſhall not repent them of their ſervice, ſeeing they ſerve ſo good a Lord.
The third thing in this calling of Chriſt to his Office, is the manifeſtation of it to himſelf and others: in that hee was annointed with the Holy Ghoſt, and power. There were three ſorts of men that uſed to bee anoynted in the entrance unto their Office in the Old Teſtament, 1 Kings, 2 Prieſts. Anointing what it ſignified.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, God never calleth any men to any place but he furniſheth him with gifts fit for it,both that God hath choſen them to their office, as alſo that he would furniſh them unto it, and protect them in the ſame.
Chriſt is here ſaid to be alſo anointed; but not by man, as they, but by God: not with external oyl, but with the Holy Ghoſt, and with power: not 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.
Difference between Chriſts anointing and all other mens.And here is to be obſerved a plain difference, between Chriſts anointing and all mens beſides. For whereas all other ſhadowed anoyntings were imperfect, and ſome had more gifts beſtowed, and ſome leſſe, but none all, nor all in one degree; Chriſt was perfectly anoynted, and even in his Human nature was adorned with gifts without meaſure: for God gave not him the Spirit by meaſure, Joh. 3.34. and not only with gifts, but all gifts in the higheſt degree, above all his fellows, Pſal. 45. men or Angels, in none of which ever dwelt the fulneſſe of the God-head bodily, as it did in him, Coloſſ. 2.10.
2 Whereas all other received gifts only for themſelves, and could not by their gifts make others Kings as they were, or Prieſts, or Prophets; Chriſt was ſo anoynted with the Holy Ghoſt and with power, that he could impart his gifts to others in ſuch manner, and meaſure, as they might become like unto himſelf: that look as the oyl which was poured out upon Aarons head, run down by his beard even to the skirts of his garment, and ſo ſweetned his whole body; even ſo ſuch abundance of grace was poured (as out of a full horn) upon Chriſt the head of his Church, as it diſtilleth from him to the ſweetning and perfuming of all his body, to make the ſame acceptable in the ſight of God. This the Evangeliſt expreſſeth, Joh. 1.16. Full of grace, of truth — and, of his fulneſſe we receive grace for grace: Coloſſ. 2.10. In him dwelleth the fulneſſe of the God-head bodily, and yee are compleat in him.
Queſt. But when was Chriſt thus anoynted?
Anſ. The anoynting of Chriſt is two-fold. 1 In reſpect of his gifts: and with theſe he was anoynted by the very union of his two Natures into one Perſon in the Wombe of the Virgin, from the firſt moment of his conception: for being admirably conceived by the Holy Ghoſt, his Humane nature was anoynted by the Divine, uniting it ſelf thereunto.
2 In reſpect of his calling to the exerciſe of thoſe gifts; and this was then compleat, when in the thirtieth year of his age at his Baptiſm, he was ſolemnly inaugurated by a voyce from Heaven, by the opening of the Heaven, and the deſcending of the Spirit of God in a viſible ſhape abiding upon him; not that be wanted the Spirit before, but that herein, as in the former reſpect alſo, a main difference might be put between his, and the anoynting of all that went before, who neither were anoynted in the Wombe, nor by the union of the Deity, nor by any other than material oyl: whereas hee was anoynted with the Holy Ghoſt lighting upon him. And this was that which was propheſied before of him, Iſa. 61.1. The Spirit of the Lord is upon me, becauſe hee hath anoynted me that I ſhould preach, &c. In the expoſition of which place, when Chriſt begun his Miniſtery in Galilee, he ſaid, This day is this Scripture fulfilled in your ears, Luk. 4.17.
Hence we learn, None can bee cap…le of the Office of a Redeemer or Mediator but Ch…iſt, becauſe none was ſo anoynted as he.1 That Chriſt was and is an all-ſufficient Saviour and Redeemer: for being to this purpoſe anoynted with the Holy Ghoſt and with power, he cannot but be able fully to work and abſolve the work of mans redemption. This is not a work to be committed to any King, or Emperour, nor the greateſt ſtate and Potentate in the earth, no nor to any Angel or Archangel in Heaven: none of theſe are fit for it, becauſe none are capable of this anoynting with the Holy Ghoſt and with power, but hee alone: who therefore is able to ſubdue all the Devils of Hell, though they come ruſhing 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 foot-ſtool.
1 A greater King than Salomon is here, who not only can tread down his enemies, but give us ſtrength alſo ſo to doe: who not only can give us Laws, but of his fulneſſe, grace to keep them. God hath anoynted him King, and ſet him upon his Throne, and endued him with rare Gifts fit for government; in all which regards wee owe unto him ſimple and abſolute obedience.
2 A farre more excellent Prieſt alſo than Aaron is here, he is not anoynted to offer the bloud 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 anoynted, he applieth it to his Church: neither need he offer for himſelf as they, becauſe he was a holy, harmleſſe, 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 dyeth, but liveth for ever to make interceſſion for them, verſ. 25.
3 A more famous Prophet than Moſes is here anoynted: he was but a 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 anoynting we are commanded by a voyce from Heaven, hear him, Mat. 17.5. 2 He delivereth the whole will of his Father, we ſhall therefore be perfectly taught if we hear him. 3 We may ſafely reſt in his Doctrin, becauſe with him are the treaſures of wiſdome. 4 In a word, hee hath only the words of life everlasting, and whither ſhould we goe? Joh. 6.68.
Secondly, hence we learn, That ſeeing every beleever is anoynted with Chriſt, Every Chriſtian muſt partake of Chriſt his anoynting.and in Chriſt, we muſt all be careful to find this holy oyl running down from the head upon us the members: 1 Joh. 2.27. The anoynting which yee receive of him dwelleth in you. And indeed our very name of Chriſtians, putteth us in minde that we muſt have our meaſure of that oyl of grace which was poured on Chriſt without meaſure: ſo as if we carry the name and title of Chriſt, wee muſt ſee that the nature and gifts of Chriſtians appear in our lives. Revel: 1.6. hee hath made us Kings and Prieſts unto God. And it was long before propheſied of the Church of the New Teſtament, that the ſons and daughters of it ſhall Propheſie, Joel 2.28. and all this by vertue of this anoynting.
Adde hereunto, that Chriſt is not perfectly anointed till his Church bee: for Chriſt may be ſaid to bee anointed two ways: Chriſtus totus vel Chriſtus myſticus.either properly, in his own perſon, as conſidered in himſelf; or figuratively, by the uſe of Scripture, as he is the head of his Church, which joyned unto him, maketh up whole Chriſt, as the Fathers call him, or myſtical Chriſt. Thus Paul calleth Chriſt united with the Church, by the name of Chriſt, 1 Cor. 12.12. we muſt therefore help on the perfection of this latter, ſeeing he is already perfect in the former.
Every Chriſtian muſt be a King.To this purpoſe every man muſt become a King (for ſo he is if hee partake of Chriſts anointing) in being ever in the field in combate againſt ſin, in taking up arms againſt Satans helliſh power, in getting daily dominion over his own rebellious fleſh, and wicked luſts. For if thou beeſt a Chriſtian, thou haſt ten thouſand rebels to encounter, and as many ſtrong temptations and luſts which thou muſt ſtand out to victory: and here faith muſt be thy victory, which grace is attained by this anointing. But, oh the miſery of infinite numbers every where meer Bond-men, and captive Caytiffs to Satans ſuggeſtions, and held down under the power and tyranny of their own luſts, in whom there is no reſiſtance, no fight, never a ſtroak they ſtrike againſt their own ſins, the ſtrong man is gone away with all, very cowards againſt the Devil, nay couragious Champions for him, and yet will be called Chriſtians: no, no, there is never a drop of Chriſtian bloud in ſuch; this anointing as yet never came near them; here is no ſpirit, no power, but ſuch as ruleth in the world.
And a Prieſt, Rom. 6 13Again, thou that wilt be a Chriſtian, muſt be a Prieſt, to offer up thy ſelf, ſoul and body, an acceptable ſacrifice of ſweet ſmell unto the Lord: to offer up thy prayers and praiſes, the calves of thy lips: theſe are the odours of the Saints, Revel. 5.8. to offer up thy ſins to bee ſacrificed and ſlain by the knife and ſword of the Spirit in the Miniſtery of the word: to offer the ſacrifices of almes and mercy, with which ſacrifices God is well pleaſed: to offer the ſacrifice of a broken and contrite heart, which the Lord deſpiſeth not: and laſtly, to offer, if need require, thy life, and deereſt bloud for Chriſt and his profeſſion. But how many titular Chriſtians be there, who indeed are no better than Belzebubs Prieſts; who offer their ſouls, their bodies, their ſences, themſelves, wholly to the ſervice of the Devil, in ſin and unrighteouſneſſe: for prayer and praiſe, they curſe, ſwear, and blaſpheme moſt remorſeleſly fierce and hard-hearted in themſelves, and unto others; and ſo farre from this anoynting, as many of the Heathens, who never heard of Chriſt, would be aſhamed of them, and wonder what kind of God that Chriſt ſhould bee, by whom they will bee called?
And a Prophet.Laſtly, thou muſt be a Prophet: thou muſt have the knowledge of God in thy ſelf, thou muſt hold it out, and impart it unto others within thy family and without: for to this thou art anoynted, as alſo to hold out Chriſt in a conſtant profeſſion: which tyeth every man to know and acknowledge the truth of God, that he may be able to propagate it to others; but eſpecially Miniſters, Magiſtrates, Parents, and Maſters, whoſe ſpecial calling, beſides the general, faſtneth this duty upon them. Theſe are the chief things (to which others might be added) wherein every Chriſtian ought to teſtifie himſelf anoynted by Chriſts anoynting, that he communicateth as well in his graces as in his name, and that he hath received ſome good meaſure of that oyl of grace, which was poured out upon him without meaſure: for as in the head, the God-head dwelleth bodily, ſo in every member, foreign.though not the God-head it ſelf, 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 anoynting, and is oppoſed to natural luſt and corruption, in the ſame verſe.
Who went about doing good,
Now we come to Chriſts execution of his Office, according to his former calling and furniſhing. For no ſooner receiveth he gifts and calling from his Father, but he manifeſteth and putteth forth the ſame in moſt painful preaching, and moſt powerful working of Miracles; which hee did not for a brunt, or by ſtarts, and fits, but he went aboue doing good. By which words is noted his diligence, in abſolving and finiſhing his courſe within his vocation and calling: not ſeeking herein himſelf, nor the praiſe or applauſe of men, nor the Kingdoms of this world, but denying himſelf and glory, ſpent his whole life in doing good unto others; ſuffering himſelf to bee ſubdued under a moſt ſhameful and curſed death; that hee might bring others to life, who were as yet his enemies, and lying in the ſhadow of death.
Wherein he propounded himſelf a worthy pattern and example of imitation, unto all ſuch as have received gifts, Note.and calling unto any office in Church or Common-wealth: who are not to hide in a Napkin thoſe talents, but bring them forth, and traffick with them: and that not for their private, as ſeeking themſelves; but for the common good: and not for a ſtart or brunt, but thus to finiſh their courſe, holding out in well-doing unto the end.
Thus if we ſhall doe, we ſhall be conformable unto Jeſus Chriſt, acceptable to God our Father, profitable to our brethren here on earth, and ſhall treaſure to our ſelves an excellent weight of glory in heaven. But how many bee there, who having received many talents, and charge to traffick with them, bury their gifts, and forget their charge; againſt whom the fearful ſentence is not only paſſed, but half executed already? his talent is taken from the ſloathful ſervant; there now remaineth nothing but the binding of him, and caſting him into hell. And would this were not too true, not in many Miniſters only, but even in numbers of private Chriſtians, who have had both gifts and calling to teach and pray in their families, but have wilfully loſt them for want of the careful uſe of them.
Now more ſpecially, this going about of Chriſt doing good, ſtandeth in two things. The former, in curing the deadly diſeaſes of mens ſouls, by moſt holy and ſaving doctrin, revealing his Fathers whole will, and teaching the things of the Kingdom, not coldly, as the Scribes, but in moſt powerful 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 ſhewed himſelf a merciful Saviour, and the chief Phyſician both of ſoul and body, and in one word, the very healing God.
Of both which points we are to ſpeak ſomething, ſeeing the former is the principal, and included in this latter; and theſe latter were but ſervants unto the former. It is true that the Jews were more affected with his Miracles than with his Doctrin, inſomuch as they were often wholly carried after him for the bread and belly ſake. Which ſeemeth to bee the reaſon why the Apoſtle Peter ſpeaketh more plainly of theſe, as being better obſerved, and more ſparingly of his Doctrin, which was not ſo great a rayſer of his fame as theſe were: but it muſt not bee ſo with us, who look for Salvation by his moſt holy Doctrin, but cannot by his Miracles.
And firſt for his Doctrin; the calling of our bleſſed Saviour being to ſeek and ſave that which was loſt, Chriſt went about doing good in diſperſing every where moſt holy doctrin.to reduce the loſt ſheep of the houſe of Iſrael unto the fold, to finde the loſt groat, to call ſinners unto Repentance; how all his life was thus taken up, were too long in every particular to manifeſt. To omit his private life which was nothing but an increaſing in wiſdome and favour with God and man. After his ſolemn and publike inauguration, hee ſhewed himſelf a perfect mirrour 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 hee in all the houſe of his Father; not as Moſes, who was but a Servant, but as the Son; who from the boſome of his Father brought and delivered a moſt perfect Word of Truth; yea, who was not only the bearer of it, but the very Author of all Truth? And 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 miniſtred the Sacraments of the New Teſtament after the aboliſhing of the Old: framed and preſcribed a perfect form of prayer, unto which all ours muſt bee ſquared: delivered (as Moſes) a pattern of the Temple and all things therein; namely, an abſolute form of external 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 hee to take all occaſions to inſtruct particular perſons in the will of his Father; nay, not onelyonly to take, but even ſeek them, that ſo hee might make offer of the greateſt good, that ever men in this world could meet withall? If his Diſciples onelyonly ſpeak of bread, hee telleth them hee hath other bread that they know not of. If a poor woman meet him while ſhee goeth to draw a bucket of water, hee preacheth unto her of the water of the well of life. If hee look upon the Sun, hee takes occaſion thence to inſtruct thoſe who were about him, that he is the light of the world, and that whoſoever follow him, walk not in darkneſs. If he ſee but a little child, hee thence taketh occaſion to inſtruct his followers in the Doctrin of humility, innocency, and meekneſſe, Matth. 18.3. If hee do but hear of his Mother and Brethren, hee taketh occaſion to ſhew his ſpiritual kindred, and acquaintance, Mat. 12.50. And in both theſe, how Meekly, gently, humbly, yea, and compaſſionately did he carry himſelf towards thoſe that were any way teachable, howſoever in publike, and againſt gain-ſayers hee taught with Majeſty, and as one having authority? Beſides this, how boldly and diligently went hee about, Preaching the will of his Father in the midſt of dangers, diſcouragements, and reproaches, which were raiſed againſt him: not onelyonly 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 hee, and yet in the midſt of death could not bee diſcouraged, nor overcome of their malice, but overcame their evil with goodneſs?
Unto which moſt holy courſe of Doctrin, if wee adde his moſt innocent life, in which was no ſpot or error, it addeth alſo grace and glory to his Doctrin. Never went any before him, or can do after him, doing good as hee did: for hee never did otherwiſe; no word or deed ever proceeded from him, but was anſwerable to the Laws perfection: ſo as the Church may well ſing out his beauty from top to toe which is every way matchleſs and incomparable, U e of Chr…ſt. …acle… three…ld.Cant. 5.10.
Secondly, Chriſt went about doing good by many miraculous actions, all of them directly tending to the good of man. The eſpeciall uſes of them all were three. Firſt, to confirm the truth of his Divine perſon, Joh. 10.24. Tell us plainly if thou beeſt the Chriſt; to which Jeſus anſwered, The works which I do, hear witneſſe of mee: and again, If I do not the works of my Father, beleeve mee not: and Joh. 2.11. This beginning of Miracles did Jeſus in Cana… of Galilee, and ſhewed forth his glory. Secondly, to confirm the truth of his office: thus the Jews could ſometimes confeſs, that hee was a Teacher ſent of God, Matth. 21.16. and Nicodemus affirmed, Joh. 3.2that no man could do ſuch things unleſs God were with him: and Joh. 6.14. Then the men when they had ſeen the miracle, ſaid, This is of a truth the Prophet that ſhould come into the World. Thirdly, to confirm the truth of his Doctrin, and conſequently our Faith in the ſame; Joh. 11.14. Lazarus is dead, and I am glad that I was not there for your ſakes, that yee may beleeve: and chap. 14.11. Beleeve mee at leaſt for the works ſake.
Object. But the Prophets and Apoſtles alſo wrought miracles, and therefore they cannot argue him more extraordinary, either for his perſon, or office, than they were.
Anſ. Yes, becauſe there was great difference between his Miracles, Difference between the miracles of Chriſt, and of the Prophets and Apoſtles.and thoſe that were wrought by Prophets and Apoſtles. For howſoever all of them conſpired in the main end of them, which was to confirm the ſame Doctrin, together with the Divine perſon, and office of Jeſus Chriſt: as 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 vertue went out of him, and hee healed them all. But they wrought by Chriſts power, and acknowledging themſelves but Inſtruments, diſclaim all power in themſelves, that all the glory might bee Chriſts, whoſe alſo the works done in and by them are: Act. 3.12. Why ſtand yee gazing on us, as if wee by our own power or godlineſſe had made this man go? The God of Abraham, Iſaac, and Jacob, hath glorified his Son Jeſus, —and his name hath made this man ſound, verſ. 16. Yea, in the working they ſhew themſelves inſtruments: As, Moſes commandeth the Sea, but he is bidden take his ſtaffe: Elizeus divideth Jordan, but hee muſt uſe his cloak, 2 King. 12.13. Joſhuah divideth Jordan, but by means of the Ark, Joſh. 3.13. but when Chriſt commeth to ſtill the Sea, hee doth it by his very word, and command, which is ſo powerful, as the very ſenceleſs creatures obey it. So alſo the Apoſtles in working miracles, alwaies change their ſtile from Chriſts. Act. 3.6. In the name of Jeſus Chriſt I ſay to thee, riſe and walk: Act. 9.34. Peter to Aeneas, Jeſus Chriſt maketh thee whole, ariſe. But Chriſt comming to a ſick perſon, ſaith, Mar. 5.41. Maid, I ſay to thee ariſe: yea, to a dead man, as to Lazarus, I ſay to thee ariſe. So the Apoſtles in caſting our Devils, commanded them in the name of Jeſus Chriſt to come out, Act. 16.12. But Chriſt ſaith, Come out of the man thou unclean ſpirit, charging them in his own name.
2 The Prophets and Apoſtles had not that habitual power to work miricles, when they would, nor could not at any time, but even then when they were commanded by the Spirit. But Chriſt could when hee pleaſed, not being at the command of any other; but having ever that power with him which could command whole nature: ſo as Chriſt onelyonly went about doing good by his own power and word, and no Proph… or Apoſtle could ſo do it; and this power was habitual in him, which in them was preſent onelyonly in ſome extraordinary motion.
Queſt. But was not the holy Doctrin of Chriſt ſufficient and powerful enough of it ſelf without miracles?
Anſ. His Doctrin was ſuch as ought to have been received for it ſelf, if there had been no addition of miracles, which onelyonly ſerve to help our weakneſs, whoſe incredulity is ſuch, as except wee ſee ſignes and wonders, wee will not beleeve, Joh. 4.48. whereas wee muſt ſtrive to ſay with the Samaritans, that wee beleeve not now for the Miracle, but becauſe our ſelves have heard him, ver. 42.
Object. But how can thoſe Miracles infallibly confirm his Dostrin or perſon, ſeeing it is granted to wicked men alſo to work Miracles? as Pharaohs inchanters, Simon Magus, the Man of Sin: yea, one may remove Mountains who wanteth love: and many ſhall ſay in the day of judgement, Lord, wee have caſt out Devils in thy name, and done many great things, to whom hee ſhall anſwer, Depart from mee, I never knew you.
Difference of the miracles of the Apoſtles, and wonde…s wrought by the help of Satan.Anſ. There is main difference (beſides the former) between the true Miracles of Chriſt himſelf, and his Apoſtles, and all thoſe wonders and ſtrange things which God juſtly permitteth to bee effected by Satan, and his inſtruments.
Firſt, in their ſubſtance or being: for in a true Miracle, the thing is the ſame that it appeareth to bee, and hath true and real, and not onelyonly ſeeming effects. Moſes produced a true Serpent, and very blood; whoſe effects were the eating up of the Enchanters rods, and the killing of the fiſh: but the other are lies, and not the things which they ſeem to bee, called by the Apoſtle lying Wonders; … Theſſ. 2. meer Sorceries, Juglings, Sleights, deluding the ſences; in ſtead of Samuel himſelf, offering but a ſhape or appearance of him to Saul. Thus Pharaohs Inchanters by jugling, made no Serpent, nor blood, but the appearance of both: for the Text ſaith expreſly, it was done by Sorcery, Exod. 7.22. & 8.7. Such lying wonders are the Popiſh Miracles, the ſweating of their Images, the bleeding of ſome of their hoſts, the motions of their Images, their ſpeech, their weeping; moſt of them effected by ſleight and knavery; and many other by ſorcery and jugling.
Object. But was not that a true and real effect of the Devil, when hee ſtirred up winds, and blow down Jobs houſe, and ſlew his children?
Anſ. Yes, but no true Miracle, becauſe it was done mediately by the natural cauſes, for hee knoweth well the matter of windes, and the manner of generating them, and by Gods permiſſion can gather much matter together, and joyn himſelf with it, to make it far more violent, raging, and fitting to his purpoſe than ordinary; but all this while exceedeth hee not the compaſs of nature, which all true Miracles do. The like muſt bee ſaid of the fire which he brought down from Heaven upon the Cattel and ſervants of Job, hee created it not, for creation is the ſole and proper action of God; but added combuſtible matter together, Vel ludificatio ſenſus, vel occultatum naturalium cauſarum conjunctioand brought fire to it, by his power and agility. And thus alſo he infected the air, corrupted Jobs humors, and ſmote him with ſore boyles from top to toe. In one word, all the work of Satan, and his inſtruments in ſuch ſtrange events, is nothing elſe, but either, the deceiving of the ſenſes, or conjunction of natural cauſes to deceive by. And by the way, let the Romane Church conſider what kind of Miracle their tranſubſtantiation is; ſeeing in every true miracle, every thing is as it appeareth to be; and there is no appearance but of bread.
Secondly, In the end and uſe: true Miracles alwaies confirm true doctrin, alwaies tend to the glory of God, and ſalvation of men; but all theſe falſe Miracles, as they bee lies, ſo they tend to lies, to confirm falſe Doctrin, to impair Gods Glory, to hinder the Salvation of men, yea, to further and haſten their Damnation. The Miracles of Moſes tended to the diſ-miſſing of Gods People, according to Gods Commandement, that himſelf might bee ſerved, his people eaſed, and Pharaoh himſelf (if it might bee) freed from deſtruction: but the lying wonders of Jannes and Jambres (for they were the Sorcerers that reſiſted Moſes) tended to hold them in Egypt ſtill, againſt the expreſs Commandement of God; to harden the heart of Pharaoh, and reſiſted the power and glory of God, and the good of his people, yea, of Pharaoh himſelf and his land. By which rule if wee ſhall examine Popiſh Miracles, wee ſhall ever finde them brought to confirm ſome untruth, which hath no ground in the word to ſtand upon; as to prove Image-worſhip, prayers to the Virgin Mary, Saints, Angels, and dead men; Pilgrimages, Monaſtical life, with ſundry other orders, Chriſts real and bodily preſence in the conſecrated Hoſt, the verity of their moſt Idolatrous Maſſe. To which or the like purpoſes let them bring in their whole legend; we are to adjudge their Miracle-mongers no better than Pharaohs Inchanters; nor the Miracles themſelves no other than the lying Wonders of Antichriſt, which cauſe men to beleeve lyes, who have not received the love of the truth.
Thirdly, they differ in the manner of confirming doctrin. For never was any device ſo powerfully confirmed, as the Doctrin and Religion of Chriſt which we profeſs. For as it is ſaid of Pharaohs Inchanters, Exod. 8.17. after that Moſes had brought the Lice, that they aſſayed to doe the like, but could not; ſo in admirable wiſdome hath the Lord put forth his mighty power, in effecting ſuch Miracles for this doctrin, as he never ſuffered to bee wrought for any other. For this only hath he ſtayed and pulled back the courſe of the Sun in the Heavens; letted the fire from burning; divided the Sea, and made it ſtand as a wall; raiſed not the ſick only to health, but the dead to life: ſtrengthned decrepit perſons to beget and conceive; yea more, ſet apart a Virgin to bear a Son.
Let Popiſh impoſtors leave to bragge of Straw-miracles, ſuch as was taken up at Garnets execution; and their childiſh Miracles, as their late London Boy; and ſhew us ſuch as theſe. Let us hear (but without impoſture) of ſuch as ſpeak with new tongues; drive away Serpents, and drink deadly poyſon and hurt them not; but never was any other doctrin thus confirmed: and whatſoever Signs and Wonders are wrought to weaken any part of this truth, or eſtabliſh any doctrin not grounded therein, as we are commanded, ſo wee hold them all accurſed.
Vſe 1. In that Chriſt went about doing good, we note, Chriſts life was not monaſtical, but he converſed with men to doe good unto them.that as his perſon was a perfect mirrour of all goodneſſe; ſo his life was no monaſtical or cloyſtered life: but his delight was with the ſons of men, hee eat with them, drunk with them, more familiarly converſed with them than John did, that hee might ſtill take occaſion to doe them good, and communicate unto them of his fulneſſe of grace. Neither was his life an idle, delicate, or pompous life, neither ſwelled he with abundance and wealth: but poor, mean, induſtrious, and painful: he continually went about doing good. From whom how many Miniſters are degenerate; who profeſſing themſelves ſervants, would bee loath to be as their Lord was? ſome ſetting up themſelves as it were a fatting in a courſe of caſe and delicacy: feeding themſelves (not the flock) without fear; others climbing with reſtleſs deſires to honours and preferments: others inceſſantly thirſting (as if they had a Dropſie) after mony and profits, ſerving their Maſter only to carry the bagge: others are doing perhaps, but little good they doe in their places, their doctrin is ſo cold, ſo indigeſted, or their lives ſo ſcandalous, ſo offenſive; or their hearts ſo corrupt and cankred, as they rather oppoſe themſelves to the doing or doers of good; amongſt all whom, the Maſter is out of ſight, and out of mind.
2 Seeing Chriſt by this going about and doing good, ſhewed himſelf to be that Prophet, whom God would raiſe like Moſes, mighty in word and deed: Deut. 18.15. We are hence bound to beleeve him, and his holy Doctrine ſo ſurely confirmed by ſo many and mighty Miracles; that ſo wee may avoid that fearful hardning ſo long before Prophecied to befall the Jews, Who though he had done many Miracles before them, Read John 11.37, 38.yet beleeved not they on him: and attain alſo the bleſſedneſſe of thoſe that beleeve, without deſiring to ſee any more new Miracles. For is not the doctrin wee profeſſe ſufficiently confirmed already? The ancient doctrin of the Church needeth no new Miracles to confirm it.an Indenture once ſealed, is confirmed for ever, and needeth no new ſeals to be ſet to it. Men doe not ever water their plants, but only till they be rooted: even ſo the Lord out of his wiſdome would water with Miracles the tender plant of his Church, till it was rooted in the world, and brought on to ſome ſtrength and ſtature; but afterward thought all ſuch labour needneſſe. If men will broach and bring into the Church new doctrins, and deviſes of their own (as the Romiſh Church doth at this day) it is no marvail it they ſeek after new Miracles to obtrude them withall: but if men will profeſſe the ancient doctrin of the Prophets, Apoſtles, and Chriſt himſelf, to gape after new Miracles, were too lightly to eſteem of the old; and account of theſe powerful works of Chriſt himſelf and his ſervants no better than ſome nine days wonders.
Chriſtians muſt imitate Chriſt in doing good.3 As Chriſt went about doing good, ſo muſt wee alſo imitate his worthy example, taking, yea ſeeking occaſions to doe good unto all, and that readily, ſeaſonably, cheerfully, to our power, yea and if need be, beyond it, 2 Cor. 8.3. And to ſpur us hereunto, beſides this example of Jeſus Chriſt, wee have,
1 The Commandement of God, charging us not to forget to doe good and diſtribute, Heb. 13. with which ſacrifices he profeſſeth himſelf to bee well pleaſed: whoſe children if we would be, we muſt let the ſtreams of our fountain alſo run to the refreſhing and releeving of others; as hee being the fountain of all good, cauſeth his Sun to ſhine, and rain to fall upon the good and the bad.
Secondly, we are every way fitted to doe good, having, 1 Callings wherein to abide, to the good of others as well as our ſelves. 2 Our Lives further leaſed and lengthned unto us, that in them we ſhould glorifie God, in making our election ſure, and furthering our own reckoning by doing good unto others. 3 A moſt precious time of liberty, peace, plenty, and proſperity, that unleſſe we bind our own hands, we cannot but be doing good unto all, especially the houſhold of faith, Gal. 6. 4 Fit objects of doing good are never wanting unto us. For
1 The poor we have always with us, the miniſters of Jeſus Chriſt, and other his members that ſtand in need of us; and many of Gods dear ones are oppreſſed and diſtreſſed, that we might never be unmindful of the afflictions of Joſeph. 2 We have with us ſtore of good men, who have moſt right to our goodneſſe, the Sons of God, the members of Chriſt, the Temples of the Holy Ghoſt; to whom, whatſoever we doe, the Lord doth accept and account of it as done to himſelf. 3 We have in the worſt of all Gods Image which is lovely, our own nature, which ſhould draw us to reſpect, if not the man, yet man-hood or humanity in him: and for ought that we know to the contrary, by the rule of charity, we muſt hope that they may participate in the death of Chriſt, as well as our ſelves.
Laſtly, we are provoked to doe good by that bleſſed reward which God of his mercy hath promiſed to all thoſe good and faithful ſervants, who when their Maſter ſhall come, ſhall be found well doing.