from the natures of all other things and therfore nothing can be found to liken God to it without singular iniurie Esay 40. 17. 4. God doth not now appeare to vs as hee did to the Fathers in the first Ages of the World 5. We are destitute of the helpe of Demonstration à priori as they call it in Schooles There was no essence before him nor any thing that might leaue the name or nature of a cause of his being 6. We are in and of our selues much more vnable to conceiue of God then we were at the first in our Creation by reason of our fall from God into sinne The light we had being put ouâ— and nothing left but sparkles these sparkles left breed more smoake in our mindes then either heate or light for 1. There is in vs naturally a world of Atheisticall conceits strange opinions about God as appeares not onely by the variety of strange Religions but also by that naturall Atheisme which euery man by occasion feeles in himselfe when he either doubts of God and thinkes things that bee altogether disagreeing and disproportionall to the Nature of God 2. A singular debility and impotencie to take in the doctrine of God especially with affection into our hearts 3. A slippery kinde of Leuity in our mindes that what we do receiue we loose and forget or else change into other conceites 4. An vnspeakeable kinde of sluggishnesse and vnwillingnesse to be at paines to study this doctrine 5. What knowledge of God doth come into our mindes for the most part we staine it miserably with villanous and filthy thoughts and desires 6. God hath reuealed to vs but onely his backe parts in this life wee cannot see him face to face Exod. 33. 7. The diuells vse all their methods to keepe men without the knowledge of God 8. The world distracts vs and deuoures vsually the time should be spent about the studie of God 9. God himselfe that he may be reuenged on the ingratitude of many men doth hide himselfe out of the way from them And it is necessary wee should take notice of this difficulty of the knowledge of God both to humble vs and to quicken vs to the more diligence and to make vs more thankefull if God be pleased in any measure to reueale himselfe to vs. For the third though it be thus extreame difficult to know God yet we must not dispaire of it as of a thing impossible for though the creature of it selfe cannot conceiue God yet God can reueale himselfe to the creature according to the the creatures capacity God that dwelt in the secrets of Eternity onely knowne and seene to himselfe since the Creation hath bin pleased to come out of his secret seate and by certaine meanes or degrees to make himselfe knowne to men as 1. By planting in the minde of man certaine naturall and common Notions and generall principles concerning God These were and are in euery man like little sparkles of light and fire fastened in mens mindes and such as by glimpse shew some little conceptions of God 2. By Apparition God was pleased in the first Ages of the world to appeaâ—e vnto men and by some certaine visible signes of his presence to acquaint himselfe with man 3. By the booke of the creature for by vnfolding before man in an open and â—â—sting shew the various formes and shapes of things which he made he by them did augment the light of the naturall sparkles and euidently confirme and proue his Diuinity Wisedome Power and Goodnesse to man Rom. 1. 4. When none of these were sufficient to bring man to a perfect knowledge of God nor to so much as might saue his soule and bring him into happy fellowship with God God was pleased in the book of Scripture to extract out of the infinite depths of knowledges which were in his eternall minde a frame of descriptions and testimonies concerning himselfe and his will and this in his due time by degrees he gaue vnto the Church and is contained in the writings of the Prophets and Apostles 5. To make all these helpes more effectuall vnto the eternall blessednesse of the Elect he sent his owne Sonne who was the ingrauen forme of his Person and his perfect Image to take mans nature and to come and dwell amongst vs and through his humanity to make God as it were after a most glorious sort visible The God-head shining through his flesh as the Candle through the Lanthorne Ioh. 1. 14. 9. and in that nature hee did himselfe teach and instruct man coâ—cerning God Heb. 1. 1. 6. Hee hath made himselfe further knowne vnto certaine choice men by inspiration that is by a speciall inlightning and breathing of the holy Ghoâ—â— 7. He is daily discouered vnto his children by effects especially by his blessings and benefits and long-suffering and manifold goodnesse Exodus 34. and among these by the entertainement hee giues to the soules of his people in his house and by the â—oyes in his presence Yea so farre is the Lord pleased to reueale himselfe this way to his people that they are said not onely to see God but to behold his beautie Psal 27. 4. 63. 2. It is true the vnquiet heart of man is vexed because God is not visible to his eyes as if the knowing of God by colours were the only pleasing way of seeing him Thy bodily eyes cannot see God what then If thy eyes cannot discerne God is it any greater thing then that thy hands or feete cannot discerne other thing God is discerned by such Instruments as are capable of him But thou wilt say not onely thy eyes but thy reason cannot reach God so as to ease or please thy minde I answer that some things are infra rationem below reason and so are all things discernable by sense onely Some things are iuxta rationem agreeable and discernable by reason and so are a multitude of things in nature Some things are supra rationem aboue Reason and so are diuers things in the doctrine of God especially the Mysterie of the Trinity and the like Now though Reason will not reach heere yet God hath not left his children destitute but hath giuen them an instrument from heauen which is capable of these things and that is Faith And yet God hath not altogether abandoned the vse of senses in his children for the knowledge of him for they know God by sight in his creatures and by hearing in the word and by trusting in his blessings 1. Pet. 2. 3. That this point may bee yet more clearely vnderstood wee must consider the different waies how God is knowne by seuerall things first himselfe knowes himselfe with infinite perfection of absolute knowledge and so hee is knowne onely to himselfe secondly Christ man knowes him by vnion that is by vertue of his vnion with the diuine nature hee doth after a way vnspeakeable and vnimitable see and vnderstand the God-head thirdly the Angels and
may withall shew vs the truth of the Apostles assertion that God onely is wise Rom. 16. 27. His knowledge is such a knowledge as darkens the respect of all knowledge in any creature their Knowledge to Gods is but as the light of a candle to the Sunne It is nothing in comparison And withall it may shew vs the fearefull sillinesse of many wicked men that haue no shift to ease their owne consciences but to thinke God doth not see them One would thinke there should be no such kinde of men that were so sillie but the Scripture shewes the contrary Psal 10. 11. Esay 31. 2. Iob 9. 3 4 11. 11. 3. It may teach vs diuers things 1. To busie our selues with all industry to get knowledge that wee may in some little measure bee like vnto God seeing knowledge is so admirable a thing in God we should seeke it more diligently and laboriously then we would seeke siluer or gold or the greatest treasure in the world This is vrged from the consideration of Gods Knowledge Pro. 3. 13 14 15 19 20. 4. 7. 2. To be afraid to sinne euen in secret because the darknesse hideth not from God and day and night are all one with him He is a God that tryeth the hearts and reines and diuideth betweene the soule and the spirit and discernes the very intents of the heart 3. To giue him glory euen when he doth such things as seeme harsh to vs as for instance though we should see him passe by a world of wicked men or throw them into eternall torments without shewing mercy yet we should be fully perswaded of his Iustice and why because he knowes more by wicked men then all the world doth besides and though as yet he doth not reueile the whole councell of his will and the reasons of his proceedings yet the infinitenesse of his Knowledge and Wisedome should assure vs that in the day of Christ we shall heare of such deepe and plaine reasons as shall fully satisfie vs. 4. To serue him with all our hearts without hypocrisie for to what end is it to dissemble with him that knowes vs better then we know our selues and sees what is within vs as manifestly as what is without 1. Chron. 28. 9. 5. When any man lackes Wisedome let him seeke it of that God which hath such store as he will giue liberally and reproach no man Iames 1. 5. Lastly it serues for great consolation vnto the godly God knowes their sorrow when no eye pittieth them hee knowes their innocency when the wicked say all manner of euill sayings hee knowes their hearts desire is to bee as good as they seeme though the world condemne them for Hypocrites Hee knowes they would faine please him though their workes be not perfect he knowes what they stand in neede of and therefore will helpe them he knowes the malice fraud and intentions of all their enemies though their diuises be hidden from them When wee are in such straites as wee know no way out yet God knowes how to finde meanes to deliuer such as trust in him Psal 1. 6. 37. 18. Mat. 6. 31. 32. Esay 40. 13. 14. Thus of the Knowledge of GOD. His Holinesse followes The Holinesse of God comprehends two admirable Attributes in God his Goodnesse and his Iustice The goodnes of God is to be considered as it is in himself or as it is shewed towards others That goodnesse of Nature that is in God himselfe is known onely to himselfe in the fulnesse of it onely two things wee must conceiue of by way of glimpse The one that he is good by his Essence Hee is not good by participation of the goodnesse of any other thing nor is his goodnesse a quality but his whole Essence is goodnesse it selfe The other is that hee is good in a most vnutterable degree and therefore is called the chiefe good of all things to be desired and without whom nothing can partake of goodnesse and in whom is no mixture of any euill And in respect of the goodnesse in himselfe hee is auouched by our Sauiour Christ to be onely good None hath an independent originall goodnes but God All that goodnesse that is in any creature is but the print or footsteps or resemblances of the goodnesse that is properly and archeâ—ypically onely in God The goodnesse of Gods Nature as it is shewed to others is chiefly taught vs in Scripture by such descriptions of it as are fitted to our capacity The word in both the originall Languages translated good signifies also faire or beautifull and it is a true obseruation made by Diuines that in this life wee are affected with the sense of Gods goodnesse but that Amiable sweetnesse and beauty of Gods nature cannot be knowne till we come to heauen The Goodnesse of God shewed in this life and magnified in the praises of it in Scripture is manifested fiue waies 1. By his Loue or matchlesse louingnesse of Nature 2. By his Mercy 3. By his Gratiousnesse 4. By his Bountifulnesse 5. By his Patience And chiefly these are considered of in Scripture as they concerne man The Loue of God to man is matchlesse whether wee consider the Acts of it or the properties of it In Loue there is a threefold act for it hath in it first a desire by which it is strongly carried to the vnion of the thing loued secondly a ioy or delight in which it rests it selfe in the fruition of the thing loued thirdly a will to procure what it conceiues to be good for the thing loued All these three are in a most high degree in God For first he hath shewed his wonderfull desire to be vnited vnto men many waies as 1. By assuming the Nature of man into a personall coniunction with himselfe in the Mediator Christ. 2. By conuersing with man by signes of his presence visions dreames Oracles inspiration and ordinarily by his ordinances entertaining them continually in his house 3. By adopting men to be his children and making their Natures like to his owne 1. Iohn 3. 1. 4. By prouiding for man an eternall Habitation in heauen where hee may bee alwaies about him in his glorious presence For the second the Prophet Zephanie shewes that hee takes wonderfull delight in the seruice and felicitie of his people whom he loues The Lord God is in the middest of them hee reioyceth ouer them with ioy he rests in his loue he ioyes ouer them with singing Zeph. 3. 17. For the third his will to procure them all the good they neede hee shewed by sending his owne Sonne to recouer them out of all miserie and prouide for them all things belonging to a blessed immortality so God loued the world that he sent his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue life eueâ—lasting Iohn 3. 16. The properties of this Loue are likewise most admirable for 1. It is a most perfect tender loue comprehending in it al possible kindenesse such
Christ verse 23. 6. That God would in his due time bring them all to him in heauen that they may for euer behold his glory there verse 24. These are maruellous things and should wonderfully affect vs and comfort vs. 5. By what arguments our Sauiour vrgeth these peâ—itions for his very reasons doe shew what care he had of vs and how he pities vs and that he stands vpon our right And so we shall finde that hee vsed foure Reasons why God should grant all he asked for them The first was because we are Gods thine they are vers 9 10. and therefore God should defend vs in that we are his owne and belong to his charge and care The second was because the world hates vs vers 14. we are likely to be so ill vsed in the world that God must needs looke to vs to protect and prouide for vs. The third was because our Sauiour himselfe should be now no more in this world to looke to vs in his owne person and therefore hee praies God to looke to vs vers 11. The last was because hee had sanctified himselfe for our sakes and therefore pleads his owne merits for vs vers 19. Lastly it is profitable for vs to marke the intimation our Sauiour giues all along his prayer by which he lets fall a description of what we must be if we would haue our part in his Intercession For in the 20. verse wee may see it plaine we must be beleeuers and verses 6 7 8. with 26. We may see further that we must be such as will receiue the words which God gaue to Christ to deliuer to vs by them will know Gods name and such as will keepe the word as the greatest treasure in the world They that heare not Christs preaching on Earth shall not haue benefit by Christs praying in Heauen Nor will hearing serue turne but there must be knowledge and beleeuing and keeping of the word as a treasure and for practise Thus of the prayers our Sauiour made for the Church The prayers he made for himselfe concerne either his Glory in Heauen or his Passion on Earth His prayer for his Glory in Heauen is recorded Iohn 17. v. 1. to 6. and in that prayer our Sauiour first layes downe the substance of his request vers 1. Secondly hee vrgeth it with arguments vers 1 2 3 4. Thirdly hee explaines his meaning for the manner how he would haue his petitions granted The substance of his suit is that God would glorifie his Sonne The Reasons are First because God is his Father and he his Sonne vers 1. Secondly because if God glorifie him hee will glorifie God againe verse 1. Thirdly because God had giuen him power before to bestow glory vpon others and therefore much more he should haue it himselfe verse 2 3. Fourthly because hee had glorified God on earth and should within a little time finish all his hard taske verse 4. Now the manner how hee would be glorified was by receiuing the same glory againe which hee had with the Father before the world was which referred to his humane Nature must be vnderstood of his exaltation aboue all things that are made in heauen or earth and so to be worshipped with the diuine Nature And as it is referred to the diuine Nature it must bee vnderstood of manifestation to the world that as alwaies he as second Person had glory equall with the Father so that God would let it be knowne to be so through the world which was accomplished after his resurrection when the Diuinitie of Christ was published to all Nations Thus of his prayer for his Glorification The prayer that concernes his Passion was made in the Garden a little before his enemies came to apprehend him And concerning that prayer diuers things may be obserued 1. The company was with him or neere to him at the time of his prayer and so the Text notes that he singled out of all the Disciples three of them whom he loued most viz. Peter and Iohn and Iames. Now this company hee tooke for two Reasons First that they might bee witnesses of this part of his Passion Secondly he chose them to be by him as such as to whom he could more freely discouer himselfe and in this our Sauiour did expresse that which is setled in the natures almost of all men and so of all godly men in the businesses of religion There be some persons before whom a man would more willingly pray or preach or doe any dutie and yet others haue no iust cause to take exceptions as if they were neglected or it was partialitie for we see here Christ himselfe did single out these men and leaue the rest of the Disciples further off Matth. 26. 36 37. and withall from hence we may learne that the very presence of such as we loue doth vs good when we are in distresse though they should say nothing to vs as here our Sauiour giues these Disciples a great charge to tarry by him and yet they say not a word to him no not when he makes his moane that his heart was heauy to the very death yea it seemes our Sauiour was not willing to be without them though they slept by him and seemed to take little notice of his distresse Further these three were they that had seene his Transfiguration on the Mount and therefore are now the fittest to behold this great abasement without wauering in the faith of his Diuinitie because they had seene him glorious whom now they are to behold so infirme 2. The gesture he vsed in prayer viz. He felt on his face and praied Euen the more grieuous the distresse was vpon him the more humbly did he demeane himselfe towards God When his heart was so heauy nothing but praying to God would helpe him for he had made his moane to the Disciples and that eased him not Nor doth hee rest in that simply to pray but his Agonie being great hee applies himselfe to that gesture might best fit the greatnesse of his distresse to teach vs what we should doe when our hearts are heauy and how we should striue to inlarge our affections and suit our whole behauiour in Gods presence according to his hand vpon vs or the great need we haue of his helpe 3. What befell him when he went to pray viz. a most grieuous Agonie in soule which with such speed increased vpon him that he cried out to his Disciples that his soule was euery way compassed about with sorrow euen vnto the death and he sweat in that Anguish very bloud as is noted by the Euangelist and he was maruellously amazed and afraid Now if any aske what made our Sauiour fall into this perplexitie I answer that wee must not thinke that it was the feare of bodily death that thus affrighted our Sauiour seeing we know that the Martyrs that were infirme men did yet embrace death without these Agonies though by the way we must remember that
that Iudas sinned and was damned and yet was an Apostle of Christ as well as Peter 3. We may hence learne what is necessarie to true repentance viz. First to get out from the society of wicked men a man cannot repent and yet remaine still by the High-Priests fire Secondly to bewaile our sinnes by true godly sorrow in secret without mourning for sin there can be no true repentance for sinne and therefore the afflicting of our soule for our sinnes is peremptorily required Ioel 2. 12. Iam. 4. And the sacrifices of God are a broken and contrite heart Psal 51. 4. Here are diuers things worthy the marking about the meanes of a mans conuersion For first hence we may learne that the Doctrine a man heares though it doe not presently worke vpon him yet the remembrance of it in after-times may be very powerfull to turne a mans heart to God as here Peter is turned by remembring what Iesus said vnto him though when he said it Peter made no good vse of it Againe wee may gather hence that God can awaken the conscience of a man by strange operations by very simple and vnlikely meanes as here the conscience of Peter is excited by the crowing of a Cocke but especially the heart of Peter is dissolued and grownd almost to powder with the very lookes of Christ Iesus looked backe vpon him and he went out and wept bitterly 5. Here is also matter of Consolation for penitent sinners may bence gather that great offences may be forgiuen if they be truly humbled If we weepe for our sinnes as Peter did we may be receiued to fauour as Peter was Besides our Sauiour that foretold his fall annexeth two admirable consolations First that he prayeth for the godly that their faith should not faile though they fall grieuously Secondly that how far soeuer the Deuill preuailes yet all his temptations shall be but like a winnowing God can tell how to draw light out of darknesse and to waste the maine heape of corruption euen from his working vpon mens hearts through the sight of their falls into some particular corruptions Luk. 22. 31 32. Lastly the example of the falls of godly men should teach vs to vse all meanes to strengthen one another that wee may be vpheld from falling especially such as haue fallen and are recouered should striue by all meanes to warne others and to helpe by all waies they can to preserue others When thou art conuerted strengthen thy brethren said our Sauiour to Peter Luk. 22. 32. Thus he was denied by Peter 3. He was ill intreated by them that kept him bound for as Saint Luke shewes chapter 22. they mocked him and smote him and when they had blindfolded him they stroke him on the face and asked him saying Prophecie vnto vs who it is that smote thee And many other things blasphemously spake they against him Here we may behold a lamentable spectacle of that disorder into which wretched men fall when they giue the reynes to their wicked malice and thinke they may doe it without punishment What wofull indignities are these these base Iewes offer to our blessed Sauiour They blindfold and buffet that face which their godly Forefathers and Prophets so longed to behold euen that face that was fairer than the children of men And what was of more authoritie than the sacred Prophecying of Iesus who spake as neuer man spake and confirmed it by miracles and yet see how this base vulgar scornes his Prophecying They that before persecuted the Prophets of the Lord now blaspheme and deride the Lord of the Prophets Thus it is still with vs in places where the wicked multitude dare oppose the Messengers of Christ with opinion they may doe it without punishment When Magistrates are wicked haters of goodnesse these things fall out amongst the multitude There are two signes of a childe of God The personall loue of the Lord Iesus 1 Pet. 1. 8. and the high estimation of the word of Christ Now on the contrary there cannot be more palpable signes of a wicked or reprobate heart than to loath Christ and despise Prophecying Againe note another madnesse and folly in these beasts They thinke they can hoodwinke Christ What can their base couering hide the eies of the Son of God that had so often made them know that he could see into their very hearts Will God be blindfolded Thus foolish are wicked men and this mad folly is not out of the hearts of such men amongst vs that thinke they haue the skill still to hoodwinke God that he should not see their hypocrisie and know their secret corruptions But some one may say it was wonder Christ would endure such meane vsage I answer we must looke higher than the wickednesse of these men Christ as our surety suffers all this that he might make expiation for our sinnes that had lost the face or image of God and that he might deliuer vs from those contumelies might iustly follow vs for our sinnes and withall might leaue vs an example of patience if we suffer meane vsage from the men of this world and the rather because we see in the Text what interpretation was made of this dealing of theirs it is reckoned as blasphemy against God And thus of the things done in the Night tumultuously Now followes the things he suffered in the Day when they proceed to Iudgement for in the morning early they bring forth Iesus to be indited and heare Iudgement and that both in the Ecclesiasticall and in the Ciuill Court But before I open the particulars our hearts should make a stand and thinke of the generall with amazement at the worke was done that day There was neuer such a dreadfull sight to be seene in any age of the world for on that day the Sonne of God the King of Heauen and Earth stood at the barre of mortall creatures was indited and condemned of sinfull men and had many grieuous things laid to his charge Oh in what Labyrinths are our dead hearts sleeping that so prodigious a thing as this cannot waken vs to vnspeakable sense and wonder But let vs consider the reasons of his Passion in this kinde in generall 1. Our Sauiour would not die in a tumult or secretly but came solemnely to his triall in both Courts that so his innocency might be fully cleared and the wicked enuie and malice of the High Priests and the Iewes might be made manifest 2. He stood there as surety for vs that were obnox ous to the sentence of the eternall Iudge and had deserued by our sinnes to bee indited and condemned to eternall perdition 3. He was indited and condemned on earth that he might free vs from the furie of Gods iudgement that we might neuer appeare before Gods Tribunall to be arraigned for our sinnes but only to heare iudgement for our absolution and entrance into the possession of that euerlasting kingdome And therefore the Vse of this should be for singular comfort to
make men more proud and carelesse of holy duties But how is it to be vnderstood that some doubted Interpreters are diuided in opinion Some say that they that doubted were other Disciples that had neuer seene Christ not the Eleuen that had so often seene him Some answer that this doubting is to be referred to some other time not to this Apprition S. Matthew for breuitie sake giuing a touch of what fell out in all the Apparitions And so some doubted must be expounded Some had doubted as Thomas for one But I thinke their opinion is the most probable that hold that none of the Disciples here doubted whether Christ were risen but that at the first they did not know whether he that appeared were Christ or not which was no new weaknesse in them for when he stood on the shoare at the sea of Tiberias it was a good while before any of them knew him 4. The words our Sauiour spake to them and those if the Euangelists be compared are 1. Words of vpbraiding or reprehension Hee vpbraided them for their vnbeleefe Mark 16. 14. and for their hardnesse of heart in not beleeuing them that had seene him after his Resurrection which hee doth most wisely and seasonably First it would doe them good to be humbled before they receiued so glorious a commission they might know it was not for any merit in them that they were so aduanced Secondly it might warne them to take heed of that sinne of vnbeleefe not only as that which was most hatefull to Christ but as that they would be often tempted to when they went about their worke by reason of the oppositions and troubles would befall them Thirdly most fitly doth he now tell them of their vnbeleefe that they might be the more compassionate and patient when they were to deale with the Nations about their vnbeleefe and not think it much if their report were at first reiected seeing they themselues had been so slow of heart to beleeue what was written In generall we may see here what comes of peruersenesse in any infirmitie We may perhaps heare Christ vpbraiding vs at such times when we looke for nothing but comfort and therefore let all men and women be warned to take heed of this sinne of way wardnesse and vnteachablenesse we may heare of it when we thinke Christ hath forgiuen and forgotten it 2. Words of declaration All power is giuen me both in heauen and earth About these words we may enquire both about the sense of them and about the end or vse of them For the sense had not he all power before and from eternitie as God Or if it be meant of a power communicated to the Humane Nature how is it that he had it not from his Incarnation The answer is that he speakes of a power he had both as God and man and such a power as he had not before because this is the power he obtaines as Redeemer of the world and the price was not laid downe actually till he had giuen himselfe as a Sacrifice for sinne and had humbled himselfe to the death euen the death of the Crosse Now he had purchased the inheritance of the Nations now he might lawfully send them to take possession for him and if he were resisted he might winne his owne by a spirituall conquest of this power is spoken Psal 2. 8. and 110. 1. Esay 49. 6 8 9. Dan. 7. 13 14. Phil. 2. 9 10. Now for the end or vse of this declaration of Christs patent or power it might serue for perpetuall vse both to the Apostles and all Teachers of the Gospell and to their hearers too To the Apostles this declaration was necessary because of the greatnesse of the things they were charged to proclaime to the world for he had need to haue a name aboue euery name that should in his name offer giue eternall life to the world and should challenge all the world to come vnder and doe homage to him and should send such a message in his doctrine as should subdue euery high thing and should lay all mankind as it were at his foot And though the conquest of the Nations might seeme an impossible worke yet they need not doubt to goe about it seeing they are sent from him that hath all power And the like comfort may all faithfull Ministers gather from hence against all the difficulties of their worke they serue him that hath all power And so in generall this is a doctrine of admirable comfort to all true Christians of any degree that will be perswaded to serue the Lord Iesus they cannot serue a better Master No master hath such power to preferre them He hath all power on earth but if he did it not here yet he hath all power in heauen they shall be sure of preferment in another world 3. Words of commandement and so his charge concernes either the doctrine they should teach or the signe by which they should confirme it viz. Baptisme As for their doctrine Saint Matthew saith Go teach all Nations Saint Marke saith Goe preach the Gospell to euery creature The obseruations are diuers that if many times God did not send the Gospell to vs we should perish before we would go and seeke it Secondly that preaching is the ordinary meanes to conquer the world to God Thirdly that all Nations need to be taught and euery creature of euery Nation They that thinke they can finde the way to heauen without teaching are certainly in the direct way to hell Fourthly that the principall worke for the highest Ministers in the Church to do is to preach the Gospell Fiftly that the doctrine of our Recōciliation with God in Iesus Christ is the principall doctrine to be taught or learned Sixtly that grace and mercy in Iesus Christ from God is offered to euery creature vpon condition of faith and repentance None is excepted Thus of their doctrine The signe by which they should confirme their doctrine was Baptisme which was added as Gods broad seale to assure vs the good things promised in the Gospell and in particular if they did beleeue as certainly as the water did wash away the filth of the body so should the bloud of Christ wash away the sins of their soules About the forme of Baptisme the Trinitie must be expresly mentioned it must be done in the name of the Trinitie both in respect of Authoritie to signifie that they were authorised to baptise by all the Trinitie and in respect of Confession that no saluation could be had without the beleefe of the Trinitie and especially in respect of fellowship with the Trinity as a fruit of faith and Baptisme for they had power to signifie to true Christians that in Baptisme they were married to the Trinitie and receiued into an euerlasting fellowship with the Father Son and holy Ghost As the wife at her mariage receiues the name of her husband so all Christian soules are transferred from the names of their owne
Saints in heauen know him by vision they see God face to face that is they haue a perfect knowledge of Gods Nature according to their condition in heauen and doe behold him in some most glorious representation of his presence fourthly to men on earth hee is knowne by reuelation and so after a different manner to diuers men As to some holy men by Inspiration to all godly men by Christ to all men in the Church by the Scriptures and to all men in the world by the creatures and Reason The fourth point it remaines to consider how farre forth God may be knowne by these all or any of them I answer first more generally and then more particularly In generall if we thinke of the full knowledge of God the Trinity is then onely knowne to God himselfe and Christ man God hath a Name that is secret and wonderfull this can bee knowne by no creature by his Name reuealed he may be knowne so as we remember that in this world he appeares to whom he will and as he will and not as he is The most men conceiue wonderfull little of Gods Nature The diuers formes of things in the world are beames as it were of the diuinity but yet they shew rather that he is then what he is or whence they are rather then what he is Distinctly to consider of it we must note that God is knowne in this life 1. But in his backe parts 2. But according to our modell or capacity God hath extracted so much out of the Ocean of the infinite knowledge which concernes his nature as may bee taken in by our vnderstandings 3. This that may be attained to for that part which is set out by words is exprest not by words that tell what God is directly but by such words as being in vse amongst men might leade vs to some happie manner of discerning concerning God 4. The neerest knowledge wee haue is by effect as it is either described in Scripture or wrought in prouidence and so what God is in himselfe himselfe onely knowes but what hee is to vs that in some measure hee makes vs know his glorious Nature is onely knowne to himselfe Wee see the Sunne not as it is in it selfe but as it inlightneth we look not vp vpon the body of the Sunne but vpon the beames of it that shine vpon the hill or vpon the wall or the like so is it in the knowledge of God our natures cannot looke vpon his nature but we discerne him by the shining of his working and by the beames of his presence The difference also of the descriptions that haue bin of God are to be thought on for there hath bin a Philosophicall consideration of God and a Theologicall The Philosophicall was had among the Gentiles by the wisest of them The Theologicall hath onely bin had in the Church The one looked vpon God onely by the light of Nature and experience and the other lookes vpon God by the light of Scripture and Faith But that Philosophicall Light was extreamely deficient and farre short of the Ecclesiasticall Light for besides that the wisest of the Philosophers had much adoe to seperate the true GOD from the many Gods worshipped by the Nations they were altogether blinde in the Mysterie of the Trinity and ignorant altogether of the highest praises of God viz. his mercies vnto man in Iesus Christ yea there was scarce any Attribute of God that was rightly knowne with any life without the Pale of the Church Now that knowledge that is to be had of God may be gathered three waies by Negation Eminencie or Causation By Negation when wee denie vnto God whatsoeuer is of imperfection in the Creature and so wee denie death measure Mutation c. and say that God is Immortall immense immutable c. By eminencie when we giue vnto God in the highest degree what we finde to bee good in the creature and so wee say he is most holy most wise most iust c. By Causation we may finde out God by reasoning from the things hee hath done The last thing to be considered of is the Rules to be obserued by vs for the attaining of the knowledge of God for All meanes will be ineffectuall to vs if we be not rightly prepared and disposed we neede a Religious minde in all knowledges that concerne our happinesse but especially when any thing is spoken or thought concerning God because all words are insufficient to tell vs easily and fully what God is Commandement 3. Hee therfore that would reach to the comprehending of the knowledge of God must bee sure to keepe these Rules 1. Hee must cleanse and purge and scoure his heart from the filth and drosse of false opinions and strange and Atheisticall conceits concerning God yea hee must wholly empty himselfe of all opinion concerning his owne sufficiencie to conceiue of God of himselfe for if it bee true of other knowledges in Religion that a man must become a foole that he may be wise 1 Cor. 3. 18. it is much more true in this doctrine concerning God 2. He must then addresse himselfe to Gods Word and resolue to learne from thence how to conceiue of God God is not to be accounted of by others assertions but to be measured by his owne words We shall neuer learne what hee is by asking what others say of him but must heere what hee saith of himselfe for God is not knowne without God as one saith Of God wee must learne whatsoeuer of God wee would vnderstand 3. He must resolue to spare no paines that is requisite for this studie hee must imploy himselfe with great diligence to drinke in his knowledge for God will appeare onely to studious mindes 4. A heart full of desires is requisite to these conceptions The desire of the soule must be after God Esay 26. 8 9. He must be sought with a mans whole heart Psal 119. 10. else the minde will wander extreamely And because wee want that admiration and delight wee should haue in this doctrine therefore wee must iudge our selues for our deserts and labour by prayer to forme these desires in vs Especially when in hearing or reading any thing concerning God we finde our hearts begin to be affected we must striue to nourish and inflame these desires or delights or Rauishments for then God is neere for vsually a fire goeth before him as the Psalmist speaketh aswell when hee comes into our hearts as when he comes into the world 5. He must be a godly man for the pure in heart onely see God Mat. 5. 7. and without Holinesse it is impossible to see God Heb. 12. 14. This knowledge requires holinesse else of all doctrines it proues the dullest discourse and disputation doth not comprehend God but holinesse as one saith and the Reason is because there must bee some assimilation or likenesse betweene our mindes and the knowledge of God for as no parte of the bodie receiues the light but
kindnesse as all Ages ought to admire Epes 2. 7. and such as is sweete and better then life or ought we haue experience of in life Psal 63. 3. Hee is therefore said to be loue it selfe 1. Iohn 4. 8. 2. It is first or preuenting 't is not a loue prouoked by our loue to him but hee loued vs first that were vnworthy of all loue as being indeed his enemies 1. Ioh. 4. 10. 19. 3. It is from euerlasting Ier. 31. 3. before wee had done good or euill Rom. 9. 11. 13. 4. It is immutable and to euerlasting no creature can separate vs from the loue of God Rom. 8. 38. whom hee loueth he loueth to the end Iohn 13. 1. 5. It is without respect of persons bound or free Barbarians or Scythians Iewes or Grecians are all one with him in Christ He loues a poore man as earnestly as a rich man Colos 3. 11. and how vile soeuer the condition of Gods beloued ones be on earth yet they are euer Honorable in his sight Isay 43. 4. Thus of the Loue of GOD His Mercie followeth There are many praises of the Mercy of God in Scripture which should much inflame and inamour our hearts for 1. His Mercy is abundant 1 Pet. 1. 3. Hee is rich in Mercy Ephes 2. 4. exceeding rich Ephes â— 7. and it must needs be so because his Mercy is as his Essence infinite Psalme 103. 11. 2. His mercies are tender mercies Luke 1. 77. hee layeth to heart our miseries No Father can so pittie his sonne as God pitties vs Psal 103. 4. 13. and how can it bee otherwise seeing God is Mercy it selfe 3. He is mindefull of his Mercy Luke 1. 54. He waites to shew Mercy Esay 30. 18. 4. He reserues Mercy for thousands he spends not his Mercy onely on Patriarches or Prophets or Kings c. but he bestowes his Mercy on all sorts of people so as poore men may enioy the mercies of Dauid Exodus 34. 6 Esay 55. 4. 5. His Mercies endure for euer they can neuer bee drawne dry Psal 25. 5. Luke 1. 50. Esay 54. 10. Psalme 136. from euerlasting to euerlasting Psal 103. 17. 6. The effects of his Mercy are admirable considered either in generall or particular Iâ—â—enerall and so 1. He is Father of all that Mercy is in any creature 2. Cor. 13. 2. His Mercy is ouer all his workes we can haue to doe with no worke of God but we may taste of his Mercy in it euen of his tender mercies Psal 145. 9. which he reckons in many instances Psal 136. In particular and so by his Mercy 1. He elected vs Rom. 9. 16. and thus he shewed vs Mercy before the world was 2. In due season hee visited vs from on High Luke 1. 77. Sending his Sonne to pay our ransome and so redeeming our liues from destruction Psal 103. 4. Calling vs out of the world to be his people who were not his people 1. Pet. 2. 10. forgiuing vs all our sinnes Ex. 34. 6. Mich. 7. 18. Quickning our soules that were dead in trespasses and sinnes Ephes 2. 4 sauing vs and estating the glory of Heauen vpon vs Tit. 3. 5. giuing vs the knowledge of our Saluation Luke 1. 77. 78. 3. In our very afflictions he shewes vs strange Mercy for 1. It is his Mercy that wee are not consumed Lament 3. 22. Hee doth not destroy vs nor stirre vp his whole displeasure Psal 78. 39. though hee bee made very angry yet in wrath he remembers Mercy Hab. 3. 2. Nehemiah 9. 31. He will not deale with vs after our sinnes Psal 113. 10. 2. In the hardest times of trouble he will entertaine his people that trust in him with great goodnesse Nahum 1. 7. 3. He will turne cursings into blessings and make the things that are hurtfull in themselues to bee good for his people Deut. 23. 5. Rom. 8. 28. 4. He will not chide for euer Psal 103. 9. but will repent him of the euill Ioel 2. 12. 13. Though hee may forsake his people yet it is but for a time and hee will returne and receiue them with euerlasting Mercy Esay 54. 7. 10. Hee will giue a happie end out of all afflictions Psal 34. 17. Iames 5. 11. Deut. 4. 3â— Thus of the Mercy of God The third thing that shewes the maruellous goodnesse of Gods nature is his Gratiousnesse and that is a strange goodnesse of God by which hee is disposed to doe all hee doth for vs freely without desert in vs Exodus 34. 6. and this God would haue proclaimed that all might not onely take notice of it but make vse of it Esay 55. 1 2 3 4. so as we hold all by his free grace both temporall things Psal 44 4. and eternall things Romanes 3. 23 24. Yea God hath set vp a Throne which hee calles the Throne of Grace that all sorts of men might daily make vse of this matchlesse freenesse in God Heb. 4. 16. This is a most eminent raigning disposition in God and the shining glory of it shall continue to eternall life Rom. 5. 20. 21. and we must take speciall notice of it to conceiue aright of the praise of this gratiousnesse of God as the principall end of all his Loue and mercy to vs Ephes 1. 6 c The fourth thing that shewes the Goodnesse of Gods Nature is his Bountifulnesse and his Bountifulnesse is shewed 1. To all Creatures The earth is full of his goodnesse Psal 33. 5. He feedes all the liuing creatures in the world with his hand euery day he clothes the earth and plants euery yeere with more cunning Ornaments then the Robes of Princes Psal 104. whole especially verse 24 25 27. 30. and in this very respect the glory of the Lord shall endure for euer and God himselfe doth take great delight in his workes of daily feeding and tending the creatures verse 31. and for this kinde of Bountifulnesse Dauid vowes to praise God while he liues verse 33. 2. To all men Iust and vniust he not onely causeth his Sunne to shine on the vniust as well as the Iust Mat. 44. 45. but he hath left great treasures in the world as common to them both as are the vse of the most creatures riches honors long life posterity c. for by these things no man can discerne either loue or hatred for as it falleth to the godly so doth it to the wicked aswell to him that sweareth as to him that feareth an oath Eccles 9. 3. To the Elect in a speciall manner and so his bountie shines 1. In their creation not onely in furnishing the minde of man with such perfect gifts nor onely in planting man in that Garden of pleasure but also in setting him in this new world as Lord of all things and making all other things for mans vse 2. In their Redemption in giuing them his owne Sonne to ransome them and with him giuing them all things restoring them to all they had lost by the fall
3. Especially what heart of man can looke vpon Iesus Christ the Sonne of Gods Loue and consider his grieuous Agonies when he felt the wrath of God Hee was but a suretie for sinne had neuer done any thing to offend his Father and yet when hee feeles Gods wrath it makes him sweat for paine yea he sweates bloud Oh can it be that men should be so ouercome with spirituall dotage as to thinke Gods Iustice may be more easie towards them that are the parties offending then it was towards Iesus Christ And as the Iustice of God towards the wicked is terrible so it is vnauoidable If they say their riches shall ransome them they must be answered that a great ransome cannot deliuer them God will not esteeme their riches nor their gold nor all their forces of strength Iob 36. 19. Ezek. 7. 19. Besides riches can flie away in the day of Gods wrath Iob 20. 28. and if they remaine yet God can bring men into straits in the middest of their sufficiencie and raine vpon them the furie of his wrath euen they are is eating Iob 20. 22. 23. Nor will their sinnes be forgotten for they are written with a penne of Iron and with a point of a Diamond yea they are grauen vpon their owne Hearts and rather then God would want witnesses the heauens should declare their wickednesse and the earth should rise vp against them Ieremie 17. 1. Iob 20. 27. Nor can it ease them that they see that godly men suffer the same afflictions that they doe they may not gather from thence that God is no more displeased with them then hee is with the most Religious for there is a great deale of difference betweene the fire with which God melts his owne seruants as in a Furnace and the fire of his enemies for in the one God onely intends to refine and purifie his seruants in the other hee intends to consume his enemies hee respects the strength of his seruants but respects the sinne of his enemies Esay 26. 11. Ier. 46. 28. Nor may they say there are no Passions in God and therefore no wrath for though it be true that Passions are not in God as they are in man yet that little helpes them but rather increaseth the terror because wrath is in God after a way agreeable to his nature farre aboue that wrath can bee in man Mans anger is mutable and finite Gods anger is immutable infinite And to beate this into the heads of wicked men God doth ascribe to himselfe not onely the words of anger and wrath but of loathing with his soule iealousie furie smiting with the hands c. Psalme 11. 5. Ezek. 22. 13. 38. 18. 19. and the more to affect men when God is described as angry a consuming fire is said to goe before him and darkenesse to bee round about him the earth trembling vnder him and the hills melting at the presence of God and the heauens remouing out of their place c. Psalme 97. 2 3 4. Esay 13. 13. Nor may they thinke to finde meanes to escape for the Lord hath a mighty arme Psalme 89. 14. and hee hath his sanctified ones and his mighty ones whom he commands for his Anger Esay 13. 3. and to shew that there can be no resisting he is compared to consuming fire and to a continuall whirle-winde vpon the head of the wicked which shal not returne till it hath accomplished the minde of God Heb. 10. 29. Ieremie 30. 23. â—4 If they say wee haue escaped hitherto I answer that though his heart be set in wickednesse because sentence is not speedily executed yet he shall not prolong his daies though he doe euill an hundred times the wrath of the Lord hangs ouer his head and will fall downe at length Eccles 8. 12. Iob 31. 3. Iohn 3. 36. Nor will their going to Church or outward seruing of God somtimes serue their turne for God wil not accept of thousands of Rammes nor Riuers of Oyle nor if they would Sacrifice the Sonnes of their bodies for the sinnes of their soules yet it will not auaile them Mich. 6. 6 7. If they thinke that God that made them will pittie them and not destroy them they are deceiued for the Lord hath answered long since that he would not spare them though he made them yet he would not haue compassion on them Esay 27. 11. If they thinke to escape because they are such a multitude they are therein also deceiued for the vision is concerning the multitude and wrath is vpon all the multitude Ezek. 7. 12. 13 14. the glory and pompe and the multitude shall goe downe into hell Esay 5. 13 14. Nations that forget God shall be turned into hell Psal 9. 16. Nor will it ease them to thinke how hard a course this will be thought to be by all sorts of men for God will be iustified in his sayings and cleare himselfe though they condemne him Psalme 51. 4. hee will not respect the wise in heart Iob 37. 24. Neither may they persist in their wilfull pretending that God is mercifull and they can shew it by diuers Scriptures that God hath bound himselfe to shew wonderfull mercy to sinners for all that mercy belongs to the godly onely and besides God hath expreslely declared himselfe that if any man hearing the curses of Gods Law shall blesse himselfe in his heart God will not be mercifull to that man Deut. 29. 19. Finally they may not be confirmed against the feare of Gods Iustice by the testimonie of such Ministers as haue publikely or priuately incouraged them by promising peace and mercy and contradicting the Doctrine of other Ministers that haue soundly vrged the seuerity of Gods Iustice for God by the Prophet Ezekiel doth at large threaten that hee will breake downe those walles of vaine confidence which haue bin built in the hearts of wicked men he will finde a time when their daubing with vntempered morter shall be found by the sinner himselfe to bee vtterly without any foundation of Truth see the place at large Ezek. 13. 13 14 15 c. Thus you see the portion of the wicked and this is the Heritage he shall haue from the Almighty Iob 20. 29. The consideration of Gods Iustice toward wicked men may serue for wonderfull abasement and humiliation to men that liue in their sinnes without repentance Oh is it possible can thy heart indure to heare all this or can euer thy hands bee strong when the Lord shall haue to doe with thee Ezek. 22. 14. Oh woe to him that striues with his Maker Esay 45. 8 9. Oh but what must we doe is there no remedie for vs must we despaire I answer no but rather feare this dreadfull God for according to his feare will his anger bee Psal 90. 11. and with all possible speede and earnestnesse humble thy selfe before the Lord and insomuch as by this doctrine thou maist see what neede thou hast of a Sauiour to quench
he keepes the court of his Maiesty Psal 84. 2. We must pray for the spirit of Reuelation to open the eyes of our vnderstanding Ephes 1. 19. 3. We must not be without an effectuall faith for if wee beleeue we shall see his glory Iohn 11. 40. 4. We must rest in these descriptions and praises of God and continue in his Word and be sure we change not his glory into that which is abhomination to him Psalme 106. 20. 5. We must be sure to repent of our sinnes and be truely turned to God 2. Cor. 3. 16 17 18. Thirdly all wicked men must needs bee in a wofull estate and that in three respects first because this glory is departed from them since the time sinne came into their hearts they haue failed of the glory of God they haue lost the glory of God in that they haue lost the Image of God Rom. 3. 23. secondly because their foolish hearts are so full of darkenesse that they cannot see the glory of God they want all that comfort and warmth ariseth from the view and contemplation of the Sunshine of Gods glory they cannot get so much as the benefit of a good conceit of God a vaile lyeth vpon their hearts 2. Cor. 3. Esay 26. 10. thirdly because the time will come when God will confound their hearts with the terror of his Iustice and the Maiesty of his glory when hee shall fight against them to destroy them Esay 2. 10. 19. Lastly this should bee a wonderfull consolation to Gods children and that in diuers respects 1. Because this God that is so blessed and full of Maiesty so adored by all creatures this God I say so glorious is their God they haue his fauour in a high degree and by couenant hath giuen himselfe to be theirs for euer 2. Because God hath called them to glory and will glorifie them with himselfe in the Kingdome of Heauen 2. Pet. 1. 3. Colos 3. 4. and in the meane time 1. God accounts his people in a manner all the glory he hath in earth Esay 46. vlt. 2. The Spirit of glory and of God resteth vpon them 1. Pet. 4. 14. 3. God accounts it a part of his glory to helpe them in all their afflictions and to forgiue them their sinnes And in these two things affliction and sinne lyeth all the discomfort of life in effect Psal 79. 9. and his glory shall be their Reareward to guard them from dangers Esay 58. 8. 4. Hee will keepe them by his power till hee present them faultlesse before the presence of his glory 1. Peter 1. 5. Iude 24. 5. He giues them such tastes of that great glory to come that it is a glory to them to thinke of and hope for that blessednesse to be reuealed vpon them Rom. 5. 2. Thus of the glory of God and so of the first sort of Attributes that is those Attributes which they call communicable which are so in God as some print or likenesse of them are in the creatures The Incommunicable Attributes follow and these are in God as they say in Schooles à Priori the other à Posteriori onely I haue handled the former first as most easie for vs to vnderstand but lest the tearmes of communicable Attributes should trouble the ignorant Reader hee must consider that when we say these Attributes are communicable wee doe not meane that they are communicable in respect of essence but in respect of Act effect or Vse As for instance the goodnesse of God is not communicated to good Angels or men but the effect of it which makes them good If God should communicate nothing there would be nothing at all and if he should communicate his owne essentialls hee should make as many Gods as hee produced things In short these Attributes are affirmed of God in the Abstract but of men or Angels in the Concret God is Goodnes Wisedome Iustice Men are onely good wise Iust The incommunicable Attributes are so in God as they can be found in no creature nor any likenesse of them And these are three viz. his infinite greatnesse his eternity and his immutability And these three as they are not found in any thing but God so are they as it were spread and powred out through all the Attributes of the first sort for God is Infinite Eternall and Immutable in Wisedome Holinesse Life and Glory And so these Proprieties are as it were the Adiuncts or proprieties of the other Attributes First then of the infinite greatnesse of God The infinite greatnesse of God is that essentiall propriety in God by which hee is signified to be of himselfe actually and simply beyond all bounds limits and measure and so his infinite greatnesse or immensiuenesse comprehends 1. His perfection of Nature 2. His Omnipresence or Vbiquity 3. His Incomprehensiblenesse For the first his perfection of Nature is such as admits no bounds nor limits nor measures because he is without composition of partes and because hee is all hee is in act not in power or possibility and because his goodnesse Iustice Wisedome c. is so great as nothing can be added to them to make them greater Iob 37. 16. Mat. 5. vlt. and the consideration heereof may 1. Informe vs and shew vs whence all good and perfect gifts come euen from this infinite greatnesse of perfection in God Iames 1. 17. 2. Humble vs what are we dust and ashes vile and loathsome creatures that wee should bee fauoured or accepted of God who is so infinite in the glory and goodnesse of his Nature euen the more perfect God is the more our imperfections might trouble vs and at the least make vs serue him with more feare and trembling 3. Teach vs we should follow the exactest patterne and none like God we should therefore bee followers of him that we may bee perfect as our heauenly Father is perfect Mat. 5. vlt. 4. Comfort vs and so especially in the hope of a better life how perfect and glorious shall we be in heauen when God shall be all in all in vs when that which is so perfect shall come into vs then all that is in part shall bee abolished 1. Cor 15. 28. For the second the Omnipresence of God is that vnmeasurablenesse of his Nature by which hee is wheresoeuer the creature is or any place is Psal 139. 8 9. Isay 66. 1. Ier. 23. 24. thus God fills all things and penetrateth into all things circumscribed or defined with no spaces of any places reaching to whatsoeuer either is or can be thought within or without the world And which is the more maruellous his whole essence is in the whole world and in euery part of it whole in this whole world and whole without the world shut in no where nor shut out any where containing all things and contained of nothing He may be truely said to be euery where and no where as he is contained of nothing Nor is hee thus present with all things onely by his
power but by his essence for it must needs be a childish thing to imagine an infinite power to proceede from a finite essence The cause then of his vbiquitie is the vnmeasurablenesse of Gods essence God is such a sphere whose Center is euery where and whose circumference is no where Ob. God is said to dwell in heauen Ergo hee is not euery where Psal 115. 3. Sol. God is euery where in respect of his essence and said to be in heauen or dwell there onely in respect of the larger manifestation of his glory and grace Ob. God is not with wicked men Numb 14. 42. Ergo not euery where Sol. God is with wicked men in respect of his essence but not with them in respect of his grace and fauour Ob. God is said to depart from men and to returne to men Psal 10. 1. 6. 5. thus God departed from Saul Ergo hee is not euery where Sol. God doth depart from or returne to men not by stirring his essence or changing his place but in respect of the declaration of his mercy or Iustice and so hee departs either from wicked men or godly men from wicked men he departs when he hath not mercy on them or when hee takes away the meanes of grace and le ts them fall into hardnesse of heart and so into perdition or when he takes away the blessings he had giuen them He departs from godly men either when he withdrawes the sense of his grace and fauour from their sinnes or seemes to deny them helpe or deliuerance in their distresses He returnes to the godly both inwardly and outwardly Inwardly when he restores the sense of his fauour and the ioy of his Saluation and when he goeth on to worke Faith and Repentance in them Outwardly when he declares his presence by outward effects as by deliuerance or vnexpected blessings The consideration of Gods Omnipresence and Vbiquity may serue 1. For information and so to shew how much we are bound vnto God that will dwell amongst vs and keepe house in the Sanctuarie He wants not a place to be in that fills all places and cannot bee contained in the Heauen of Heauens 1. Kings 8. 17. 2. Chron. 2. 6. Esay 66. 1. 2. For instruction and so it should teach vs diuers things as 1. Not to abuse Gods presence in his house so as to thinke that place or any other doth containe him or to commit that Idolatry as to worship a God that can be compassed about with a Church wall Acts 17. 24. 2. Chron. 6. 18. 2. To take heede of sinning though it bee in secret because God is in euery place Ier. 23. 23. 24. Yea to auoid the very Hypocrisie of the heart because he is a discerner of the thoughts and sees and stands by euery offence committed Hebrewes 4. 12. and sees and heares all wee say and doe 3. To striue to bring our selues to a continuall remembrance of Gods presence and accordingly to walke before him in all vprightnesse Psal 16. 8. Gen. 17. 1. 3. It serues to shew the miserle and folly of wicked men they can neuer escape or flie from the wrathfull hand of GOD whithersoeuer they runne GOD is there nor can any of their faults be hid from him Amos 9. 1. 2. 3. 4. Psal 139. 7. c. 4. It shewes the folly of the Papists that direct to either hee or shee Saint to bring vs or our suits to God God is not farre from vs but alwaies present with vs and therefore wee neede none of them to bring vs to God Lastly it serues for great consolation to the godly in all their troubles and dangers and against all the practizes and deuises of their aduersaries nothing can befall them but what God sees and they neede not feare because God is alwaies by them to helpe them Ioshuah 1. 9. Esay 4â— 1. 2. Psalme 118. 6. 7. though all friends were absent yet God is with vs. Thus of the omnipresence of God His incomprehensiblenesse is that dreadfull transcendencie of the nature of God whereby it passeth our vnderstanding so as his essence cannot bee fully conceiued of by vs so as neither corporeall places nor spirituall vnderstanding can containe God His omnipresence makes him bigger then all places and his incomprehensiblenesse bigger then any created minde Psal 145. 3. 1. Tim. 6. 16. The incomprehensiblenesse of God is not without vse for it may serue 1. To confute the makers and worshippers of Images seeing God is aboue all that which any minde can conceiue and therefore much more then any picture can expresse They sinne fearefully therefore in offering to vs a God that can be set out by so poore a resemblance Images therefore are worthily called by the Prophet teachers of Lies 2. To teach vs to worship God with all our mindes and all our hearts and all our might striuing to admire and adore and daily to blesse his vnsearchable greatnesse Psalme 145. 2 3. And for our direction in the right conceiuing of God we should therefore wholy rest vpon that way and those descriptions he hath made of himselfe in his word seeing else our vnderstandings would erre altogether in ghessing at that which it cannot take in Thus of Gods infinite greatnesse his eternity followes If God be considered in himselfe he is infinite if in respect of our vnderstanding he is incomprehensible if in respect of our senses he is inuisible if in respect of our words he is ineffable if in respect of place he is incircumscriptible and if in respect of duration or continuance he is eternall Some things haue both beginning and end as the vegetables and bruit beasts and these are said to bee temporall Some things haue beginning and no end as men and Angels and these are said to bee perpetuall One thing hath neither beginning nor end which is GOD and he is said to bee eternall A thing is said to be eternall either improperly or properly improperly and so two waies First when a thing is said to last a long while and so the ceremonies of Moses and circumcision were said to endure for euer Gen. 17. Numb 18. Secondly when a thing hath no end which yet had a beginning and so Angels diuels the soules of men Heauen and Hell are eternall But properly God onely is eternall because he hath neither beginning nor end or is the beginning without beginning and the end without end Or this difference in the continuance of things may be fitly exprest by the description of eternity made by Boetius Eternity is the interminable totall perfect and together pleasant possession of life for in this description each word makes a difference betweene things in their duration for first some things so continue that they haue both beginning and end as the bruit beasts these are barred out by the word interminable Againe some things are interminable in respect of essence but haue no life as the heauen
legall threatnings had in perpetuall doctrine of them the condiâ—ion of repentance annexed The condition therefore being performed by the Niniuites God destroyes them not yet without change in his will it being but a conditionall will And for Hezekiah he must die if we respect second causes yet in respect of Gods eternall purpose fifteene yeeres must bee added Now this Threatning of death being a Threatning of Tryall and containing true grounds of it in Naturall causes shewes neither dissimulation nor mutation in God Thus it is manifested that God is Immutable That he onely is Immutable is easily proued for that place Psal 102. 27. saith of the creatures that they all perish and wax old as a garment God remaining the same and that some Angels and men shall haue Immutable Natures after the day of Iudgement is not by nature but by grace as was said before The Vses follow and so Gods immutability may serue 1. For Humiliation and so first to Image-mongers that will needs haue God resembled by pictures what doe they lesse then change the glory of the Immutable God into the likenesse of a mutable creature Rom. 1. 23. secondly for all men it should humble the best of vs that thinke how glorious God is for Immutability and yet we so mutable as nothing can satisfie vs which mutability as it fearefully appeared in our first Parents so doth it breake out in the disposition of all sorts of men what fearefull change doe many men make in Religion Reade of the Iewes Isa 1. 21 22. Of the Christians Galat. 1. 6. 3. 1. Thirdly this is a terrible doctrine for wicked men for all that he hath willed and threatned shall certainly come vpon them God cannot change Hee is not as a man that he should repent as Samuel told Saul 2. For Instruction and so it should teach vs three things First Patience in all the changes of this life God only is immutable wee must looke for it to be subiect to many alterations Secondly the Celebration of Gods glorie here Wee should praise him for euer that is only Eternall Immortall and Immutable 1. Timoth. 1. 17. Thirdly the Imitation of his vnchangeablenesse in things we know to be true and good we should be vnmoueable such as cannot be altered whatsoeuer befalls vs 2. Tim. 3. 14. 1. Cor. 15. 58. Such and so we should be in our faith hope charitie promises and good workes 3. For Consolation and so this doctrine should much refresh all godly Christians It should giue them strong Consolations as the Apostle sayth and so in diuers respects 1. Because all Gods promises shall certainly bee accomplished as these places expresly shew Num. 23. 19. Heb. 6. 17. 18. Wherein God willing more aboundantly to shew vnto the Heires of promise the immutability of his Counsell confirmed it by an oath That by two immutable things in which it was impossible for God to lye we might haue a strong Consolation who haue fledde for refuge to lay hold vpon the hope set before vs. 2. Because hereby they know they shall neuer faile of saluation or fall from grace for the gifts and calling of God are without Repentance Rom. 11. 3. Because hereby God himself would assure his people that they shall not be destroied with temporall miseries though they be afflicted for a time as the Lord reasoneth Mal. 3. 6. For I am the Lord I change not and yee sonnes of Iacob are not consumed 4. Because when wee come to Heauen we shall by grace be made immutable too for then the Image of God shall be perfect in vs. Hitherto of the Immutability of God and so of the attributes of both sorts It remaines that we inquire after the Substance or essence of God vnto which all these glories are attributed and so two things are to be considered about the Essence of God 1. That it is spirituall 2. That it is One. First that it is Spirituall some essences haue being only and not life as the Heauens Earth Seas c. and amongst these wee must not looke for God Some essences haue life but it is onely bodily life as trees beasts foules and among these gods Essence is not Some things haue a mixt life partly bodily and partly spirituall and such is the essence of all men who consist and liue both in body and soule but to find out God we must looke for him only amongst minds There are essences that are onely mentall and immateriall but yet compounded though not of parts yet of power and act as the Angells For they are neuer in act that which they are in power they are in possibility still for diuers things may befall their Natures and their possibilities are finite too God is then higher then these God then is a minde or Spirit aboue all Spirits humane or Angelicall vnto which essence of his if we adde the former attributes we doe fullie difference him from all Creatures Thus God is an eternall minde infinite immutable in life knowledge holinesse and glory Is God a Spirit then these Vses will follow 1. That we should conceiue nothing bodily or terrene concerning God when wee thinke of God wee must not imagine of him any bodily forme for that is to make an Idoll 2. Wee must hence learne to checke and curbe that naturall desire in our corrupt hearts to haue God visible we should be ashamed of that secret rebellion of our hearts that are often after a close manner vnquiet and discontented because we doe not see our God we serue for God being a spirituall substance must needs be inuisible and altogether imperceptible by any senses hee could not bee a true GOD if senses might perceiue him 3. Since it is Gods glory to bee a Spirit wee should heartily praise him for our glory which is our soules for that hee hath made vs mindes also and so of more excellent essence then meere bodies be 4. We should therefore learne to serue God in Spirit and Truth It is the seruice of Spirits that agrees best to Gods Nature Iohn 4. 24. Lastly we should therefore most seeke such things as serue for the vse of Spirits The treasures that are spirituall are farre more excellent then bodily and earthly things can be euen for this reason because they bring vs neerer to God and more properly commend vs to him The second thing wee are to know about Gods essence is that it is one and but one The Nicen Creed and Athanasius haue it thus I beleeue in one God which the Apostles Creed doth affirme too though not so expresly for we say Wee beleeue in God not in Gods importing thereby that there is but one God Nor is God one by aggregation or consent or kinde or sort but he is one in number By aggregation a whole heard of cattell is said to be one by consent many friends are one by kinde men and beasts are one for they are liuing creatures By sort all men are one because
in six dayes and that for diuers reasons for God would haue the creation of the first matter of Nothing to be manifest and distinct from the framing and fashioning of bodies out of that matter besides thereby he shewed his power and freedome in producing the creatures making them to be before any naturall cause of them was as to make light before the Sunne and Moone was and further thereby hee shewed his goodnesse and care for the principall creatures prouiding foode before hee brings in the beasts and furnishing the whole world sets man to liue in it and finally hee warnes vs not to slip ouer the meditation of his workes suddenly but with long and continuall deliberation Hee created the world in many dayes to intimate that wee should not thinke a little time enough to wonder at so great glory Seuenthly he made all things without himselfe for though all things are in God as in their cause and Author in whom they liue moue and haue their being yet are they out of God in that they are no parts in God nor the very diuine Essence but haue a nature distinct from the Nature of God they are not separate from God in place as if they could be any where where God is not but are other things then God is and are not in God as a subiect to which they inhere or are fastened Thus of the manner how they were made Thirdly the end why the world was made was the glory of God Prou. 16. â—4 that is that the world might bee a Glasse or Theatre of diuine vertues and a Temple in which God would set forth and teach and make knowne to man his power wisdome and goodnesse Rom. 1. not that God by the Creation doth get to himselfe any glory seeing he abounds in glory himselfe so vnmeasurably as nothing can bee added to it or taken from it but onely hereby he communicates his glory to the Creature and gaue the creatures occasion to admire and commend his glory for by the Creation God makes himselfe visible as it were to the Creatures that are reasonable for though the Essence of God be inuisible yet by the Creation his power or Attributes are set out to be seene and read in that great Booke of nature and if any men see little of God in this mighty Frame of his Workes it is not because God hath declared himselfe therein but obscurely but because we are peruerse and blockish and full of natiue darkenesse by reason of sinne and the effects of sinne in vs. Now though infinite praises of God may be collected from the consideration of the whole world yet especially his power wisdome and goodnesse doe shine in his workes His power we may gather two waies both in that he could make all things of nothing and that he could make such great things as well and as easily as the smallest things and things so many and diuerse 1 Cor. 15. 41. Psal 89. 10. The goodnes of God appeares both in this that he made all things so good and in that he hath shewed means so fit and conuenient powerfull to preserue life and being in euery creature Psal 104. prouiding for creatures of diuers natures appetites diuers food remedies and Armour to preserue and defend them But especially who can expresse the goodnes of God shewed to men Ephes 3. 18. Acts 14. 17. As for Diuels Serpents or venemous Creatures or hurtfull they were not so by Creation but by defection and sinne or as punishments for sinne The wisdome of God is admirably discouered in the Creation in that hee hath made all things in such beautifull order and hath appointed to euery thing such peculiar vses and ends which they obserue men only excepted and that he gouernes them in such a constant certaine and perpetuall course euery thing hauing not onely his fit and proper place in the Frame but indewed also with such variety of vses and seruices Fourthly for the time when the world was made we must know that the world and time were made together so as all things were created in the beginning of time and the computation of the dayes or yeeres since the beginning of the world hath beene kept carefully in the Church the reckoning being made by Moses and the Prophets in the old Testament and since kept by the Christian Churches so as now the world is aboue 5600. yeeres old Before this time there was nothing but God himselfe and if any will needes aske What God did before the world was I may not answer as the Iewes wickedly did That he was making many little worlds which he destroied againe and neuer liked any till this Frame was vp but our answer must be That secret things belong vnto the Lord and reueiled things to vs Deut. 29. 29. or else that of Augustine That God was making Hell for the curious or else That the Frame of all things was in the minde of God from all eternity and so the world was as present to him then as now First we may hence be informed and confirmed that God is onely the true God because he is Creatour of Heauen and Earth Esay 45. 6 7. if any pleade that he is God the answer is at hand let him make such a Heauen and Earth and we will belieue in him else not Secondly the Creation of the World should teach vs many duties 1. To meditate of Gods works and studie the glory of God reuealed in this great booke of Nature all are required to learne to read here and if men will not take it well if their skill shewed in any cunning piece of work be not acknowledged or regarded how much more cause hath the Lord to be displeased with vs for neglecting such a curious and glorious frame so full of admirable variety and skill Whâ—t account shall we make at the last day we I say that are so naturally bent to delight in shewes that are either sinfull or vaine or imperfect such as are plaâ—es or rare sights as we call them or Pageâ—nts or Maskes or the like and yet haue no heart or will to goe out to see and wonder at the mâ—tchlesse shewes that God sets out before vs in his works Eccles 7. 15 Psal 111. 2 3. 2. Nor is it inough to meditate of his workes but wee must giue him the glory of them by praising his power and wisedome and goodnesse shewed in them we must striue to get a Language to that end and so bewaile our barrennesse of heart and words as withall to beseech him that requires vs to learne his praises to teach vs also to profit and to giue larger hearts and better Language Reuel 4 11. Thus haue the Worthies of the Lord done Iob and Dauid and Moses who haue set themselues in speciall manner to celebrate the praises of God in his workes and of them wee should learne to praise him at least make our selues skilfull in their formes of praise Psal 136. 5. 6.
naturall heart of man is extremely dull and carelesse of these Doctrines aboue all others 6. This is the condemnation of the world that they do not beleeue in Christ Iesus Ioh. 3. 18. Lastly it is euidently affirmed that faith in Christ is the gift of God Eph. 2. 8. Now this point is fit to be obserued partly to discouer the estates of multitudes of men that speake faire words of Iesus Christ when yet by nature it is certaine they loue not the Lord Iesus nor take any sound course to belieue in him and partly to awaken such as are desirous to get into the Kingdome of God that they may not trust to their naturall hearts or disposition but rather in a godly iealousie of the deceitfulnesse of their owne hearts to vse all diligence by resisting the sluggishnesse and cauils and deuices of their owne hearts by the power of God in his ordinances to striue to make their faith sure and fully established and thus much for this point The way how these Articles are to be receiued is by beleeuing in Iesus Christ for from the first part of the Creed we must borrow these words I beleeue and apply them to these Articles thus I beleeue in Iesus Christ c. That from the coherence and maine drift of all these Articles we must in generall take notice of this point That as wee beleeue in God so we must belieue in Iesus Christ marke it we must not only beleeue him or beleeue these Articles but wee must beleeue in him This is the Commandement of God himselfe that we should doe so 1 Ioh. 3. 23. and thus our Sauiour himselfe requires it that as wee beleeue in God so wee should beleeue in him also Ioh. 14. 1. Yea this is the substance of all that worke that God requires of a Christian in the new Testament this is to worke the worke of God euen to belieue in him whom he hath sent Ioh. 6. 29. for first the Father and the Sonne are one and therefore we must honour the Sonne with the same honour we giue the Father Ioh. 10. 30 5. 23. Secondly the foundation of all our happinesse since the fall lyeth vpon this he is our surety there being none that would vndertake for vs but he and it is he onely that makes both satisfaction and intercession for vs and takes the charge of vs and therefore we must rely vpon him Now for the explication of this point that we may know what this beleeuing in Christ hath in it I must consider of it two wayes First by shewing what beleeuing in Christ hath not or what that Faith doth reiect as vtterly opposite or repugnant to it Secondly what it hath in it distinctly both for the matter of beleeuing and the manner of beleeuing For the first the right beleeuing in Iesus doth cast out 1 All respects of false Christs Mat. 24. 2 All spirits of error and doctrine contrary to Christ 1 Ioh. 4. 1 2. For his sheepe doe heare his voice with knowledge of it from all others Ioh. 10. 3 The marke or signe of respect of affection to or dependance vpon Antichrist that beast Reuel 15. 2. and all communion with the seruants of the man of sinne 4 All trust vpon our owne merits and Iustification by the workers of the Law Gal. 2. 16. 5 All former euill courses of life for the Redeemer comes to none but such as turne from transgression in Iacob Esay 59. 20. and therefore repenting is annexed to beleeuing in the Gospell 6 The loue of and trust in earthly things for this faith makes vs account all the glory of the world but as drosse and dunge in comparison of Christ and his righteousnesse till we can forsake the world wee neuer soundly seeke Iesus Phil. 2. 8. For the second beleeuing in Iesus hath in it foure things 1 Perswasion or assent to these glorious truths that concerne Iesus and mans saluation in him as in particular 1 That hee came forth from GOD with commission to deale in this worke of the redemption of man Iohn 16. 30. 2 That he came in the flesh 1 Ioh. 4. 2. 5. 1. 3 That he is the very sonne of God Mat. 16. 1 Ioh. 5. 5. Ioh. 9. 35 36 38. Act. 8. 4 That he hath power enough to helpe vs Mat. 9. 28. 5 That there is no other name by which wee can bee saued Act. 4. 12. 6 That all the promises of God shall be fulfilled in him this is beleeuing the Gospell 1 Ioh. 5. 10. Thus of perswasion 2 It hath in it estimation of Christ as that that onely can be precious for vs 1 Pet. 2. 7. 3 It hath in it a relying vpon Christ for our Iustification Phil. 3. 8 9. and for our saluation Acts 4. 12. Eph. 2. 8. and for our preseruation in the meane time liuing by the faith of the Sonne of God Gal. 2. 20. and so there is a spirituall kind of confidence in the ordinances of Christ as they are his Commandements and as hee worketh in them by his power 1 Ioh. â— 23. 4 Yet further to beleeue in Christ is to haue Christ to receiue him into our soules thus the phrase of receiuing him of his liuing in vs of our hauing of the Sonne is vsed in diuers Scriptures Iohn 1. 12. Gal. 2. 20. 1 Iohn 5. 12. and thus for the matter of beleeuing Now for the fuller vnderstanding of this Doctrine of beleeuing in Christ it is necessary to consider of the manner how we must beleeue for 1 We must confesse the Lord Iesus with our mouthes wee must externally profesâ—e the Religion and seruice and Faith of Iesus we must outwardly testifie our Faith and not deny him before men this is one thing in the beleeuing mentioned in the Creed 2 That outward confession is not enough we must beleeue from our hearts and with our hearts Rom. 10. 10. 3 We must beleeue in our owne particular I beleeue and what we beleeue we must apply it to our selues that Christ was incarnate suffered and glorified for me in particular 4 We must beleeue in him and loue him though wee neuer yet saw him 1 Pet. 1. 9. 5 We must resolue to sticke to our beleeuing though wee suffer for it Phil. 1. 28 29. 6 We must perseuere in the Faith there must bee no time wherein the Christian may not say I doe beleeue in Iesus 7 This Faith must be layed vp in a pure conscience we must euer after we beleeue in Christ Iesus make conscience of all purity and sincerity of heart and life 1 Tim. 3. 9. Since all our happinesse lieth in this skill of beleeuing in Iesus wee must vse all meanes that wee may attaine to this faith that when the Sonne of man comes he may not finde vs without faith Now that we may attaine to this faith that is able to saue vs and by which only we can haue the benefit of this new Couenant wee must conscionably practise diuers
rules which I will briefly put you in minde of 1 We must confesse our vnbeliefe and pray God to giue vs this Faith for Faith is the gift of God It is one step to beleeuing to see that we doe not beleeue 2 Seeing Faith comes by hearing the Word preached Rom. 10. 14. We must attend vpon that ordinance of God and waite for the comming downe of the Holy Ghost 3 We must striue in hearing with all our might to apply the things we heare as they may any way fit our case for in application is the very doore of Faith and that work especially by which we receiue Christ and the promises of grace 4 Wee must continually study the motiues to beleeuing for there are diuers things which being seriously thought on may raise vp a wonderfull desire of Faith and resolution to seeke it and striue for it with which desire if it be sincere and constant Faith vsually comes into the soule Now there are many things should fire vs to this desire of faith in Iesus 1 That it is the worke of God Ioh. â— 29 It is that aboue all things is required of a Christian that one thing necessary the summe and substance of our worke as wee are Christians yea that very thing that makes vs Christians for till we beleeue in Iesus we may be Christians in shew and in other mens accounts but we are not so indeed till we be in Christ which we cannot be but by beleeuing 2 That it is a thing that God aboue all things desires of vs which may appeare many waies 1. Because he commands vs to beleeue 1 Ioh. 3. 23. 2. Because he sends his Ambassadors to vs to inuite vs yea beseech vs in his name to beleeue to be reconciled 2 Cor. 5. 3. Because he binds himfelfe by Couenant to receiue vs if we beleeue Ioh. 3. 16. yea confirmes his Couenant not only by seales but by oath Heb. 6. 4. Because in the office of the Couenant God excepts against no man but he ought to thinke that all this grace is offered to him if he will receiue it and therfore he saith whosoeuer beleeueth and in another place chargeth his Embassadors to declare so much to euery creature Marke 16. 3. It is horrible dangerous for a man to liue without this Faith in Iesus for without it it is impossible to please God Heb 11. 6. and besides such as haue the meanes and are thus often called vpon may at length prouoke God so far as that he will deliuer them vp to a Spirit of slumber so as they cannot be able to beleeue but be left to that curse mentioned Iohn 12. 39. 40. to haue their eyes blinded and their hearts hardened that they should not see nor vnderstand any more but aboue all things it should fright men that God hath resolued they shall be damned that beleeue not in Iesus yea though they be worlds of men Mat. 16. Ioh. 3. vlt. 4. If we consider the wonderfull benefits we haue by beleeuing in Iesus Christ for he that beleeueth on him need neuer be ashamed of his condition Rom. 10. 11. for 1. We get presently out of darkenesse assoone as wee so beleeue Christ comes as a light into our hearts Iohn 12. 44. 46. 2. Though we may haue many troubles in the world yet in him we shall haue peace Iohn 16. 33. 3. Woe shall be to them that wrong vs and offend vs It were better a Mill-stone were hanged about their necks and they cast into the sea Mat. 18. 4. All our sinnes are forgiuen vs assoone as we beleeue in his name Acts 10. 48. Rom. 3. 25. 5. We thereby become all one with God the Father and Iesus Christ and the holy Ghost we are made one with the Trinity after a heauenly manner this is a dreadfull Mysterie Ioh. 17. 20. 21. for as Christ is one with the Father so are we one with Christ and so in him with the father as is explained in the same Chapter verse 22 23. 6. We may get as much of all sorts of blessings as our Faith can aske in his Name for the Father will denie vs nothing Iohn 16. 23. 24. 26. 27. It is the shame of beleeuers that they haue not tryed his promise they haue asked in a manner nothing of God all this while 7. Christ will be made maruellous in al them that beleeue at the day of Iudgement then shall our Faith be found vnto praise and honour and glory in that day of the Reuelation of Iesus Christ 2. Thes 1. 10. 1. Pet. 1. 7. 8. Wee shall not perish but haue euerlasting life Wee shall be as sure of it as if wee had it already Iohn 3. 16. 36. 6. 40. 47. Christ auoucheth it with an Asseueration wee shall not misse of it Thus much may suffice for this point of beleeuing in Christ if any be desirous to know whether they doe beleeue or not let them seriously examine themselues by the doctrine of the nature of Faith in Iesus before handled Onely I thought good to tell certaine of you that frequent this assemblie that you are not beleeuers in Iesus all your shewes notwithstanding In speciall I meane it of those of you that wilfully persist in your offensiue and strange apparell and fashioning your selues after this world I proue by two Arguments among many you are not true beleeuers first because you receiue honour one from another and seeke not the honour that comes from God Your continuall care is to feede your humour of greatnesse and to be accepted of the great ones and braue ones and vaine ones of the Cittie or Countrey Our Sauiour himselfe askes you how you can beleeue yea he determines it of such as so affect the honour of men that they cannot beleeue in him Ioh. 5. 44. secondly you will be reiected at the day of Iudgement as no beleeuers because our testimonie was not receiued ye are wiser then any seuen of vs that giue you reasons against your vaine attire you receiue the Testimonie of vaine men against our doctrine though you haue bin often and generally reproued in our doctrine though you haue bin often and generally reproued in our publique Ministeries in the presence of God yet by following your foolish vanities you still forsake your owne mercie 2. Thes 1. 10. Now I come to the particular opening of these Articles where first we are to consider of the Titles giuen to our Sauiour which are foure Iesus Christ the Sonne of God and our Lord. The first Title is his proper name the second and last expresse his Office and the third expresseth his Nature The Titles are both simple and Relatiue simple Titles are Iesus and Christ which shew what he is in himselfe the other two are Relatiue for in Relation to God hee is his onely begotten Sonne and in Relation to vs he is our Lord but this diuision must not bee too much pressed for it is not very exact though vsed
a vehement desire to bee made like vnto his nature If he come so neere to vs to take our nature wee should desire to approach to him to take his nature If he were made like vnto vs in infirmities we should striue to be made like vnto him in grace and holinesse shall hee descend to vs and shall not we ascend to him If he abase himselfe to tâ—ke the proprieties of our Nature how should we striue to be exalted in taking to vs the vertues of his nature and for our respect to other Christians the Apostle from this Doctrine tels the Philippians in what things they should be like-minded to Christ They should learne of him to be humble and to shew their loue to their brethren though it were to deny themselues and their owne profit or seeking the good of others and not their owne good which you may reade there vrged at large Phil 2. 6 7. Thirdly the Doctrine of the Incarnation might be very comfortable to all the godly and so in diuers respects First in that he did take our Nature into vnion with his diuine Nature we should ioy in it for is it not an admirable priuiledge that the nature of man is taken into such a society with the holy Trinity being a part of Christ who is the second person in Trinity who can sufficiently admire the honour done to our nature that it should now be one with the blessed Trinity Secondly if wee consider what he assumed He tooke my whole Nature that I might be wholly saued he left nothing of man which hee tooke not to himselfe Thirdly to comfort vs in all infirmities and distresses hee made himselfe like vnto vs He was poore with Lazarus wept with Mary thirsted with the woman of Samaria was an hungry in the wildernesse to satisfie for our eating in the Garden he was in bonds with Paul he was tempted that hee might succour vs that are tempted in all things he became like to vs that we might not sinke vnder the burthen of our infirmities or sufferings Fourthly it must it needes be a great deale of comfort to vs to haue such assurance giuen vs of his loue to vs that for our sakes would ioyne his Maiesty to our vilenesse his power to our weaknesse his immortality to our mortality that being in the for me of God would for vs vouchsafe to be in the for me of a seruant Fifthly it comforts vs in that it may wonderfully settle our faith in beleeuing in him we may safely rest vpon him that wants not power to saue vs seeing he is God nor will to saue vs seeing he is one of vs a true man that hath had experience of our miseries Sixthly it should greatly encourage our hearts in all our suits to God seeing our owne flesh and bloud sits at the right hand of God what can wee aske the Father in his Name that will be denyed He that was made like to vs in suffering will neuer bee strange to vs in praying He that became our brother by Incarnation will not shew himselfe a stranger in the businesse of Intercession Lastly in the hope of our glorification in Heauen we receiue hence great comfort for therefore did the Sonne of God become the Sonne of man on earth that the Sonnes of men might become the Sonnes of God in Heauen Lastly this Doctrine also is not without terrour to wicked men that will not receiue him whom GOD hath sent amongst them that God which hath beene so wonderfull in sending his Sonne to liue amongst vs in our nature if we will not beleeue in him and striue to be like to him will make himselfe wonderfull in our destruction This will be the condemnation of the world that so great a light came into the world and the world receiued it not Hitherto of the Incarnation in generall Now we come to consider of the parts of his Incarnation viz. his conception by the Holy Ghost and his birth of the Virgin Mary One thing is common to both these parts viz. the anunciation of them by an Angell God sent an Angell from Heauen to signifie both these wonders in the Incarnation of our Sauiour and the Ministery of an Angell is vsed in the beginning of our redemption by the Incarnation of our Sauiour partly because as in our perdition an euill angell came to the woman in the Serpent so would God haue a good Angell come to the woman to treat with her about our Redemption and partly because good Angels were in some respects witnesses in the worke of our Redemption for thereby the places amongst the Angels made void by the fall of diuels are by the Redeemer to be supplyed by holy men and withall the Angels receiuing their confirmation in goodnesse from Christ are now actually to subiect themselues together with Elect men vnder that one Head Christ Iesus Now concerning the Conception which is the first part of Incarnation these things are to be considered 1. The proofes that there was such a conception 2. Who was so conceiued 3. Of whom hee was so conceiued 4. What was done by the Holy Ghost in this conception 5. How it was done 6. When it was done 7. The effects of this conception in respect of vs. 8. Why it was necessary hee should bee thus conceiued 9. Where the Body of CHRIST was when it was thus conceiued 10. A question about the Virgin Mary and lastly the Vses of all For the first that our Sauiour was conceiued of the Holy Ghost is proued by this Text Luke 1. 35. as also Mat. 1. 18 20. and Rom. 1. 3 4. For the second if wee respect the matter conceiued then Christ man was conceiued but if we respect the person conceiued the second Person in the Trinity was conceiued in the wombe of the Virgin for so it is said in this Text that it was the Son of the most High and the Prophet Esay saith it was Emmanuel God with vs for though the Virgin did not giue the diuine Nature to Christ yet the person that receiues the humane Nature in her wombe was the Sonne of God Ob. Then it seemes the whole diuine Essence was conceiued for the whole diuine Essence was in the second Person in the Trinity Answ This Incarnation was not according to his Essence but according to his person the person onely assumed our nature in this Conception Luk. 1. 31. 32. 35. Rom. 9. 5. 1. Tim. 3. 16. and therfore to speake properly we may not say that in this conception the humane nature began to be for that hath no subsistence in it selfe but the Person began to bee then in the humane nature Tylen For the third he was conceiued of the holy Ghost as the former proofes shew He was not conceiued as other men be by propagation or by generation in the coniunction of man and woman but without man by the working of the holy Ghost Ob. If he were conceiued of the holy Ghost then the holy Ghost
of our liues against the sense of our owne vnrighteousnesse and defects of Holinesse It is the ioy of our Hearts that we may euer say of Iesus he is the Lord our righteousnesse and that he is made vnto vs of God righteousnesse Ier. 23. 6. 1 Cor. 1. 30. 2 Cor. 5. 21. Rom. 5. 19. And therefore this great and free gift of God we must not only beleeue but acknowledge and professe Againe we should alwaies be stirred vp from the meditation of the singular holinesse of heart and life which was in Christ to striue to be holy as he is holy for though a perfect obedience be not required of vs in the new Gouenant yet this righteousnesse of Christ is bestowed vpon those men only that walke not after the flesh but after the Spirit Rom. 8. 3 4. Now for the reasons why this Article of Christs actiue obedience was not mentioned in the Creed I cannot well tell what they were vnlesse it were for breuities sake or because it is implied in his passiue obedience for it is true that we must not diuide his actiue and passiue obedience the one from the other because as they meet both in one Sauiour so they are both ioyntly imputed to vs to make vp that one worke of our Iustification It remaines now that I enter vpon the explication of the sufferings of our Lord and Sauiour Iesus Christ and so there be Six things of great weight and profit to be distinctly considered of 1. Who suffered 2. From whom he suffered 3. For whom he suffered 4. Why it was needfull he should suffer 5. What he suffered 6. How he suffered For the first hee that suffered is described in the words next before in the Creed it was Iesus Christ the only Sonne of Godour Lord who was so wonderfully conceiued and borne For the vnderstanding whereof we must conceiue that the Passion of Christ belongs to his Person and so is attributed in respect of the Person to both Natures for though in his diuine Nature he cannot suffer because hee is Immutable nor can die because he is Immortall and therefore properly suffers but in his humane Nature yet in respect of the Person suffering his sufferings belong euen to the diuine Nature for if the flesh be the flesh of the Word then must also the sufferings of the flesh be the sufferings of the Word also for neither was the Word disioyned from the flesh nor the flesh seuered from the Word Nor was there any hurt done to the Nature that is inuiolable by that which was to be suffered in the Nature passible If the Sunne shine vpon a peece of timber though an axe cut the timber yet the Sunne remaines impassible so is it when the Diuinitie is ioyned to the suffering flesh of Christ yet I say in respect of the personall vnion the suffering is also attributed to the diuine Nature Thus the Scripture saith God redeemed the Church with his bloud Act. 20. 28. and the Lord of glory was crucified 1 Cor. 2. 8. So then the summe of all is that the Son of God did suffer in that Nature he could suffer in and this point may serue for very many vses As 1. We may stand still and with amazement gaze and wonder at the glory of this Mystery imported in this first point What is this the eyes of our faith behold was it euer thus seene before The Maker of man is made Man and while he rules the Starres he suckes the brests He that is Bread hungereth He that is the eternall Fountaine is athirst He that is the Way is weary He that is the Truth is obscured by false witnesses He that is the Iudge of quicke and dead is iudged by a mortall Iudge He that is Righteousnesse himselfe is condemned by the vnrighteous He that is the God of all Order is beaten with rods He that is the Power of God is made weake He that is Saluation is wounded and He that is Life dies 2. By the Euidence of this Truth the Christian Church draw out those Heretiques were called Patripassiani that held that God the Father suffered and that the termes of Father Sonne and Holy Ghost did note but one Person only Which grosse Heresie as it is confuted by the Doctrine of the Trinity before so by this Doctrine contained in this branch of this Article 3. We may hence gather how hatefull sinne is that can make God suffer that can abase so fearefully as you shall heare afterwards the very Sonne of God who yet did no sinne but was only a surety as is to be shewed yea it makes him suffer from his owne naturall Father so vile a thing is sin and so iust is God What can be more senselesse than the heart of man that from hence doth not clearely see the vgly and monstrous nature of sinne and the most vnauoidable iustice of God in punishing sinne Doth Christ suffer and from his owne Father and is it possible any of vs should be so bewitched as to go on in sinne and yet think there is such mercy in God as to spare him though he forsake not his euill wayes 4. Is Gods Sonne thus abased for vs and doe not wee pitie him Are not our stony hearts melted with compassion towards him Oh why doe we not more mourne for him suffering than we would for our owne and only sonnes This wee should doe and must neuer haue the praise of good Nature till we can be more affected with his abasement that was so high and excellent in his owne Person 5. Our faith should be wonderfully from hence strengthned considering the vnspeakable sufficiencie of the sufferings of Christ for our sinnes for if the Sonne of God redeemed vs and satisfied for vs and suffered for vs then wee must needs be fully ransomed and though our sinnes be many yet the bloud of Iesus Christ the Sonne of God cleanseth vs from all our sinnes 1 Ioh. 1. 7. Note that he saith the bloud of the Sonne of God for that makes his bloud a perfect and sufficient price of Redemption 6. If the Sonne of God suffered then it should be a shame for the sons of men to be vnwilling to suffer or to be impatient in their afflictions Heb. 12. 3. especially such as are in meane condition in this world should from hence be resolued without murmuring to beare hard vsage as is vrged in the case of seruants 1 Pet. 2. 18. 19. Thus of the first Point For the second Point viz. from whom he suffered We must know that if we let passe the higher causes of his Passion and looke vpon the creatures only he suffered from all sorts of Enemies The Deuils and the High Priests the Pharisies and the People Iudas and Pilate Herod and the Souldiers Iewes and Gentiles his owne Countrey-men and strangers all oppose him and from all he suffered as the History of the Gospell more at large shewes Which point is worthy our obseruation for diuers vses First
we may hence take occasion to wonder at Gods skill and wisdome in ordering businesses What a confused heape is here of vile Instruments and yet what a glorious worke doth God doe without disorder nothing being done but according to his Determinate Councell Act. 2. 23. Secondly we may see how easily all sorts of men are drawne to practise against holinesse and sincere religion what doctrine was euer more powerfull than the doctrine of Christ and what man euer liued so harmelessely so profitably and yet how quickly is all the world raised vp against Christ and true Religion taught and profest by him What power hath the Deuill in the hearts of all sorts of men Who though he neuer require any worke but what is base and dangerous yet quickly gets Instruments to effect any thing he requires Oh how is miserable man sunke deepe into rebellion that since the fall of our first Parents had rather follow the Serpent than the Sauiour of the world who would euer care for the opinions or examples of any sort of worldly men Thirdly wee see here a naughtie nature will infect any Calling the Priesthood will not continue alwayes good nor Magistracie nor the retired life of the vulgar sinne infects any calling For the third Point for whom he suffered that is answered in diuers Scriptures he suffered not for himselfe but for vs 1 Pet. 2. 19. Now that this may be distinctly vnderstood it must be considered both Negatiuely and Affirmatiuely Negatiuely and so he did not suffer for all the men and women in the world vniuersally as the Arminians and Lutherans affirme and that we may gather by many sentences of Scripture as Matth. 26. 28. He saith his bloud was shed for many which imports it was not shed for all And Matth. 7. 23. Christ saith to somemen I know you not which imports strongly that he did not suffer for them and Ioh. 17. our Sauiour still limits his petitions in his pleading viz. for such as God the Father had giuen him and said he praied not for the world and Iohn 13. 1. it is said he loued his owne which were in the world and therefore all were not his owne and Iohn 10. 15. He layed downe his life for his Sheepe and therefore not for Goats and Swine and Ephes 5. 25. He gaue himselfe for the Church not for all the world and Reuel 14. 3 4. they that are bought out of the earth are distinguished from other men to shew all are not redeemed and Heb. 9. 15 16. The benefit of his Mediation and Bloud-shedding is extended only to such as are called Thus of the proofe of the Negatiue Now for the affirmatiue it is most cleare in Scripture that Christ suffered for beleeuers and for all of them not only for vs but for all of vs Rom. 8. 32. not only for Iewes but for all the world that is for the Gentiles of all Nations 1 Iohn 2. 1. His-righteousnesse extends vnto all and vpon all that beleeue Rom. 3. 22. The Vse may be first for the confutation of the opinion of those that hold that Christ suffered and died for all men in the world vniuersally we grant his sufferings were sufficient to redeeme all the world but not efficient and that their opinion is very grossely erroneous appeares by the former places of Scripture and many more might bee alledged Secondly seeing Christ did not suffer for all men vniuersally we should looke to it that we be such as may haue comfort that he died for vs. Now if we would know who they are in all the world that haue their part and portion in the redemption made in the sufferings of the Sonne of God we must vnderstand that they are such as are described in the signes that follow First they are beleeuers such as with the eye of faith can looke vpon and must to the promise of God made concerning saluation by Christ Ioh. 3 16. as is there shewed by the type of the brazen Serpent in the coherence Secondly they are such as turne from transgression in Iaoob Esay 59. 20. Thirdly they are such as will heare the voice of Christ and be ruled by him they are his sheepe Iohn 10. 15. Fourthly they are such as are made like to Christ in sufferings they beare his image in suffering affliction and yet for all their crosses they loue God Rom. 8. 28 29. 1 Per. 4. 1. Fiftly they are such as doe consecrate their liues and seruices to Christ they liue to him that died for them 2 Cor. 5. 15. Thirdly did Christ suffer for vs what patterne was there euer of such leue Consider what we were in our selues by nature First we were vniust 1 Pet. 3. 18. the Iust here suffers for the vniust one will scarce die for a righteous man but who euer was willing to die for the vnrighteous Rom. 5. 7 8. Naboath Zacharias the sonne of Iehoiada and Iohn Baptist were iust men and yet none would die for them and yet perhaps for some righteous man one durst die as it may be Ionathan durst haue died for Dauid but yet this is without president which here Christ doth he suffers for the vnrighteous Secondly we were not only vniust but his enemies also Rom. 5. 10. yea we were such as neuer sought to him for redemption as the Scriptures and experience shew What hearts haue we that cannot be more affected with this wonderfull loue of Christ Behold here is Piety scourged for the impious mans sake Wisdome is derided for the fooles sake Truth is denied for the lyars sake Iustice is condemned for the vniusts sake Mercy is afflicted for the cruell mans sake Life dies for the dead mans sake as said an ancient Father What a suffering is this when the Iust suffers for the vniust and with the vniust and vpon vniust causes and vnder vniust Iudges and by vniust punishments Fourthly hath Christ suffered for vs why then from his example we should learne to be willing and ready to suffer one for another 1 Iohn 3. 16. Fifthly we should comfort our hearts with this Doctrine seeing Christ did not suffer for himselfe but for vs wee should apply his sufferings to our selues and plead them before God against our sins and the temptations of the Deuill and seeing hee hath paid so deare a price to reconcile vs to God wee should make no question of it but that hee will now saue vs being reconciled and finish his owne worke Rom. 5. 10. Lastly seeing the Sonne of God is the Passeouer yea our Passeouer and Sacrifice for vs we should therefore purge out the old Leauen that we may be a new lumpe and should therefore keepe the feast not with old leauen neither with the leauen of malice and wickednesse but with the vnleauened bread of sinceritie and truth if Christ suffered for vs then our life should be a continuall feast yea in as much as he was offered vp as an immaculate Lambe and is tendered to vs as
Scripture acknowledgeth no other propitiation than the passion of Christ nor can there be need of any other seeing it is the passion of him that is God Secondly hence we may be confirmed against the scandal of the Crosse of Christ though Iewes and Gentiles declaime against Christ for that very cause because he was so vile and contemptible in the eyes of the world yet we see there was great reason for it he should be so abased for else our sinnes had not beene satisfied for nor heauen purchased Thirdly hence we may see the difference betweene Christs sufferings and the sufferings of the Martyrs For first the sufferings of the Martyrs were not punishments for sinnes but only trials or chastisements whereas Christs sufferings were maledictions and punishments laid vpon him for our sins Againe the sufferings of the Martyrs were not meritorious they deserued nothing for others because they are considered but as priuate men but Christs sufferings were meritorious because he vndertooke them as our suretie and was sustained vnder them by the immediate assistance of the Diuine Nature in respect of which they were the sufferings of God Fourthly hence we may take occasion to be grieued at heart for our sinnes for our sinnes were the cause of the sufferings of Christ and brought vpon him all the miseries he endured when we see Christ crucified we see him who was so pierced for our sinnes Fifthly seeing we are bought with such a price as the sufferings and bloud-shedding of Iesus Christ we should therefore not be the seruants of men seeing Christ paid so deare for vs we should be ashamed to applie our selues to the humours and lusts and vanities of the men of this world as if we were still their seruants He knowes not Christ or the price of his redemption that for base and corrupt respects will leaue the sinceritie of Christs seruice to humour or please men 1 Cor. 7. 23. Sixthly seeing Christ laid downe this price to redeeme and saue his people from their sinnes wee should goe away resolued to sinne no more and to walke worthy of so great redemption Shall wee againe crucifie the Sonne of God by returning with the dogge to our vomit or the swine to the wallowing in the mire Seuenthly how should we admire the loue of Christ to vs that hath washed vs from our sinnes by his owne bloud Oh glorious medicine Oh how vnspeakable was that loue What tongue can vtter it What heart can conceiue of it Reuel 1. 5. But the especiall vse is for consolation for these ends of Christs sufferings doe manifestly import the fruits and benefit of his suffering to vs which is so great as we should euer exult and glory in the Crosse of Christ aboue althings and desire no better a way of liuing than to liue by the faith of the Sonne of God that gaue himselfe for vs Galat. 2. 20. and 6. 14. For since Christ did suffer for those reasons before specified it will manifestly from thence follow 1. That the hand-writing that was against vs is cancelled our bond which we forfeited cannot now be sued against vs Col. 2. 15. 2. That God is pacified and well pleased with vs Mat. 17. 5. 1 Ioh. 2. 12. 3. That death and damnation is now swallowed vp into victory that we need not liue in such feare of them Ro. 8. 1. 1 Cor. 15. Heb. 2. 14 15. 4. That the deuill being but Gods Sergeant or Iaylor hath now no power ouer vs Heb. 2. 14. 5. That we are absolued and discharged from the guilt of all our sinnes and may by faith lay hold vpon all the promises of grace and pardon in the Scripture 6. That sinne shall haue no more dominion ouer vs for the bloud of Iesus Christ cleanseth vs from all our sinnes as well in respect of vertue as in respect of merit and against the power of it as well as against the guilt of it Rom. 6. 7. That we shall be sure of heauen when we die And in generall the passion and bloud-shedding of Christ doth ratifie and assure to vs all the good things of the new Couenant or Testament Heb. 9. 16. c. and for matters may be needfull for vs in this life how can we doubt for if God haue giuen vs his Sonne how shall he not with him giue vs all things Romanes 8. 32. Thus of the fourth point The fifth point is what he suffered for vs and this will be large in the explication of it For though his sufferings vnder Pontius Pilate be mentioned and his suffering of what fell out at the end of his life be called the Passion by an excellencie yet in as much as Christ suffered nothing casually or for himselfe but for vs therefore we must reckon all the parts of his sufferings as parts of his Passion for vs and so remouing the Synecdoche which is in the words of the Creed and considering at large of Christs sufferings euen those parts which are not menâ—ioned in the Creed as well as those that are the whole Systeme or Method of the doctrine of Christs Passion may be disposed as followeth The Passion of Christ is both Priuatiue and Positiue His Priuatiue Passion did consist in this that he wanted that glory ioy and felicitie which he might and ought to haue had if he had not voluntarily for the redemption of man depriued himselfe of such glory and felicitie and this kinde of Passion did extend it selfe to both Natures For first his Diuine Nature suffered as it were an eclipse of glory all the time of our Sauiours dwelling on earth it was hidden as it were behinde the veile for if his Diuinitie had shone out in the brightnesse of the glory of it when he came to dwell amongst vs Iohn â—â— 14. it would haue beene as wonderfull on earth amongst men as it was and is in heauen amongst Angels And besides though the glory of Christs Diuinitie be so infinite as nothing can be added to it or taken from it in it selfe yet is it said to be glorified or obscured according to the conceptions of it in the minds of men and so he suffered a priuation of glory or rather a defect of it in that light came into the world and the darknesse of mens hearts was such as they did not compâ—ehend it Yea it was a great Passion that the Diuinitie of Christ should be so slowly and by so few acknowledged al the dayes of Christs being in the flesh on earth And as for his humane Nature there was due to it all abundance of glory and happinesse and ioyfull life in as much as he was a iust man and did perfectly fulfill the whole Law of God for he that doth that should liue the meaning is he should liue a most pleasant and happy life for euer But this glory also for our sakes he was contented to want for a time to his very humane Nature Of this kinde of Passion is spoken Ioh. 17. 5. Phil.
be patient and contented though the world know them not and acknowledge not their glory of the sonnes of God though he liue many a day month and yeare without being desired or esteemed in the world It was thus with the Naturall Sonne and therefore the Adopted sonnes should not thinke it strange 1 Iohn 3. 1 2 If our life be hid so was Christs also Coloss 3. 3. And this Example of Christ should greatly checke the vnquietnesse of the minds of many that cannot abide to be neglected and so violably hunt after acceptation and fame in the world And thus much for his sufferings from his Birth to his Baptisme in all which time our Sauiour carried himselfe but as a priuate man and spent his time in performing a most exact obedience to the Law of God and the commandement of Ioseph his reputed father His publique sufferings began from his Baptisme when he was about thirtie yeares of age and the first Diuision of them I make to be from his Baptisme to his last Supper and about these first obserue the circumstance of the time We know that Christ as the Lord our righteousnesse was to doe two things for vs viz. to performe a most absolute obedience to the Law and to suffer the malediction of the Law for our sinnes Now as he began the publique profession of his obedience to the Law at his Circumcision so he began the publique enduring of the malediction of the Law at his Baptisme or thus The obedience to Moses Law he begins at his Circumcision his open obedience to that singular Law giuen him by his Father about redeeming the Church by his Passion he begins to execute from the time of his Baptisme Now the things that hee suffered in this part of his life were these 1. Temptation As soone as he was baptised and had solemnly vndertaken in publique the Redemption of the Church the Deuill set vpon him with diuers hellish and furious assaults as you may reade Matth. 4. And vnto this conflict doth our Sauiour voluntarily offer himselfe being led to the combat by the Spirit and begins to wrastle with the Prince of all aduersarie power enduring with great patience and resisting and vanquishing with great skill his fiery and blasphemous Darts And in the Desert by single combat as in an open field before God and Angels was this battell fought And in the Desert doth our Sauiour suffer this conflict with the Deuill for diuers reasons First that hee might redeeme vs that with our first Parents did wander vp and downe in the vast desert of this world being banished from Paradise and might by subduing the Deuill the Lion of the wildernesse the god of this world leaue vs a secure habitation all the dayes of our pilgrimage and purchase our returne to a better Paradise Secondly He was tempted of the Deuill that hee might feele what wee suffered when wee are tempted and might be able to succour them that are tempted Hebr. 2. 17 18. and 4. 15. Thirdly That he might shew vs a way how to resist the Deuill and to wrestle with Principalities and Powers that we may ouercome them For hence we may learne many things for first here we may know our Aduersarie and what Enemie wee shall haue if wee giue our names to Christ and binde ourselues by the Sacraments to enter into a course of holy obedience to God The Deuill â—s well as the world will oppose vs. Secondly we may gather from hence that no true Christian may promise himselfe freedome to be spared from this warre nor ought to desire to be discharged from this Triall seeing the Sonne of God was not free from it Thirdly wee should hence learne that a godly Christian who is Gods Champion is not brought to the combat of temptations at the meere lust or when the Deuill out of his malice will but he is solemnly led to the fight by Gods Spirit who will stand by him and giue issue and make a way to escape the danger they shall haue no more laid vpon them than they are able to beare Fourthly from the practise of our great Commander we see with what weapons wee must resist wee must get store of the written word of God into our hearts and with the force of Gods sacred and true words wee must beat backe and vanquish the blasphemies and prouocations of the Deuill Christ beats the Deuill by quoting the Scripture which word of God is called the Sword of the Spirit Finally hence our soules may draw euerlasting comfort and courage against all temptations by faith and confidence in Christ who hath not only ouercome the Deuill but did it in our steads and that he might merit our victory and hath promised to helpe vs with his power 2 Cor. 12. 7 8 9. 2. Extreme pouerty of Estate The second thing he suffered in this part of his life was grieuous pouertie and want of the ordinary comforts and possessions of life so as hee complaines The birds of the aire haue nests and the foxes haue holes but the Sonne of Man hath not where to lay his head Matth. 8. 20. And we reade that when he was to ride in triumph as it were into Ierusalem as the King of Sion Zach. 9. 9. he was faine to ride of a borrowed Asse and the foale of an Asse Matth. 21. Now this meannesse of Estate he endured for these reasons First Hee became poore as the Apostle said that he might make vs rich 2 Cor. 8. 9. He wanted earthly things that he might enrich vs with heauenly things Secondly our King comes to vs thus meeke and lowly hiding his Maiestie and applying himselfe to the meane condâ—â—â—on of his seruants that he might entice vs to seeke more heartily those great things of our saluation from him Zach. 9. 9. And from hence we may learne diuers things First we should know and acknowledge this grace of our Lord Iesus Christ and blesse his blessed pouerty that hath opened a way for such riches for our soules 2 Cor. 8. 9. Secondly such as are rich should learne not to contemne poore Christians for their pouerty seeing Christ himselfe was poore and withall they should imitate Christ euen to make themselues poore as it were through their abundant liberality to the distressed Saints as Paul vrgeth it 2 Cor. 8. 9. And further they should not place their felicitie in the possession of worldly things seeing the Heire of all things and the fountaine of all happinesse did by willing pouertie so trample vpon the glory of the riches of the world Thirdly such as would follow Christ in this world must hence learne not to seeke great things from his seruice in earthly things for so our Sauiour vrgeth this point as you may reade Matth. 8. 19 20. Lastly poore Christians may wonderfully reioyce and serue God in their meane places with much gladnesse of heart seeing the Sauiour of the world was as poore as they and liued in as much want of
it is a thousand times more easie to suffer the death of a Martyr than for Christ to suffer bare death of any kinde because Martyrs in death are freed from the guilt of all their sinnes whereas Christ in death as our surety stands charged with sinne but it was not the feare of death thus troubled our Sauiour he had many other more dreadfull things to thinke of As first the tyrannie of Sinne Death and Sathan that had preuailed ouer mankinde Secondly the great ingratitude of the greatest part of mankinde who would not regard redemption though made in his bloud Thirdly the dispersion of his Disciples and the scandall that euen they would take at his death Fourthly the ruine would come vpon the Iewish Nation by making themselues guilty of his bloud Fifthly and especially the sense of the most horrible wrath of God against the sinnes of the world which he must endure and did begin to feele for our sakes as being our surety It was not death then simply that he feared but death ioyned with that powring out of the dreadfull wrath of God vpon his soule this bred that incredible and deadly sadnesse and paine and inward feare in our Sauiour Now this mournfull consideration of his grieuous feare and agonie may serue vnto vs for great consolation and that in diuers respects For first herein we may see his loue to vs that can be content to take vpon him our infirmities euen those that are most troublesome such as this dreadfull feare and perplexitie was he was here truly transfigured for as on the Mount by transfiguration hee shewed what glory he should haue in heauen so in the Garden by this transfiguration he shewes what weaknes cleaues to his members on earth only we must still remember that he tooke vpon him only vnblameable infirmities for in this he sinned not If any aske how could such vnspeakable feare and sadnesse be without sinne seeing the affections were so violently moued and troubled I answer that the perturbation that was in our Sauiours heart was like to cleane water in a cleane glasse if it be shaked neuer so violently yet it is cleane still because there is no mud in the bottome But on the other side if cleane water be put into a cleane glasse and mud withall be setled in the bottome then the least stirring that is makes it foule and so it is with vs there is sinne in almost all perturbations that arise in our hearts because euery shaking of our hearts stirs vp some corruption that is in our nature but it was not so with Christ Againe fearefull Christians may take some comfort from hence to see that their Sauiour was afraid as well as they His Agonie may comfort them against their pusillanimitie and further such as finde strange accidents in prayer and are suddenly oppressed with feares and doubts or terrors may profitably remember what befell their Sauiour when he went to pray Lastly such as are afflicted in conscience vnder the sense of Gods wrath may wonderfully from hence be releeued First by considering that Christ himselfe did feele the same or much greater sorrowes than they doe and therefore doth pitie them and will suocour them Secondly by considering that Christ hath borne in his owne soule the brunt of Gods displeasure for sinne and therefore they should not be so dismayed but behold his soule as made a sacrifice for their sinnes And thus of his Agonie There was yet another great discouragement befell him in his prayer and that was the maruellous senslesnesse and drowsinesse and want of compassion in his Disciples who were so farre from comforting him or mourning with him that they could not watch with him one houre That Peter that a little before said If all men were offended in him yet he would neuer be offended yea he was ready to die for him yet now he doth not resist his very sleepe but neglects his Sauiour in his greatest distresse And from this obseruation we may gather diuers Vses For hereby it is manifest that the whole burden of satisfaction lies vpon Christ only Here is no bodie to helpe him to pay one farthing nor so much as pitie him or incourage him when our ransome is in paying the great Apostles are a sleeping Besides men in misery must learne to trust vpon God only for there are none so neare or deare to vs but in times of distresse may come farre short of that compassion or succour which we may expect from them and if any such thing befall vs in our paines or other miseries we must labour to comfort our selues with this example of the like case of our Sauiour Moreouer men that are giuen to bodily sleepinesse in time of Gods seruice should be warned from hence Euen such a bodily infirmitie if it be nourished may bring vs into fearefull temptations and makes vs guilty of grieuous offence against God and Christ as is imported by our Sauiours milde reproofe of the sleepie Disciples Matth. 26. 4. The forme of prayer hee vsed and that was Abba father let this cup passe from me if it be possible yet not my will but thy will bee done Mark 14. 36. In which forme we may note three things First the Titles he giues to God Secondly the substance of his suit to God And thirdly the clauses limiting his petition 1. The Titles are recorded by Saint Marke and wee shall finde them giuen to God in three places of the new Testament viz. in this prayer of Christs and Rom. 8. 15. and Galat. 4. 7. The tearme Abba is an Hebrew or Syriacke word and the other word Pater is both a Greeke and Latine word Now in that Christ calling vpon his Father giues him his title in diuers languages it is thought that thereby Christ would intimate that he was the God of both Iewes Gentiles and in as much as the time drew on in which the partition wall was to be broken downe and God was to bee beleeued on and called vpon by both sorts of people Christ himselfe first beginnes to treat with God in both languages And it may well be that being now in infinite torment he would intimate by these tearmes that he suffered them both for Iewes and Gentiles 2. As for the substance of the petition a great doubt may arise in a mans mind how this could be in Christ without sinne or contradiction to himselfe He that had foretold his death and professed so often to bee willing to die and was sent into the world for this purpose and if he died not all the Elect were vndone how can it bee that now hee prayes that if it be possible he may not die I answer this obiection two wayes first that he doth not expresly pray against his death but his words may be vnderstood as well as I conceiue of the Agonie he was in in his soule and so what inconuenience can follow if we grant that hee desired of God that it might passe from
Christ Now for the communication that passed betweene Christ and the Iewes the storie of it is recorded Ioh. 18. 4 5 6. And in the whole story I note three things First how willing Christ was to be apprehended Secondly how miraculously he shewed his diuine power vpon his enemies Thirdly how carefully he prouides for his Disciples His willingnesse to suffer appeares by those words that affirme that he knowing all things should come to him went forth and as it were offered himselfe by asking Whom seeke yee and by answering that it was He when they name him Euen the more he feared in the Garden at prayer the more he striues to shew vndauntednesse now yea to shew how great difference there is between affliction of spirit and outward distresses when the fit of the distresse of his Soule vnder Gods wrath for our sinne is for a while intermitted hee goeth out to seeke his Aduersaries that sought him as being most willing to take vp a crosse hee accounted so easie in comparison of what he had felt The demonstration of his diuine power vpon his enemies he thus shewed When he had answered that he was that Iesus of Nazareth whom they sought then all went backward and fell to the ground such amazement fell vpon the hearts of the stoutest of them They sought the Man Iesus but that God whose Name was I am out of the temple of his body giues that answer I am he with such impressions of his Diuinitie as strikes them to the ground like dead men And this he did for diuers reasons First to preserue the vndoubted testimony of his Diuinitie He that was shortly to be sacrificed as a Lambe now warres like a Lion for a season that at least the Christian world might know that it was God that did suffer for our sinnes Act. 20. 28. Secondly hereby his enemies are conuicted and left without excuse that will lay hands on him iniuriously that had first laid hands on them so iustly and made them know how able hee was to binde them ouer to eternall perdition Oh how incorrigible is the heart of a wicked man Here may a man behold men smitten to the ground by the hand of God and yet see them rise vp againe as desperately bent as before Yea here stood with these men and among them fell Iudas the Apostle the seruant of Christ and yet riseth againe still a Deuill a Traitor and a Standard-bearer of the Iewes malice who hauing the Deuill in his brest doth most impudently giue the signe of peace with his mouth Thirdly hereby he giues euident demonstration to all the world of the terror of his voice against wicked men at the last day Hee that can fright them thus when he is about to die being yet in the forme of a seruant on earth how will he be found then when he comes in his Kingdome to iudge them from heauen and shall shew himselfe in the forme of God as well as Man What tongue of man can expresse the terror of that voice at that day Goe yee cursed into euerlasting fire prepared for the Deuill and his Angels And impenitent men may ghesse at this by the power they haue felt in the voice of Christ in the preaching of the Gospell Another demonstration of his diuine power may it be reckoned that such as knew him should looke vpon him and not know him when hee asked them Whom seeke yee they doe not answer thee but Iesus of Nazareth yet Iudas was amongst them Thirdly his care of the safetie of his Disciples he shewed two waies First by going out alone to meet his Aduersaries lest in the tumult his Disciples should be seazed vpon Secondly by speaking to the armed men to take him and let them depart without inâ—ury Now the reason why he was so carefull of them was as the Euangelist notes that the word of Iesus might be fulfilled which he spake in his prayer to his Father Of those which thou hast giuen me I haue not lost one And lost they had beene in our sense if they had not beene preserued to do the worke they were elected to viz. to be witnesses of Christs Death and Resurrection throughout the world which worke might haue beene hindered by their apprehension Againe note how our Sauiour carries himselfe towards them Hee speakes to them as their Lord and King and therefore saith Let these depart which are words of authoritie coÌ„manding them to let the Apostles go which thing is the more cleare because they did let them go accordingly And thus of their comming to Christ The taking of him and binding of him and leading him away followes the story of it we finde in all the Euangelists Now the reasons why he suffered these things are to be considered He that giues libertie to Captiues was taken himselfe that hee might deliuer vs from captiuity vnder Satan by whom wee were detained and that his captiuitie might comfort the Martyrs that suffer for the Testimony of Iesus and might sanctifie their restraints and so he was bound that we might be freeed from the bonds of our sins and of the Deuill and euill examples and customes of the world in which we were fettered and that he might comfort such as are in bonds for righteousnesse sake He was vnciuilly led out of the Garden that so he might lead vs into the heauenly Paradise out of which we were cast Thus of what the Iewes did to him What was done by his Disciples is briefly noted and that was that they all forsooke him and fled so as he was forsaken on all hands And he suffered this desertion for diuers reasons First that so no iot of our redemption no not the least parcell of it might be ascribed to any other than to one Iesus alone Secondly that hereby he might satisfie Gods iustice for vs that had forsaken God and fell away from him by our sins Thirdly that this example might somewhat ease and comfort such as are left and forsaken by their friends in their distresse Fourthly the Scripture was herein fulfilled Smite the shepherd and the sheepe shall be scattered and Christs words came to passe All of you this night shall be offended in mee I omit here the resistance made by the Disciples especially by Peter and the discourse and behauiour of our Sauiour vpon it because that was no part of Christs Passion though it were something that fell out in the storie Hitherto of Christs Apprehension and so of the things that went before his Arraignment The things he suffered at his Arraignment follow and these may be referred to two heads The one is the things he suffered when he was brought bound before the Iudges or Rulers in the night when things were carried tumultuously and without any order The other containes the things he suffered when they would proceed iudicially with him and that was in the day time In the night he suffered three things First he was carried vp and downe bound from
innocent and did not consent to our Sauiours death It seemes that he had borrowed this Ceremony from the Iewes who had an ancient vse of it in some cases as appears Deut. 21. 6. and did thereby think the more to affect them with remorse see Psal 26. 6. Though this Ceremony were not necessary yet Iudges and publike Officers of State should haue cleane hands hands I say cleane from bribes and corruption and hearts fearing God and hating couetousnesse and so all solemne seruice in Piety as well as Iustice requires the washing of the hands in innocencie Psal 26. 6. for if the Ciuill seat of Iustice must not be compassed but with integritie of heart and life much lesse should we dare to compasse Gods Altar vnlesse we haue washed our hands in true innocencie But further obserue what poore shifts a troubled and ill conscience flyes to What will it iustifie Pilate that he washeth his hands and yet by and by doe that which himselfe condemnes The basenesse of his minde cannot be scoured off with the water on his fingers An ill conscience is often attended with a senselesse minde To conclude Note one fearfull thing that fell out vpon this Action Pilate said I am innocent from the bloud of this man Immediatly the madde Iewes shout it out that for his bloud let it light vpon them and their children Matth. 27. 25. How suddenly did the Iudge of the world take vp this Imprecation He ratified it in heauen This direfull curse fell vpon them and yet lyeth vpon them to this day as a standing monument to warne all cursing Caitifes such as wish death and damnation or desperate diseases to themselues or others God may say Amen before they be aware Thus of the declaration of our Sauiours Innocencie The second thing about his condemnation is the cause why Pilate would not deliuer him knowing him to be innocent and so two causes are assigned the first was his willingnesse to content the people Marke 15. 15. And Luke saith the instancie and clamour of the Commons and the chiefe Priests preuailed Luke 23. 23. And a second cause is assigned by Saint Iohn Chap. 19. 13. And that was the feare of Caesar for they had charged him that if he did not condemne Iesus he was not Caesars friend and when he heard this saying he sate downe in the Iudgement seat to giue sentence Which shewes vs that it sometimes comes to passe that Christ and the sincerity of Religion may suffer very vniustly either to satisfie the stubborne humours of wicked people or vpon pretence that Christ and true Christians are enemies to Princes Many things are done in Caesars name and vpon pretence of Caesars right which yet Caesar knowes not of or if he did ought not to fauour such proceedings We see that of old these two things haue beene great motiues to iniustice The third thing was the manner of the Iudgement and so Saint Iohn reports that Pilate brought forth Iesus and sate downe in the Iudgement seat and after some reproachfull speeches to the people about Iesus as their King and after their last tumultuous crie to haue him crucified he deliuered him to be crucified Oh what heart can by faith see Iesus come out vpon the Pauement and so patiently set himselfe before the Tribunall of Pilate and not be dissolued into teares to see our sweet Sauiour after so many indignities to stand amongst such vile people to receiue iudgement of death that was the blessed Author of life But in this sentence of condemnation lieth one chiefe consolation for in that houre and in that sentence did God our heauenly Iudge giue sentence vpon our sinnes in him our Surety and condemned sinne in his flesh that had no sinne and therefore our faith should gather hence assurance of eternall comfort seeing he was condemned that we might be saued and in this sentence vpon him God hath fully satisfied his iustice so as we need not feare the day of Iudgement for Iesus hath beene already iudged for our sinnes Rom. 8. 3. and a part of the iudgement it is to be reckoned that he found no mercy in the Iewes when Pilate said Behold the Man but rather with greater rage they called for the sentence to haue him crucified and withall that he was reiected of the chiefe Priests and Scribes and Elders of the people He found no mercy in the Iewes that he might thereby procure for vs the eternall Mercy of his Father He found no mercy with Men that we might obtaine mercy with God And he was reiected of the chiefe Priests that the Scripture might be fulfilled that had said That the stone that the builders refused should be made the head of the corner Psal 118. 22. And that he might thereby satisfie for vs that had refused God and would not haue him raigne ouer vs but yeelded our selues to the Deuill to rule vs. The fourth thing in the Story is the consequent of the Iudgement or what followed immediatly vpon the sentence and that was most vile vsage by the Souldiers of the Gouernour for they tooke him into the common Hall and gathered vnto him the whole band and they stripped him and put on a Scarlet Robe and a Crowne of Thornes vpon his head and a Reed in his righthand and bowed the knee and mocked him saying Haile King of the Iewes and spit vp-vpon him and smote him on the head with the Reed and after they had mocked him they tooke off the Scarlet Robe and put his owne rayment on him Matth. 27. 27. to 32. Now whereas Saint Iohn Chap. 19. 1 2 3. mentioneth that diuers of these things were done before the sentence to moue the people to pitie we may suppose that they were twice done once by Pilates commandement before sentence and then by the prophane rage and storme of the Souldiers after sentence howsoeuer to vs it is sufficient to know they were done and why hee endured such things wee should chiefly inquire Now out of this part of the Story some things may be learned in generall and somethings from the signification of some speciall things here mentioned In generall wee must inquire after the Reason of two things 1. Why he is here shewed in the habit of a King and scorned by the representation of the ornaments reuerence of a King He is crowned and clothed with a Robe and a Reed put into his hand like a Scepter and saluted as a King all in scorne Consider first that God did by his speciall prouidence acknowledge the regall dignity of his Sonne euen in the middest of his greatest abasement that which Pilate and the Souldiers did in scorne God did in earnest for all these things are ensignes of his Kingdome Secondly hence we may gather how senselesly and scornefully the men of this world doe iudge of the Kingdome and glory of Iesus Christ It is so farre remoued out of their sense and iudgement that they account it but foolishnesse and scorne
might haue the better assurance that God would shew mercy but this is not the case of most of our people 5. That the repentance of this Theefe had a great deale of businesse in it more than saying three words at his latter end as will appeare by opening the third point and that is how he shewed the truth of his conuersion So that for the third point we may obserue in the storie of his conuersion Luke 23. that he shewed three excellent fruits of his conuersion The one was reproofe of sinne in his fellow The other was his confession that he made both concerning himselfe and Christ The third was his petition or prayer to Christ for mercy For the first Saint Luke saith vers 40. that when the other malefactor railed on Christ he answered and rebuked him saying Dost not thou feare God seeing that thou art in the same condemnation Out of which words I obserue diuers things 1. That a true conuert cannot abide sin or that God should be dishonoured by those that they conuerse withall He that repents of his owne sinne may discerne it by his true dislike of sinne in others They are farre from true repentance that can liue in places where God is daily dishonoured and yet haue not their hearts vexed or their tongues loosed to reproue sinne 2. That he that will reproue sinne in others must be sure they haue mouing and effectuall arguments They must haue skill to admonish We see here what a stirring argument the conuerted Theefe brings Yea it is true that if the hatred of sinne be sincere in vs it will furnish vs with solid arguments to furnish reproofe 3. That the want of the feare of God is the cause of all disorder as it was of this mans rayling so it is of drunkennesse whoredome swearing stealing lying vsurie and the like if men had the feare of God before their eyes they would not doe so 4. That such as do abuse Christ by scoffing or rayling haue great cause to be afraid of God and what he will doe to them though they escape punishment amongst men Such sinnes as men will not punish God will especially these sinnes of scorning or reproching Christ and true Christians and the ordinances of Christ 5. That a true conuert doth loue Christ better than his old acquaintance as here the Theefe speakes against his old comrade and companion and for Christ though he had neuer seene him before 6. That such as will scoffe and raile at the truth haue no feare of God in them 7. That for a man not to repent when the iudgement of God is vpon him is a signe of a carelesse and gracelesse heart It is a wickednesse or stubbornnesse to be wondred at that a man being vnder the execution of condemnation as a malefactor should yet be void of the feare of God see Ier. 5. 3 4. Hee that will not thinke of paying his debts when the Arrest is serued vpon him hath no minde to pay it at all And the childe that relenteth not when he is vnder the rod is in a manner past grace So is it with men that haue hearts like Adamants when Gods speciall hand is vpon them Dost not thou feare God As if he would say though others were carelesse yet it is an infinite shame for thee that art in the same condemnation not to feare God Now for his confession that he made it stands of two parts In the one he doth penitently accuse himselfe and his fellow as suffering iustly and receiuing the due reward of their deeds and in the other he doth excuse Christ and auouch that hee hath done nothing amisse or that is absurd or out of place as the originall word doth import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first part of his Confession I obserue these things 1. That without confession of sinne â—here can be no true repentance Prou. 28. 13. 1 Ioh. 1. 9. 2. That a true Conuert doth from his heart acknowledge that he hath deserued all the miseries are inflicted vpon him from God or man and doth patiently submit himselfe to beare them Dan. 9. 7 8. without stomack or malice or desire of reuenge vpon such as are instruments of his punishment 3. That he that reproues sinne in others in sincerity of heart doth acknowledge sinne in himselfe if he be guilty of the same or the like offence The repenting Theefe makes this confession in his owne name as well as in the name of the railing Theefe In the second part of his Confession I obserue 1. It is a signe of true grace to haue from the heart an honourable opinion of Gods seruants though they be extremely disgraced and slandered and reuiled as in the Theefe here to beleeue Christ did nothing amisse though almost all the world accused him and put him to death as a malefactor 2. That in Religion it is not enough to be free from grosse sinnes but we must be free from the sinnes of indiscretion and rashnesse Nor is it enough to doe good duties but we must doe all things wisely and in their place so the word in the originall imports About his prayer we are to obserue both what he said and what our Sauiour answered His words were these Lord remember me when thou commest into thy kingdome vers 42. In which words of his prayer I note the wonder of his faith the truth of his deuotion and the humilitie of his Petition His faith was to be wondered at both for the things beleeued and the circumstances of beleeuing For the things beleeued hee here saith foure great things of Christ First that he was Lord and King Secondly that his Kingdome was spirituall and not of this world Thirdly that in that very abasement he was possessed of a Kingdome he saith not When thou shalt come to reigne but when thou commest reigning Fourthly that he had power to let in all penitent sinners into that Kingdome The circumstances make it more wonderfull that he should confesse all this and yet haue no Preacher to instruct him and Christ himselfe so much abased and being a man that had not seene his former Miracles that he should say thus at this time when the cuting of the sicke was ceased and the giuing sight to the blinde and the raising of the dead and that he should thus acknowledge these glories in Christ when the great Rabbies the Priests and Scribes blasphemed him and could not acknowledge him for the Messias The truth of his deuotion appeares in this that he askes not temporall but eternall life He is more carefull to pray for the saluation of his soule than for the deliuerance of his body The humility of his petition appeares in this that he askes not for a great place in heauen or to sit at his right hand or his left as the sonnes of Zebedee did nor to be preferred before others nor at all to prescribe vnto Christ but onely desires to be remembred of him for any place
is slaine by the creature which also vpbraids the stupiditie of men that cannot be moued with such an obiect especially the horrible wickednesse of the chiefe Priests and Rulers and people of the Iewes that are not stirred with remorse for so grieuous a sinne Thirdly this shaking of the earth is thought to signifie and foretell the shaking of the world by the Gospell afterwards so as all the world should be moued at the sound of the voice of Christ in the Gospell Heb. 12. 26 27. The rending of the Rockes 1. Did vpbraid the Iewes for the hardnesse of their hearts that were worse than the very Rockes The Rockes cleaue at the death of Christ and yet their hearts are vnmoued 2. It might signifie the same with the Earthquake viz. that the vertue of Christs death carried by the Gospell into the world would bee of force to teare and rent the hearts of wicked men though they were as hard as Rockes The opening of the graues signified that Christs death had vanquished Death and that it should not haue power to hold the body of the Saints in the graue long and withall it told the Iewes aforehand that it would be in vaine for them to roule great stones vpon Christs graue for he would rise againe doe they what they could It is said that the dead bodies arose after the Resurrection of Christ which hath made some Diuines thinke that the graues were not opened till after the Resurrection though Saint Matthew reckons this thing together with the rest of the Miracles that concerned Christs death Thus of the Testimony Diuine The Humane Testimony was the Testimony of the Roman Centurion and the Souldiers with him who feared and glorified God and said Of a truth this was the Sonne of God and the multitude that came to the execution beholding the things that were done smote their breasts and returned Matth. 27. 54. Mark 15. 19. Luke 23. 47 48. And this Testimonie shewes 1. The maruellous senselesnesse of the Priests and learned men and great men of the Iewes that these men that were Pagans and these poore Plebeians should be so affected with feare and wonder and giue such an honourable testimony to the innocencie and Diuinity of Christ when these great Pillars of the Church are so obstinately auerse and hostily minded it shewes that they were prodigiously sinfull and hard hearted and withall it shewes what a plague a hard heart is whereso euer it is found though in learned or great men Though God shake the earth teare the Rockes open the graues and though he make strangers to confesse his glory yet they are the same men still 2. That it is easie with Christ to defend his owne credit and cause euen in the hardest times though Iudas betray him Peter deny him and the rest of the Disciples flie from him yet he can make a Centurion a Souldier a Pagan to doe the worke his Disciples should haue done Hee can glorifie himselfe by the mouth of Babes and Sucklings if need be Psal 8. 2. Buried ACT. 13. 29. And when they had fulfilled all things that were written of him they tooke him downe from the tree and put him in a sepulchre THat Christ was buried is manifest by the Storie of the Euangelists and is a part of the Creed not doubted of by any amongst vs. Concerning his buriall I propound these things to be considered 1. The reasons why it was needfull Christ should be buried 2. The place where he was buried 3. The persons by whom he was buried 4. The manner how he was buried 5. The time how long he continued in the graue Our Sauiours bodie was buried for these Reasons 1. That the Scripture might be fulfilled that had prophecied of it see Esay 53. 9. 2. That it might appeare he was truly dead 3. That he might pursue and ouercome death in his owne cell or den 4. That he might burie our sins with him and for euer hide them from the sight of God 5. That we being made partakers of the fruit of his buriall might be buried with him in respect of our sins The immersion in the water of Baptisme is a signe of this spirituall buriall with Christ Rom. 6. 4. Col. 2. 12. 6. That he might sanctifie our buriall to vs and so expell from vs that horror and feare we might conceiue about our lying in the graue and so confirme vs in the hope of our Resurrection 7. That we might learne from thence to giue honour to the body of Christians in prouiding honest and decent buriall for them such as might answer the hope wee haue of our Resurrection Mens bodies shall rise and to signifie so much we should lay them in the graue as in a safe place to keepe them till the Resurrection For the place where he was buried that may be diuersly answered 1. He was buried in a noted place neere to Ierusalem and that for two causes The one that so all occasion of doubting of his death or truth of his buriall and so of his resurrection might be remoued The other that by the rest of Christ in the graue the vision of rest and peace which the name Ierusalem signified might be knowne to bee procured by Christ Rest I say spirituall and eternall 2. He was buried in a Garden thereby hauing relation to the first Adam for as our vnrest began at the sinne of the first Adam so here in a Garden doth the second Adam come to rest and so begins our spirituall rest And withall to giue vs hope that as from the sinne of the first Adam we were cast out of the garden of pleasure so by the suffering of the second Adam who lay buried in a Garden we might haue a happy returne to the heauenly Paradise And as Christ was carried from the Crosse to the garden of rest so shall we be taken from the calamities of life into heauenly rest 3. He was buried in a Sepulchre hewed out of a rocke that so his enemies might haue no occasion to cauill and say his Disciples stole him away by secret holes or passages vnder ground and withall to signifie what the state of our naturall hearts is when Christ comes spiritually to rest in our soules hee must hew him a place out of the rocks if he get roome in our hearts 4. He was buried in a Sepulchre that was new that thereby might be signified that the condition of death was by the merit of Christ made new and was altogether different from that which it was wont to be and withall to tell vs that Christ will rest in the heart of no man vnlesse it be new 5. He was buried in a Sepulchre in which neuer man was laid lest his aduersaries should cauill and say it was some other that was risen or that he rose from the dead by vertue of touching some other corps see 2 King 13. 21. 6. He was buried in another mans Sepulchre to signifie that he died and was
hath made vs to sit in heauenly places in Christ Iesus Eph. 1. 6. for as he left vs the earnest of his Spirit so he tooke from vs the earnest of the flesh and caried it into heauen as a pawne to assure that the whole should be brought after him So that his ascension into heauen works our ascension into heauen and so a threefold ascension For first heauen is opened for a spirituall ascension of our minds while our bodies are on earth our hearts taking vnspeakable comfort by faith in our vnion with Christ and so with God whereas otherwise without Christ our very thoughts are shut out of heauen our hearts hauing no cause of comfort but rather of sorrow to thinke of our losse of Gods fauour and so glorious a place Secondly heauen is opened for our soules to enter in when we dye our soules being to bee caried by the Angells into heauen that before in Adam kept vs out of heauen Thirdly heauen is opened for both soule and body at the last day 1 Thes 4. 14. 17. Ioh. 17. 24. Thus of the first benefit Another benefit comes to vs by the ascension of Christ and that is the leading of our enemies captiue for his triumph ouer them when he led captiuity captiue Psal 89. 19. extends to vs. That we may vnderstand this the better wee must know that Christs victory ouer his enemies had fiue degrees First it is the ordination of it and so he conquered from eternity Secondly the prediction of it and so his conquest was a foot in all the ages of the old Testament and began at the promise in Paradise after the fall and was plainly renewed in that place of the Psalmes quoted before Thirdly the operation of it in his owne person and so he conquered on the Crosse and triumphed in his Ascension Fourthly the application of it and so he conquereth and hath in all ages conquered in his Members making them able to ouercome Sinne and Sathan and the World but this is but in part and in the beginnings of it Fiftly the consummation and full accomplishment of the victory and so the Deuils and the Graue and Death and Sinne and the World shall be for euer vanquished at the last day when Christ shall appeare in glory and wee be made like vnto him in an euerlasting freedome from all misery The third benefit is the daily helpe wee haue from the intercession of Christ in heauen that perfectly remembers vs and appeares before God for vs to make our persons and praiers and workes still accepted before God as hath beene shewed before The last benefit is the sending of the holy Ghost to be with the Church to the end of the world in a speciall manner to qualifie vs with all needfull gifts and to be our Comforter as hath likewise beene shewed before Thirdly this Article serues for confuration of diuers sorts of men as 1. Of those that say the very body of Christ is present to the bodies of men in the Sacrament of the Supper whereas the Article is plaine he is in body ascended into heauen 2. Of the Papists about merit of workes They say Christ merited our Iustification but wee must merit our place in heauen Whereas our Sauiour saith He went to heauen to prouide and prepare a place for vs. 3. Of such as say they must giue way to an insufficient ministery because able men cannot bee had Whereas Christ ascended to giue gifts vnto men and therefore if all lawfull meanes were vsed able men would bee found by his blessing 4. Of such as thinke because they were not brought vp to learning or haue liued long in ignorance therefore knowledge must not bee required of them nor can they attaine to it whereas if they had honest hearts and would conscionably vse the meanes they might bee led into all truth by the Comforter which Christ hath sent 5. Of such as say they may liue in some sinnes and they can neuer bee seduced in this life which is a varne excuse for their negligence and wilfull indulgence ouer their corruptions for Christ ascended to lead captiuity captiue 6. Of all worldlings that professe they are Christs and yet minde nothing but earthly things whereas if they were true Christians their hearts would haue ascended with Christ by seeking those things that are aboue Col. 3. 1. A fourth sort of vses are for instruction and so 1. This Article should make vs willing to dye seeing it is the highest point of our preferment to ascend to heauen and seeing to dye is but to ascend to heauen and goe to our Father and that Christ ascended to take possession for vs. 2. It should teach vs not to mourne immoderately for the losse of our dearest friends seeing they are ascended to heauen and wee can neuer lose so much as the Disciples did when such a Master and Sauiour was parted from them and went to heauen 3. It should stirre vs vp to all possible care of an holy and contented life it should seeme to vs a monstrous base thing to serue sinne or the deuill or the world that are such shamefull captiues to be a slaue to a slaue is a matchlesse basenesse and yet this is the condition of the most and which makes it more wofull man likes it and desires to continue so still Lastly it should worke vpon vs a strong impression of desire to carry our selues as strangers here and pilgrims and to haue our conuersation in heauen where Christ is and â—â—om whence wee looke for him to come and vnite vs to himselfe when he shall change vs and make vs like himselfe in glory Hitherto of the Ascension of Christ The third degree of his exaltation is his Session at the right hand of God The first words of this Article are ambiguous because they are not taken in their proper sense for properly God hath no right hand as being a Spirit and Christ may not be thought to vse no other gesture in heauen but sitting and therefore we must enquire of the Scripture for the sense as it is figuratiue and so first what sitting may signifie then what the right hand of God signifies and then what it is to sit at the right hand of God For the first Sitting in a figuratiue sense in Scripture is vsed two waies First to note habitation abiding or resting as when the Apostles were willed to sit in that City till they were endued with power from on high Luk. 24. 49 Secondly to note Soueraignty and Iudiciarie power and when Solomon is said to sit vpon the Throne of his Father 1 King 1. 30. so Prou. 20. 8. Isa 16. 5. The right hand of God when it is spoken of about earthly things notes his power and helpe as Psal 44. 3. and when it is spoken of as in heauen it notes supreme glory and Maiestie and authority Now to be at the right hand when it is spoken of men it signifies to helpe as Psal 142. 5.
22. 15. 20. All ciuill honest men that rest only in being free from outward grosse crimes these shall come to iudgement for their want of the power of Religion Matth. 5. 19. and for all their idle words Matth. 12. and for all their euill thoughts for God will trie the heart and reines Lastly all the godly must come to iudgement too but not to the iudgement of condemnation as was shewed before wee must all appeare wee as well as other men 2 Cor. 5. 10. This point should greatly terrifie all impenitent sinners seeing no man can escape the iudgement of God multitude will not helpe them nor can there be any help from worldly meanes God hath his booke in which are written the names of all to whom he gaue life and therefore none shall be forgotten and therefore this should be a warning to inforce euery man to repent in time lest God surprize him at vnawares and carry him away in an houre he thinks not of and then as Death leaues him Iudgement will finde him And besides this very point should greatly stirre vp the desire of all that loue the appearing of Christ to wait for and long for this great Assise Men generally long to be at such Assises where many persons are to be tried and where they shall haue great causes examined and iudged especially if there be any great man to be arraigned How them should we desire that day when all men shall be iudged and the causes of so many great men of the earth shall then be openly heard c. Thus of the Sixth point The Seuenth Question concernes the signes of the comming of Christ and these are of two sorts for they are either signes that goe before and prognosticate and foretell of his comming or else are such as are ioyned with the instant of his comming Before I reckon the Signes that goe before I must giue the Reader warning of certaine euents that are by some Diuines reckoned for signes which I take vnder correction of the better learned to bee no signes at all of the last Iudgment it is easie for vs when wee take things vpon trust somtimes to mistake As first some make the preaching of the Gospell to all Nations to be a signe and such a one as is yet to be performed whereas it is cleare by that of the Apostle Col. 1. 6. that that promise was accomplished in the Apostles daies For all Nations in that text Matth. 24. 14. stand opposed to the countrey of the Iewes that whereas in former times and then the Gospell was onely preached to Iewes the time should come and that shortly that it should be preached all the world ouer that is in many other Countryes There is no necessity to vnderstand it so that euery particular Nation in the world should haue the Gospell preached to them or if it were it must not be meant of any one time but successiuely at one time or other Againe some make the security of the world which our Sauiour likens to the security of the old world Matth. 24. to be a signe whereas that is spoken of by way of complaint of the carelesnesse of men that would not awaken no not when his comming was neer at hand for otherwaies the world is alwaies secure and wicked men are alwaies so minded and therefore it cannot bee a signe that hath no distinction in it Againe some make that a signe that when Christ comes he shall not finde faith vpon earth Luk. 18. which place is not meant of his second comming but of his comming to auenge the quarrell of his Elect that suffer in all ages And the want of faith he complaines of is not to be vnderstood simply but in that respect which hee intends in the Parable before and so his meaning is that thâ—â—e are few of the very elect themselues that haue so much faith as to persist in praier to resolue to ouercome God by importunity and not to be discouraged though God seeme not to heare their praiers and put off a great while before he deliuer them Againe some make the persecutions mentioned Mat. 24. 9. and the warres and other plagues mentioned vers 6. and the decay of loue in many vers 12. and the rising of false Prophets and false Christs vers 24. to bee all seuerall signes whereas these were accomplished before or about the time of the finall destruction of Ierusalem as is plaine in the text for hee speakes not of the signes of his comming till the 29 vers and besides it is said they shall be accomplished before that generation passe vers 34. The signes which do properly prognosticate and giue warning to the world of the comming of Christ are so described in Scripture as they serue successiuely one after another to giue warning in euery age of the Church and therefore the signes began to discouer themselues in the very age of the Apostles and so downwards and will so be ordered as euery age yet to come shall haue their speciall warnings to prouide for that day and so I take the proper signes to be in number eight The first is the signes of certaine Antichrists that is speciall false and hereticall teachers professing the Christian religion which should teach doctrine that depriued the soules of men of the benefit of redemption by Christ and these Antichrists were but fore-runners of the great Antichrist This Saint Iohn makes a signe and this signe was accomplished or began to be so while yet S. Iohn was aliue 1 Ioh. 2. 18. The second signe is giuen by S. Paul 2 Thes 2. 3 4. and that is a generall Apostasie of men in the visible Church from the soundnesse of religion and this was accomplished vnder Arrius and the many ages of the Papacy The third signe is the reuealing and discouering of Antichrist and the making of it knowne who was that great Antichrist 2 Thes 2. 4. and this was done by Gods two witnesses that is by a few choise Instruments that God raised vp in the very times of this Apostasie to preach and teach that the Pope was Antichrist and this was done in seuerall ages of that Apostasie The fourth signe is the preaching againe of the euerlasting Gospel and the publike profession of reformed religion Rev. 14. 6. 7. and 15. 1 2 3. and this began in the age next before vs that now liue in the ministery of Luther Zwinglius and diuers other The fift signe is the fall of Babylon not onely in respect of the consumption of the body of it which hath been a doing by the word of Gods seruants now this 100. yeares but also in respect of the destruction of the seat of that Whore of Babylon the Pope and the dissoluing of his visible gouernment 2 Thes 2. Rev. 18. and 14. 8. This in the latter part of it is yet to come and will bee accomplished at a time appointed in the day that is called The day of the great Battell
9. That when he doth come it will be so suddenly as thou shalt not haue time to make thy selfe ready or to mend thy course Matth. 25. 6 10 11 12. 1 Thess 5. 2 3. Matth. 24. 39. 10. That God will be Iudge himselfe 11. That it will be a finall sentence there can be no reuocation or appeale 12. That Gods proceedings in his iustice will be then all cleared they shall haue nothing to obiect and his iustice will the more appeare both by the equity of his dealing They haue had their dayes of sinning and therefore reason he should haue his day of Iudging and by the consideration of his patience that hath deferred this last iudgement for such a wonderfull while and besides God will then discouer a world of offences in euery wicked man that are not now knowne to others and finally God will then open the secrets of his counsell and bring forth exquisite reasons for his decrees and prouidence and iudgement which are now like a great deepe to vs. Lastly it must needs be most terrible to them if their hearts can apprehend now the horror of their summons by the sound of the last Trumpe and their publike shame before all the world and especially their eternall separation from God and all good things and that infinite torment they must for euer be in with the Deuill and his angels But yet vnto them this doctrine hath another vse that is more comfortable and that is that God yet giues them warning to repent and if the Terror of this day can now make them to repent their soules shall be saued in that day Act. 17. 31. else they are most wofully vndone for euer And on the other side it may be a doctrine of wonderf u confort to all the godly and the rather if they consider 1. That they haue iudged themselues already and therefore haue Gods promise they shall not be condemned at that day 1 Cor. 11. 31 32. 2. That God hath iudged them already they haue indured their paine already in this world God will account the afflictions of this life sufficient vnto them 1 Pet. 4 17. 3. That they are alreadie perfectly iustified and absolued from all their sins Rom. 3. 24 25. and 8. 33. 4. That they haue Christ to be their Iudge for there are many comforts in that point They need not be afraid of his sentence because hee hath beene their aduocate all this while and hath pleaded for them at the barre of Iustice 1 Ioh. 2. 1 2. and he is their brother their husband their head and all things else in relation which imports dearenesse Reade but the Booke of Canticles and consider whether he that giues such wonderfull louing and familiar termes of affection to his Church can euer be brought to pronounce a terrible sentence vpon her And besides hath he not in Scripture left many promises that assure vs of our happinesse at that day And further who can reade the story of the Passion of Christ and thinke that he will euer speake terrible things to them for whom he suffered so grieuous things on earth Was he not himselfe iudged for them on earth that they might be absolued from heauen Lastly he hath left vs the seale of the Spirit of promise euen his owne Spirit in our hearts as an earnest of our most glorious and finall Redemption at that day and besides that priuie seale of his Spirit how often hath hee set to his broad seale in the Sacraments from time to time And therefore they may be all assured that there Christ will be made maruellous in that day in all them that beleeue to their euerlasting honour and praise and glory Thirdly the doctrine of the last Iudgement should serue also for instruction and so 1. It should strike a constant feare of God into our hearts and of his dreadfull iustice and maiestie Reuel 14. 7. 2. It should make vs very patient vnder any wrongs or oppressions of the wicked men of the world especially when men suffer trouble for Christs sake and the Gospels for we shall be sure to see a perfect recompence vpon our aduersaries at that day if they repent not 2 Thess 1. 5 6 7. Iam. 5. 6 7. Phil. 4. 5. 3. It should teach euery Christian to be temperate and reserued in the case of censure and iudging of others 1 Cor. 4. 5. and 5. 12. Rom. 14. 10 11 12. But especially it should maruellously fire the hearts of Gods children to all possible care and conscience to expresse all manner of holinesse and good works in all parts of their conuersation and to auoid all things that may offend Tit. 2. 12 13. 2 Pet. 3. 11 14. 1 Cor. 15. 5 8. The eighth Article I beleeue in the Holy Ghost 1 IOHN 5. 7. For there are three which beare record in heauen the Father the Word and the Holy Ghost and these three are one HItherto of the Articles of the Creed that concerne the Father and the Son Now followeth the Article that concernes the third Person in the Trinity in those words I beleeue in the Holy Ghost Ghost is an old English word and signifieth Spirit and this Title of the Holy Spirit is giuen to the third Person in Trinity in a speciall manner The word Spirit by way of cause and the word Holy by way of effect He is a spirit not only in nature so the Father and Son are a Spirit but because hee proceeds from the Father and the Son by way of spiration or breathing on the other side he is called holy not only in respect of Nature for so Father and some are holy but by effect because hee makes the Church holy Now to beleeue in the holy Ghost is not only to beleeue that there is a holy Ghost but to relie vpon him for sanctification and saluation and all happinesse to beleeue the holy Ghost to say true when he speaketh or to beleeue what is written of him will not serue turne vnlesse wee beleeue in him The reason why there is but one Article about the Holy Ghost is because the doctrine concerning him hath not beene so much opposed as the doctrine concerning Christ or the Father vnlesse wee take in the Articles that follow and place them vnder this head of the Holy Ghost which may be done thus The third part of the Creed concernes the Holy Ghost and his speciall operation which is sanctification which is declared partly by the obiect which is the Church and partly by the effect which is communion of Saints which communion is enioyed in three things viz. Forgiuenesse of sinnes Resurrection of the body and life euerlasting Before I come to open the full meaning of the words of this Article I obserue from the generall consideration of them with the coherence these things 1. That the Holy Ghost is God as well as the Father and the Sonne because we must beleeue in him as well as in the Father and the Sonne which
the sanctifying of them vnto obedience 1 Pet. 1 2. 2 Thess 2. 13. and this the Spirit doth by quickning them and stirring them vp to good works both by inward motions and by the ministerie of the word made effectually Thus the fruit of the Spirit is in all goodnesse and righteousnesse and truth Ephes 5. 9. and It is the Spirit only that quickens Ioh. 6. 63. and further he doth it by purifying the soule from such drosse as might hinder obedience 1 Pet. 1. 22. such as pride hypocrisie and worldly lusts and by helping our infirmities when we know not what to doe as we ought Rom. 8. 26. and by putting life into v in the manner of well-ding Rom. 8. 10. and besides by causing vs to keepe Gods statutes and to doe them Ezech. 36. 27. as it were working our works for vs setting vs to worke and directing all the worke of our hands and finally by sanctifying the offering vp both of our selues and of our seruice vnto God as the Altar sanctifies the gift Rom. 15. 16. and by opening of an accesse vnto God in all our seruice Eph. 2. 18. The fourth worke of the Holy Ghost in the elect is Consolation for he is giuen vnto them of Christ as an vnspeakable Comforter all their daies Ioh. 14. 16. such a Comforter as the world neuer had nor can receiue as Christ saith in that place and this ioy in the Holy Ghost is a prime part of the kingdome of God Rom. 14. 17. and thus he comforteth them with ioyes vnspeakable and glorious 1 Pet. 1. 9. and this makes the godly to walke on in the feare of God with great incouragement Act. 9. 31. and as he is a Comforter to them in all estates so especially in the daies of affliction and distresse he rests vpon them as a Spirit of glory giuing them such tastes of the ioyes of heauen as makes them contemne all earthly things 1 Pet. 4. 14. and this ioy they finde not only by an habituall gladnesse of heart at all times but especially in the word 1 Thess 1. 5. and in Prayer and Sacraments and fellowship with the godly The fifth worke of the Holy Ghost in the godly is strength for perseuerance and so it is his office to see to it that grace goe not out which in many Christians is but like a bruised reed or smoaking flax and thus he abideth in them for euer Ioh. 14. 16. to strengthen their inward man Eph. 3. 19. and this he performeth both by nourishing the seeds of all grace in them Esay 44. 3. and by supplying their wants Phil. 1. 19. and by a powerfull assistance in all times of triall and temptation 2 Cor. 12. 9 10. and by establishing their faith that they may hold out to the end which he doth both by bearing witnesse vnto their spirits still that they are the children of God Rom. 8. 15. and by being Gods priuie seale to all his promises and an earnest or pledge of the glory to come Eph. 1. 14. 2 Cor. 1. 22. and 5. 5. The Vses of this Article follow and First diuers sorts of men may hence be warned to looke to themselues in many things which perhaps they little thinke of men must take heed of sinning against the Holy Ghost seeing he is God and so wonderfull in nature and works Now the sinnes against the Holy Ghost are either pardonable or vnpardonable There is one sinne against the Holy Ghost cannot be forgiuen The first sort are grieuous but yet may be repented of and forgiuen and thus men sinne against the Holy Ghost 1. When they liue without the Holy Ghost as all wicked men doe that are not sanctified by the Holy Ghost Iude 19. 2. When men acknowledge not the glory of the Holy Ghost in ascribing to him the praise of all those skils or abilities they haue in any estate of life 3. When men order their affaires without seeking counsell or direction from the Holy Ghost by such meanes as he hath appointed Esay 30. 1. 4. When men will not giue eare or regard when the Holy Ghost speaks vnto them in the ministerie of his seruants Neh. 9. 20. 30. 5. When men despise the counsell which the Holy Ghost giues in the word 1 Thess 4. 8. 6. When men are so far from regarding the word that they doe purposely confirme their hearts and striue to be insensible like an Adamant lest they should heare the word God sends in his spirit by his Prophets Zach. 7. 12. 7. When men openly rebell against the doctrine of Gods word and set themselues to vex the Spirit of God in their Teachers Esay 63. 10. Such were they of whom S. Stephen said Yee resist the Holy Ghost alwaies Act. 7. 51. 8. When men tempt the Holy Ghost and that is when they will doe such things as they know are euill and put it to the triall whether they shall be punished or discouered Thus Ananias tempted the Holy Ghost that was in Peter by lying and dissembling Act. 5. 3. 5. 9. By receiuing the grace of the Spirit in vaine and this is a sinne in such as haue beene inlightned and haue had some common graces yet fall away and all comes to nothing in that no sound reformation followes 10. By quenching the Spirit and this may be committed by two sorts of men First by wicked men that haue temporarie gifts of the Spirit with some speciall tastes of remorse or ioy or of the powers of the life to come and then fall away and hauing begun in the Spirit will end in the flesh 1 Thess 5. 19. Gal. 3. 3. Secondly godly men may for a time quench the Spirit when after calling they fall into grosse sinnes which will cause the Spirit to cease working sensibly and put out the ioy and life they finde in Gods seruice and presence There is another way of quenching the Spirit and that is when the people carry themselues so as they discourage the spirit of their Teachers and make them lesse willing or able to preach in their wonted power and vigour Lastly when men grieue the Spirit of God by whom they are sealed to the day of their redemption and this is a sin the children of God are to be warned of and this they may commit if they wilfully persist in any knowne sinne either secretly or in domesticall cariage or in their conuersation abroad Eph. 4. 30. Thus of the sinnes against the Holy Ghost that may be forgiuen if men repent and beleeue in Christ There is one sinne against the Holy Ghost that can neuer be pardoned Matth. 12. 31. Hebr. 6. 4 5. and 10. 26. 29. To finde out the exact nature of this sinne is very hard but vpon the euidence of those three places of Scripture I vndertake to define it thus The sinne against the Holy Ghost that is vnpardonable is a sinne after illumination and sanctification by which a man doth wilfully and wholly fall away contemning the Gospell and
sort of Attributes are the easiest and by reason of their either effects daily amongst vs or likenesse to some thing in vs may be profitably first studied And so the Nature of God excells in foure dreadfull and matchlesse prayses or there be foure things in Gods Nature we should euer thinke on with admiration and adore with all Reuerence and Deuotion and studie to conceiue of as fully as we can from the singular Vse they haue in the course of our liues First of the Life of God Life in GOD is admirable and to bee adored in these respects 1. Because the life of all liuing creatures in generall is in him and so God is the life and light of the world Iohn 1. 4. as he giueth being and life to all things The whole world had bin a Chaos of darknesse if God had not giuen it life which hee planted in seuerall creatures by his admirable working 2. Because in particular hee is after a wonderfull manner the life of vs men Whether we respect our life naturall or spirituall for our naturall life it is hee that inlightens euery man that comes into the world and gaue senses motion and reason to all men Acts 17. 28. and for our spirituall life t is he that quickens all the members of Christ by the speciall mouings of the holy Ghost in their hearts begetting them againe after a strange manner by ioyning his spirit to their spirits and thus Christ liues in vs Hence this life is called the life of God Ephes 4. 17. and the life of Iesus 2. Cor. 4. 11. Gal. 2. 20. 3. Because that life by which hee liues in himselfe hee inioyes after a most matchlesse manner who can describe the glory and shining of that life in respect of which God is said by an excellencie to be the liuing God Daniel 6. 26. 1. Thes 1. vlt. Reuel 4. 9. and as a doctrine of singular glory the Lord is pleased to sweare by his life Ezeck 33. 11. Some of the glories of this life of God we may in some measure distinctly conceiue of with admiration And so we should adore that God whose life is 1. Independent God hath life in himselfe He receiued it not from any other Iohn 5. 26. 2. It is Eternall he liues from Eternity to Eternity Dan. 4. 34. He is immortall he cannot die 1. Tim. 1. 17. 3. It is not seated as in a part of God as life is in vs but it is the whole essence is not onely in it but is the essence it selfe 4. It is most perfect in blessednesse and glory hee wants no means to nourish it nor helpes to content it or make it happie but is God blessed for euer Rom 11. There is Vse of this Knowledge of God for 1. It shewes the Vanitie of Idolaters that serue Gods that haue no life Ieremie 10. 9 10. 14. 2. Woe be to wicked men that sinne securely as if God was not or had no life It is a horrible thing to fall into the hands of the liuing God If he liue they must die Heb. 10. 31. Ier. 23. 36. 3. Let all men bee afraid and take heede of sinning and remember his presence for God is a liuing God Daniel 6. 26. 4. Since GOD is all Life wee must bee as liuely as is possible in his seruice our consciences must bee purged from dead workes seeing we serue a liuing God Hebrewes 9. 14. 5. Wee are bound in swearing especially to remember the Life of God Thou shalt sweare the Lord liueth Ieremie 4. 2. 6. Wee must not greedily couet after the riches of this world seeing our God liueth to reward such as serue him and trust in him 1. Tim. 6. 17. Heb. 12. 22. 7. Vnto him we should goe for all succour support strength and preseruation both of naturall and spirituall life for with him is the well spring of Life Psal 36. Psal 42. 3. Deut. 30. 19 20. and it should comfort vs against all the desperate miseries of this life It is inough for Iob if his Redeemer liue for he knowes he will deliuer him c. Iob 19. 25 26. Iohn 14. 19. Lastly the through Meditation of the glorious life of God should breed in vs a desire to adore and admire him and praise him while we liue as they did Reuel 4. 9. for this very Reason Who would not wonder at that Father that had a 100. or a 1000. children to whom he had bin an instrument of Life Oh then why worship we not him that is Father of spirits and Fountaine of all the life is in all the creatures in the world and besides liues in himselfe a life full of infinite shining and perfection Thus of the Life of God His Knowledge followes The Knowledge of God is to bee admired and adored as wonderfull and matchlesse in many respects 1. Because God is a seipso sapiens wise of himselfe he hath not his knowledge infused into him or any way giuen him nor gets he it by the instruction of others or by the benefit or experience or obseruation This glory of his knowledge he pleades Esay 40. 13. Rom. 11. 34. 2. Because he is the Author of all that vnderstanding skill or wisedome is found in any of the creatures As the Sunne is the Fountaine of all the Light is in any of the Corporall creatures so God is the Fountaine of all that Light is in all vnderstandings of men or Angels It is God that furnished Christ man with al those treasures of Wisedome and Knowledge Esay 11. 2. 'T is from his Light that the Angels and Saints in Heauen see Light as the Father of Lightes and all the spirituall knowledge godly men haue is from aboue Iames 3. 17. Iohn 6. 45. Yea all the skill any men haue in their callings is taught them of God as the Prophet Esay shewes in the verie case of Husbandmen Esay 28. 6 26. 3 Because all his workes are done with matchlesse skill and wisedome none can doe like him nor is his knowledge onely Theoricall Psal 104. 24. Esay 40 28. Euen those things that seeme to vs to be done so as we cannot conceiue a reason of them or seeme contrary to vs and our rules yet haue wonderfull depth of shining glory and Iustice and wisedome in them Rom. 11. 33 34. 4. Because his knowledge is infinite Iob 11. 7 8 9. Psal 147. 5. He is omniscient he knowes all things his vnderstanding penetrateth into all things Hee knowes himselfe one person each other exactly Mat. 11. 27. 1. Cor. 2. 10. and knowes all things without himselfe Heb. 4. 13. 1. Iohn 3. 20. Iohn 21. 17. All the creatures that were are or euer shall be he knowes them Acts 15. 18. Esay 40. 26. Mat. 10. 26. 30. He knowes all that is said or done in the whole world Psal 139. 1. c. He knowes things to come aswell as things past or present Esay 41. 22 23. 26. Hee knowes the very thoughts of the hearts
of men and seeth them afarre off euen before they be yet formed or conceiued hee can tell what all the men in the world thinke at all times 1. Chron. 28. 9. Psal 7. 10. 94. 11. Ier. 11. 20. 17. 10. Yea he knowes all things which are possible to be though they neuer shall be To conclude he knowes all things diuine or humane or Angelicall Celestiall or Terrestriall good or euill secret or manifest vniuersall or singular necessary or contingent noble or vile great or small which are or are not past present or to come euen things which shall neuer be 5. Because his knowledge is most perfect hee not onely knowes all things but he knowes them most perfectly hee knowes not in part as we doe but exactly his knowledge cannot be increased or diminished he learnes nothing hee forgets nothing Rom. 11. 33. Psal 147. 5. And the perfection of his knowledge appeares first in the clearenesse and euidence of it therefore all things are said to be naked before him Heb. 4. 13. and also in the distinctnesse of it he knowes all things not confusedly or generally or in the masse or lump onely as wee are said to know a man that know not a thousand things in him thus God knowes very sparrowes and the very haires of our heads and the number of them Luke 12. 7. Mat. 10. 29. And this also proues the perfection of Gods knowledge that his knowledge is immutable he neuer varies though things may be subiect to infinite alterations yet Gods Knowledge of them is alwaies the same His Knowledge is infallible fourthly the perfection of his Knowledge appeares in this that hee knowes things holily hee neither adds nor detracts and takes any thing according to the outward shew or pretence but he iudgeth not according to the face or person but according to the Truth 6. Because he knowes the things after a manner incommunicable to the creatures for all things the creatures discerne they discerne by one of these waies either by sense as by the ministry of the eye or eare or taste or touching or smelling or else they discerne things by opinioÌ„ which is done by coniecturing or ghessing at things by their causes or the like or else by Faith when they know things by the report of others Or else by knowledge framed by reasoning discoursing by the benefit of certaine propositions to extract from thence the conclusion which breeds knowledge or lastly by certaine Images or species taken in by the sense and imprinted vpon the Phantasie which are thence offered to the vnderstanding by which the knowledge of things is kept for contemplation when the sense of the things is lost But God knowes things by none of these waies as being all imperfect as many Reasons might shew But he knowes them all by his Essence not by any sense or speciall facultie And that this may bee vnderstood wee must note First that the whole Essence of God is as it were wholy an eye or a mind Secondly that God is all thâ—ngs by Eminencie Deus est omnia Eminenter as they say in Schooles Thirdly God containes all things in himselfe and his Essence is the example or patterne of all things and therefore needs but to looke vpon himselfe and then he sees all things as in a glasse our vnderstanding is imperfect and therefore depends vpon the Obiects by which it is as it were coloured and so while it striueth to know other things is driuen to neglect and forget it selfe as the glasse which is so coloured from other things which shine in it that it doth as it were loose his owne colour but God being infinite and independent is not bound to the things without him to receiue impressions from them but in himselfe hath the Ideas or formes of them and are but as it were little shadowes or slender likenesses cast out from the diuine nature Hence it is that the Knowledge of God is not lyable to the imperfections that cleaue to the things to be knowne without himselfe thus he knowes temporall things after an eternall manner mutable things immutablie contingent things infalliblie future things presently dependent things independently created things after an vncreated manner 7. Because hee knowes all things vno intuitu with one view all at once The eye of man beholds many things at once as with one looke it can see the Ants in a Mole-hill but if it will see other things it must remoue the sight Now the minde of man can at once take in a larger circuit to looke vpon as a Cittie or Countrey yea the whole earth yea the whole world but it is onely in the lumpe or ball or whole masse of it for if it would take the distinct contemplation of things it must remoue from forme to forme and from thought to thought Now Gods vnderstanding takes all at once most stedfastly and most perfectly and so by a way more excellent then all the creatures in heauen or earth Gods Knowledge is not a successiue knowledge as ours is to take in things by comparing or distinguishing or reasoning c. for all things without God are but as a center or little point which with infinite ease he discernes and therefore wee must by the way take notice of it that when wee reade in Scripture of fore-knowledge of things to come or remembrance of things past that these things are called so in respect of vs not in respect of God They are not giuen to God properly but are tearmes borrowed from our vse the more distinctly to inform vs of the branches as it were of Gods knowledge 8. Because Gods knowledge of things hath such force in it that when and where hee will hee can make the Creature feele the warmth and comfort of the knowledge of him It is a knowledge that hath influences vpon some creatures It refresheth and worketh more vpon the soule then the Beames of the Sunne vpon the bodie Thus when God is said to know the way of the Righteous or their soules in aduersity or the like the knowledge is not a bare taking notice but an acknowledgement or making of them to know that he knowes them or a powerfull setting of the beames of his knowledge so vpon them that they are thereby preseâ—ued and wonderfully refreshed and the like to this can no created knowledge doe it can cast no influence vpon the thing knowne Psal 1. 6. 2. Tim. 2. 19. Iohn 10. 14. 27. Exod. 33. 12. This appeares by the contrarie when of wicked men God saith he knowes them not Mat. 7. 23. The consideration of these surpassing glories in the knowledge of God should serue for diuers Vses 1. It should breede in vs with the Apostle Admiration of those depths of Wisedome and Knowledge of God Rom. 11. 33. 2. It may informe vs concerning the vanity of Idols which haue no vnderstanding they cannot know nor foretell any thing and therefore not like the true God Esay 41. 2â— And it