of the Lord God Almighty when by the sword of Princes hee shall destroy that City of Rome which hath beene the very Throne of the Beast and of the Whore Rev. 16. 14. 16. and 17. 17. The sixt signe is a fearfull corruption of manners in the men of the world foretold 2 Tim. 3. 1 2 3. This I reckon as a signe because I see all sorts of Writers haue a great minde to it but I take it to be so not because the sinnes there mentioned shall be then found in the world for they haue been alwaies in the world but in a threefold respect First because all those sorts of sinne shall reigne at once in the world Secondly because men shall grow in a high degree abhominable in sinning so as to ouer-passe the formet times in the vnheard excesse in sinning Thirdly because the corruptions of manners shall bee found in all estates and degrees of men and this signe I thinke belongs to this age I suppose there was neuer any age wherein men were growne generally so monstrous drunkennesse whordome swearing falshood and deceit besides the sinnes mentioned in the Apostles catalogue and these things do so prouoke the Iudge and dare him to his face that sure his comming cannot be long deferred but he will hasten the rest of the signes to be reuenged of so wicked a world The seuenth signe is yet to come and that is the calling of the Nation of the Iewes which that it shall be is plaine by the Prophecy of S. Paul Rom. 11. but how this shall bee performed and when I suppose it cannot be determined by Scripture The last signe I take it will bee but a very little time before his comming and that will be some fearefull alterations in the powers of heauen and in the ayre and in the earth and seas but what these will be it is hard to coniecture and the rather because S. Iohn tells of the noise of seuen Thunders that were vttered before the end of the world but he was forbidden to vtter them but to let them be sealed vp and kept vnknowne from the world yea and from the Church too Rev. 10. 5. Matth. 24. 29 30. It is very probable that this signe will be accomplished in the very letter as it is recorded by the Euangelist Thus of the signes going before our Sauiours comming to iudgment The signes ioyned with his setting out to come to iudgment are these the first is a speciall signe of the Sonne of man which shall bee in heauen and visible to all men on earth but what this signe shall bee is vnknowne and I am vnwilling to trouble the Reader with rehearsing the seuerall coniectures of Interpreters seeing they are without warrant from the Word The second signe is the wailing and lamentation of all Nations when they behold Christ comming in the clouds of heauen Matth. 24. 30. Some Diuines make the firing of the World to be a signe belonging to Christs comming forth to iudgment but that cannot be so because it is not probable that deuils and wicked men shall be in the new earth or the new heauens for there must dwell nothing but righteousnesse and therefore this firing of the world is to bee reckoned as a consequent of the Iudgment Thus of the Signes The last point to be opened is the forme and manner of the last Iudgment and here foure things are orderly to be inquired into 1. The manner of the preparation to the Iudgment 2. The manner of the triall of the causes to be tried there 3. The manner of the sentence vpon all sorts of men 4. The execution of the sentence The preparation to the Iudgment concernes either the Iudge or them that are to be iudged The Preparation as it respects the Iudge hath in it foure things 1. The Commission or singular power giuen to Christ for the execution of this iudgment vpon all the world Ioh. 5. 22. This Commission was granted him in his first comming and shall now be manifested to all men and Angels before he enter vpon the Iudgment as we see is done by earthly Iudges 2. The cloathing of the Humane nature with vnsearchable glory and maiestie aboue the glory of all men and Angels which glory our Sauiour calls The glory of his Father when he said He should come in the glory of his Father Matth. 16. 27. 3. The attendance of thousand thousands of Angels that shall shew themselues in the perfection of their glory waiting vpon him Iude 15. Dan. 7. 10. 2 Thes 1. 7. Matth. 25. 31. 4. The erecting of a most glorious Throne wherein he will sit as Iudge which hee calls The Throne of his glorie Matth. 25. 31. which is resembled by the glory of earthly Princes which sit in Thrones of Estate when they would shew their Maiestie to their people Which Throne will be the more glorious because before the erecting of it all earthly Thrones shall bee cast downe Dan. 7. 9. We must not be curious to enquire what this Throne shall bee made of Daniel saith It is like a fiery flame Dun. 7. 9. Thus of the preparation of the Iudge The preparation in respect of the Iudged hath likewise foure things viz. 1. The Citation of the world to come to iudgment and the world is three waies summoned to come to iudgment First by the ministery of the Fathers and Prophets in the old Tâ—stament that from the beginning of the world cited men to appeare before the iudgment Seat of God Henoch began before the Flood Iude 15. and others followed in euery age as hath beene shewed before Secondly by the ministery of Christ himselfe and the Apostles and the ordinary ministery of the Preachers of the Gospell in all the ages vnder the Gospell till the end of the World Now the last summons is this which shall be giuen at that instant when Christ is come in the clouds of heauen and set in his Throne and this shall bee performed by a shout from heauen and by the sound of the last Trumpet This cry or summons is called The voice of Christ Ioh. 5. 28. 1 Thes 4. 16. and yet it seeme sit shall be performed by the ministery of Angels Matth. 24. 31. Hee that imployes the ministery of men to call the World to repentance in this life will vse the ministery of Angels to bring those men to iudgment especially such as haue not repented of their euill waies 2. The Resurtection of the dead vnder which I comprehend the change of the liuing for vpon this voice all dead men shall receiue their soules into their owne bodies be quickned and rise out of the Graues or other places of the earth or waters wherin they haue lyen Rev. 20. 13. and those that shall bee then aliue shall bee changed in a moment in the twinkling of an eye at the sound of the last Trumpe and this change shall bee in stead of death and a kind of resurrection they shall bee changed
be in this world 7. In the case of publike dangers and distresses vpon the Churches of Christ and the seeming prosperity of his enemies for from this Article we may gather and must beleeue that all the enemies of Christ and his Church shall come to confusion and that the Church shall be deliuered as these and many other Scriptures shew Eph. 1. 20. c. Psal 110. 1 2. 1 Cor. 15. 25 26 27. Dan. 2. 44. and 7. 14. The seuenth Article From thence he shall come to iudge both quicke and dead ACTS 10. 42. And he commanded vs to preach vnto the people and to testifie that it is hee that is ordained of God a judge of quicke and dead HItherto of the three degrees of the exaltation of Christ Some haue thought that this Article containes a fourth degree of his glory but I am rather of their minds that take it to be a declaration of the former especially of his Session at the right hand of God as shewing one point of his greatnesse aboue men and Angels that hee is appointed Iudge of all the world and so of all men and Angels Some diuide these foure Articles thus One tells of what he did on earth viz. Rose from the dead The second tells how he went from the earth the third tells of his estate in heauen and the fourth of his returne to the earth againe There is great need of teaching and explicating of this Article both because it is a thing so much vrged in so many places both of the old and new Testament and because it was made one of the most fundamentall principles of the Apostles Catechisme Heb. 6. 2. Act. 10. 42. and especially because it is a doctrine of all others most effectuall to awaken the carnall secure hearts of men Act. 24. 26. and if it may be to bring them to repentance Act. 17. 31. and the more proper for vs vpon whō the ends of the world are come not only because it is now at hand but because men are in so high a degree forgetful of it yea because there are so many scoffers against it according as S. Peter foretold 2 Pet. 3. 3. Concerning this iudgement I intend to shew by way of explication 1. What kinde of iudgement it will be 2. Who shall be the Iudge 3. Whence he shall come to iudge 4. When the day of iudgement shall be 5. Where the place will be 6. Who shall be iudged 7. The signes of this Iudgement 8. The forme or manner how it shall be performed For the first what kinde of Iudgement this shall be may appeare by the properties of it and the properties are seuen First it is certaine It is such a Iudgement as will certainly come vpon men There must needs be a Iudgement in the end of the world First because so many Scriptures haue foretold it it hath beene proclaimed and men warned and summoned from the beginning of the world Henoch gaue notice of it Iude 15. so did Moses Deut. 32. and Dauid Psal 50. and Salomon Eccles 11. 9 and Daniel ch 7. 13. and Ioel ch 3. and Malachi ch 4. so did Christ himselfe Matt. 24. and Paul 2 Thess 1. and Peter 2 Pet. 3. Iohn Reu. 20. and Iude v. 6. here is a cloud of witnesses Secondly because we see that in this world full Iudgement is not executed and therefore it stands vp ō Gods iustice that there should be a generall Iudgment for in this world many times godly men be in great affliction as Lazarus wicked men be in great prosperity as Diues Now if God be iust he wil render to euery man according to his works which because it is not done in this world it remains that we are yet to expect such a iudgement as will giue euery man his due If iudgement begin at Gods house in this world then certainly will God finde a time to auenge himselfe on Satans family Thirdly there must needs be a iudgement in the end of the world for the declaration of Gods iustice which is now in many things hid Rom. 2. 5. Many things we see not the reason of and many things are hid in darknesse which then shall be brought to light Mens hearts now boile against many things they heare in Gods word or obserue in Gods workes now the Lord will ouercome in iudgement Psal 50. And therefore he hath appointed a time wherein he will cleare himselfe before all men and Angels Fourthly Gods workes of iudgement done already shew that he conceiues such an infinite wrath against sin as he must needs finde a time to be reuenged on the sins of all men Such as are the drowning of the old world the burning of Sodom the destruction of Ierusalem the tormenting of mankind with a world of diseases and miseries the sweeping away of many thousands together by Pestilence or sword the irreuocable sentence of death vpon all men shews that God will take an account of mens waies and will not put vp the transgressions of his Lawes Besides euery mans conscience naturally feares a supreme Iudge and therefore since there shall be a iudgement men should liue so as to prouide that it may goe well with them in that day 2. It is immediate God himselfe shall iudge There is a iudgement in this world which is called Gods iudgement but that is a mediate iudgement when God iudgeth by man as Deut. 1. 17. Psal 72. 1. Psal 50. 3. It is the last iudgement men haue receiued their doomes sometimes from men sometimes from God either iudging them by his word or afflicting them by his particular iudgements but these are all the first things but this is the last iudgement after which there shall be no more triall or sentence or execution and therefore the more terrible for wicked men because there can be no reuersing of this sentence as in this life vpon repentance there may be of other iudgements Ier. 18. 7 8 9 10. And for this sentence there will be no appeale 4. It is a generall and vniuersall iudgement 2 Cor. 5. 10. all must appeare both quicke and dead as will be more distinctly shewed afterwards God hath his particular iudgement vpon man in this world both in life iudging both the righteous and the wicked euery day Psal 7. 12. and in death when he passeth a particular sentence vpon euery man but this is iudgement of all men together 5. It is an open and manifest iudgement where all things shal be brought to light euen the secret and hidden things of all men euen the hidden things of darknesse God hath his secret iudgements vpon wicked men in this world when he consumes them like a moth Esay 51. 8. and plagues them in their soules or bodies or states in the things the world obserues not But at this day of iudgement all shall be done and opened before all men and Angels Which serues for exceeding terrour to impenitent sinners Is it such a shame to doe
iust It is in vaine to plead the mercy of God and Christ to proue the saluation of the wicked for he is iust as well as mercifull and that they shall know fully at his comming In the sentence of condemnation obserue foure things First the reprobation of the wicked vers 41. Secondly the cause of this reprobation vers 42 43. Thirdly the Apologie of the wicked for themselues vers 44. Fourthly the answer to their Apologie vers 45. In the Reprobation of the wicked I note diuers things as 1. In that speaking of the Iudge his title of King is left out which was mentioned vers 34 40. I gather that wicked men euen at the Tribunall when they shall see Christ in his greatest glory yet they cannot truly loue him or â—steeme of his glory The naturall hatred of Christ will continue vpon them euen at that day 2. In that he saith Depart yee from me it shewes that it is a grieuous misery to be thrust out from Christ it were an euerlasting fearfull punishment if wicked men did suffer no more but the absence of Christ for euer to liue without that Sunne of Righteousnesse is worse than to liue without the shining of the Sunne in the firmament and herein note the iustice of Christ in that wicked men could not abide the company of Christ and true Christians in this world they shall now be paid in the same kinde they shall neuer more enioy the presence of Christ or any one true Christian Woe to Hypocrites at that day though now they seeme to be ioyned to Christ yet let them thinke what it will be when they shall be made to depart 3. In that he calls them Cursed it shewes that euery wicked man is a cursed creature and withall that to be vnder Gods curse is the quintessence of misery And therefore godly men haue little cause to enuy the prosperitie of any wicked man nor wicked man to be so drunken with the estimation of the fading glory of earthly possessions 4. In that he saith Into euerlasting fire it notes the vnspeakable horror of the paine of wicked men in Hell If a man knew he must lie in a burning fire but one day oh how would he be dismayed Oh what senselesnesse hath bewitched vngodly men that are not frighted with euerlasting burnings They are wonderfully blinded that striue to beleeue that there is only Poena Damni not Poena Sensus in Hell That there is no paine in Hell but only losse of good things as the presence of God and Christ c. 5. In that he saith Prepared for the Deuill and his Angels we obserue 1. That God neuer purposed to shew mercy to the Deuills 2. That there is one Deuill is chiefe and hath power ouer the rest 3. That from the beginning God intended to shew mercie vnto mankind though not vnto deuils 4. That the eternall companions of wicked men shall be deuils such as loue wicked company in this life may here see what companions they shall haue in Hell From the description of the cause of the Reprobation we may note 1. That it is not enough to refraine from euill but we must doe good Not bearing of fruit will be a cause of cutting downe the Tree 2. All Religion is pretended in vaine by such as are able and doe not shew mercy to the poore It is a sinne that Christ shall finde only in the wicked From the Apologie of the wicked we learne 1. That men may be very innocent in some things in their owne sight and yet be very guiltie in the sight of God They did thinke verily they neuer saw Christ naked c. and yet in his members they did 2. That it is the propertie of the wicked to remember the good they doe and forget the euill they can remember their prophecying working of miracles and eating and drinking with Christ Matth. 7. 22. but forget all their sinnes of vnmercifulnesse and the like No ma ruell if they iustifie themselues before men that shall dare to doe it before Christ himselfe From the answer to the Apologie we learne plainly that all the iniuries done to the godly yea euen to the poorest and meanest of them Christ reckons as done to himselfe and will accordingly punish them at the day of Iudgement yea not only iniuries but the neglect of honouring and succouring and relieuing of them Hitherto of the manner of the Sentence The execution followes Vnto the execution of the Sentence foure things belong 1. The deliuery of Possession of eternall glory to the godly 2. The detrusion of the wicked into Hell 3. The creation of the new Heauens and new Earth 4. The deliuering vp of the Kingdome of Christ into the hands of God the Father For the first after the sentence ended the Elect shall be all taken vp to heauen with Christ there to reigne with him in eternall blisse where they shall presently be possest of foure incomparable benefits The first is the immediate vision of God so as neuer man saw him in this world If to liue in the presence of great Princes on earth be such a preferment what is it to liue in Gods presence for euer and if to see the Monarches of the earth in their glory so much affect men what is that eternall sight when men that once were but dust and clay are now admitted to behold that infinite perfection and fountaine of all goodnesse In God wee shall behold most perfectly all those things that can be of power to stirre admiration all those beauties and praises that the nature of man can delight in The second is the perfection of their owne natures both in soule and body Then shall their countenances shine like the Sunne in the firmament then shall their very bodies be like spirits able to passe whither they will in a moment then shall they possesse health without all infirmitie or power to feele paine or defect nor sorrow sicknesse or weaknesse shall any more assaile them but greater things than those shall be bestowed vpon their soules for then shall their knowledge be made perfect Here wee know but in part there we shall know as we are knowne there we shall enioy an euerlasting day It is darke night with vs in this world in comparison of that celestiall light of knowledge Here we are groaping in the darke to finde out some parts of truth but there God who is whole truth it selfe shall fill our mindes with the shining beames of his light Then shall all the faculties of the soule be made perfectly glorious in all righteousnesse and true holinesse all impotencies being remoued God himselfe being all in all in the Elect for euer The third is the acquaintance and most glorious societie with all the Angels of Heauen and all iust men of all ages and degrees which fellowship shall be made perfectly comfortable all things that may offend being remoued from them both in their natures and workes The heart of man
cannot imagine any true praise of friendship that can be there wanting to any of that society The fourth is the actuall donation of power ouer all things euen the kingdome of the whole world God will then suffer them to enioy what their hearts can wish in heauen or earth they receiue then as their own all that euer God made Now from the possession of all these ariseth ioy vnspeakable and delight aboue imagination not only the heart of man but all his senses being taken vp with perpetuall admiration and refreshing being as it were continually inâ—â—riated with those riuers of pleasures that are at the right hand of God The second part of the Execution containes the thrusting of all the wicked with the Diuell and his Angels into Hell where all the damned must suffer first abiection from the face of God and depriuation of the very sight of all that might comfort in heauen or earth Secondly the gnawing of conscience vpon the eternall remembrance of all their sinnes Thirdly vnutterable torments in fire vnquenchable Fourthly the horrid presence of the Deuill and his Angels all which are made more grieuous by the impossibilitie to find either ease or end The life they loath they must liue and the death they desire they shall neuer finde Oh that men could be warned in time to prouide that they neuer come into that place That message Diues would haue sent to his brethren is brought vnto men now by the Gospell and therefore let them awake to liue righteously that they perish not in this great damnation where shall be the Chaos of darknesse the horror of tribulation the feare of confusion the griefe of fearfull visions the voice of men lamenting the biting of wormes gnawing cold intollerable fire vnquenchable stinch intollerable darknesse palpable and an absolute despaire of all that is good The third thing is the creation of new heauens and new earth according to these Scriptures Esay 65. 17. and 66. 22. Reu. 21. 1. 2 Pet. 3. 13. Now about this Creation we are to consider of two things 1. The firing of the world 2. The libertie of the creatures For the first of these it is manifest that the world that it may be made new shall be cast into the fire as into a furnace The heauens and the earth are reserued vnto fire the heauens shall perish and shall all wax old as a garment and as a vesture God shall fold them vp and they shall be changed the heauens being on fire shall passe away and be dissolued with a noise and the elements shall melt with heat and the earth with the workes thereof shall be burnt vp Psal 102. 27 28. 2. Pet. 3. 5 7 10 11 12. The substance of the heauens and the earth shall not be annihilated but the qualities only shall be altered that is bettered The figure of this world shall passe away not the nature 1 Cor. 7. 31. For the second of these all things shall be so made new as all creatures that were brought into bondage shall then be set at libertie and receiue restitution as is manifest Acts 3. 21. Rom. 8. 23. That this point may be the more clearely vnderstood I must consider of two things First how the creatures are in bondage now and then how they shall be at liberty then The creatures be now in bondage many wayes First as any of them are corruptible so in bondage to corruption Secondly as they are subiect to mutations and confusions as in the case of the Aire and Seas Thirdly as they are forced to serue the turnes of wicked men and their vses Fourthly as they are teachers of the world and men will not learne the creatures are Gods great booke and it is a bondage to teach and lose their labour Fifthly as any of them are either the instrument or the subiect of mans punishment Sixthly as since the fall they haue lost their vigorous instincts as they are dulled and distempered in them Now for the second point they shall then be freed from all that vanitie or paine or misery or mutabilitie fell vpon them since the fall of man and withall they shall be restored into a glorious estate when the Elect are glorified and so they partake of the glorious libertie of the sonnes of God But this restitution shal not be made to each particular creature that hath beene but to each sort of creatures shall be then found aliue at the last day But what shall be their glorie or how long they shall continue cannot be determined without curiositie and rashnesse The fourth effect or consequent of the Iudgement is the deliuering of the kingdome of Christ into the hands of God the Father 1 Cor. 15. 24. which is to be vnderstood not of the glorious estate of Christ but of his temporall gouernment ouer the world and the Church as he ruled by means in this world for this kingdome ends when hee hath fully subdued the deuils and death and wicked men and hath fully deliuered the Elect from all sinne and misery Then there shall be no need to gouerne men by Magistrates or Preachers or Sacraments or discipline or of any of the helps of naturall or spirituall life Thus of the explication of this Article The vse that may be made of this Article in generall followes and so first it may extremely affright all men that lies in their sins without repentance for there are many things in this doctrine terrible as 1. That God hath set them a day wherein he will certainly bring them to account 2. That this day is most certaine and God will not alter his minde Act. 17. 31. Heb. 9. 27. 3. That this day will be a day of wrath to them and not of mercy The date of mercy vnto impenitent sinners will then be out Rom. 2. 5. 4. That all his sins shall then be discouered euen all his secret sins and none can be forgotten in as much as the euidence shall bee giuen out of so many bookes where all things are written as it were with a pen of iron and the point of a Diamond 1 Cor. 4. 5. Reuel 20. Ier. 17. 1. 5. That euen the longer hee liues the more hee heapes vp wrath against that day Rom. 2. 5. 6. That no meanes will then be auaileable to deliuer them Riches will not helpe them Iob 36. 18 19. nor multitude cannot shelter them Iude 15. 7. That though thou hast excelled in many gifts and done much good in the world yet if thou die in sinne without repentance thou shalt not escape Gods vengeance 1 Cor. 13. 3. 8. That it is but a little while thither 1 Pet. 4. 7. Iam. 5. 8. The signes of Christs comming are the most of them run out and we see that diuers of the last signes run together as if the Lord made haste to make an end of all things and if generall iudgement were yet further off yet death is at hand which giues a particular iudgement vpon thee
the sense of the Text but to the words and yet the Word Person is found Heb. 1. 3. in the same sense in a manner as it is taken heere To bring in new words might bring in new errors and it were a great wrong to cast out such words as haue done such seruice against Heretickes and are so fit to reduce the mindes of men to vnderstand the right way of beleeuing in these high Mysteries But yet wee must bee warned that the termes doe not alwaies fully expresse the thing especially if wee iudge of the termes about the Trinity as wee doe of the same words amongst vs in other things As for instance a Person in the Trinity differs from a person among men or Angels as for example Peter Paul and Iohn are three persons to whom our humane Nature is common yet these three persons differ one from another first in Substance because each of them haue their substance of soule and body separate from the other secondly in Time one is younger then another thirdly in Will Paul contradicts Peter fourthly in Power Paul labours more then all the Apostles fifthly in Operation Peter workes amonst them of the Circumcision and Paul amongst the Gentiles But it is not thus in the three Persons in the Trinity Peter and Iohn are separate wholie one from another whereas in the Trinity the Father is in the Sonne and he in the Father 1. Iohn 3. 24. They may be farre asunder in place but God the Father and the Sonne are neuer asunder Iohn 8. 29. and in the Trinity there is in all one will one power all three Persons are Almighty all eternall and all worke the same worke Ob. Some may say it seemes impossible that three should be one Sol. In one and the same respect but not in diuers Three Persons cannot be one person but three Persons may bee one Essence As the Nature of man may be common to many persons as to Peter Iohn Paul c. Ob. He that seeth Christ sees the Father for he is in the Father and the Father in him therefore the Father and the Son are but one Person Sol. He that sees the Sonne sees the Father because the Son hath the same Essence with the Father and being manifested in the flesh reueales the whole will of God he is the same with the Father in Will and Essence not in person Ob. If the being of the Father be not the being of the Sonne or holy Ghost then it followes that there are three diuers beings and so three Essences Sol. The being of the Father notes the being of his Person not of his Essence and so three Beings are but three Persons subsisting in one Essence As the light of the Sun and the light of the Moone and the light of the Ayre in substance are one and the same light and yet three distinct lights the light of the Sun being of it selfe the light of the Moone from the Sun and the light of the Ayre from them both Ob. If there bee more IEHOVAHS then one then there are more Essences then one but heere are more IEHOVAHS for IEHOVAH raigned fire and brimstone from IEHOVAH in heauen Gen. 19. 24. Sol. IEHOVAH is a Terme giuen to the Persons aswell as to the Essence and so diuers IEHOVAHS notes diuers Persons not Essences Ob. The Sonne and holy Ghost had their beginning from the Father therefore it seemes the Father onely is God Sol. The Sonne and holy Ghost had the beginning of their Persons from the Father but their Essence they had of themselues as being common to all three Persons so as euery Person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himselfe Ob. Three and one makes foure if in God there bee three and one then three is a Quaternity not a Trinity Sol. Three and one if they bee things essentially and really diuided make foure but one and the same thing may haue diuers relations or manners of being which are distinct one from another Ob. He that is the whole God-head besides him there can be no other in whom likewise should be the whole God-head but the Father is the whole God-head therefore the Sonne and holy Ghost are not so Sol. The Maior Proposition is false for the whole God-head is in euery Person as the whole Nature of man is in diuers men Ob. The power of the Persons is not one and therefore how can their Essence be one their power is not one because the Father can beget and so cannot the Sonne Sol. The naturall power of the Persons is all one the personall power differs Ob. How can the Essence begetting and the Essence begotten be all one the Father begets the Son is begotten how can they be one then Sol. Distinguish betweene Generation and Communication and betweene Essence and Person the Person begets and is begotten but the Essence neither begets nor is begotten but onely is communicated Ob. If the Essence of the Father and the Sonne bee all one then the Father was incarnate for the Son was Sol. The Essence of God absolutely considered was not incarnate but the Person of the Sonne who though he had the whole diuine Nature in him yet in respect of the manner of his subsisting did differ from the Father and holy Ghost Ob. Whose operations are distinct their Essences are distinct but the operations of the Persons in the Trinity especially those internall are distinct therefore they haue distinct Essences Sol. The Maior is true of Persons that haue a finite Essence but not of the Persons in the Trinity who haue an infinite Essence common to them The consideration of this Doctrine of the Trinity should serue for diuers Vses 1. It should strike vs with amazement and admiration of the glory of God and remoue the sense of our owne insufficiencie and narrownesse of heart and vnderstanding who are so ouercome with glory that our mindes are not able to conceiue of or behold these wonderfull secrets in the Diuinity It should worke in vs an vnspeakeable feare and Reuerence to thinke of the being of God that so infinitely excells the being of all creatures in heauen and earth 2. It should compell vpon vs more care and attendance of spirit in worshipping God so as we be sure we direct our seruice to him that is one in Nature and three in Persons for worship belongs equally to all three Persons And herein the Christian fundamentally differs from Pagans Turkes and Iewes and in heart becomes as one of those when he worships a God that is not three Persons 3. We are bound to take notice as of the common glory of all the Persons so of that speciall glory is due to each person as we finde it either described in the Word of God or expressed in the workes of God 4. We must take heede what wee speake of the Trinity
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.
makes sufficient payment to Gods iustice and ouercomes death for vs and that by reason of the worthinesse of his person It is more for Christ to die one houre than for all the world to be dead for euer For it is in this as it is in a prison into which many debtors are cast It is an euerlasting prison to such as cannot pay their debts but it is but a temporarie prison to such as either by themselues or any other make full payment of what is owing 6. That by his death he might make a medicine to kill sinne in vs which might so eat downe the power of sinne that it should no more reigne in vs and so by degrees abolish sinne He died that we might die to sinne by the vertue of his death Rom. 6. 7. That thereby he might buy life for the world He gaue his flesh for the life of the world euen to purchase eternall life for the elect world Ioh. 6. 51. 8. That many sonnes might be borne to God Christ was like seed falling from heauen to the earth and there dying it quickned and brought forth many sonnes to God Esay 53. 10. Ioh. 12. 24. yea the doctrine of Christ dead for our sins is still like to diuine seed falling into our hearts which conuerts men and turnes them to God Thus of the Reasons Now what vse may we make of the consideration of the death of Christ Many things we may learne from hence 1. It should teach vs to be stedfast in the faith and to beleeue and trust vpon Gods mercies for Christ died for our sinnes and therefore wee are certainly reconciled vnto God 1 Cor. 15. 3. Rom. 5. 10. And God doth assure vs of so much in the Sacrament of the Lords Supper Matth. 26. 2. We should neuer be afraid of Death and Hell 1 Thess 5. 9 10. Christ by dying for vs hath deuoured and euen swallowed vp Death and Hell so as they shall neuer hurt vs. As the fire consumes the stubble so by wonderfull Art Christ by dying hath consumed all the forces and power of Death and the sting of it 1 Cor. 15. 54. Heb. 2. 15. 14. Death as a curse was laid vpon Christ that our death might be blessed to vs. 3. It should maruellously inflame our hearts with the admiration of the loue of Christ to vs 1 Ioh. 3. 16. 4. Henceforth we that liue should not liue to our selues but to him that died for vs and carry our selues as men that are dead to the world and the sinfull pleasures and lusts thereof and shew the proofe of the vertue of Christs death in vs by the mortification of our sinnes 2 Cor. 5. 15. Rom. 6. 2. 6. 5. It should breed in vs a holy resolution to suffer any thing for his sake euen to forsake Father Mother Wife Children Husband yea and Life it selfe for his sake and the Gospels Iohn 12. 24 25 26. yea it should make vs willing to lay downe our liues one for another if our life may doe seruice to the Church of God and our brethren 1 Ioh. 3. 16. 6 Seeing Christ in death falls to the ground like a dead carkas we should be like spirituall Eagles to flie to it wheresoeuer we finde it whether in the Word or Sacraments and our soules should feed heartily but spiritually vpon it Matth. 24. And seeing God in his ordinances presents vs still with the dead body of his Sonne it should be a meanes to draw all men to it and to gather into one all the children of God that were scattered abroad Iohn 11. 52. and 12. 32 33. 7. The meditation of the death of Christ should make vs in all estates to liue at rest and in a holy security as knowing that Christ died for vs that whether we wake or sleepe we might liue together with him 1 Thess 5. 10. If we liue we liue to the Lord and if we die we die to the Lord Whether we liue or die we are the Lords Rom. 14. 7 8. Thus of the generall proposition concerning the death of Christ and the Reasons and Vses of it In the Explication these things are to be confidered 1. Who died 2. Who were the speciall witnesses of his death 3. How he died 4. For whom he died 5. When he died 6. The consequents of his death For the first if we aske who died the Apostle Paul Rom. 8. 34. answers It is Christ which is dead Which is to be obserued the better to stirre vp our hearts to consider both the wonder of it and the reason of it That any other man should die is no wonder because all other men were sinfull and mortall but here Iesus Christ the Righteous who onely hath immortality dies and withall it leads vs to thinke of the reason of it for he did not die nay he could not die if he had beene considered as a priuate person because he deserued not death in his owne person but he died as our suretie and as a publike vndertaker for vs all hee died in our roome But yet we are further to inquire into this question and to consider whether this death belong to the person of Christ or only to his Natures or to each of them he being God and man in one person And in this we must take heed what our hearts answer for though it be true that Christ died in respect of the flesh so as it was only the flesh that suffered death in respect of the Nature that died yet his death belonged to the Word in respect of the Person for the Word the Lord of life and glory suffered and died not in respect of his Diuinitie which is immutable and altogether impassible but in respect of his Humanitie or in his flesh God did not die with the flesh but in the flesh and he died in his flesh that is in that flesh which was vnited to the diuine Nature If the flesh of Christ were the flesh of the Sonne of God then his dying in the flesh doth belong to him as the Sonne of God Thus his bloud is said to be the Bloud of God Act. 20. 28. and this we must needs beleeue for else his death as a bare man could not haue beene of sufficient merit for all our sinnes There is yet one thing more to be thought on about this Question and that is that the Humanitie that is the soule and flesh of Christ did in death and after death remaine in the Person of the Sonne of God firmely vnited Though the Soule was disvnited from the Body yet neither Body nor Soule were dis-vnited from the Person of the Sonne of God The parts of the Humane Nature were diuided in death one from another so as one was on earth and the other in heauen but yet both of them remained and subsisted in the Diuine Nature else if in death there had beene a new manner of subsisting Christ had had two Persons as well as two Natures which is Heresie to
the Maiestie vncreated the Maiestie created which is in Christ the one belongs to the Diuine nature the other to the humane The good that comes to vs by his exaltation is threefold the first is the confirmation of our faith and hope for his exaltation shewes plainly that hee hath fully satisfied for our sinnes and conquered all our enemies Sinne the Law Death the Deuill the Graue and Hell and that hee hath purchased Gods fauour and all that concernes our eternall saluation 1 Pet. 1. The second is the perpetuation of his office both as the Prophet and Apostle of our confession Psal 22. 23. Ioh. 17. vlt. as our Priest to make intercession for vs Psal 110. 4. Rom. 8. 33. and as our eternall King Psal 45. 4. 5. and 89. 36. Dan. 7. 27. Luk. 1. 33. Rom. 14. 9. and in all these by his glorification hee hath procured a larger donation and effusion of the Holy Ghost which makes the times vnder Christ more happy than those before Ioh. 7. 39. In all his gifts he giues now as he that is exalted aboue euery name that is named in heauen and earth The third is our owne exaltation he was therefore exalted that he might exalt vs to the glory of heauen Eph. 2. 6. 7. The consideration of the exaltation of Christ may serue greatly for our comfort for besides the former benefits it may raise vp in vs an assurance of hope of preferment by him seeing our Brother is so highly preferred and withall it may greatly encourage vs in all our suits to God seeing wee haue Christ with him that is so high in his fauour and further in all the straits and distresses of the Church here on earth this may ioy our hearts that Christ is so highly preferred that he is able to preserue and deliuer the Church when pleaseth him But yet we must remember two things if wee would haue benefit by Christs exaltation the one is that wee be true Christians for else his preferment will not reach to vs onely such as are bone of his bone and flesh of his flesh haue part in his glory and such are none but true beleeuers The other is that if wee will reigne with Christ wee must suffer with him wee see here how it was with him first he was abased and then exalted so it must be with vs Luk. 24. 26. Heb. 2. 9. 2 Tim. 2. 12. Thus of his exaltation in generall The first degree of his exaltation was his Resurrection from the dead Concerning the Resurrection of Christ diuers things are to be considered of 1. That he did rise from the dead 2. What of him did rise 3. When he rose 4. How he rose 5. Why he rose from the dead 6. His Apparitions after his Resurrection 7. What good comes to vs by his Resurrection That Christ did rise from the dead we beleeue against all Iewes Turkes and prophane Mockers and are enduced so to doe by testimony both diuine and humane The diuine testimonies are three first the Spirit of God which testifiech two waies first by the Apostles and Euangelists in the Euangelicall Story which wee ought to beleeue if the Apostles had neuer beene eye-witnesses for if the witnesse of men be receiued the witnesse of God is greater Secondly in the heart of euery beleeuer that relyes vpon the Gospell Ioh. 15. 26. The second testimony is the witnesse of Angels who were sent from heauen of purpose to signifie so much Luk. 24. 5. as by Angels the conception and birth of Christ was testified from heauen so was his resurrection The third was the Apparition of Christ shewing himselfe many times aliue from the dead The Humane testimonies were three first was the testimony of Mary Magdalen and the other women that came to annoint the body of Iesus Ioh. 20. 1. as a woman was the first that brought from the Deuill the tidings of sinne vnto the first Adam so a woman is the first that from the good Angels brings the tidings of the Resurrection of the second Adam by whom we are iustified from our sinnes The second was the testimony of the Apostles and fifty Disciples and S. Paul who all saw Christ after hee was risen 1 Cor. 15. 6. The third was the testimonies of the Souldiers that watched the Sepulchre wherein obserue the great prouidence of God that makes the high Priests against their wils from these men to know that Christ was risen from the dead who were set of purpose to hinder the report of the Resurrection by watching the Sepulchre lest his Disciples should steale away his body by night The second point is quickly opened If any aske What of Christ did rise The answer is That the body of Christ onely did rise his Deity could not and the sould did not For the time of the Resurrection Christ did rise the third day after the end of the Sabbath on the first day of the weeke about Sunne rising and concerning this answer diuers things are to be considered of First it was necessary Christ should not rise from the dead sooner or later than the third day from his death and buriall for so it was foretold Hos 6. 2. He shall restore vs to life after two daies viz. the Messiah shall doe it and the third day hee shall raise vs vp viz. in his owne person which was a pledge of our Resurrection and wee shall liue in his sight It is thought S. Paul had respect vnto this place when he said He rose againe the third day according to the Scriptures 1 Cor. 15. 4. and besides this was prefigured by the type Ionas the Prophet as our Sauiour himselfe shewed in his life time Mat. 12. 40. Thirdly he could haue risen as soone as hee was buried but he would not lest the truth of his death should haue beene questioned and beyond the third day hee would not tarry lest the faith of his Disciples should faile and lest any should haue cause to thinke that he brought not the same body was dead but some other Further obserue that as Christ died the same day Adam was created so he liued againe the same day the world began to be the same day God made heauen and earth the same day he filled the earth with the grace and heauen with the ioy of the Resurrection of Christ and therefore this day was called the Lords day Rev. 1. 10. Thirdly hee rose at the rising of the Sunne to shew that he was the true Sunne of righteousnesse that was now rising to enlighten the new and Christian world after the long night of darknesse and legall shadowes and that hee had brought life and immortality to light 2 Tim. 1. 10. For the fourth point to wit how Christ rose diuers things are to be answered first that he rose by his own power He raised himselfe vp from the dead Ioh. 2. 19. and 10. 18. and 5. 25. for though other Scriptures attribute resurrection to God the Father the Holy