39. The iudgements God will bring vpon them cannot be auoided Esay 14. 25. 27. Lastly the consideration of Gods Almightinesse is wonderfull comfortable first to the godly and that many waies for first they neede not feare any wants for they haue a father that is almighty and besides they neede not feare any aduersaries for the gates of Hell shall not preuaile against them Mat. 16. 18. and they shall ouercome all aduersarie power because he is great that is on their side 1 Iohn 5. 4. though they should walke through the valley of the shaddow of death they neede feare no euill Psal 23. 4. and for spirituall enemies they neede not feare because God is able to keepe their soules which they haue committed to him 2 Tim. 1. 12. and we shall be kept by his power to saluation 1 Pet 1. 5. Againe it may be a great comfort to them in prayer because God is able to doe aboue all that they can aske or thinke Ephes 3. 20. 21. and further Gods power may settle them and establish their Faith and Ioy in those great workes of God propounded and promised in his word such as are the forgiuenesse of all sinnes the resurrection of their bodies and eternall life 1 Cor. 6. 14. Moreouer that God their father is Almighty may comfort them in this respect because then by his power they also may doe all things What is it a Christian cannot doe that hath the vse of Gods power Paul can want and he can abound c. by the power of Christ in him Phil. 4. 13. But that these comforts may bee effectuall wee must often pray that GOD would open our eyes to see the exceeding greatnesse of his power to them that belieue Ephes 1. 19. Secondly euen grieuous sinners may conceiue comfortable hope from this doctrine also I meane such as haue liued a long time vnder the power of strong corruptions such as are swearing whoredome drunkennesse and the like and therefore now feare that they can neuer be fit for the Kingdome of God These must remember Pauls argument for the Iewes that had liued so long vnder the power of vnbeliefe viz. God is able to ingraft them in againe Rom. 11. 23. so should they hope that they also may be conuerted and saued because God is able to restore euen them also if they be weary of their sinnes and would be rid of them And therefore they should goe to God as the Leaper did to Christ and say Lord if thou wilt thou canst make me cleane Mat. 8. 4. Maker of Heauen and Earth Gen. 1. 1. HItherto of the nature and power of God and the Trinity of persons the workes of God follow The works of God are of two sorts some Internall some externall The Internall workes are either personall or essentiall The personall workes of God internall are such as flow from each person in the Trinity according to the Characteristicall propriety of the person such workes were generation of the Sonne and proceeding of the Holy Ghost The Internall essentiall workes were the decrees of God which hee made in himselfe from all eternity concerning all things in the world especially concerning men and Angels these workes are common to all three persons as flowing from the essence of God Now of these workes the Creed makes no expresse mention because they are strong meat and aboue the capacity of weake Christians The externall workes of God are of foure sorts for they are either the workes of Creation by which hee maketh all things to be or workes of conseruation by which he maintaines the things hee hath made in their being or workes of Reparation by which in Christ he restores what was ruinated by sinne or workes of perfection by which hee brings all things to their appointed end and especially makes the Church fully blessed in a better world The workes of Creation are onely mentioned in this Article The workes of Reparation by Christ and of perfection are handled in the Articles following The workes of Creation are expressed in these words Maker of Heauen and Earth By Heauen and Earth vnderstanding the whole world and all the hosts of creatures that are in it Now concerning the making of the world foure things are to be considered 1 Who made the world 2 How it was made 3 Why it was made 4 When it was made For the first the Creation was a worke of the whole Trinity It is attributed here in the Creed to the Father because the Action of the Father was more manifest and euident as Redemption is attributed to the Sonne and Sanctification to the Holy Ghost But yet it is euident by diuers Scriptures that each Person did worke about the Creation for of the Father there is no question and of the Sonne it is expresly affirmed Colos 1. 16. Iohn 1. 3. Heb. 1. 3. and of the Holy Ghost sitting and mouing vpon the first water we reade Gen. 1. 2. For the second God created all things 1 According to the Counsell of his owne will Ephes 1. 11. which hath diuers things in it for thereby is affirmed that he made all things 1 Most freely without compulsion or instigation from any other 2 According to the Idaea of all things in his owne minde for as the Carpenter first conceiues the frame in his head and then builds according to that Idaea in his minde so did God build the world according to the eternall patterne which was in Gods minde 3 According to his owne Decree there was nothing created which was not decreed and nothing decreed to bee which was not created according to the Decree 4 Most aduisedly hauing from all eternity consulted determined and foreseene all was to be made Secondly with a word only he had none to helpe him nor needed tooles or instruments as men doe to effect their workes Gen. 1. Psal 33. 9. Thirdly without labour or wearinesse Esay 40. 28. Fourthly of Nothing men cannot build without Materialls but God made the world of Nothing in respect of the first matter of all things Heb. 11. 3. for he made not the world of his owne essence nor of any other preexisting matter for though it be a saying that of nothing nothing can be made yet that is true in respect of vs not in respect of God and in respect of the order of Nature now not in respect of the beginning of Nature in the Creation And though it be true that some creatures were made of preexisting matter as mans body was made of the dust of the earth yet that preexisting matter was created of nothing Fifthly all good all things at first were made good not in appearance but in deed not in mans iudgement who might bee deceiued but in Gods he saw that all was good and so all creatures were good in respect of excellence distinction numbeâ— fashion and freedome from defects of faculties or power belonging to each creature in his kinde Sixtly not all on a sudden and at once but
Christ was pierced First that the Scripture might be fulfilled which said They shall looke vpon him whom they haue pierced Ioh. 19. 37. Zach. 12. 10. Secondly that great mysterie of the originall of the Church is here imported As Eue was formed out of the side of Adam when hee was asleepe so the Church was to bee formed out of that which flowed from the side of Christ when he was dead God opened the side of Adam when he would make the woman and so God opened the side of Christ the second Adam when he was to make the Christian Church Now that place of the Prophet shewes what vse wee should make of this part of the Passion of Christ namely to take occasion from thence to bewaile our sinnes that were the cause of his death and to acknowledge that we were the men that are spiritually guilty of that cruelty shewed vnto Christ And because our hearts by nature are barren and vnapt to this godly sorrow we must pray God to powre out vpon vs of his Spirit as it is a Spirit of compassion to melt our hearts and a Spirit of deprecation to make vs able by prayer to sue for pardon of our sins and to beseech God to accept of the propitiation made in Christs bloud that so his wrath may not fall vpon vs for our sinnes Now the water and bloud that came out of the side of Christ was both miraculous as is thought and wonderfully mysticall That it was miraculous is gathered from that extraordinary notice S. Iohn takes of it Iohn 19. 34. and 1 Iohn 5. 6. wherin the miracle should lye is not easie to tell There is a skin that incloseth the heart called Pericardium which holdeth water in it that cooleth the heart of man which is so essentiall to life that if it be consumed it is impossible the creature should liue Now I take it that the wonder lyes in this that whereas in death especially such a painefull death as Christs was that water is consumed and dried vp with the extreame heat of the heart striuing for life yet in Christ who died not only willingly but also before the time he needed to die with the paine the water was still in that bag or skin and therefore when the speare pierced the heart both water and bloud came forth Now for the Reasons why this fell out diuers are assigned For first hereby the truth of Christs death is infallibly proued For no creature can liue if the heart and that Pericardium be pierced And it concernes our saluation that Christ should die indeed and not in appearance Secondly the chiefe thing intended by this suffering was the discouery of a dreadfull mysterie concerning the vertue of the death of Christ for this is he that came by water and bloud euen Iesus Christ that brings with him for our saluauation both the water of Sanctification to wash vs from the staine of our sinnes and the bloud of expiation to make full atonement before God for the guilt of our sinnes Not by water only but by bloud also Moses when he deliuered the people of Israel in that bodily deliuerance came by water when he went thorow the Red-sea but he brought no bloud for atonement Iohn Baptist when he brought tidings of Spirituall deliuerance he came by water washing men to signifie repentance but there was no bloud that he could exhibite and his water was but Symbolicall and significatiue But Christ came by water and bloud which hee not onely powred out on the Crosse but hath left in the hearts of all beleeuers as witnesses not only to him but to them also 1 Ioh. 5. 7 8. For as there be Three in heauen that beare witnesse of Christ and the happinesse of Christians in him viz. the Father who testified by voice from heauen Mat. 3. and the Word who testified both by doctrine and miracles and the Holy Ghost who testified as at other times so on the day of Pentecost Act. 2. So there be Three on earth that testifie viz. the Spirit of Adoption that witnesseth to our spirits and the water of Mortification which washeth away and destroyeth the staine and power of sinne and the bloud of Iustification for a beleeuer relying vpon the bloud of Christ as the pacification for his sinnes is effectually deliuered from the guilt of them Now there would be no water to wash him from his sinnes nor bloud to make atonement if Christ had not shed both water and bloud vpon the Crosse Now all this is testified by the Spirit also in the Gospell and by water in Baptisme and by bloud in the Lords Supper and these also receiue all their life and force from the water and bloud that came out of the side of Christ on the Crosse Now the vse that we should make of this dreadfull Mystery should be to flie vnto this part of the Passion of Christ for our comfort against the power and guilt of our sinnes as beleeuing that out of the side of Christ at this time did runne that Fountain that was opened vnto the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannesse Zach. 12. 1. Though our sinnes were neuer so many and loathsome yet in this Fountaine they may be cleane washed away but then withall wee must striue to get this Fountaine within vs this miraculous Fountaine I say that runnes water and bloud and to shew that we haue indeed a part in the death of Christ by the sound fruits of mortification and by the solide tran quilitie of our conscience beleeuing the expiation made in the bloud of Christ for vs as verily as if that bloud had beene really sprinkled vpon our hearts Some Diuines doe obserue another mystery in this water and bloud running out of the side of Christ for they obserue that as out of the side of the first Adam came the woman that deceiued all the world so out of the side of Christ came redemption and oblation from that deceiuing Thus of the piercing of Christs side after his death The testimonie giuen of his glory in his death was partly diuine and partly humane The diuine testimonies were three the Earthquake the rending of the Rockes and the opening of the Graues Matth. 27. 51 52. The trembling of the earth may signifie diuers things as First the immediate presence of the Diuine Nature for as the earth trembled when Christ came to giue the Law on Sinai Psal 67. 8 9. and as both heauen and earth shall melt and be in a manner consumed when Christ comes to Iudgement 2 Pet. 3. 10. So now that Christ is making atonement for the sinnes of the Elect and going out of the world hee makes the earth doe him homage and acknowledge his Diuinitie at that time when he seemed so despised amongst men Secondly the horrible indignitie of the fact of the Iewes in killing Christ the senselesse creatures tremble when the Lord of life dies and the Creator
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.
Martialis Ignatius Irena Tertullian Origen and those of their times did not proceede further then the Trinity In the first book of Socrates his Eccless Hist. Chap. 19. we finde The Creed thus recited We beleeue in one God the Father Almighty and in the Lord Iesus Christ his Sonne begotten of him before all worldes true God by whom all things were made which are in heauen and which are in earth Who descended and was incarnate and suffered and rose againe and ascended into Heauen and from thence shall come againe to iudge the quicke and dead and in the holy Ghost in the Resurrection of the flesh in the life of the world to come in the Kingdome of Heauen and one Catholique Church reaching from one end of the earth to the other In Saint Ambrose his time the baptised was asked three questions as first dost thou beleeue in God the Father Almighty and the baptized answered I beleeue and then hee was dipped vnder the water secondly hee was asked doest thou beleeue in the Lord Iesus Christ and his Crosse and hee answered I beleeue and then was dipped againe thirdly hee was asked doest thou beleeue in the holy Ghost and he answered I doe beleeue and was the third time dipped Ambrose lib. 2. de Sacram. cap. 7. so that 't is probable that the Creed was not fully finished in this forme it now is till about the fourth age after Christ And thus of the Authors of the Creed To conclude therefore this point concerning the Authors of these Articles the Creed is called the Apostles Creed in two respects first to distinguish it from all other Creeds There haue bin diuers Creeds made in the seuerall ages since Christ some by particular writers some by Councells of particular writers Athanasius Creed doth most excell which is the Creed set downe in the booke of Common Prayer next before the Letany and of Councells these are the chiefe Creeds the Nicen Creed which you may finde in the booke of Common Prayer also set downe in the order of the Communion as also the Creed of the Ephesian Synod and the Creed of the Calcedonian Synod reade Am. Pol. synt Theol. lib. 2. cap. 2. Now this Creed is called the Apostles Creed to shew that the Churches did hold it to bee of greater authority then any other Creed and that other Creeds are but as it were expositions of this Creed Secondly it is called the Apostles Creed to giue it authority aboue all humane writings euen those that haue much or most excelled The confession of Nationall Churches haue been worthily had in great request so haue the Creeds of the Councells and so haue the Apocripha Scriptures but yet none of these haue attained to the honour of this Creed The translation of the Canonicall Scriptures in respect of the words are humane though in respect of the matter and order they are diuine and these of all humane writings are the best yet not without the defects of the Translators whereas the originall in both Testaments is diuine both for matter order and words also Thus of the Authors The kinde of writing followes Creede Symbolum is the word vsed in the most Christian Churches and is plainely agreeable to the originall word the Creed being first penned in the Greeke tongue If the word bee deriued of Syn and bolus then it may signifie two things first a morsell or as much as a man may well swallow at once and so the whole Scriptures containing but the diuine furnishing of Gods Table as it were the Creed containes each particular Christians morsell so much as hee may and must swallow and receiue downe into his heart without leauing any of these Articles out secondly a draught euen as much as a net can take at once The sea is the Word the fisherman is the Christian man the Net is faith the Creed is as much as the faith of the Christian can take at a draught out of the Sea of doctrine contained in the Scriptures But it is more likely the word should be deriued of Syn and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it may signifie all or any of these fiue things 1. A Shot it containing the reckoning which the Apostles made for the Churches being deducted or cast in out of the seuerall writings of each of the Apostles 2. A Watchword or any signe in the time of warre by which the Souldier might be distinguished from spies or strangers and so might shew to what captaine or colours hee belonged so the Creed is the Military signe by which the true Christian is distinguished from all spirituall spies and forreiners 't is Gods Watchword 3. The Motto or Poesie or word giuen in mens Armes so the Creed is the Christians Motto his word which is set in his Armes being made noble in bloud by Christ and so able to giue the Armes of his spirituall house and kindred 4. A token or Bill of Exchange by which a man is enabled to trade or receiue commodities By the Creed the Christian may trade for any spirituall commodities 5. A Passeport Christians are strangers and Pilgrims a great way from home and the gouernment of the Christian world will not let a man passe without his authenticke Passeport Now by his Creed the Christian man may passe and finde entertainement in any part of the Christian world As for the name Creed it is not easie to tell when it first came vp in our Language but it is certaine it comes of the first word which is in Latine Credo rendered I beleeue But by the way if these Articles be a Creed then they are not a Prayer nor to be said as a Prayer as the ignorant multitude doth abuse it Thus of the Title I Beleeue Marke 9. 24. IN the Creed it selfe we must consider first matter of dutie which is in the word Beleeue which is the hand or claspe that takes hold of all and euery of the Articles secondly matter of doctrine which may be cast into two Heads as it concernes God or the Church for the Lord doth not vouchsafe to comber Religion with the whole doctrine that might concerne the estate of all men out of the Church concerning God the Articles looke vpon all three persons and in the doctrine of the Father amongst his attributes singles out his Almightinesse and amongst his workes lookes vpon his making of Heauen and Earth In Christ faith lookes vpon his Person and his Office In his Person it acknowledgeth his diuine Nature as Gods onely Sonne and his humane Nature in these two words viz. conception by the holy Ghost and birth of a Virgin His Office is considered according to his estate both of Humiliation and Exaltation In his Humiliation is considered his sufferings first in body in that he suffered vnder Pontius Pilate was dead and buried and then in soule in that he descended into Hell In his Exaltation faith viewes his Resurrection Ascension and Session at the right hand of God
and consists especially in conceiuing gloriously of God and in praising of God and in worshipping of God and in obedience and so God is wonderfull glorious in that he doth continually receiue all sorts of praise and adoration from the creatures both in heauen and earth And in respect of this true glory which is giuen vnto God God doth excell in glory all the great Kings and Potentates that euer were in the world The very Angels in heauen doe admire this glory of God on earth Esay 6. 3. and so his glory excells 1. In respect of praise and so diuers waies 1. Because from the rising of the Sunne to the going downe of the same the Lords name is to be praised Psal 113. 3. all reasonable creatures are bound to ascribe praise and thankesgiuing to him and so it cannot be true of any Potentate on earth 2. Because from all persons and actions glory comes to God whatsoeuer wee are we are to his glory Ephes 1. 12. 6. 14. and whatsoeuer we doe all must be done to his glory 1. Cor. â—0 31. 3. Because in all the glory or praise giuen to the creatures the first and chiefe glory is due to God their glory is subordinate 4. Because it indureth for euer and euer no end of his praises 2. In respect of worship for that is a glory onely due to God no creature in heauen or earth may take it or can receiue it without infinite danger 't is a glory he will not giue to another 3. In respect of Obedience and so diuers waies 1. Because the obedience due to God is from all persons in the world and such an authority neuer had any mortall man 2. Because the obedience the creature owes to God is vniuersall and vnlimited and without exception whereas the obedience Princes can haue is a limited obedience and subordinate men must obey them so as they command nothing against Gods Law 3. Because his kingdome is an euerlasting kingdome there shall be no end of obeying him whereas the time wilcome when no obedience at all shall be due to Princes and that is when Christ hath deliuered vp the kingdome to God the Father and shall no more rule men by the ministerie of men Lastly the glory of men can bee no way comparable to the glory of God because all their glory they haue receiued from him for God is said to be the God of glory Acts 7. 2. the King of glory Psal 24. 10. the Father of glory Ephesians 1. 19. The Vse should bee first for instruction and so it should chiefely teach vs to acknowledge this glory of God to giue glory vnto God and by all meanes to ascribe glory to him It is a singular wrong not to giue God his glory Now wee giue God glory three waies 1. In our hearts and so diuersly first when wee labour to fill our hearts with the knowledge of Gods glory in all the branches of it the earth should bee filled with the knowledge of the glory of God as the waters couer the seas Hab. 2. 14. secondly when our hearts stand still and wonder and admire at the glory of the Lord our hearts are not rightly affected towards God till they bee inflamed and rauished with the contemplation of his excellencie and blessednesse Ezek. 3. 12. thirdly we giue God glory when wee beleeue in him and from our hearts trust him in things that bee otherwise vnlikely to come to passe Thus Abraham Rom. 4. 20. fourthly when we mourne and sorrow for our sins for men are said to giue glory to God when they repent of their sinnes Reuelation â—6 9. fifthly when we doe from our hearts reioyce at any thing that excells in Gods Word or workes any way acccounting our selues the more happie that God is honoured or glorified any way sixthly when in all seruice done to God we conceiue of him with the highest degree of reuerence and excellency we can entertaining him into our hearts as the very King of glory Psal 24. 2. In our words and so we giue glory to God diuers waies also as first when men confesse secret wickednesse openly finding themselues sought after and pursued by God Thus Achan gaue glory to God Ioshuah 7. and thus the sinner when he feeles the rebukes or chastisements of God should humble himselfe and confesse his wickednesse before the Lord Ier. 13. 15 16. Malachie 2. 2. secondly when men giue him praise and thanks for his mercies with all possible affection see Luke 17. 18. So the Samaritane gaue glory to God when hee gaue thankes for the cure of his Leprosie and thirdly when men acknowledge the hand of God and his prouidence see Reuel 11. 13. 1. Sam. 6. 5. fourthly when in discourse men talke of the singular praises of God and so we should make his praise glorious Psal 66. 2. our mouthes should bee filled with his praise and with his honor all the day Psal 71. 8. 96. 2 3 4. fifthly when men take away praise from the creature and so from themselues and giue God onely the glory 1. Tim. 1 17. Iohn 7. 18. Reuel 4. 11. 5. 12. 1. Chron. 29. 11. 3. In our workes we giue glory to God and so first by glorifying his Sonne by acknowledging and praising and honouring of Iesus Christ and submitting our selues to his ordinances Iohn 11. 4. and so also when wee honour them that feare God and beare his Image secondly when men abound in good workes and the fruits of righteousnesse and grow in grace and knowledge and so make the Image of God more and more euident suffering themselues to be so framed by the doctrine of the Gospell as to bee changed from glory to glory by the power of the Word 2. Cor. 3. 18. Phil. 10. 11. 2. Pet. 3. 18. 4. 11. Reuel 1. 6. thirdly when men worship God in the beauty of holinesse not onely putting on their best clothes when they come to serue God but clothing themselues with their best deuotions and affections and reuerence and humble adoration 1. Chron. 16. 28 29. fourthly when men submit themselues vnto God and let him doe with them whatsoeuer he will they that ascribe dominion to him ascribe glory to him 1. Peter 5. 10. 11. Lastly when men doe all that they doe to the glory of God studying how God may bee acknowledged or praised for all they doe being in all things some way to the praise of his glory 1. Cor. 10. 31. Ephes 1. 12. 14. Thus we should learne from hence to giue God honour and glory Secondly seeing God is so wonderfull glorious we should be carefull by all meanes to get the knowledge of his glory into our hearts that we may throughout our liues be made happie in the contemplation of his glory which that we may attaine vnto we must looke to these Rules 1. We must resort to and loue his house for that is the place on earth where his glory dwells Psal 26. 8. 63. 3. there
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.
3. Yea thirdly this glory of God should swallow vp all the glory of men this very work of making Heauen and Earth should check vs for admiring and esteeming so much of the creature whatsoeuer since we haue such a perpetuall and surpassing cause of admiration of the Creator Acts 14. 16. 4. Since God made all things we should submit our selues to him and let him dispose of vs and all his creatures as he will he hath iust power in Heauen and earth to giue or take away or dispose at his owne pleasure Ier. 27. 5. 45. 3 4 5 6. 5. It should teach vs not to set our hearts too much vpon the world for that God that set vp this mighty frame of nothing can and will pull it all downe againe 6. It should breed in vs the feare of God and care of seruing him and obeying him that hath not onely supreame right vnto vs being his workemanship but soueraignty ouer all things Psal 119. 73. Psal 33. 8 9. 95. 6. all creatures else doe his will 7. It should teach vs in all straights and neede to flie to God for helpe as Dauid shewes our helpe standeth in the Name of the Lord which hath made Heauen and Earth Psal 121. 2. 124. 8. 8. We should learne hence not to abuse the Creatures of God to ill ends seeing God hath assigned his Creatures to their right ends for his owne glory It is abominable to fight against God with his owne weapons Thirdly the Doctrine of the Creation of the World ought to be terrible to wicked men because God by his workes hath reuealed so much of his glory as they will be left without excuse Rom. 1. and besides hauing appointed them to certaine ends in which they haue corrupted themselues hee will destroy them as a Potter that sees his vessell will not be made fit dasheth it to peeces And besides hence they may know that God can want no meanes to destroy them seeing he hath such Armies of his owne creatures in Heauen and Earth which are all as his mighty ones and sanctified ones for his anger against them There is no way for them but one which is to meete the Lord betimes by Faith and true Repentance Amos 4. 13. Lastly this is very comfortable doctrine for the godly for from the Creation of the world they may gather 1. That God will not cast them off because they are the worke of his hands Iob 10. 3. 2. That all aduersaries shall be defeated whatsoeuer is prouided against them shall not prosper because God made the Smith that bloweâ—h in the Coales and he will suffer no creature of his to be turned against them Esay 54. 17. 3. That God is able to prouide for vs seeing the earth and heauens are his and all that is therein Psalme 146. 5. 6 24. 1. 4. That all the spirituall worke that belongs to our soules may bee effected hee that created the world and made vs good at the first can create the fruit of the lippes to bee peace and can create cleane hearts in vs Esay 57. 19. Psalme 51. 8. 5. That our bodies shall rise againe that God that could make all things of nothing can restore them out of the dust of the earth Thus of Creation in generall Now wee are in particular to consider what was made viz. Heauen and Earth Heauen By Heauen is ment all that part of the world which is aboue the Earth and so it is taken Genesis 2. 1. 24. 5. And so Heauen consists of three parts and euery parte beares the name of Heauen The first part next to vs is the Ayre and all that is betweene vs and the Moone so foules of the Ayre are called the foules of Heauen Gen. 1. 26. The second part is the Firmament in which are the Starres Sun and Moon Psal 19. 7. The third part is the Habitation of God and Angels the seate of the glory of God and his blessed one where the body of Christ now liues Marke 16. 19. and is called the third heauens 1 Cor. 12. 2. and this is the Heauen especially meant Gen. 11. for when there he saith God Created heauen and earth and the earth was without forme c. he notes that God vsed a twofold way of Creation some things he made immediately of nothing as the Heauen of the blessed some things he made of matter which was first made of nothing for out of that Chaos mentioned Gen. 2. did the Lord extract and forme all this visible world both the firmament and light and the elements and all creatures only spirits and the Heauen of the blessed hee made of no praeexiâ—â—ing matter and that honour haue the soules of men which are immediately created of nothing First then we are to intreate of that Heauen where God in his glory Christ in his glorious body are and seeing by Heauen is meant al that is contained in it by Creation we are there to consider of the Angels too and both that Heauen and the Angels belong to the inuisible world and the rest to the visible Concerning that blessed Heauen wee are to wonder at the glory of the Lord in creating it if we consider 1. The names giuen to it It is called the Heauen of Heauens Deut. 10. 14. 1 King 8. 27. Psal 11â— 16. The Temple of God Psal 11. 4. â—8 7. Paradise Luke 23. 42. The heauenly Ierusalem or Ierusalem that is aboue Gal. 4. 26. Heb. 12. 22. and in the same place Mount Sion The most holy place Hebrewes 10.9 Our fathers house Iohn 4. 2. The place of the Habitation of God and his holinesse Deut. 26. 15. Psal 33. 14. Abrahams bosome Luke 16. 22. The Citie of the Liuing God Heb. 12. 22. a Cittie hauing foundation whose Maker and builder is God Heb. 11. 10. our Countrie Heb. 11. 13. 14. 2. The substance of it which is conceiued to be of a marueilous excellent nature farre more perfect and subtile then the substance not onely of the Elements but of those visible heauens which diuers gather thus As any creature is higher then the earth so is the substance of it lesse grosse and materiall As the waters are thinner then the earth and the Ayre then the waters and the Element of fire according to the common opinion of Diuines and Philosophers purer then the Ayre and the Essence of the mighty Firmament yet more pure then the foure Elements as consisting of a fift Essence as they say in Schooles and accordingly we see creatures fitted to each of these places Fishes that cannot liue in the bowells of the earth liue in the waters and foules of a more spirituall being flie in the Ayre Now when we are ascended so high as the highest visible heauens then do our minds conceiue of that glorious place of the blessed made of a more pure Essence then any of these And though Diuines say that the sustance of these heauens must needs be corporeall and
bodies bee here our prayers and all the parts of Gods worship should sauour of this knowledge Phil. â— 20. Colos 3. 1. 2. 5. By a voluntary forsaking or contemning of the profits and pleasures of this world being content to finde here but the entertainement of Pilgrims and strangers euen such as are farre from their owne home Heb. 11. 13 14. 6. By inuincible Patience in bearing all the assaults of life here not wearied with afflictions considering this eternall weight of glory in heauen not dismayed with any terror of Sathan nor perplexed with any scornes of the world seeing the time will shortly come wee shall bee deliuered from all these things and possesse an inheritance that is vndefiled and immortall in heauen and the lesse should we be troubled about the dissolution of our bodies or rather wee should desire to get out of this earthly Tabernacle that wee might come to dwell in that heauenly building 2. Corinthians 5 1. 2. 7. By our diligent labour to carry our Treasures to lay them vp in heauen that is our best house and the onely sâ—fe place where neither Rust no Moth can corrupt nor theeues breake through and steale What we haue in heauen is safe kept by the power of God What we haue on earth is vncertaine and therefore our greatest care should be to send as many prayers and good workes to heauen as accounting it the best treasure and the wisest course so to imploy our selues Mat 6. 20. Thus of the Heauen of Heauens Before we leaue that inuisible world we must intreat of the Angels which are the Hoste of the Lord in that vpper world That the Lord did a most glorious worke when hee made the Angels may appeare many waies 1. By the names and Titles giuen them They are called spirits Starres of the Morning Sonnes of God Principalities and Powers Thrones and Dominions Seraphim and Cherubim yea Gods all which shew they were wonderfully made and of great excellencie 2. By the substance he made them to be for the substance of Angels is not corporeall and therefore purer then any bodies in Heauen and Earth and so pure as no senses can discerne them for though God onely be simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immateriall yet Angels are Immateriall in respect of any Physicall composition for they consist not of matter and forme as other Creatures doe but haue onely that kinde of composition which they call Metaphysicall for they are compounded of essence or act and power 3 By the place where he sets them when he had made them for he seated them in heauenly places Ephes 3. 10. hee made them to liue about himselfe in the Chamber of his presence alwaies before his face They were Creatures made of purpose to liue in the Court of the King of Kings 4 By the numbers he made of them Daniel said hee saw thousand thousands of Angels and an hundred times ten thousand thousand Daniel 7. 10. Heb. 12. 22. It is said there is an innumerable company of Angels Hee meanes they are more then man can number not more then God can number and the number is the more to bee admired because the Angels doe not marry and so are not increased by propagation 5 By the manner of their being and working in respect of time and place for Angels are in place definitiuely not circumscriptiuely as they say in Schooles that is they are so in place that wholly they are there they cannot bee said to be in another place but yet while they are there it cannot be told by any creature what roome they take vp or how much place they fill for length bredth or height or depth and so for time they doe not worke in a moment as God doth but yet in respect of vs they worke strange things in an vnperceiueable time and to shadow that out they are described to haue wings not that they haue but by way of signification or resemblance 6 By the gifts with which God endowed them when hee made them I will instance in their knowledge and power for knowledge it must needes be great in Angels for besides the knowledge they had naturally by Creation they know strange things by reuelation from God and by experience gather many things from the course of things in the world or their causes in nature and the manifold wisdome of God is made knowne to Angels by the preaching of the Gospell which they see into with wonderfull ability though men be so dull and blockish in hearing 1 Cor. 11. 10. Ephes 5. 10. Iohn 8. 44. Daniel 8. 16. 9. 22. adde to all these wayes their supernaturall knowledge of God by which they are inabled to stand for euer without falling from God Great also is the power of Angels especially in working vpon bodily creatures One Angell could kill almost all Senacheribs Army in a night by an Angell was Peter fetched out of prison Acts 12. 7 8. and Philip carried from place to place Acts 8. 39. and the Sodomits smitten blinde Gen. 19. and the Host of the Syrians frighted with a noise they made 2 Kings 6. 28. and without doubt they can doe strange things about the soules of men They haue appeared to men in their dreames and as euill angels can tempt men internally so may good Angels incourage and counsell godly men though they discerne not who raiseth those comforts or counsels onely Miracles of themselues they cannot doe nor can they know the thoughts of the heart of man of themselues 7 By the language in which God hath made them able to treat one with another or with man or God for it is cleare they vse not any fleshly or corporall language in as much as they haue not bodies and so no tongues but they speake one to another by a spirituall and heauenly language without any audible sound or vocall speech or noife I say after an vnutterable manner angellically they insinuate instill and communicate one to another or to the vnderstanding of men what they will The deliuering of the sense of the minde by voice is an inferiour kinde of meanes because it agrees onely to bodies such Spirits as are onely mindes and haue no bodies can conuerse one with another without sound of words in their owne vnderstandings as in a most cleere Looking-glasse shewing what they will one to another Before I come to the vse of this part certaine questions men might aske about Angels are to be resolued as Quest 1. When were Angels created Answ It cannot be certainly gathered but it is probable they were created the first day when the Heauen of Heauens was created and thence are called the Angels of Heauen Moses speakes nothing of the Creation of Angels because that is not a knowledge that properly belongs to vs for if the Theology for Angels were written we should neede another Bible The Creation and gouernment of Angels conteining as great variety of matter as doth the Religion of mankinde Quest
2. What are the offices of Angels or what vses did God make them for Answ Angels serue for many vses They are Apparitors or seruants about God ready to receiue Commandements from him and they worship God by lauding and praising him in Heauen Psal 104. 4. 148. 2. Esay 6. 3. Luke 2. 14. Reuel 4. 8 9. 5. 13. and they are appointed as speciall attendants about CHRIST as the MESSIAH Mat. 4. 11. and they serue also as ministring spirits to keepe and attend vpon the Elect men Heb. 1. 14. and manifold are the seruices which Angels doe for men both in life and death In life they defend and keepe them as a strong guard about them Psal 34. 91. and plague their enemies 2 King 19. 35. besides the vnknowne seruice they doe about the soules of the godly by counselling or comforting them And in death they are about them and carry their soules to Heauen as they did Lazarus his soule and in the end of the world they will gather all the Elect from the foure winds of Heauen and bring them to Christ Quest 3. But why doe you not intreat of Deuills here also Answ There were no Deuills by creation GOD made them not as Deuills and therefore it belongs not to the Doctrine of Creation to speake of the euill angels because that belongs to the Doctrine of the fall of the reasonable Creatures Quest 4. But hath euery particular man a good Angell and a bad Answ It is probable that euery Elect man hath a good Angell as may be gathered Mat. 18. 10. Acts 12. 15. but yet God is not so tyed but that he sends them extraordinarily more Angels many times to helpe or attend vpon it may be one man Psal 34. 8. As for euill angels we reade that sometimes one Angell hath vexed one man Iob. 1. 12. sometimes one Angell hath haunted diuers men 2 Chron. 18. 21. sometimes many Angels haue haunted one man Luke 8. 30. But that euery man should haue a bad angell assigned him of God is no where to be found in Scripture The consideration of this Doctrine of the making of the Angels in such a nature and for such ends as before should serue for diuers vses 1 It should informe vs concerning the wonderfull loue of God to vs that hath made such excellent creatures to do vs such admirable seruice as to attend vpon vs and keepe vs Heb. 1. 14. 2 It should breed in vs a great longing after the world to come where wee shall not onely enioy the knowledge of and fellowship with such glorious Creatures but shall be made our selues in glory as the Angels in Heauen 3 It should teach vs diuers things as first not to worship Angels for they were all created by God God made the Angels and therefore worship is due to him and not to them that are but our fellow seruants Colos 1. 16. Reuel 19. Secondly we should therfore carry our selues orderly in all places especially in the Church because of the Angels who are about vs and marke what we doe 1 Cor. 11. 10. Thirdly we should therefore be patient and of good hope and full of faith in all afflictions arising from the oppositions of men or temptations of Satan as being satisfied with this comfort that they are more that are with vs then can be against vs and if our eyes were opened wee might see so much as was shewed to the seruant of Elisha 2 Kings 6. 16. Hitherto of the Heauen of the blessed and the Hoste thereof the Angels and so of the world that is now inuisible to vs we next come downe to consider of this visible world this world I say which is in our view or may bee seene and before I come to speake of the other two Heauens I would briefly consider of Gods glory in the generall in the making of this visible world not so much for the matter of the creatures or their naturall formes or properties or their next causes which belongs properly to the Philosophers but for such things as concerne their first cause which is God or their end which is Gods glory or their vse which is rather spirituall then corporall in demonstrating vnto the soule of man the praises of God The maker of this visible world was GOD as well as of that inuisible world as is manifestly proued Genesis 1. at large The end of making a world of bodies as well as of spirits was not the punishment of spirituall substances for their sinning against God as Origen dreamed but the setting out of Gods glory in shewing his wisdome goodnesse and power Psal 19. Rom. 1. and the furnishing of man for his happy being That our hearts may be affected with wondering at this great world which God hath made we may profitably consider of it either by thinking what it is like or by serious pondering what it is indeed This great world is like a great Garden throughly furnished euery creature being as a pleasant flower exquisitely ranked in most comely order the onely weedes that grow in this Garden are wicked men as it may be likened to a great Booke in which God hath written glorious things that concerne the praise of his goodnesse wisdome and power Euery creature is as it were a distinct lease of that Booke and the properties and vses of these creatures are as it were the seuerall lines and letters of that leafe and the more admirable because it is a Booke the writing whereof is indelible and the vses whereof are vniuersall the Booke so opened that all men in all parts of the world may see and read Againe this visible world may be likened to a great and faire house most exquisitely buil and contriued into seuerall roomes and euery roome richly furnished the Heauens are the Roofe the Earth the floore and the Elements the seuerall roomes and the hosts of creatures in each of them the rich furniture and this house is the more admirable for vs because it is a house that euery man dwels in out of this house no man can be put it is kept at the charge of the Land-lord and the Tenants pay no rent But to leaue similitudes there are in the generall consideration of this visible world diuers things may bee briefly touched which we ought to wonder at and to glorifie God for his making of things so as 1 The apt disposition of euery creature in his owne place which place is so fit as a fitter cannot bee inuented if the Starres were fixed in the Earth or the Trees in Heauen how disproportionable and vncomely would it be 2 The exactnesse of the Cteatures in their working in keeping their times and seasons how punctually doth the Sunne dispatch his race in 24. houres and so the Moone in her seasons the Plants keepe their seasons of the yeere for bearing fruit and the Starres for shining as they haue receiued commandement and order from their great Commander
which is God 3 That euery creature serues for some vse and many of the creatures dispatch exceeding much worke in the vses vnto which the Creator hath appointed them and euery creature hath a kinde of exactnesse and perfectnesse in his nature and being 4 The strange variety of creatures set in this visible world with their most various proprieties take any roome of this house who can count the number of plants trees beasts or men vpon earth Who can reckon the number of Seas Riuers Ponds Springs or creatures in them or count the number of Foules or Flyes in the Ayre or Starres in Heauen And this variety is the more wondâ—rfull if wee straightly consider that our God made them all and that they are all still preserued in their kindes to this day and that they are made all in such different formes and portraitures not onely one kinde from another but one singular creature from another in the same kinde 5 The maruellous order and relation of the creatures in their kindes and respect one to another in regard whereof the Psalmist magnifies the wisdom of God Psal 136. 5. and this order is admirable if we consider the different degrees of creatures seruing one to another in their kinds as some things God made to haue being only as the Heauens Elements Meteors and Minerals Some things haue being and life also as the herbes and trees some things hauing being life and sense also as the beasts fowles some things haue being sense life reason also as men and these degrees so connexed that the latter includes alwaies the former the inferior degrees serue the higher as the Heauens and Elements adorne feed the Plants the Plants feed the Beasts the Beasts feede and serue men and men serue God Againe the order is wonderfull in the placing of these bodies so as with vnspeakable neerenesse each creature fils his place so as there is no vacuum or emptinesse betweene and besides are so set as though they be diuers of them directly contrary one to another yet are so set as they destroy not one another but preserue the whole Frame I omit many other things for breuities sake Out of these generall considerations of this visible world we may raise many vses for our selues as 1 We haue cause to admire and wonder at the glory of God that made such a huge and strong building wonder I say at him that giues place for all these things to be in yet himselfe conteined in no place that moues all these things and yet is himselfe vnmoueable that made all these creatures being himselfe vncreated and that shewed such skill in the least things as is beyond the art of all men to doe the like 2 We should bee afraid to displease him that is Lord of such Hosts that commands so many great armies and can by them at his pleasure suddenly fight against vs and destroy vs. 3 Man hath great cause of Humiliation when he lookes vpon this Frame both when he feeles his ignorance that can see so little into the glory of these works of God scarce discerning those things of them which their outward formes manifestly offâ—r to his vnderstanding especially to think of it how all other creatures haue kept their first perfection and still keepe their places and workes and doe their worke constantly in their seasons obeying their Creator and doing his will and he only that was best prouided for and made Lord of all to be out of order not to keepe his rancke to liue vnprofitably and neglect the worke inioyned him to be I say the only creature in Gods garden that deserues the name of a weed fit to be rooted out and the rather because by his fault he hath brought much hurt vpon the whole Frame and is the cause of that vanity or misery which any of the creatures suffer 4 We should heartily pray vnto God to teach vs to reade in this booke of nature since he hath furnished vs with such a great and glorious Library to be pleased to teach vs the skill to read and vnderstand and the rather because he will iudge vs by the contents of this booke of nature as well as by the booke of Scripture Rom. 1. 5 Poore men and men opprest and pursued in the world should not repine at their distresses what if thou want house or harbour so long as thou hast liberty to dwell in this faire house where thou hast the Heauens for a roofe and the Starres for windowes and the earth for a foundation though hard Land-lords oppresse thee in thy artficiall dwellings yet thou art Tenant to such a Land-lord for the vse of his great house of the world as while thou liuest will not put thee out of possession of his house Yea such as haue great houses to dwell in made by the Art of man should yet take more pleasure in their liberty to dwell in this house made by God because it excels theirs more then a Princes Palace can doe a Cottage 6 God himselfe hath giuen vs certaine Caueats by way of preuention which we must looke to when we reade in this great Booke The one is that we take heede we liken not God to any of the creatures which are but the worke of his hands Deut. 4. 19. Esay 40. 22 25. The other is that wee reserue all worship to God and not worship any of the Hoste of Heauen or Earth and therefore wee must not so much as sweare by Heauen or Earth or any thing that is not God Mat. 5. Ier. 5. Lastly hence we may gather a confutation of Idols and false Gods If the Pagans would haue vs beleeue that their Idols are true Gods let their Gods make vs such Heauens and such an earth and we will beleeue them Ier. 10. 11. In the meane time this mighty frame will assure vs that IEHOVAH is onely God And thus in generall I returne now to the second Heauen which is the highest part of this visible World called in Scripture the Firmament and concerning it we may wonder at these things 1. The maker of these Heauens and so the Scriptures doe magnifie the praises of God for diuers distinct things as first that he did spread out these heauens like a curtaine and stretched them out as a Tent to dwell in Esay 40. 22. It was a great glory that he could make such vast and mighty creatures secondly that hee could make them alone without any helpe Esay 44. 24. 45. 12. thirdly that he made them onely by his word Psal 33. 6. fourthly that he hath made them in such Wisedome as surpasseth the vttermost of our vnderstanding to reach the full knowledge of these things In these things it was truely said long since that we cannot order our speech because of darkenesse Iob 37. 38. 39. Instance in the light of Heauen where is the Way where light dwelleth and as for darkenesse where is the place thereof that thou
shouldest know the path to the house thereof or by what way is the light parted and scattered through the world Iob 38. 19. 20. 24. fifthly that hee hath established them with such vnderstanding and power as they continue notwithstanding their maruellous motions and yet haue nothing to hold them vp no mighty Beames from North to South to beare them vp no rafters to fasten them to or the like but are vpheld meerely by the Word of his power Pro. 3. 19. Heb. 13. 2. In Scripture we shall finde obserued concerning the Heauens their strange constitution and Nature and that for diuers things as first for their vast greatnesse Esay 40. 12. secondly their shining brightnesse being like a molten looking-glasse Iob 37. 18. thirdly their singular durablenesse and lastingnesse Deut. 11. 21. to which I might adde their vnconceauable swiftnesse in Motion the Sunne running his Race swifter then any Gyant on earth or Foule in the Ayre or ought that can bee found here below Psalme 19. 3. The end why those mighty heauens were made which is chiefly to preach the glory of the Lord to all the ends of the Earth Psal 19. 1. which glory of God in making them is so great that the glory of the Lord is said to couer the heauens Hab. 3. 3. 4. The ordinances of heauen or the Lawes which God hath giuen to these mighty creatures or the couenant hee hath made with them binding them to doe his will granting them dominion ouer the earth by their influences which cannot bee resisted or restrained Iob 38. 33. 31. And couenanting with them to preserue them in their course Ier. 33. 25. and binding them to keepe their seasons and to doe the worke appointed them as the Sunne to lighten the world by day and the Moone and Starres by night so as the Moone must know her seasons and the Sunne his going downe Psal 136. 9. 104. 19. 5. The Hostes or Armies of creatures that people the heauens and these are praised first for their comelinesse and hence it is said that the Spirit of the Lord garnished the heauens Iob 26. 13. secondly for their Number in respect of which it is accounted an infinite vnderstanding in God to number the Starres and call them all by their names Psal 147. 4. 5. thirdly for their subiection to God in that they all are his seruants and obey his wil Psal 103. 21. so as God doth whatsoeuer he will in heauen aswell as earth Daniel 4. 35. fourthly for their vses for besides the sweet influences of the Starres what comfort should we haue in this visible world if wee had not the light of the Sunne How would the glory of all Gods workes lie buried in the darke that now by the benefit of the light appeare to vs and serue for our vses The consideration of the making of these mighty heauens should serue for diuers vses as 1. Our soules should blesse God and giue him thankes because he is very great and hath shewed his great wisedome in making the heauens and his mighty power in stretching them out like a curtaine and all this through his great mercie to man which endureth for euer Psalme 104. 1. 2. 136. 5. 2. Woe to wicked men that by their sinnes prouoke God they cannot escape his wrath God hath compassed them in with the heauens and can make the very Starres of Heauen figâ—t against them Iudg. 5. 20. and these Heauens will declare their wickeâ—nesse Iob 16. 27. Nor can any thing they doe be hid from him for the light and darkenesse are his creatures and therefore no darknesse can hide from him Iob 22. 12 13 14. 3. When I consider saith Dauid thy heauens the worke of thy fingers the Moone and the Starres which thou hast ordained what is man that thou art mindefull of him or the Sonne of Man that thou visitest him Psal 8. 3. 4. 4. Godly men may be much comforted with the knowledge of this that God made the Heauens the Sunne and Moone and Starres and that in diuers respects For first they need not feare the signes of Heauen nor the Constellations of the Starres nor the diuinations of Inchaunters for as God can restraine the Constellation of the Starres Esay 13 10. so there can be no diuination against God Esay 44. 25 47. 1â— secondly because God hath hereby shewed that he is able to prouide for them and protect them yea hee pleadeth the greatnesse of his power in making the heauens thereby to assâ—re them that there shall be nothing too hard for him to doe that may concerne their good Zach. 12. 1. 2. 3. Esay 42. 5. 6 45. 11. 13. 18. 19. thirdly because God hath professed to make so great account of the Church that hee can take no delight in the workes of his hands in planting the Heauens if Sion be not planted and her children as the Starres in Heauen Isay 51. 10. fourthly because God hath promised to them better Heauens when themselues shall shine as the Starres in the Firmament and they shall need no Sun nor Moone to light them but God himselfe will be their euerlasting Light Dan. 12. â— Reuel 21. 2â— 22. 5. Thus of the Starry skie or the second part of Heauen The third part followes and that is the Ayre This is the lowest and worst roome of Heauen and yet excellent things are written of it for our profit in the Scriptures Of the Nature properties parts and naturall vses of the Ayre the Scripture takes little or no notice but leaues that to Philosophie the Furniture of this Roome is especially commended in Scripture and so the holy Ghost singles out diuers Considerations First about the Foules of the Ayre Secondly about the Meteors in the Ayre About the Foules of the Ayre we shall finde such things as these obserued in Scripture and so offered to our considerations 1. The Maker of them which was God Gen. 1. 2. The matter out of which they were made viz. out of the ground Gen. 2. 19. 3. The Originall of their names for it was Adam that gaue the names to the Foules Gen. 2. 19. 4. Their inferiority to man both in that wisedome is not in them Iob 28. 21. and in that God hath planted in the Foules a natural feare of man more then any other creature Gen. 9. 2. 5. The care that God hath for the very Foules for first hee knowes all the Foules in the Mountaine Psal 50. 11. secondly he prouides foode for them without their owne industry Mat. 6. Psal 147. 9. thirdly he hath taught them skill to build them Nests to dwell in Mat. 8. 20. fourthly he hath prouided euen for their delight for they haue their habitation by the springes and sing among the branches Psal 104. 12. fifthly God hath prouided for their passage in the Ayre and that so wonderfully that it is reckoned among the foure things too hard for vs to know to tell the way of an Eagle in the Ayre
opening the windowes of Heauen as hee did in the destruction of the old world Iob. 36. 31. he reserues these against the day of battell Iob 38. 23. Esay 24. 17 18. 37. 13. 2 At the first he made the Clouds to be a garment for the Sea when it was first brought out and a swadling band for it Iob 38. 8 9. 3 By the Clouds as in a Chariot God rides about this nether world to visit it Psal 104. 3. 4 He vseth the Clouds to hold backe the face of his Throne by spreading it vpon it Iob 26. 9. 5 To shew his power he often with his Cloud couereth the Light and commandeth it not to shine by the Cloud that commeth betwixt Iob 36. 32. 6 God hath made himselfe a Pauillion to sit in with waters and thick Clouds 2 Sam. 22. 12. 7 By these God waters our Land as wee doe our Gardens and by the vertue of them hee giueth meat in abundance Iob 36. 31. 37. 11. Psal 65. 9 10 11 12. 5 For the interest that God hath giuen vs vnto these things and therefore they are called our Heauens Deut. 33. 28. and therefore no man can be poore that hath so great substance The vse is especially to set vs in an euerlasting admiration of God not onely for these things which he hath reueiled concerning these things but euen for the intimation that there are many things we know not but are aboue our reach Behold saith he God is great and wee know him not if wee should but consider that one thing that seemes the least of many it is too wonderfull for vs euen Gods making of the drops of raine so small and yet so proportionall among themselues when God causeth them to distill vpon man Iob 36. 26 27 28. We haue great cause to stand still and wonder we know not the wondrous works of him that is perfect in knowledge We cannot order our speech in these things by reason of darknesse If a man speake he shall bee swallowed vp with the greatnesse and difficulty and glory of these things Iob 37. 14 16 19 20. Touching the Almighty in these things wee cannot finde him out he is excellent in power and in Iudgement and in plenty of Iustice euen by these things Iob 37. 23. Men should therefore feare him for as he sheweth by reasoning from these things in another place the onely wisdome of a man were to feare God Iob 28. 28. Secondly wee should learne of these things how to serue God they keepe their seasons and they returne not to Heauen againe but doe the worke God sent them for Esay 55. 10. Luk. 12. 56. Mat. 16. 2 3. 3 We should bee wonderfull thankfull to God euen for these blessings of Heauen They were wont in the first ages of the world to thinke they had cause to praise God for the very dew of Heauen Gen. 25. 28 39. Deut. 33. 13 28. Wee are exhorted to sing praise to God who couereth the Heauen with Clouds and prepareth raine for the Earth Psal 147. 7 8. Men vse to giue a great deale of mony to buy a little land and yet cannot praise him that giues them what is more worth then that they buy for it is God that giueth the dew and the snow and the raine and so the Grasse and the Corne without which the Land were worth nothing 4 Seeing God hath wrought wonderfully in these things and that they are so precious for our vses we must learne if at any time God restraine these blessings of Heauen to seeke them by prayer and repentance for our sinnes Iames 5. 18. 2 Chron. 6. 27. 28. and if we would haue them continued to vs we must looke to the paying of our Tythes duly Mal. 3. 10. 5 Wicked men are but in ill taking for besides that by these things GOD can plague them hauing reserued them for the day of warre as was shewed before the Lord by these things hath left them without excuse hauing from them witnesses to pleade for him against the wicked as is shewed Acts 17. 14. 6. We must take heede of doubting Gods prouidence in sending these blessings from Heauen we may reade of a man that was troden to death for doubting whether God could furnish mans wants by these things 2 King 7. 19 20. To conclude we must make conscience of it to learne these things and what else God teacheth vs by them and the rather for the wonder of Gods printing that can make his letters so great that a man may see and reade so farre off and therefore remember to magnifie his worke Iob 36. 24 25. As for the Raine-bow two things only I will note 1 What we may obserue by the sense of seeing and that is the strange varieties and perfection of colours that God by his power gathereth in that manner into the Ayre which Ayre of it selfe is without any colour raised and dissolued againe after a little time without any remnant of these colours left 2 What we may reade in Scripture of it and that is both concerning the Author of it and the end of it The Author of it is God who calleth it his Bow and the end is by Gods owne appointment to secure and assure man that the world shall neuer be destroyed by waters any more which is the more wonderfull because the Rainebow in it selfe is often a fore runner of Raine as experience shewes and by the descending of the two hornes of it to the Earth and Seas doth drinke vp vapours and carry them into the Ayre to breede Raine Gen. 9. Hitherto of Heauen the Earth followes Earth The terme of Earth here comprehends as I conceiue the dry Land as also the waters of the Sea that lye vpon the Earth and therefore I would first briefly consider of the Sea Concerning the Sea these things in Scripture are taken notice of 1 What it is and so Moses describes the Sea to be the gathering together of the waters into a heape which before did flow ouer all the face of the earth and this collection of the waters vnder the Firmament God himselfe named the Sea Gen. 1. 10. 2 The Originall of these waters and that God claimes as a glory to himselfe to haue made the Sea as well as other vast Creatures the Sea is his and hee made it Psal 95. 5. he is the God that made the Sea and the dry Land Ionah 1. 9. and for the manner of making it as it had diuers things common with other creatures as to be made of nothing and by the Word of God and so the waters in speciall are said to haue the Spirit of God to sit vpon them as the Hen sitteth vpon the Chickens to giue it forme and digestion Gen. 1. 2. 3 The wonder of Gods power in placing and disposing of the Sea and that in many respects as 1 That he hath made these waters to be of such vast greatnesse and vnsearchable depth Iob 38. 16. Esay
befall a created Nature 3. In the manner of his calling to the Kingdome Hee was called and set vp immediately by God himselfe All other Kings are Anointed and called by men Psal 2. 6. 4. In the manner of getting his subiects other Kings haue their Subiects deliuered to them so soone as they are crowned or proclaimed but Christ gets all his Subiects by Conquest euery one of them is gathered out of the kingdome of darkenesse by his power in their effectuall vocation 5. In respect of his independencie and allsufficiencie Other Kings are maintained by their Subiects from whom they receiue tribute and Subsedies and the like But Christ is no way supported or maintained by his Subiects but doth support and maintaine them Esay 9. 7. 6. In the extent of his kingdome he is a King vniuersall He is King of all the Earth The greatest King that euer was was reiected by many Nations that neuer acknowledged his supremacie there were many parts of this world which Alexander and Caesar neuer saw much lesse subdued Yea he is a King ouer such creatures as neuer mortall man ruled for he is Head of principalities and powers The Angels worship him Dan. 7. 14. Phil. 2. 11. Colos 2. 9. Psal 2. 8. All other Kings hold of him as being King of Kings and Lord of Lords Reuel 19. 16. 7. He excells all other Kings in his Conquests Hee hath conquered such enemies as all the Kings of the Earth could not subdue he conquered sinne and death and the diuells of Hell he hath spoyled principalities and powers Colos 2. 15. 1. Cor. 15. 51. and accordingly hath had such a Tryumph when he ascended into Heauen and led captiuity captiue as neuer Conquerour had for neuer Conquerour rid into so glorious a place as Heauen nor shewed such captiues as the diuells were nor performed their victories by their owne power whereas hee conquered alone there was no Army nay no man to helpe him 8. He excells them in his hous keeping He entertaines all Nations Esay 25. He keepes thousands of Courts all open at once And his prouisions are far more precious then the prouisions of the Kings of the Earth He feeds his guests with the bread of Angels euen with the bread of life with such food as whosoeuer eates of it shall neuer hunger more and he hath better attendance for he is waited on by thousand thousands of Angels which are continually about his Throne 9. Hee gouernes by better lawes then the kings of Earth doe and his lawes are better in diuers respects for first they be all of his owne making they make their lawes by the Assistance of their Counsell or their Parliaments Iames 4. 12. secondly his Lawes are written by himselfe in the hearts of his Subiects wheras other Kings can write them no where but in paper or parchment or stone at the best Ier. 31. 33. thirdly his Lawes are more perfect there is no defect in them they are able to make all his Subiects absolute to euery good word and worke 1. Tim. 3. 17. 18. Psal 19. fourthly together with his Lawes he giues his spirit to make his subiects able and willing to keepe them Ezek. 36. 27. 10. In the power of his Prerogatiue for God hath giuen all things into his hands hee may dispose of the persons liues goods good names and posterities of his Subjects according to his owne will Ioh. 13. 3. which other kings without horrible tyrannie cannot doe 11. In his distributing of Iustice and so both towards his owne seruants and towards the rebellious and his enemies Towards his owne seruants hee can pardon not onely the Punishment but the offence too and can giue such rewards as earthly kings cannot giue And towards his enemies or the rebellious he can inflict punishment vpon their hearts and consciences which other kings cannot doe and he can and will iudge all offenders not such as offend in capitall crimes onely and iudgeth with more Righteousnesse then was euer found in any mortall Tribunall 12. In the Nature of his kingdome His Kingdome is not of this world but spirituall as hauing authority ouer the spirits of men which other Princes haue not and gouerning by spirituall meanes and in spirituall and eternall things the wealth of his Subjects consisting in eternall and spirituall things 13. He is a King Immortall he cannot die hee liues euer to prouide for the wealth of his Subjects and to reward his seruants which is not true of the best kings on earth who are all mortall if they were neuer so great or glorious Of his kingdome there is no end it is euerlasting 1. Tim. 1. 17. Luke 1. 33. Dan. 2. 45. 7. 14. The Vse of this may be First for Consolation All the children of Sion may reioyce in their king Psal 149. 2. and that not onely if they consider his glory in all the former praises but if they consider their owne happinesse vnder him for all the Subiects of this King may dwell safely and inioy a quiet habitation No Subiects haue so much reason to thinke themselues safe as his Subiects Isay 33. 20. 21. 25. Ier. 23. 5. 6. Ezek. 34. 25. and besides they trade for better wealth vnder his gouernement then all the Treasures of the world are worth And further there was neuer any King did loue his Subiects so affectionately as Iesus doth his people Zeph. 3. 17. and in his Kingdome poore men may get preferment aswell as rich men yea the highest dignities may be obtained by them aswell as by the greatest Mat. 5. 3. Adde to these that all his Subiects are Sonnes Rom. 9. 25. 26. and he makes them all Kings too they are Royall all the Nation of them 1. Pet. 2. 9. they are the Princes of the people euen all the people of the God of Abraham Psal 47. 9. Reuel 1. 8. 6. Rom. 5. 17. All these things should much check and reproue that discontentment is too often found in some of Gods children that fret at the wicked or are impatient at their owne estates what is there no King in Sion or is it no priuiledge to them that the first Dominion is come vnto them Micah 4. 9. Secondly for Instruction and that both to all Christians in generall and to the Kings and great men of the Earth in particular 1. All sorts of true Christians should learne from hence 1. To pray that God would open their eyes to see the glory of Christs Kingdome aswell as we discerne the prerogatiues and glory of earthly Kings and the rather because Christ doth so farre exceed them in glory Ephesians 1. 17. to the end 2. To ascribe all praise and glory to his Kingdome to talke of the praise and receiue of his greatnesse Psal 47. 6. 7. Reuel 5. 12 13 14. Psal 145. 10 11. Mat. 11. 10. 3. To pray that his Kingdome may come more and more especially now that we see that the Nations are moued and he seemes to be going about
as the sailes are in the ship nor by affectioÌ„ as two friends are one nor in respect of ioynt worship as if onely the humane nature had the honour to be worshipped with the diuine nor in respect of Harmonie or consent as if onely the diuine and humane will of Christ did agree nor in respect of Title only as if the flesh of Christ had no more but the honour to be called by the same Title his Diuinity is as the Sonne of God or Christ or the like nor by mingling the humane nature with the diuine to make a certaine third thing but the humane nature is fastened to the diuine nature in the vnity of person after an vnconceiueable manner so as the diuine nature is not changed nor either nature altered nor separated by distance one from another The eight point is the effects of this personall vnion of the diuine and humane nature in this worke of Incarnation The effects I meane in Christ not in vs. Now many things flow from this vnion as 1. The communication of proprieties and that is the attributing of such things as are proper to either nature vnto the person of Christ because that these natures doe subsist in that person so as that is truely said of Christ which yet is to be vnderstood with a respect to that nature vnto which that property doth belong Thus the Sonne of Man is said to haue power to forgiue sinnes on earth which is the propriety of the diuine nature Mat. 9. 6. and to bee called the Sonne of the most High Luke 1. 32. Thus the Sonne of Man is said to ascend where hee was before Now he was not in heauen in his humane nature before Ioh. 6. 62. and so he saith hee was before Abraham was Ioh. 8. 58. and his bloud is called the bloud of God Acts 20. 28. The like speeches are found in other Scriptures as Colos 1. 17. Heb. 1. 2 c. 2. The pouring out of gifts vpon the humane nature which were as great as could be receiued by a created nature and these were giuen both to the body and soule of Christ His body obtained the highest degree of perfection could be fall a body which glory for our saluation was with-held from his body during his abode on earth in respect of his office and so his body was subiect to infirmities passions of diuers sorts and death and buriall but that worke being finished which he vndertooke for vs in his body it now shineth in Heauen in greater glory then any bodily creatures doe or shall attaine vnto Vpon the soule of Christ by vertue of this vnion with the diuine Nature were powred out gifts aboue the glory of the gifts which are in men or Angels and to make this a little better to appeare I will instance in his knowledge and in his Charity There were diuers kinds of knowledge in Christ Hee had an eternall and vncreated knowledge and wisdome which did belong onely vnto his diuine Nature but it is the created knowledge belongs to this place and that vnderstanding and knowledge is either from experience or from reuelation or from vision 1 There was in our Sauiour an experimentall knowledge by which our Sauiour knew all things could be knowne by the light of Nature and though hee had not expeperience of all things yet by reasoning from the like or the contrary or from the causes or effects he perceiued things hee had not experience of As by the infirmities he felt and by the things he suffered he knowes all the things we suffer in the full nature of them Heb. 2. 18. 4. 15. and in this kinde of wisdome it is that hee was said to grow vp in or profit and increase in and in this kinde of wisdome he was able to discerne more then any man in the world 2 There was in our Sauiour a knowledge infused which they call the knowledge of Reuelation by which heauenly things are vnderstood by a light they call the light of grace And by this knowledge our Sauiour did discerne in his soule spirituall things more exactly then euer man or Angell did of this is spoken Esay 11. 12. 3 The third kinde of knowledge in Christ is the knowledge by vision which is called the knowledge of the blessed in Heauen by which God is seene face to face and in this Christ excells all men and Angels for it is hee that brings all iust men to this happinesse of seeing God in Heauen Heb. 2. 10. And besides this personall vision his soule is neerer vnto God then men or Angels can bee and therefore sees GOD more cleerely then they can doe As a man that hath a good sight doth see a thing that is hard by him more exactly then another man that is farther off from it Yea this knowledge in the soule of Christ doth not fully comprehend God for that which is infinite cannot be comprehended by that which is finite he seeth God whole that is all tâ—at iâ— in God but not wholly that is not by an absolute comprehension of it And in as much as all iudgement is committed vnto Christ as the Sonne of man it is most probable that as man hee doth see the thoughts of all men that are to be iudged by him as man though not by any naturall efficacy in his vnderstanding as man yet by a supernaturall infusion of light from his diuine nature Ioh. 5. 27. Thus of the gift of knowledge Charity and loue was powred out vpon the soule of CHRIST aboue all the measures of Charity in men or Angels Iohn 13. 1. Romans 5. 6 7. Thus of the gifts were powred out vpon the humane nature of Christ Yet by the way it is not amisse to note that certaine gifts were not powred out vpon CHRIST or not till his glorification as faith and hope were not in CHRIST at all for in as much as the obiect of faith is things not seene faith it selfe could not be in CHRIST who did inioy the vision of GOD by vertue of the personall vnion with the diuine nature euen from the beginning of his Incarnation by that kind of knowledge which I called before his knowledge of vision or the knowledge of the blessed yet to want faith did not argue imperfection in CHRIST but rather remoued imperfection as hee that wants Spectacles when he needeth them not is no whit inferiour to him that vseth Spectacles because of the weaknesse of his sight The like is to bee said of hope for as Faith beholds things that are not seene so hope lookes to things which are not yet had or possessed Rom. 8. 24. and the cheife obiect of both is the chiefe good which is GOD now CHRIST enioyed GOD yea euen in the very instant of his death but if we looke to secondary obiects and by hope vnderstand an expectation of some kinde of helpe promised by GOD then such a kinde of hope may be granted to haue beene in
27. and this priuation of glory he suffered that wee might be brought to perfect glory in heauen and that wee may see how hatefull the clouds of our sinnes were that could darken and hide from shining the beames of such glory and to teach vs to be content though our liues be also hid with Christ as his was when he liued in this world expecting the reuealing of our glory when he appeares in glory Col. 3. 3 4. Thus of his priuatiue Passion His Passion considered positiuely comprehends both the euill was imputed to him and the euill was inflicted vpon him His suffering by way of Imputation was very grieuous for the Lord Iesus standing before the Iustice of God as our Suretie all our sinnes were charged vpon him as if he had committed them himselfe and this was a most fearfull kinde of Passion which the Scripture takes expresse notice of Saint Paul saith he that knew no sinne was made sinne for vs 2 Cor. 5. 21. and the Apostle Peter saith hee bare our sinnes in his owne body on the trce 1 Pet. 2. 24. and this is a consideration of great necessitie and vse for hereby the hearts of the godly may be wonderfully setled in coÌ„solation so as to liue out of the feare of Gods wrath for our sins All our sinnes are charged already vpon Christ and therefore God in iustice cannot charge them vpon vs and it is an increase of comfort to know that therefore our sinnes were imputed to him that his righteousnesse might be imputed to vs 2 Cor. 5. 21. And withall we should hence learne seeing all our sinnes are taken off our shoulders and laid vpon him therefore to spend our daies in righteousnesse and holinesse of life 1 Pet. 2. 24. And thus also of his imputatiue Passion Concerning the Euill he endured for vs which was inflicted vpon him it is true that the Scripture doth most frequently mention his death and bloud-shedding but yet that must be vnderstood Synecdochically for into the Doctrine of the Passion ought to be taken all the things he suffered from his Conception to his Resurrection and that for these two Reasons First It is most manifest he suffered nothing for himselfe but for vs and if all he suffered were for vs then all his sufferings must be reckoned as concurring to the price of our Redemption Secondly Hee was to suffer the Curses and malediction of the Law which was due to vs for our sinnes Now by our breach of the Law wee deserued not only death but a miserable life also and though it is true that such punishments as are inflicted vpon men considered in their particular persons and not common to the Nature of man he was not bound to suffer as hee was not bound to suffer the paines of the stone or gout or other like diseases which are not the maledictions which belong to the whole Nature of Man but speciall iudgements God inflicts vpon some men yet the common Miseries of mans life which may stand with the Libertie and freedome of the execution of his office in the chiefe sorts of them he did sustaine to increase the merit of his Passion in some things he extends his sufferings further as will appeare afterwards Now the contemplation of the Miseries our blessed Sauiour suffered which were positiuely inflicted vpon him may bee diuided into these parts viz. 1. The Humiliation of his Incarnation 2. His abasement from his Birth to his Baptisme 3. His sufferings from his Baptisme to his last Supper 4. His Araignment 5. The miseries he endured after his araignment which are comprehended in the words of the Creed Crucified dead c. First for the Humility of his Incarnation He did not only take the Nature of Man but he tooke vpon him the forme of a seruant and was borne in a most meane and contemptible condition of a poore Mother not allowed the common entertainment of an lnne but thrust out to be borne in a stable amongst the beasts and laid in a very manger not looked after or regarded either by his own or by strangers Phil. 2. Luke 2. And thus he was abased for diuers reasons For first hereby the second Adam paies for the extreme arrâ—gancie of the first Adam The second Adam is thrust downe below the ordinary condition of a man because the first Adam affected a condition aboue the Angels euen to be like to God himself Secondly he thus hides the glorie of his eternall Natiuity in a meane and temporary birth that he might purchase for vs an heauenly and eternall birth Our Lord takes vpon him the forme of a seruant that we might enioy the states of sonnes Thirdly he refuseth the glory of greatnesse and pompe of entertainment at his birth to reach the great ones of the world not to be proud of their births in Nature but to seeke after the heauenly new birth as the only true glory And the poore of the world may be comforted against the meannesse of their prouisions for themselues and their children by remembring that the Sauiour of the world had not so good entertainment as vsually the poorest of their children haue For the second to wit his Abasement from his Birth to his Baptisme two things are to be reckoned as parts of his Passion namely his exile and his contemptible condition A little after the birth of our Sauiour wee reade that Ioseph and Mary were forced to flie out of Iury into Aegypt and in this suffering he beares the similitude of the first Adam As the first Adam shortly after he was created in Paradise was banished out from thence So Christ the second Adam shortly after he was borne in Iudaea is driuen out to goe into Aegypt And this also he suffered that the prophecie might be fulfilled that said long before Out of Aegypt haue I called my Sonne Hosea 11. And this part of his suffering had also comfort in it for he therefore lost his liberty in his owne Countrey that he might purchase for vs the right and libertie of our heauenly Countrey and that such godly men as suffer banishmeÌ„t might comfort themselues in his example Now for the other Branch we may obserue that for thirty yeares which was the greatest part of our Sauiours life on earth he liued in a most obscure condition reckoned euen in Israel but as the Carpenters sonne and made subiect to the authoritie of that poore man Ioseph In all which time no man regarded him or once acknowledged his glory either as the Sonne of God or King of the Iewes or Sauiour of the world and in this time was the old prophecie fulfilled He was as a Root growing vp out of a drie ground he hath no forme or comlinesse and when we shall see him there is no beautie that we should desire him he is despised and reiected of men and we hide our faces from him he was despised and we esteemed him not Esay 53. 2 3. And hence godly men may learne to
of his Dâ—sciples and made an admirable speech to them recorded in the 13. 14. 15. and 16. Chapters of Iohn which speech may be all referred to three heads Prediction Exhortation and Promise By way of Prediction we shall finde in that speech that he tels them before hand of the things hee shall suffer and the glory he shall haue after his sufferings and withall the glorious prouision he will make for them in heauen after his Ascension comforteth them against his departure from them Secondly by way of Exhortation he earnestly perswades them by these his last words to looke to their cariage in the world after he was gone in these points especially namely that they shew forth the continuall proofe of their vnfained and feruent loue one to another and that they arme themselues with all patience to suffer all the indignities and troubles should befall them from the Deuil and the world and chiefly that they abide in him as the branch doth in the Vine bearing good fruits to the glory and honour of his Name Thirdly By way of promise he labours to fill them with comfort by assuring to them three singular fauours First that he would send them the Holy Ghost to be their Comforter all their daies Secondly that they shall at all times haue audience in heauen for all suits whatsoeuer if they be made in his Name And thirdly that what troubles soeuer they shall haue in the world yet in him they shall haue peace Neither did he intend this speech only for his Disciples but for all the godly in all ages that should mourne for his absence The fourth thing our Sauiour did for preparing him for his Passion was the choice of the place where he would begin his Passion and therein two things are worthy to be considered viz. The kinde of place he chooseth and his great willingnesse to suffer for vs. The place he chose was a Garden and that he did of purpose for as the first sin was committed in a Garden so he is pleased to offer himselfe to suffer the first part of his great Passion in a Garden Thus is our blessed Sauiour pleased by his obedience in a Garden to make satisfaction of the sin of Rebellion committed by our first Parents in Paradise The next is the demonstration of our Sauiours willingnesse to suffer for vs which hee shewes plainly in choosing the place for first it would be hard for the Priests to apprehend him in the Citie because of the people therefore hee gets out of the Citie to a place that was neare Againe the Euangelists note that he went to a place he was accustomed to goe to that so it might not be difficult to finde him Luke 22. 39. And to make it out of all doubt S. Iohn saith That Iudas that betrayed him knew the place And it is profitable for vs to know that our Sauiour did suffer willingly because that addes to the price of his satisfaction for vnlesse his Passion had beene voluntary there had not beene a iust satisfaction for our sinnes to Gods Iustice And besides that circumstance should the more stirre vp our hearts to admire the greatnesse of his loue to vs. And finally it is a most liuely president to teach vs with all willingnesse to take vp our crosse and follow him that hath so willingly suffered such grieuous things for vs. The fifth thing our Sauiour did in his preparation was the offering vp of prayer to God before hee entered vpon his Passion Now the prayers Christ made were partly for the Church and partly for himselfe The prayer for the Church which he made immediatly before his apprehension is at large recorded in the 17. of Iohn which prayer he made as the High Priest whose office was two-fold to make intercession for the people and to make satisfaction and atonement for their sinnes And though the intercession of Christ be chiefly performed in heauen as hee sitteth at the right hand of God yet that we might know what he saith for vs in heauen he conceiues that most sacred frame of Intercession which is there recorded for our euerlasting consolation Now concerning that prayer of our Sauiour many things may be obserued 1. For whom he prayes and makes intercession and so hee expresly saith That he did not pray for the world but for the Elect vers 9. 2. Why he made that prayer on earth and did not reserue it till he came to heauen And to that he answereth himselfe vers 13. that hee spake those things on earth that his ioy might be fulfilled in vs for it must needs bee an vnspeakable comfort to vs to know what Christ prayes for in heauen to obtaine for vs. 3. What things he assumes as taken for granted before hee puts vp his petitions to God and so hee reckons vp before God diuers admirable priuiledges which belong to the godly which God did neuer deny but alwaies granted to belong to them and these were 1. That God had giuen Christ full power to bestow eternall life vpon the godly vers 2. 2. That the godly were Gods owne people and that he had bestowed them all vpon Christ to redeeme them and prouide for them vers 6 10. 3. That Christ is glorified in them vers 10. meaning that God had giuen him leaue to make himselfe glorious by aduancing them and that he did account himselfe to haue no glory on earth but what he had in and from them 4. That he did sanctifie himselfe for them vers 19. that is that God was to account all his merits to belong to them and that all he endured when he was set apart as a Sacrifice was for their sakes 5. That all he was to pray for did belong to all beleeuers as well as to the Apostles euen to all that did or should beleeue to the worlds end vers 20. 6. That by the Gospell Christ was to make all the godly feele that God loued them as well as he loued him verse 26. 4. What he did begge of his Father for vs and so we shall finde that hee hath fitted his suits to our desires For looke what in this world the godly most desire to be freed from or to haue that he hath asked namely 1. That God would vndertake to keepe vs so as we might not any of vs be lost verse 11 12. 2. That God would preserue and keepe vs from euill both the euill of sinne and the euill of danger that might oppresse vs verse 15. 3. That God would sanctifie vs by the power of his word and so furnish vs with all gifts needfull to a holy life verse 17. 4. That we may be admitted into fellowship and indissoluable vnion with the blessed Trinitie and amongst our selues that in a sort wee might bee ioyned to God as Christ was verse 21. 5. That God would so perfect this holy vnion in them that he might make the very world to know that God loued them as well as he loued
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
became the Christ the Lords annointed King to carry himselfe Kings need not seeke protection or defence for themselues by words against the false accusations of their subiects 2. Hereby hee shewes his magnanimitie in contemning death If he had answered hee might seeme to doe it to preuent the sentence of death He that seekes not life feares not death He that saues all men betrayes his owne safetie that he might purchase our saluation 3. By his Silence hee satisfies Gods iustice for the sinnes of our words 4. He is silent on earth that he might merit to speake for vs in heauen by making intercession freely for vs at the right hand of God and that we might haue free accesse to God for our prayers in pleading for our liues through his merit 5. Hee hath thereby left vs an example to teach vs to beare false accusations patiently and imports that our innocencie shall not need defence when wicked men are vnreasonable He may well be silent that needs not defence Let them be eager to make Apologies that feare to be found guiltie the cause is the better that is not defended and yet is proued 6. Hereby he proues himselfe to be the Messias promised because he was as a sheepe dumbe before his Shearers according to the prophecie Esay 53. 7. And as he was silent in these accusations that touched his life so afterwards when they accused him for making himselfe the Sonne of God Ioh. 19. 7. he would giue no answer to Pilate that being much afraid asked him whence he was vers 8 9. both because Pilate was vncapable of the doctrine of the Trinitie and because there was no time to reueale his Deitie but rather to suffer and die according to his Humanitie Thus of our Sauiours examination Now follow the courses the Iudge tooke to auoid putting of him to death and so to saue his life and so in the story we shall finde that Pilate vsed foure policies to saue Christ or at least to put off the businesse from himselfe The first was that he perswades the Iewes to take him themselues and iudge him by their owne law Ioh. 18. 31. but this policie succeeds not and that for two Reasons First the Iewes plead they had not power to put any man to death because the Romans had taken that iurisdiction into their owne hands In which answer of theirs we see their horrible wickednesse and impudencie that professe to haue resolued vpon his death and to tell the Iudge so before the cause be opened and yet the prouidence of God was in this thing God had sent him to die for the people and by the people his death is called for with importunitie Secondly the Text saith That this was done that the saying of Iesus might be fulfilled signifying what death he should die for he had said that he should be deliuered vp into the hands of the Gentiles to be crucified and therefore this policie must be disappointed whence we may note that the Counsell and word of God concerning the sufferings of his people cannot be altered It shall not be with vs according to the will of men but Gods Counsell shall stand which should make vs with the more patience to beare what may befall vs seeing if God doe it it will be good for vs and no aduersaries can haue their wills of vs further than their plots and practises doe serue to accomplish Gods secret will The second policie vsed by Pilate was that he took occasion from the report that Christ was a Galilean to send him to Herod to be tried before him Luke 23. 6 7 c. This Herod was he that cut off Iohn Baptists head and was called to distinguish him from other Herods Herod Antipas Pilate though he dealt herein politickly yet he deales vniustly for he ought to haue defended the innocencie of our Sauiour and deliuered him from the hands of his violent and vnreasonable aduersaries and not send him to another In the Story of Christs appearing before Herod obserue 1. The disposition of Herod and how he stood affected towards our Sauiour the Text saith He was glad of his comming and had long desired to see him and hoped to see him work some miracle before him Luke 23. 8. There is a great difference betweene godly men and wicked men though they both meet in this that they desire Christ or to see Christ A wicked man desires more the miracles of Christ than his word A godly man especially desires to heare the voice of Christ My sheepe heare my voice saith our Sauiour Herod had beene so searched by the ministery of Iohn that he durst not aduenture to heare any effectuall ministerie afterwards He hath no desire to haue Christ to instruct him in the great mysteries of the kingdome of Heauen or to shew him how he might saue his soule To desire Christ for carnall ends as pleasure glory profit or the like is but an vnregenerat humour To desire Christ for his owne sake or for his word sake or for the holinesse we desire to get from him is proper only to the godly 2. The behauiour of our Sauiour who would not yeeld to worke any miracle before Herod because he knew Herod would abuse the power of God to make sport of such great works to feed his owne vanitie and besides our Sauiour constantly applies himselfe to the businesse he came about He knew then that was not a time of exercising his power but of suffering Secondly though Herod questioned with him in many words yet he answered him nothing Which he did first to abate the pride and vanity of Herod thereby intimating how little he esteemed his worldly greatnesse and how much he contemned his leuitie and vanitie of minde Secondly he would not cast Pearle before Swine He knew he should doe no good by talking to him that was a man giuen to so much viciousnesse of life and voluptuousnesse Thirdly because he knew that he must receiue his sentence not from Herod a Iew but from Pilate a Romane and Genâ—â—ie and be condemned and put to death after the Romane manner viz. by crucifying 3. The things our Sauiour suffered and so first from the Iewes then from Herod The Iewes viz. the chiefe Priests and Scribes stood and vehemently accused him which our Sauiour endured and came to passe by Gods prouidence that so thereby the innocencie of Christ might be the more manifest which was easily discerned by Herod obseruing the violent and tumultuous proceedings of the Priests and it may be gathered from Pilats speech that Herod did finde no fault in him Luk. 23. 15. From Herod our Sauiour suffred two things First he was extremely mocked by Herod and his men of warre and then hee was sent backe to Pilate arraied in a gorgeous robe For the first we see how great men that are giuen to pleasure and worldly pompe entertaine Christ and religion It is no strange thing that religion should be scorned by voluptuous
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
had power to estate blessing vpon his Disciples and all true Christians for euer This blessing was the fruit of his Passion and Resurrection and belongs to all the godly to the worlds end and therefore he leaues his blessing on earth being now to ascend to heauen Vnto this blessed Father and Sauiour should we daily flie and seeke his blessing which is able to doe vs more good than all the blessings of men or Angels Thirdly that hee ascended visibly in the sight of his Disciples Act. 1. 9. and therefore he did not vanish and become inuisible in himselfe as the Vbiquitaries dreame Fourthly he made vse of the seruice of a cloud which receiued him as he departed and caried him vp as it were a Chariot and at length hid him from the eyes of his Disciples and thus he did to proue that it was he of whom it had been long before said Hee maketh his Clouds his Chariot Psal 104. 3. and withall to restraine curiosity he doth as it were draw a curtaine betweene his body and their eyes and betweene this mystery and our mindes that we should rest satisfied in beleeuing that hee did ascend and not busie our heads about vnprofitable and curious questions in things not reuealed And further it may be thereby was shadowed out the manner of our meeting with our Sauiour at the last day that as a cloud tooke him away so in the clouds should we meet him againe 1 Thes 4. 17. Thus of the second point The third question is When hee ascended and to that the answer is short viz. forty dayes after his resurrection why hee staied forty daies before he ascended was shewed before viz. that hee might instruct his Disciples about his Kingdome and withall to shew that the doctrine of the Gospell was not inferiour to the doctrine of the Law which Moses was in receiuing from the mouth of God forty daies in the Mount and as he was forty daies in the wildernesse meditating of his worke before he began to preach so is hee forty daies in preparing his Disciples before hee send them forth about that great Worke of the conuersion of the Nations The fourth question is From what place hee ascended and that is noted by the Euangelist S. Luk. Chap. 24. 50 Act. 1. 12. viz. that he went vp into heauen from off some part of the mount of Oliues that was neere the Towne of Bethania Now it is coniectured by Diuines that hee chose this place of purpose First that in the same place he might shew the proofe of his Diuinity and Glory in which before he had shewed the extreme proofe of his frailty and infirmity when in that place hee sweat blood strugling vnder the brunt of Gods fierce wrath and in that place hee began the declaration of his greatest glory where not long before hee had begun to feele suffer his greatest ignominie and paine Secondly this mountainish place serued somewhat to awake the affections of the godly to teach them to get as high as they can aboue the world and worldly occasions hasting after their blessed Sauiour that is gone vp to heauen before them Thirdly Bethania signifies the house of affliction and so by his ascending to the glory of heauen from that place he might leaue vs an assurance that a passage may be had yea vnto all the godly shall bee prepared to attaine vnto the ioyes of heauen euen through many tribulations we may ascend out of the house of sorrow bed of sicknesse vale of teares the land of captiuity vnto heauen as well as from Ierusalem a place of peace Yea such afflicted ones may much comfort themselues in the hope that Christ will take them to heauen out of these places of sorrow in his due time The fift question is Whither he ascended and the answer to that is in the Creed and the Scriptures before quoted into Heauen and Christ himselfe saith Hee went to his Father in heauen Ioh. 14. 12. and 20. 16. Heb. 9. 20. Now this heauen doth not signifie God himselfe or a heauenly conuersation or heauenly glory but by heauen is meant that place of eternall blessednesse which is without the corruptible world which is aboue all these moueable worldly heauens and to vs now liuing on earth is inuisible It is that place that Christ calls The house of his heauenly Father in which are many Mansions Ioh. 14. 12. and Solomon calls the place of Gods habitation the heauens Chron. 6. â—1 and the habitation of his holinesse in heauen 1 King 8. 31. Christ therefore is now in that highest heauen which must contain him til the times of the restoring of all things It is obiected that Christ ascended aboue all heauens Eph. 4. Answer It is true aboue all these visible heauens aboue the Aire and the coelestiall Orbes in which are the Sunne Moone and Starres and so went into that heauen called the third heauen which is the seat of the blessed It is further obiected if Christ ascended aboue all those worldly heauens then his body is in no place because Aristotle proues in his first booke of heauen that aboue all heauens is no place Answer It is false that aboue all heauens is no place for though there bee not such a place as Aristotle describes Physically yet there is a place for where there is a body there must needs be a space in which that body is contained according to that knowne saying Take away spaces from bodies they will be no where and if no where then they are not This space the Scripture calls a place But against Aristotle we oppose the expresse authority of Christ himselfe who affirmeth there are places in heauen Ioh. 14. 2 3. Now God would haue vs to know whither Christ ascended for three Reasons First that we might be certaine he remained still a true man euen in his glory in heauen Secondly that wee might know whither to conuert our thoughts and desires and where our hearts might finde Christ as Paul saith If yee be risen with Christ seeke those things that are aboue where Christ sits at the right hand of God Col. 3. 1. wee cannot find Christ on earth wee must looke him in heauen Thirdly that we might know where wee shall dwell and reigne when wee dye Ioh. 14. 2. and 17. 24. Now in heauen Christ ascended to his Father as he saith Ioh. 14. 12. and 20. 17. not that hee could not finde his Father any where but in heauen for he is euery where but because God the Father doth in a singular manner manifest his glory and loue in the heauen of the blessed and in that heauen doth collect his fâ—mily and houshold that shall for euer abide with him And for this cause doth our Sauiour teach vs to pray Our Father which art in heauen not which art euery where though that be true that we might thereby be admonished that we doe not belong to the society of this world but vnto that
society that is in heauen that is to that family of adoption which is the house of our Father in heauen of which family and society Christ is the head Sixtly the witnesses were first Angels Act. 1. and that for diuers reasons for it was very fit to make vse of their testimony now that he was to shew the greatest worke of his diuine Maiesty seeing he had vsed them and their testimony and seruice at his Conception Natiuity Tentation Death and Resurrection and beside their testimony is vsed to appease the griefe of the Disciples for their separation from so meeke and louing a Lord and Master And further to reach them that though he be absent in body yet would protect his by his Spirit and by the ministery of his Angels The other sort of witnesses were the Disciples themselues This Article containing one great part of the mystery of godlinesse 1 Tim. 3. 16. it pleased our Sauiour to giue them first teachers of it assurance of it by the testimony of their senses that with the more liberty power they might vrge faith in their hearers seeing they brought them what they had not onely heard but seene and felt 1 Ioh. 1. 2. If any aske Why our Sauiour would not ascend in the sight of the whole Nation of the Iewes as well as in the sight of the Disciples I answer they were not worthy so much as once to see the Lord in his glory that had made no vse of his doctrine and miracles when he was amongst them in his estate of abasement And besides here by all the world is warned to take notice of it that the ordinary meanes to breed faith and saue their soules is the hearing of the Word and therefore doth our Sauiour of purpose withhold from men other waies of information The end of his Ascension were diuers 1. To fulfill the Type The high Priest once a yeare was to goe into the most holy place The most holy place was a type of heauen and the high Priest of Christ and his going into the most holy place shadowed out Christs Ascension and going into heauen Heb. 7. 26. and 6. 20. and 8. 4. 2. To shew that all things were fulfilled and accomplished by him which were written of him and that he had perfectly performed all that concord our reconciliation and the victory ouer our enemies and therefore his Ascension was a most glorious manifestation of his triumph and spirituall and heauenly glory after his most absolute victory and conquest 3. That hauing ouercome death hee might now enter vpon that glory which was prepared for him before the foundation of the world Ioh. 17. 5. for then was the singular glory of Christ made manifest when as Homo-deus or God-man hee entred into heauen which was a sight the Angels had neuer seene before whither may belong that of the Psalme Psal 24. 7. Open ye Princes your gates that the King of glory may enter in 4. That he might lead Captiuity captiue and before God and Angels exercise a perfect triumph ouer the spirits in the Aire that had assaulted him and whom hee had spoiled and now made to attend the Chariot of his triumph 5. That thereby he might shew that Angels and powers in heauen were also subiect to him 1 Pet. 3. 22. 6. That in heauen he might make intercession for vs with the Father Heb. 9. 24. 1 Ioh. 2. 1. Rom. 8. 34. which was shadowed out in the Law The high Priest went into the holy place alone and caried vpon his shoulders and brest the names of the Tribes in pretious stones but the people stood a great way off shut out in the vtter court of the Temple making their praiers there which were caried in by the high Priest sprinkled with blood So it is with vs wee are here in this world a great way off shut out of heauen here we make our moane and prayers with hearts lift vp to that heauenly Sanctuary and there doth Iesus cary our names on his breast and shoulders and presents himselfe for vs sprinkled with his owne blood to couer and make propitiation for our sinnes and imperfections 7. That he might open heauen for vs and make a way into the most holy place for vs which sinne had shut vp Heb. 10. 19. 20. Ezech. 44. 1 2 3. and so he saith he ascended that he might prepare a place for vs Ioh. 14. 2. 3. and 20. 20. 17. for by lifting vp our flesh into heauen therby as by a certaine pledge he being our head and wee his members we might haue assurance to ascend thither also in due time Eph. 2. 6. 8. That from thence he might send the holy Ghost the Comforter as a most diuine token of his loue to his Spouse the Church and by him might fill vs with vnutterable assistance and qualifie vs with diuers gifts Ioh. 16. 7. Psal 68. 19. Eph. 4. 10 11. 9. That our affections might not be misplaced on earth or on his bodily presence but might be drawne vp to heauen and the minding of heauenly things Col. 3. 1. The Vses follow and are 1 For information and so we should striue to be affected with the great glory of Christs triumph in ascending from earth to that glorious heauen in so glorious a manner But perhaps some one will say Elias ascended vp to heauen before and therefore it seemes this ascension of our Sauiour was no singular thing Answ There was great difference betweene the Ascension of Elias and this of our Sauiour for first he ascended by vertue of the merit of Christ which had couenanted with God to make satisfaction and so did open heauen from the beginning of the world But Christ ascended without the helpe of the merits of any other Secondly Elias went to heauen hauing not first tasted of death but Christ died and was buried and rose againe before his Ascension Thirdly Elias ascended by the helpe of Angels being not able to ascend by his owne power but Christ ascended by his owne power Fourthly Elias ascended into heauen but as a Citizen of heauen but Christ as Lord of heauen hauing a name aboue euery name Fiftly Elias went into heauen onely for himselfe Christ opened heauen for vs also 2 For consolation and so this Article ought to bee a fountaine of great consolation to vs if we consider especially the fruit and profit comes to vs by it which may bee partly gathered by that which hath beene declared before for first wee get heauen open for vs by it since the sinne of the first Adam heauen was shut against vs which was shadowed out by the Angell with a flaming Sword stopping the way into Paradise which was a type of heauen The first Adam shut heauen and the second opened it opened it I say for vs for Christ entred into heauen in our person to take possession for vs so as we doe actually possesse heauen in that our flesh is there and our head is there God
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
secret till that day In Infants reprobated Adams worke is imputed and the vile corruption of their natures makes them children of wrath In elect children both the worke of their Parents faith is imputed vnto them and besides the Spirit of Christ supplies outward works by inward sanctification after a way we cannot expresse Thus of the first point The second is by what Law men shall be iudged at that day And to that I answer out of Scripture that all such to whom the Gospell hath come they shall be iudged by the Gospell Rom. 2. 16. which is thus to be vnderstood that godly men shall be tried by the Gospell so as their faith and repentance and new obedience being auouched they shall receiue the benefit of triall not by the rigor of the Law but by the promises of the Gospell and wicked men shall be tried by the Gospell only as their vnbeleefe shall be an aggrauation against them that hauing so many waies broken the Law would not flie to Christ nor seeke atonement in him so as properly the godly are tried by the Gospell Now all the wicked men in the world are chiefly tryed by the Law and so either by the Law of Nature euen by the principles infused into euery mans minde by Nature as the Pagans and all that know not the Scripture or else by the Law of Scripture that is by the Law or Couenant of works recorded in Scripture see Rom. 2. 12. The third thing is by what Euidence mens causes shall be tryed and how the sinnes of the wicked shall be proued against them And for answer hereunto we reade Reu. 20. 12. that when the dead both great and small shall stand before the Lord there shall be certaine Books opened out of which shall be taken manifest euidence in all the Trials Now what books these shall be other Scriptures tell vs and so we reade of fiue books that are likely then to be opened The first is the booke of Nature and so the creatures abused by men shall be for euidence against men as vnto the Idolatrous Iewes the very hornes of their Altars shall testifie against them Ier. 17. 1. their sinne is grauen and as it were written vpon the creatures they haue abused The second booke is the booke of Scripture for all those places of Scripture haue beene in this world rightly propounded and vrged against them shall then serue for vndeniable euidence The word which they haue heard shall iudge them at the last day saith our Sauiour Ioh. 12. 48. The third booke is the booke of Conscience Euery mans conscience shall then be wonderfully dilated and made able to remember all their sinnes afresh and so shall be as a thousand witnesses Though the consciences of most men are now asleepe yet Christ will make them awake at that day and giue in full and perfect euidence That worke of accusing which the conscience doth in some men vnperfectly in this life it shall doe perfectly at that day and so for excusing in the godly The fourth booke is the booke of Gods remembrance mentioned in the case of the godly Mal. 3. 16. and intimated in the case of the wicked Ier. 17. 1. in which booke are written all the things that men haue done in their bodies whether good or euill Now besides these books we reade in that place of the Reuelations of a booke of Life that is of such a booke as containes the names of all that God hath appointed vnto saluation by Iesus Christ and by that booke the Iudge will see vpon whom to passe the sentence of Absolution and so by consequent on whom to passe the sentence of condemnation Reuel 20. 12. with Phil. 4. 3. Now besides these books we reade of a booke of prouidence that containes a Record of all the persons to whom God gaue naturall life and forme of which Dauid makes mention Psal 136. 16. and this booke may be of vse to shew who must be called to Iudgement And yet further we may gather out of other Scriptures that if there be need God can produce other Euidence As first the Heauens and the Earth will declare Gods righteousnesse at least by way of aggrauation either in respect of the benefits they haue brought forth vnto man to allure him to goodnesse and the iudgments haue beene vpon them to terrifie him Psal 50. 6. The very vanitie which the creatures haue beene subiect to will testifie against man in that day The heauen saith Zophar shall reueale his iniquitie and the earth shall rise vp against him Iob 20. 27. And hence it was that God called the heauen and the earth to witnesse betweene him and the people at sundry times in the Old Testament Secondly the examples of the faith and piety patience and mercy in godly men that haue liued amongst the wicked will be euidence against them as the example of Noah will condemne the old world Heb. 11. 7. so the example of the Queene of the South and the Niniuites will rise vp in Iudgement against the Iewes Matth. 12. 41 42. Lastly the Spirit of God which hath rebuked the world of sin will be able to conuince all the vngodly openly of all their wickednesse at that day Thus of the manner of the Triall The manner of the Sentence followes The manner of the Sentence we cannot in this world know saue that our Sauiour himselfe hath giuen a little taste of it by making a briefe description of it in Matth. 25. the latter part of the chapter and this glimpse of that glory of his proceedings there he giues that both the godly might be established in consolation and the wicked left without excuse hauing so faire warning The sentence stands of two parts the one concernes the godly and that is a sentence of absolution as Diuines call it or rather a sentence of glorification and the other concernes the wicked and that is a sentence of condemnation Our Sauiour will begin with the sentence of absolution to shew thereby his readinesse to mercy and long-suffering and that he is not caried with vniust furie against those on his left hand and that thereby also he may make the elect capable of the dignitie of being Assessours with him in the Iudgement vpon the wicked The sentence that concernes the godly may be considered of according to the foure parts of it The first is the calling of the elect to glory vers 34. The second is the reason giuen for this calling vers 35 36. The third is the answer Christ shall receiue from the elect v. 37 38 39. The fourth is the replication of our Sauiour to their answer v. 40. For the first in generall we may note That if Christ call vs to grace and good works in this life he will call vs to glory in another world All that are effectually called and set about Gods worke in this world shall haue a most ioyfull call to the possession of an eternall kingdome at the last
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
there are many things should inflame the hearts of Christians to a great desire after the doctrine concerning God and his nature as 1. It is the most glorious subiect of all others in the world no doctrine can tell vs of such marueilous things as the doctrine of God doth 2. It is the end of our Creation all other things though made by God yet they haue no discerning of him Now God made man and gaue him a reasonable soule that hee might see God and the great workes he had done els in the Visible world there had bin none to know or praise God Nothing therefore can be more contrary to the end of our Creation then if wee spend our time and do not labour to know and praise God 3. The whole doctrine of Religion is called Theologie which word in the originall taken a funder is a speech or doctrine concerning God to signifie that without the true knowledge of God there can be no true Religion or right vnderstanding of any thing God is the principall Subiect of all Religious doctrine 4. Of all doctrines this is most profitable for vs for the doctrines that concerne God haue the most power ouer our liues to reforme them and to make vs carefull of good workes Colos 1. 10 euen the more we know of God the nearer we come to the perfectiō of our natures Besides these doctrine doe fill the heart more then any other truthes Yea it is eternall life to know God and Christ It is Heauen vpon Earth It is the very beginning of the glory of Heauen which consists in the Vision of God Ioh. 17. 3. 5. To want the knowledge of God is extreamely base and vncomely for a Christian It is a poore thing to bee pleased with the knowledge of other things and bee ignorant of God and the rather because what we loue or admire in other things that are good are most perfectly in God and no where else besides shall we bee ignorant of him from whom we receiue al good things and from whom al things might make vs happie are to be expected Is not he liberty life glory sufficiencie blessednesse perfect and holy pleasure and the Rest of spirits as a Father saith Further shall not we know him that is euery where Can we goe no whither from his presence and shall we in all places bee be still without God who yet fills Heauen and Earth It is a true Theorem in Diuinity that God onely hath a being other things cannot be said to be Men are the best of visible creatures and the Prophet saith all Nations before him are nothing If men are nothing not worthy to bee reckoned as things that haue being much lesse other Creatures These things are scarce worthy to be said to be of which it may bee said either it was not or it will not bee then it will follow that the knowledge men get in other things is to know nothing then wee know something when wee know God finally a necessity lieth vpon vs to bee rightly enformed concerning God if to speake or thinke vilely of men bee an offence what is it to conceiue or thinke erroniously or meanely or basely concerning God The consideration of these and such like motiues should stir vp in vs a great willingnesse to be taught concerning God but before I breake open the particular assertions concerning the Nature of our most glorious God there are certaine generall considerations that must take vp some Roome in our hearts and it is profitable for vs to approach vnto the contemplation of God by degrees and therefore by way of Preface I conceiue these things are needfull to be thought on 1. How hard a thing it is to attaine the knowledge of God 2. By what meanes the darke heart of man is guided to the vnderstanding of God 3. How farre forth God may be knowne 4. What Rules must of necessity be obserued by all such as can haue any hope to know God For the first of all knowledges it is the hardest to attaine the true knowledge of God and there are many things that hinder and hide God from vs as 1. The transcendent glory of Gods nature the brightnesse of which is such that the eyes of our mindes are not able to look vpon it much lesse can any senses of our bodies attaine him Gen. 32. 29. Iudges 13. 18. God is inuisible wee cannot see him he is ineffable no words can tell vs what hee is we may reckon a thousand things and yet none of them is God whether we looke about the earth seas ayre or heauens God is that thing which no opinion can reach Hee is more then words can tell or thoughts can thinke God is such a thing as when we name him hee cannot bee named when we goe about to estimate him he cannot bee estimated when we goe about to compare him hee cannot bee compared when we would define him hee increaseth bigger then any definition He is greater then all words then all senses it is peculiar to God to exceede knowledge wee may admire by silence but cannot expresse him by words and the Reason is that which is finite can hold no proportion with that which is infinite And therefore hee that would define God had neede to haue Gods Logick for no mans Logick can reach to it for though nothing be more present euery where then God yet nothing is more incomprehensible God is immense and therefore who can tell as one saith the length of his Eternity or the breadth of his Loue or the height of his Maiesty or the depth of his Wisedom And though it bee true that there are diuers names giuen to God yet those names do not explicate what God is but onely so much of him as of vs can bee conceiued for that which is said of God is not God because hee is ineffable The Heathen man could say that it is a hard labour to finde out the Father of the world but hauing found him it was impossible to describe him with fit words especially to make the vulgar sort to conceiue of him And therfore he is fitly styled a light inaccessible 2. The defect of measures hinders vs. All the things by which we trie and measure other things are of no vse in describing God for he is good without quality great without quantity euery where whole without place euerlasting without time he makes all sorts of mutable things without mutation in himselfe or suffering any thing hee needs not a body to make him to be nor a place to make him to be heere nor time to make him to be now or hereafter or heretofore he needs no subiect in which he should subsist or to which he should adhere He is mercifull without passion and Lord of all things without addition of any thing to his wealth 3. Wee want the benefit of similitudes for Gods nature differs infinitely
the eye and the eye receiues it not but as it is like to the light so it is with the minde of man and the knowledge of God 6. Aboue all other knowledges in Religion in the doctrine of God he must remember the Apostles Rule to bee wise to Sobriety and take heede of curiosity and that in two respects first that he deuoutly beleeue what he findes said of God in Scripture without prying or sifting of things by the iudgement of his owne Reason God would be beleeued on not iudged or examined secondly that he inquire not after things which are not reuealed but rest in the descriptions of God made in his Word The Sunne must bee seene as it can be seene and so much light must bee taken as can bee had with looking downewards lest if wee looke for more light by gazing on the body of the Sunne our eyes bee not onely dazeled but our sight swallowed vp and lost so is it in the knowledge of God It strengthens and increaseth the sight of the minde if we looke vpon the beames of the euerlasting Sunne as they shine in his word or workes but if we will needs be searching higher after his Maiesty take heede lest wee be swallowed vp of his glory Prouerbs 25. 27. 7. And lastly hee must looke to it that his head bee not distracted with worldly cares this knowledge requires a minde seperated from the world at least from the intruding and violent and distresfull cares about the world and things thereof 1. Cor. 7. 31 32 35. Hitherto of the excellencie difficultie meanes and measure of the knowledge of God together with the Rules to bee obserued for the attaining of the Knowledge of God Three things remaine to be opened and throughly considered of 1. What God is or the praises of Gods Nature 2. What it is to beleeue in God 3. The Vses of all For the right conceiuing of the glorious frame of the praises of God we may safely and must carefully proceede in this order 1. Wee must cast out of our mindes all likenesses of any creature in heauen or earth God hath flatly prohibited all Images of God and all terestriall likenesses to be set vp of him in our Churches houses or hearts Commandement 2. Wee must not therefore conceiue that God is like any thing that sense can set before vs in heauen or earth 2. We must in the next place take heede that we be not insnared by the misconceiuing of certaine relatiue attributes giuen to God in the Scriptures Many things are said of God in Scripture by way of signe not by way of Image or likenesse which wee must so thinke of as to vnderstand what they signifie but not to fashion in our hearts the resemblances which the words import for instance 1. Some things are attributed to God Ironically not properly as when the Prophet ascribes deceit vnto God Ier. 4. 10. He speaketh the words of the false Prophets ironically not his owne words with indignation alledging what they said which if it were true God should deceiue the people 2. Some things are giuen to God Metonimically as when God is said to be our strength and fortitude Psal 18. 2. Our strength and valour is not God but he is said to bee so by effect because he worketh it in vs so hee is said to bee our song because he is the subiect of our song Exodus 15. 2. He is called the hope of Israel because it is hee in whom Israel ought to hope Ier. 14. 8. so he is called our life Deut. 30. 19 20. because he giues preserues and prolonges our life 3. Some things are giuen to God Metaphorically when the things spoken of are onely found in the creature and giuen to God by way of signification only or some kinde of comparison some of these Metaphores are borrowed from men some from other creatures 1. From men as when the parts members senses affections actions or adiuncts of man are ascribed to God as for instance God is said to haue a soule Esay 1 14. which onely notes his nature in a speciall manner of Conception so members are giuen to God as his face to signifie his fauour eyes to signifie his obseruing of things Eares to note his regarde of the prayers of his people Hands to note his particular prouidence or working Armes to note his power c. so senses are giuen to him as memorie forgetfulnesse seeing hearing c. which are onely spoken for our capacity so are the affections of Ioy Anger Hatred Sorrow Repentance Ielousie c. which onely signifie after an high manner some glory of Gods nature which but by such comparisons is inexplicable to vs so are the Actions of Numbering speaking hiding his face tempting lifting vp his hands descending going vp on high walking with men striking arising laughing visiting c. so are the Adiuncts of greatnesse time clothing bookes charrets c. which things are not in God in the letter but in the sense and signification 2. From other Creatures as when wings are attributed to him as he is said to be the Sunne Light a Horne of our Saluation Buckler consuming fire 4. Some things are giuen to God Synechdochically as when the Sonne is called the Father of Eternity Esay 9. 6. the Father and holy Ghost are not excluded When the holy Ghost is called seauen spirits being but one spirit onely to note the variety and perfection of his working Reuel 1. 4. Thus of the two Rules for the distinct and safe informing of our selues concerning God 3. Wee must take heede also that wee bee not deceiued about the formes in which God appeared in the Old or New Testament for these formes were sanctified for the present to the vse of the beholders to assure the presence of God or for signification but when they were withdrawne they were no longer to be thought on as any formes of conceiuing of God and therefore he forbids all likenesses These things being auoided we must then approach with feare and reuerence to consider of such things as are attributed to God in Scripture properly For the cleere vnderstanding of the doctrine of Gods Nature as it is properly described in Scripture wee must consider both of the properties of his Nature and of the substance of it First of the Properties because these are next vnto vs as I may say or are easiest to be discerned The glorious properties of God may bee cast into two rankes or heads for some of them are such properties as are some way in the creatures by way of Resemblance certaine sparkles or dropps are in vs vpon which is printed a kinde of Image or likenesse of God in those things such are the life knowledg holinesse and glory of God some of them are such properties in God as are not so much as by any likenesse to bee found in any creature in heauen or earth such are his infinite greatnesse eternitie Immutabilitie and allsufficiencie The first
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
all this heate of Anger flie to Christ Iesus and neuer cease begging of mercy from him to thy soule The wrath of God is such a fire as all the water in the Sea cannot quench It is a fire can bee quenched onely with bloud and teares No bloud will doe it but the bloud of Christ and no teares but the teares of the offender himselfe And let men take heede of Procrastination for euen the longer men stay in sinne the fiercer will his fire grow GOD heapes vp wrath as men heap vp sinne It may come to that at length that Gods anger may come to that degree as to be expressed by these words to be called Ira furoris sui magni the anger of his great fury Ira indignationis the furie of his Indignation Deut. 29. 24. Psal 78. 49. then God may sweare they shall neuer enter into his rest Let men therefore take heede how they abuse Gods patience and mercy any more Godly men also from the consideration of the fearefull Iustice of GOD towards wicked men may learne foure things 1. To get out from amongst them and euery one deliuer his owne soule from the fierce anger of the Lord which will fall vpon the wicked Ier. 51. 45. 2. Neuer to freâ—â—â— their prosperity seeing so fearefull things abide them 3. When they see Gods hand vpon the wicked they should sanctifie and exalt the God of Iudgement Esay 5. 16. 4. Euer the more terrible the wrath of God is towards the wicked the more heartily they should kisse the Sonne and make much of Christ by whom they are deliuered from so great wrath Psal 2. vlt. Hitherto of the Iustice of God The Glory of God followes The Glory of God is his wonderfull excellencie aboue all things and so his Glory is either absolute or Relatiue The absolute Glory of God is that in which hee is glorious in himselfe without relation to any other and so he is glorious foure waies 1. In the Excellencie of his Nature 2. In his Blessednesse 3. In his Liberty 4. In his Maiesty 1. The Glory of his Nature is nothing else but his surpassing Excellencâ—◠〈◊〉 all the praises belonging to his Nature and so he is gloâ—â—â—s in knowledge goodnesse Iustice greatnes omnipotencie c. And this glory of God is described in the doctrine of his Attributes and was the glory shewed to Moses Exod. 33. 18 c. 2. His Blessednesse is his essentiall glory whereby he is after a matchlesse manner most happie in himselfe 1. Tim. 1. 11. and his happinesse is to be adored 1. Because he abounds with all that can be possibly good to him any way and is seated in such felicitie that no euill can come neere him 1. Tim. 6. 15. 1. Ioh. 1. 6. 2. Because he perfectly knows all his happinesse and so hath infinite liking and ioy in his condition 3. Because he is sufficient to himselfe and from himselfe so as he needs not any good thing from vs or any thing without himselfe Psal 16. 2. 50. 7. 14. 3. He is glorious in his liberty and so he excells in a threefold liberty as he is free from compulsion from seruitude and from miserie He is free from compulsion because he is not tyed to second causes nor maistered by any higher cause but is and doth whatsoeuer he will without the Coaction of any necessity without himselfe Psal 115. 3. Esay 40. 13. Daniel 4. 35. He is also free from seruitude he is bound to none indebted to none subiect to none Rom. 11. 35. 36. He is also free from the burthen of miserie hee alone being such by nature that no kinde of miserie either of fault or punishment can befall him 4. He is glorious in his essentiall Maiesty which is an vnconceiueable splendor or beauty and shining brightnesse beyond all that Maiesty can befall any creature Thus God is said to be light and to dwell in the light which no man can approach vnto 1. Tim. 6. 16. and thus hee is the King of all Kings And in this absolute Glory God doth excell all the Kings of the earth 1. Because his Glory is aboue all praise and blessing so is not theirs Nehemiah 9. 5. Psal 145. 3. 2. Because the Kings of the earth doe giue him glory and praise him owe their Homage to his glory Psal 138. 4 5. God exceedes them in Glory more then they exceede their meanest subiects Daniel 4. 35. and no wonder seeing the glorified creatures in heauen throw downe their crownes before him as acknowledging him onely worthy to receiue honour c. Reuel 4. 10. 11. 3. Because their Glory is mortall but God is a King immortall and his Glory endureth for euer Psal 104. 31. 1. Tim. 1. 17. 4. Because hee hath it in himselfe and from himselfe as was shewed before Thus of his absolute Glory The Glory of God as it is in relation is either internall or externall The internall Glory of God as it is in relation is the personall Glory and so is the Glory either that is proper to each Person in the Trinity or else that peculiar Glory of the second Person in the Trinity as he is called the brightnesse of his Fathers Glory Heb. 1. 3. The externall Glory is that which comes vnto God from the creatures as hee stands in relation to them and so his Glory shines 1. In his workes which are therefore called his Glory and so both his works of Creation Psal 19. 1. and his workes of Iustice vpon the wicked Exod. 15. 6. 7. and his workes of Mercy in deliuering and sauing his people Psal 85. 9. 102 15. 16. 108. 5. Zach. 2. 5. and workes of omnipotencie and wonder Rom. 6. 4. 2. In the signes of his presence such as he gaue extraordinarily on earth as the cloud and pillar of fire Exod. 16. 8. 11. or that likenesse of consuming fire on the toppe of the Mount Exod. 24. 17. the cloude that filled the Temple 1. Kings 8. 10. 11. or the formes mentioned in Ezek. Chap 1. 28. 3. 23. 10. 4. 18. 11. 22 23. or else such as hee giues in heauen in the presence of his Glory to the Saints and this was that Glory of God which Stephen saw Acts 7. 55. 3. In his word especially the Gospel which is the doctrine of the Glory of the blessed God 1. Tim. 1. 11. 2. Cor. 4. 4. 4. In his children Israel he calls them his Glory Esay 46. 13. and so are the godly called because they resemble God and in that respect excell all other people All other men haue therefore failed of Gods Glory because they haue failed of his Image Rom. 3. 23. And in these foure waies of relation God is glorious but it is with a glory which himselfe hath printed and stamped vpon these things There is another way of glory which is in a speciall manner also called Gods glory and that is the glory which the reasonable creature giues vnto God
from him 2. God renewes our natures and begets them to bee like his Nature for being regenerated we partake of the diuine nature being made to liue Gods nature in holines and righteousnes and he may well be called a Father that begets that which is like to himselfe besides by Faith we put on Iesus Christ Gal. 3. 26. 27. 3. God giues vs the right and priuiledge of Sons and therefore is fitly called our Father for first hee findes vs foode and rayment Mat. 6. and teaching Esay 54. 13. and attendance not onely setting his Angels to looke to vs Psal 34. Heb. 1. but himself also carrying and bearing vs in his armes when any thing ayleth vs Esay 63. 9. 46. 4. Secondly he layes vp for vs as Fathers do for their children Psal 89. 28. 31. 19. and appoints vs the inheritance of Sons to be inioyed when we be of full yeeres Rom 8. 16. Before I passe from this point one thing must be added and that is that howsoeuer God be the Father of all men in respect of the Creation of their soules yet Faith lookes vpon him as a Father in Christ and so by Adoption and regeneration and therefore wee must diligently examine our selues whether we be sons and daughters to God by grace in Christ or no for all such as are by grace truely the Children of God haue in themselues such signes as these 1. They were borne by promise the preaching of the Gospell did mightily work vpon them to the renewing of their natures and infusing spirituall life into their soules Gal. 4. 29. Rom. 9. 8. 2. They are all beleeuers they come to Christ for happinesse and rely vpon him and so haue power to be the Sons of God Iohn 1. 12. 3. They lay hold vpon Gods couenant and consecrate themselues to his seruice and loue his name and to be his seruants and in particular are carefull to keepe his Sabboths Esay 56. 4. 5. 7. 4. They are children that will not lie they are noe Hypocrites they desire to be as good as they seeme to bee they abhorre counterfeiting and dissimulation their spirits are without guile Esay 63. 8. 5. They are led by the spirit and mortifie the deeds of the flesh Rom. 8. 13. 14. 6. They cry Abba Father they haue the spirit of prayer they can call vpon God in secret with affection and confidence esteeming nothing more then the Loue and fauour of God And thus how God is a Father and to whom The Vses follow and so In the first place this should teach Gods children many lessons as 1. To giue this glory to God to acknowledge him as a Father and daily so to call him from their hearts The first thing a childe speakes in nature vsually is the name of his parents and so the first thing in Religion should bee to call God Father we can doe nothing in Religion till we can call vpon God as vpon a Father this is the very foundation of the Church because all effectuall Religion is built vpon this principle that God is our Father 2. Thes 1. 1. Rom. 8. 15. 2. We should liue without care as our Sauiour shewes Mat. 6. for we haue a Father to care for vs and hee is a heauenly Father and therefore both knowes what wee need and is fully able to helpe vs and besides he daily feedes the foules of the ayre and yet he is not a Father to them how therfore can hee neglect vs whom hee hath begotten as children to himselfe ver 26. 32. 3. If God be our Father then we must honour him for wee are bound to honour our father and mother all our care should be to obey him and honour him and please him and doe our worke so as others might glorifie our Father which is in heauen Mal. 1. 6. Mat. 5. 16. liuin◠〈◊〉 â—as we shame not our fathers house 4. If God be our Father we must striâ—â—â—â— be like him and to imitate his nature and carriage and so we are vrged to follow and imitate him in mercie Mat. 5. 45. 48. in Loue Ephes 5. 1. 2. and in holines 1. Pet. 1. 14 15. 5. If God be our Father wee should be quickned vnto prayer wee should runne to him to make our moane in all our wants But withall it imports two things we should looke to in prayer first that we auoide vaine bablings and repetitions and affectation of length of prayer and the like for wee pray to a Father that needs not vaine and tedious discourses The words of a childe should bee humble and earnest and direct to the point but not tedious as our Sauiour shewes Mat. 6. 7. 8. secondly that wee pray in faith and not wauer because wee aske of a father If earthly fathers can giue good gifts to their children what will the heauenly father denie to his children Mat. 7. 7. 16. Yea if God himselfe should fight against vs with his terrors yet we must in prayer stick fast to this that he is our father and alwaies keepe this in our pleadings to wrestle with God by this Argument as the Church did in those straites mentioned Esay 64. 8. 4. 6. If God bee our father wee must then patiently beare his corrections seeing we indure correction at the hands of the fathers of our bodies who many times correct vs for their owne pleasure therefore much more should we submit our selues to the father of spirits who neuer corrects vs but for our profit And to desire to be without correction is to be in the condition of bastards and not of sonnes if we would haue God to loue vs we must be willing to let him correct vs Heb. 12. 4. to the 10. 7. If God be our father then nothing should more grieue vs then that wee haue offended him by our sinnes Ier. 31 18. Luke 15. 18. 8. If God be our father then wee must sort our selues with his children and auoid all needlesse societies and vnequall yoaking with the wicked of this world who are as like the diuell as euer childe was like his father Iohn 8. 2. Cor 6. 14 18. 9. We should in all welldoing rest in his praise as being our father that seeth in secret A childe seekes no more then to be accepted of his father Mat. 6. 1. 4. 10. We need not therefore the helpe of Saints or Angels to bring vs to God He is our father wee may goe to him our selues Esay 63. 16. 11. Therefore we should call no man father vpon earth hauing so great and gratious a father in heauen Mat. 23. 9. 12. Therfore also we should liue in peace one with another seeing we haue all one heauenly father Ephes 4. 4 6. Thus for instruction Secondly many consolations arise from hence if we beleeue that God is our father for then 1. He will spare vs as a father doth his son that serueth him he will beare with our infirmities Mal. 3. 17. 2. Though hee should correct vs yet hee
will not take his mercy from vs. 2. Sam. 7. 14. 3. We haue right to Gods house we may with great incouragement resort to all Gods ordinances because it is our fathers house and if hard times befall vs in respect of the meanes of Religion and that the enemies of the Church do inuade the Sanctuarie we must then go to God and pleade our right seeing his house belongs to vs and not to them thus did the godly Esay 63. 16. 18. 19. 4. Wee may cast all our care vpon God for hee careth for vs Iam. 4 9. Pro. 14. 26. 5. Wee shall bee deliuered from this present euill world for if God be our father he will prouide for vs in a better place then this Gal. 1. 4. 6. Our title to the creatures is restored which was lost in Adam But these consolations will appeare to be much the greater if we consider not onely that God is a Father but such a Father 1. He is a father in heauen not an earthly father 2. He is a father almighty he can doe more for vs then all the fathers in the world 3. He is an euerlasting father Esay 9. 6. our naturall fathers dye but our spirituall father liues for euer and makes vs liue for euer too for naturall fathers can giue but a temporall being to their children but God giues vs an eternall being and therefore are we called the children of the Resurrection because our very bodies must not perish but be made to liue for euer also The sonne he alwaies abides in the house Luke 20. 36. Iohn 8. 35. Rom. 8. 19. 21. 4. That he is such a father as makes his sons all heires Rom. 8. 16. all are as if they were first borne Ier. 31. 9. 5. That he is such a father as giues the highest kinde of inheritance therefore they are all heires of a kingdome Luk. 12. 32. Mat. 13. 43. And such a kingdome as is immortall and vndefiled and lieth in heauen 1 Pet. 1. 3. 4. in regard whereof they haue fellowship with his naturall son Iesus Christ 1 Cor. 1. 9. Rom. 8. 16. 17. In respect of all which we haue not onely good hope but euerlasting consolation and the more if we consider that we hold all this by no Naturall propagation but by the meere grace and mercy of God our father being in our selues the children of corruption Iob 17. 14. and of wrath Eph. 2. 3. And therefore vnto all the former Instructions from hence this must be added that we take heede of that vile ingratitude and impatiency at any time to repent vs of our repentance or to thinke the case of wicked men better then the case of godly men for so we shall sinne fearefully against God our father and against our owne right and against the whole generation of his children Psal 73. 15. Our life and the glory of it may by affliction be hid in God and it doth not fully appeare what we shall be but it is enough for vs that we are the sonnes of God for when Christ appeares in glory then shall we appeare also as he is aboue the glory of all the Potentates and Kings of the earth 1 Iohn 3. 2 Col. 3. 3. 4. Almightie Reuel 4. 8. COncerning the omnipotency of God Fiue things are to be considered 1. The Proofes that he is Almighty 2. The Sense in what respect he is said to be Almighty 3. Why Omnipotency is attributed to the father here only 4. Whether there be any things God cannot doe 5. That God onely is Almighty 1. That God is Almighty these places of Scripture euidently and expresly proue Gen. 17. 1. 28. 3. Luk. 1. 37. Reuel 4. 8. 19. 6. 2. God may be said to be Almighty in diuers respects 1. Because he hath power and authoritie ouer all things Omnipotent quia omnium teneat potestatem Ruffin 2. Because all the might and power in the creatures was from him all might from him they haue no power but what they receiued of him 3. Because he can performe whatsoeuer he saith promiseth or threatneth nothing is too hard for him to do Ier. 32. 17. 27. Luke 1. 37. Gen. 18. 14. 4. His Almightinesse is magnified in Scripture because he is able to giue to all the men in the world recompence according to their workes so as none can resist his power nor deliuer out of his hands Ier. 32. 19. Isay 14. 25. 27. Deut. 32. 39. 5. Because he can doe whatsoeuer he will Psal 115. 3. 6. Because he can doe more then hee will as he could send Christ many legions of Angels to deliuer him but would not He could raise vp children to Abraham of those very stones but he would not And this Omnipotency is called the absolute Omnipotence of God by which he is able to create 1000. worlds if he would The power to doe what he wils is called his actuall power 7. Because he can doe wonderfull things without helpe or Meanes as he made the World of nothing and can effect what he will in heauen and earth without labour onely by his becke or word Esay 40. 28. Psa 33. 8. Because he can do all things there is simply nothing that can be but God can doe it he is omnipotent because all things are possible to him euen things that are impossible to men and Angels Mat. 19. Kings may doe many great things but not all some things they cannot doe They can make many liuing men dye but cannot make one dead man liue which God can doe 9. Because he is mighty by his Essence by nature of himselfe His Almightinesse is his Essence and his whole Essence is almighty and therefore all in God is Mightie and therefore his Mightinesse must needes be infinite He is not mighty in respect of some part or faculty as the Creature is 10. Because he is alwaies Mighty great Princes may be wonderfull powerfull but they may dye or their power be diminished but God is almighty yesterday to day and foreuer Reuel 4. 8. For the third point Almightinesse is attributed in the Creed to the Father not to import that the Sonne and holy Ghost were not almighty but because when the father is said to be almighty it must needs follow that they are almighty also because the father being the fountaine and originall of the person of the Sonne and holy Ghost doth communicate to them his whole Nature and all the Attributes of the Diuinitie And the Father being first in the order of working fitly is the power of working giuen to him in the first place For the fourth point The things which God cannot doe may be referred to fiue Heads for first he cannot doe things that be false or sinfull Hee cannot lye or denie himselfe or doe vniustly as diuers Scriptures shew Secondly he cannot doe things that be contrary to his Nature he cannot dye or be finite or be ignorant of any thing or be corporeall or the like Thirdly he cannot
bodily which they proue by infallible reasons yet are they such a body as wee may call as it were spirituall next in purity to the substance of Angels and mens soules 3. If we consider the qualities admirable is the glory of that heauen of heauens whether we thinke of it Philosophically or Theologically Philosophically considered it is a place void of all decay alteration and motion A place that suffers not from without it selfe any thing of naturall grieuance or violence or annoyance A place aboue all places large and ample as containing in the bowells and circumference of it all this visible world But if wee inquire after it as considered Theologically we may see it in a Mirror but yet it is but darkely no tongue of man can vtter the glory of it noe Paul himselfe that was there yet could not declare what he saw nor can it enter into the mortall heart of man to think what it is what is reuealed in Scripture in praise of it is inough to rauish our hearts with desire after it if we were such as we should be It is a place most lightsome for God is said to dwell in light vnapproachable vnapproachable I say to vs mortall crâ—atures It is light aboue al that light the Sun or Moone can giue to this lower world for there is no need of Sun nor Moon which shine in respect of that light as a candle doth to the light of the Sun with vs There is no night there and it is a light of a farre more excellent and transcendent kinde then this light we haue from the Starres or Sunne or Moone and that is the reason why it doth not penetrate to vs as being farre aboue the capacity of our eyes as they are now to see it The Apostle saith of this light it was like vnto a stone most precious euen like a Iasper stone cleare as Christall that is alwaies flourishing and shining without any clouds or darkenesse and how can it be otherwise seeing God himselfe and the Lambe is the light of it there floweth from God being the place of his speciall glory a created light from God himselfe I say by which it is after an vnspeakeable manner inlightned Reuel 21. 11. 23. Whence it followes that it is a place full of all vnspeakeable refreshing pleasure and delight If the light of the Sunne at some seasons of the yeere can so please how much more doth this light of the glory of God What shall I say It is a place that hath nothing in it of euill and abounds in all that may content the glorified nature of the Creatures And how can it be otherwise seeing there is no sinne nor no vncleane person there and it is a place that hath the glory of the Lord vpon it Reuel 21. 11. which is as much as if he should say that the glory of heauen doth differ from all the glory of any place on earth as God differs from the Kings and Potentates of the Earth and therefore his chiefe house of Residence must needs almost infinitely excell theirs And the more is the glory of heauen because it is eternall it cannot fade or euer cease to bee which is signified by those golden and pretious foundations Reuel 21. Other Citties wil decay because they are builded by man and of corruptible matter but this Cittie can neuer decay because God was the builder of it immediately and made it incorruptible To conclude it must needs bee a place of surpassing glory seeing all the Treasures of this world are searched out and they can serue but to giue a litle glimpse of the meanest part of the praises of heauen as the twentie one Chapter of the Reuelations shewes Before I come to the Vses some questions would be briefely resolued Quest. 1. Whether this Heauen was created or no or was it eternall with God Answ It was created by God is as said expressely Heb. 11. 10. that God was the builder and Maker of it It being not the Creator It must needs be a creature Quest. 2. Where is this Heauen Answ It is aboue all these visible heauens Ephes 4. 8. Acts 7. 55 56. their opinion is vaine that thinke it is euery where for then Hell should be in Heauen Quest 3. Why did God build and make this Heauen Answ Not to be a place for himselfe to dwell in for hee needs no such place being Immense and these Heauens cannot containe him he being in his Essence without and beyond all Heauens 1. Kings 8. 27. but he made it that it might bee a a place wherein he might manifest his glory in speciall manner but especially that in that place hee might giue entertainement vnto such as by grace he had chosen to bee his children and therefore is called the Fathers house The consideration of the Doctrine of this Heauen of Heauens should make violent impression vpon our hearts and that in three respects 1. It should wonderfully abase vs to thinke how wee haue neglected the knowledge and care and desire after this glorious place It should make vs hate our selues for our senselessnes and madnesse that preferre an earthly mudde-wall cottage before such a princely or rather diuine Pallace that are in loue with this earthly place that is full of sinne sorrow disgrace darkenesse and death and yet haue no heart after a place so wonderfully free from all euill and so replenished with all good Oh wretches that wee are that labour care day and night to repaire these glassie or mud-walled Tabernacles of our bodies and haue no more minde to prouide for that matchlesse triumphing place of spirits 2. It should wonderfully fire our hearts to the loue of God that hath prouided for vs such a place of glorious inheritance of his mercy loue and grace so happy so lasting so amiable yea what thankes can wee euer giue him for the very comfort with which he hath refreshed vs in telling vs of Heauen that were such as in our selues had bin so farre from hauing it as we had neuer knowne of it by the light of Nature 3. It should exceedingly transforme our hearts into the earnest care and endeauour to carrie our selues so as might become the desire and assurance of so blessed a place wee should shew that we vnderstand what a place Heauen is 1. By auoiding euery thing that is abhominable euen all those sinnes that are threatned with the want or losse of heauen as remembring that that is no place for vncleane persons to liue in Reuel 21. 8. 2. By earnest endeauour to get the righteousnesse that may make vs fit for that kingdome Mat. 6. 33. 3. By studying the the assurance of Heauen aboue all other assurances whatsoeuer 4. By a conuersation in heauen directing our thoughts and affections after heauen remembring it aboue all delights our mindes daily running vpon it and imploying our selues in such dueties as might shew that our hearts were in Heauen though our
terror of his glory Iob â—7 1. 6. That the godly shall be preserued and that God will giue his people strength Psal 29. 11. Thus of the fiery Meteors The Ayrie Meteors follow and they are the winde and the Earth-quake Concerning the windes these things are noted as admirable in Scripture 1. The originall of them No man knoweth whence they come nor whither they goe Iohn 3. 7. Yea God challengeth it as his owne speciall glory to create the windes and reckons that worke with the forming of the Mountaines and the telling of man what he thinkes Amos 4. 13. but where God puts the winds after he hath created them wee know not onely that he bringeth them out of his treasure Psalme 135. 7. 2. The direction of them in their Motion no man can hold the winde in his fistes nor turne them out of the way to alter their Motion yet are the very windes subiect vnto Gods order either to be still Mat. 8. 27. or to goe on as he shall direct both when and whither and as he will in all things It is admirable that such bustling and vnruly creatures as the windes should bee made to pace orderly yet it is said that God weighs euen the windes and before he sends them out he looketh to the ends of the whole earth and seeth exactly vnder the whole Heauens to appoint their Motion and their way Iob 28. 25. 3. The vse God puts the winde to sometimes they serue to bring the raine 1 King 18. 45. sometimes they serue in steed of posts and messengers so they fetched Locusts Ex. 10. 13. and quailes Numb 11. 31. sometimes God vseth them to draw his Charriots The clouds are Gods Charriot and it is drawne by wings not by horses and the winges are the winde Thus God rideth on the wings of the winde 2. Sam. 22. 10. Psal 104. 3. sometimes they are set to driue away the Raine and to cleanse the clouds Iob 37. 21. Prou. 25. 23. sometimes he vseth them to punish the sinnes of men by hurting or destroying their houses cattell corne or the like yea sometimes he sends the winde to fetch away the wicked and to hurle them out of their place Iob. â—7 21. All which should teach vs to acknowledge Gods glory in these things and to lift vp our hearts to the contemplation of Gods wonderfull working especially we should prepare our hearts to meete God and not dare to prouoke him by our sinnes Amos 4. 12 13. Thus of the wind the Earth-quakes followes which is supposed to be caused by the Ayre getting into the hollow places of the earth and wanting vent doth by force striue tâ— open a passage for it selfe which causeth the trembling of thâ— Earth The Earth-quake is iustly to be reckoned amongst the wonderfull workes of God that can by so weake a creature as the Ayre moue so vast a body as the Earth and therefore the Scripture giueth the power of shaking the earth vnto God This Meteor is magnified in Scripture also for the seruice it is put to It sometimes is vsed to shew the terror of Gods Maiesty sometimes to signifie Gods wrath vnto wicked men sometimes to assure Gods loue to his people as will appeare in the vse and sometimes to foretell the last Iudgement The consideration of the Earth-quake may serue for diuers vses as 1 To shew Gods power and greatnesse and the terror of his Maiesty Exod. 19. 18. so the Earth-quake was one of the wonders to shew the diuinity of Christ at his passion 2 To comfort Gods seruants and to let them know that God is highly displeased when they are wronged Hee makes the Earth quake when hee is angry for the wrongs done to his Seruants especially if they make their mone to him by Prayer as was shewed in the case of Dauid Psal 18. 6 7. and the Apostles Acts 4. 31. and Paul and Silas Acts 16. 25 26. 3 To proue how fearefull the estate of wicked men is and how sure it is they will be consumed out of the earth and how easie it is for God to be rid of them seeing if hee but looke on the Earth it trembleth Psal 104. 32 c. yea by this worke Iob proues no man could euer harden himselfe against God and prosper seeing he shaketh the earth out of his place and the Pillars thereof tremble Iob 9. 4 5 6. and Nahum hence concludeth that no wicked man can stand before his anger Nahum 1. 5 6. Sure it is GOD can neuer want glory that can make the earth shake if he but looke vpon it and the Hils smoke if hee but touch them Psal 104. 31 32. and we should sing of his glory all our dayes Lastly wee vpon whom the ends of the world are come when wee see the Earth tremble should remember the approach of the generall iudgement the Lord by that signe giuing warning vnto men to awake out of security and prouide for their accounts Luke 21. 11. Mat. 24. 7. Thus of the Ayrie Meteors The watry Meteors follow and those are Clouds Snow Mist Deaw Frost Haile and Raine and hither I may referre the Rainebow and these are most frequently mentioned in Scripture and though men for the commonnesse of these things doe neglect the study of Gods glory in them yet the Lord euen from these things doth for our vse gather many excellent obseruations to teach vs and to shew vs his glory These things are commended in Scripture 1 For the wonder of their originall who can tell who is the Father of the Raine and who hath begotten the drops of the Deaw out of whose wombe came the Ice and who hath gendered the hoare Frost that comes from Heauen who can shew the secret of hiding the waters as with a stone and freezing the face of the deepe who can lift vp his voice to the Clouds that abundance of waters may come downe Iob 38. 28 29 30 34. 2 For the wonderfull working of God in the placing and ordering of them as that God should binde vp the waters in his thicke Cloud and yet the Cloud not to bee rent vnder them Iob 26. 8 9. and that God should shake the Pillars of Heauen and yet Heauen falls not verse 11. that God can fetch vp and cause the vapours to ascend from the very ends of the earth Psal 135. 7. that hee weigheth the waters by measure when he maketh a decree for the raine seeing to it and preparing it and searching out all things that concerne the falling of euery drop of the raine so as not any of it falls in vaine or in a wrong place Iob 28. 25 26 27. 37. 12. 3 For the worth and excellency of these things called the blessings of Heauen and the precious things of Heauen Deut. 33. 13. Gen. 49. 25. 4 For the vse he puts these things to for 1 By these when he pleaseth he can iudge his enemies either by shutting vp the Heauens that they fall not or by
his Truth Psalme 146. 5. 6. 2. When men are in vproares and the World full of commotions and warres the consideration of Gods power ouer the raging of the sea is an incouragement and comfort vnto men that waite vpon God that hee can also still the Tumult of the people as the Prophet gathers Psal 65. 7. 3. Such men as haue callings to doe their businesse in the Sea may hence gather comfort for their safetie there for God is the confidence of them that are a farre off in the Sea as the same Prophet shewes Psal 65. 5. We may trust God for our preseruation on the sea aswell as on the drie land seeing his command is as great in the one as in the other Lastly hence the Apostle Peter gathers an vnanswerable confutation of Atheists that thinke all things will continue alike and that there will be no breaking vp of the world for the last iudgement and that things are carried meerely by a naturall course for that the Earth stands out of the waters and in the waters if there were no higher cause then nature the world would presently bee ouerflowed if God let goe his hold of the waters as manifestly appeared in the destruction of the old world 2. Pet. 3. 5. Thus of the Waters The Earth is considered of in the Scriptures either in it selfe or in the fruits of it or in the Inhabitants of it The glory of the Lord is exceeding great in respect of the Earth considered in it selfe 1. That he could make the Earth Gen. 1. 1. Psal 121. 2. 2. That he could make it so that is 1. So great and vast a creature Iob 11. 9. 2. That he could make it be only by his word 2. Pet. 3. 5. Psal 33. 9. 3. That he could make it hang in such a miraculous manner vpon nothing that is able to beare it vp founding it vpon the waters and Ayre Iob 26. â— 38. 4. 5. 6. Psalme 136. 6. 4. That he hath diuided it and set borders throughout the whole Earth diuiding it for the vse of the seuerall Nations that should inhabit it Psal 74. 17. 5. That he hath made it so vnmoueable there being nothing to fasten it Psalme 104. 5. 33. 9. 119. 90. being of such weight and hauing so many Citties and buildings vppon it and being a creature so round and therefore by nature moueable 6. That he hath made it a creature that lasts for euer and outlasts a world of other creatures Eccles 1. 4. Psalme 78. 69. The Vses are diuers for 1. Hence we may gather the maruellous glory of the Lord in his power greatnesse wisedome prouidence soueraignty and eternity Iob 12. 8. His power in being able to make so mighty a creature hee must needs haue a mighty Arme Psal 89. 11. 13. His greatnesse in that he is bigger then the Heauens and the Earth seeing they are the worke of his hands Iob 11. 9. His wisedome that hee could finde out such a secret way of founding so vast a creature Pro. 3. 19. 8. His prouidence is most manifest in that so mighty a creature can abide which it could neuer doe if it were not vpheld by the Word of his power 2. Pet. 3. 5. and his soueraignty is matchlesse he is a great King aboue all Kings for he alone is the Lord of the whole earth Neuer any King was King of the whole Earth but hee so as all the Earth and the fulnesse thereof belongs to him and he hath the highest and absolutest right ouer all things in the Earth Psalme 47. 7. Mich. 4. 13. Zach. 4. vlt. finally hence is proued the Eternity of God he made the Earth and therefore was before the foundations of it and if he could make a creature that lasts so long how euerlasting is he himselfe Psal 102. 25. 26. 2. It is not inough to know these things but wee must giue God the glory of them our hearts should alwaies say with the Psalmist Blessed bee the Lord God which onely doth wondrous things and blessed be his glorious name for euer and let the whole earth bee filled with his glory Amen Amen Psal 72. 19. 18. Psal 47. 7. and the rather because our vowes and thankesgiuing are as it were all the Rent we pay vnto the Lord of the whole Earth of whom we hold in chiefe Psal 50. 12. 3. Iâ— should teach godly men contentation in all estates if God be the King of the whole Earth then all his children are the great Princes of the world Psal 47. 9. and can want nothing that is needfull for them because the Earth is the Lords and all the fulnesse thereof Psal 24. 1. Zach. 4. 14. which if it be seriously considered all men haue cause to say verely there is a reward for the righteous Psal 58. 12. and if wicked men breake their bonds and breake in vpon their possessions they haue a comfortable recourse to that God that set the borders of the Earth and gaue the lot to his people Psal 74. 17. 18. and if the earth can last so long then the children of his seruants shall much more endure for euer Psalme 102. 25. 26. 28. and if the Word of the Lord bee so vnmoueable that by it the earth is vpheld then wil the word of his promise to his seruants be sure to all generations Psal 119. 90. and therfore of all men Oh ye Righteous ye are blessed of the Lord which made Heauen Earth Psal 115. 13 14 15 16. and therefore also in all the occasions of our liues we should remember that our helpe commeth from the Lord which made Heauen and Earth Psal 121. 2. 134. 3. 4. It should teach vs to giue God the glory of disposing of the Kingdomes of the Earth He is the supreame Lord of the whole Earth and therefore hee may set vp and pull downe what Kings and Princes he will and if he set Sion to thresh the Nations and to take away their substance yet it is done by right seeing God is the Lord of the Earth Mich. 4. 13. Psal 47. 9. 5. The Kings of the Earth should remember to do their Homage to God and to sing of his praises and of the surpassing excellencie of his glory Psal 138. 4. Psal 72. 11. 6. Woe to wicked men for if the Earth be his and they his Subiects he hath more power to subdue and punish them as rebells then any of the Princes of the Earth and therefore can easily consume them out of the earth Psal 104. vlt. 58. 12. and if hee can make the very earth tremble if he but look vpon it Psal 104. 32. then where shall they appeare and how shall they stand before his Indignation Nahum 1. 5. 6. and if they be borne with for a time and get great estates on Earth yet must they be brought to iudgement as vsurpers because the Earth is the Lords and they neuer had a Title from him for what they hold and
Spider Of the Ant we should learne diligence and prouidence in times of plenty to prouide for dearth especially in spirituall things Of the Mountaine Rats we should learne vpon the experience of our owne weaknesse to prouide by Faith so as we may rest in the Rock of Gods Almighty protection Of the Locusts we should learne to doe our duties though we be not compelled and to be carefull to keepe our fellowship with the Saints Of the Spider that workes euen in Kings Palaces we should learne to hold forth the light of the Truth by either Doctrine or good example in all places and not to be daunted for the presence of any or the example of the multitude that are otherwise imployed Hitherto hath beene intreated of the Creatures of all sorts some of them being onely spirituall Creatures as the Angels some of them onely bodily creatures as all the rest in Heauen and earth Now followeth that we consider of man who is a creature both spirituall in respect of his soule and corporall in respect of the outward matter of which he consists A creature into whom enters the composition of all the world Nature as it is spirituall and bodily meeting in man for man is the Epitomie of all Gods works and a patterne of the great Vniuerse He is the world abridged or the little world into whose being enters the nature of euery thing without him being a creature partly terrestriall partly celestiall partly mortall partly immortall so as what God made a part in other creatures he makes perfect and ioyntly together in man He had made spirits by themselues and bodies by themselues and then he makes a Creature that should consist of spirit and body ioyned together and therefore as wee haue read in the great Booke of nature which is the world so now we must learne to read in the little Booke of Nature which is man else it will be a shame for vs to know other things and not know our selues He were a sencelesse man that did know curiously all the roomes in other mens Palaces and yet knowes not so much as a corner of his owne dwelling The excellency of Gods workmanship in creating man appeares if we consider his body apart or his soule apart or his body and soule iointly About the body of man God hath done many things more then he did to any other bodily creatures for 1 Whereas all other bodies were created only by saying let them be they were so God did take more special regard of mans body and therefore doth forme it as it were with his owne hands out of the dust of the earth Gen. 2. 7. 2 The body of man now since the Creation is not propagated by the Parents without the wonderfull workmanship of God and therefore all our bodies are said to bee made and fashioned by God as well as Adams Iob 10. 8. Yea it was the Spirit of the strong God that made vs and the breath of the Almighty that put life into vs Iob 33. 4. We are creatures now as well as Adam Marke 16. 15. and Dauid saith He was fearefully and wonderfully made it was a maruellous worke and he was curiously wrought in the wombe Psal 139. 14 15 16. Yea he saith there that God did it by the Booke hauing written it downe from eternity how all his members should be fashioned Euery part of our bodies if wee knew the forming of them would shew a speciall glory of working in God our bones would say Lord who is like to theâ— Psal 35. 10. And as we know not what is the way of the Spirit so we know not how the bones doe grow in the wombe of her that is with childe and so we may say of the rest we know not the workes of God who maketh all Eccles 11. 5. the hearing eare and the seeing eye the Lord hath made euen both of them Prou. 20. 12. It was God onely that clothed vs with skinne and fenced vs with bones and sinewes Iob 10. 11. and so it was God onely that formed the inward parts of mans body hee formed the heart Psalme 33. 15. and the workemanship within mans body was so great that he reserues it as a glory onely to himselfe to know and search the heart and reines of a man and this is the more admirable if we consider that no part of the body is superfluous or idle but euery part hath his function and some excellent worke to doe which function it exerciseth by it selfe for the good of the whole body without medling with the office of the other members which is the more wonderfull if we consider the innumerable parts and parcels of the body of a man Not the least threed or veine in a mans body but it doth some excellent office 1 Cor. 12. 3 God made the body of man in beauty and fairenesse excelling all other visible creatures for both his countenance is lifted vp to Heauen and the parts of his body are with more comlinesse proportioned and his colour is full of sweetnesse and louelinesse Thus it was with man in his Creation and thus and much better it shall bee with his body when hee shall shine as the Starres in the Firmament 4 The body of man had at the first no disposition to wearinesse or sicknesse or death which the bodies of all other liuing Creatures were subiect to This priuiledge mans body had not by nature but by the gift of GOD GOD hauing infused into the body a soule that did her worke in the body perfectly and allowing him such foode as was most effectuall for vegetation and giuing man skill and care to looke to himselfe and if the body in time would haue declined God would haue preuented that by tranflating man to Heauen without sicknesse and death 5. Language is an admirable indowment of the body of man onely who is able to expresse himselfe with infinite variety and distinctions of sound whence flowes all conuersation and delightfull or profitable society But the excellencie of Gods power and glory in the Creation of mans soule who can perfectly recount God hath done wonderfully for man in respect of his soule aboue all other visible creatures for 1. The soule was breathed into the body of man by God himself by speciall inspiration and singular Creation Gen. 2. and neuer was a soule in the body of man but was made of God by his speciall power our bodies may haue earthly fathers but our spirits haue no Father but God Heb. 12. It is God onely that creates and frames the spirit of man within him Zacharie 12. 1. and so man is the generation of God Acts 17. 2. The soule is indued with the light of reason and can discerne things by reasoning and inward discourse seeing things by a light that is Immateriall and with great variety contemplating of things that the senses cannot reach to and finding out strange things euen in those things are presented by the senses
tells them Esay 61. 1. 1 Cor. 3. 8. Yea they must be such as will declare their wayes to him that is such as will confesse how ignorant and foolish they are and hane beene Psal 119. 26. 2 They must be such as will attend dayly at the Schoole doore at the gates of wisdome Prou. 8. 34. They must be constant hearers not such as will play the Truants or come to be taught but now and then but they must bee such as will be present as often as Christ shall reade not like those that heard him and maruelled and went their way and left him Mat. 22. 3 They must be such as are broken in heart and wounded in Spirit for their sinnes for he was sent to preach the Gospell to them that are broken in heart such as bewaile their sinnes and know no sorrowes greater then for their sinnes these are such as Christ desires to teach and will powerfully instruct Esay 61. 1. CHRIST sends the rich and such as are hard hearted by whole skores empty away he will not teach them as we see by dayly experience from Sabbath to Sabbath when multitudes come to Church he doth speake to the hearts but of a very few the rest he turnes away to goe as they came 4 His Schollers must be meeke that is they must bring him a heart free from passions and worldly perturbations and pride for he saith he will teach the meeke and humble his way froward peruerse proud persons get little from Christs teaching Psal 25. 5 There must bee in his Schollers the contempt of the world soundly formed for he will not sow among the Thornes If mens hearts runne after their couetousnesse or pleasures or reputation with the world they are not fit for Christ 6 His Schollers must receiue his Word with an honest and good heart that is with a heart that is free from base wickednesse and filthy lusts and grosse sinnes and doth loue and admire goodnesse and holinesse for-it selfe and it is a heart that had rather get sound grace then great credit striues more to be good then to seeme so Luk. 8. 15. such as will learne the truth as the truth is in Christ Iesus Eph. 4. 7 He requires of his Schollers that they should receiue his Word with full assurance and put that difference betweene his teaching and all others as with all confidence to beleeue and rest vpon what he saith Heb. 3. 6. 2 Pet. 1. 19. 8 They must keepe his words and not let them runne out or be taken away by the Deuill and deuillish distractions they must be carefull to lay them vp in their hearts as in a Treasury Luk. 8. 15. 9 They must hearken to doe it Deut. 4. 1. He lookes that his Schollers should shew their learning by their practice and hearken to this end to get skill to doe what he teacheth them Yea they must doe according to all that he teacheth them Mat. 28. vlt. and they must bring forth fruit with patience they must not thinke much to endure what may befall them from the Deuill or the world Luk. 8. 15. 10 He cannot abide such Schollers as will not increase in learning but after they haue come to schoole many yeers yet need to be taught their A. B. C. in religion againe Heb. 5. 12. 11 Hee requires his Schollers should teach others that which they haue learned of him themselues He so prophesies to them that hee makes them Prophets likewise to instruct the ignorant admonish those that are out of order comfort the weake especially those of them that haue any authority ouer others that is so many of them as be Parents or Masters or Rulers ouer others Psal 71. 17. Psal 119. 27. 1 Thes 5. 15. But withall he chargeth them that they take heed of falling out one with another or being masterly and imperious in teaching or iudging others especially in giuing lawes to others in things doubtfull or indifferent without the authority and warrant of Christ Iam. 4. 11 12. 3. 1. 12 He will not haue his Schollers learne of any body but of himselfe he cannot abide they should be carried about with diuerse and strange doctrine Heb. 13. 9. Lastly though he will teach freely yet he expects from all his Schollers the freewill offrings of their mouthes that is praise and thankesgiuing according as they finde their profiting by his teaching Psal 119. 108. The Papists sinne against the Prophesie of Christ many wayes as 1 In that they create such swarmes of Mas priests and seuerall orders of men that either cannot or will not teach the Church 2 In that they restraine knowledge from the people of God by withholding the Scriptures and seruice of God from them in strange languages 3 In setting vp stockes and stones euen grauen Images and tell the people that they shall arise teach them Hab. 2. 19. Thus of the Propheticall office of our Sauiour His Priest-hood followes About the Priest-hood of Christ we may consider 1 The Titles or names which are giuen to him in respect of that office and so he is called the Lambe of God Iohn 1. Our Passe-ouer 1 Cor. 5. Sin or an offering for sinne 2 Cor 5. vlt. Romans 8. 3. An attonement and propitiation Romans 3. 25. 1. Iohn 2. 2. An Aduocate 1. Ioh. 2. 2. 2. The places that proue that hee is indeed a Priest Psal 110. 4. Heb. 5. 10. Chap. 7. 3. The difference between him and the Priests of the Law for Christ is a Priest after the order of Melchisedech Psal 110. 4. they were Priests after the order of Leui Their Priest-hood was Typicall his was Real Heb. 10. 1. Theirs were instituted by the Law of the carnall commandement without an oath his was instituted by the law of the spiritual commandement with an oath Heb. 7. 16. 20. 21. their Priesthood was ordained in the Old Testament where the Church was in her nonage in bondage but his in the time of the New Testament when the Church was growne to be of yeares and free Heb. 7. 28. There was difference also in the Person of the Priests for those Priests were of the Tribe of Leui men infirme mortall sinners that needed sacrifice for themselues but Christ was of the Tribe of Iudah infirme onely in the dayes of his flesh but without all sinne both before and after his death Heb. 5. 3. 7. 7. 14. 28. besides Christ is Mediator of a better Testament then they were Heb. 8. 6. 9. 15. Their Priest-hood was to bee abrogated his lasts for euer Heb. 8. 13. Thâ—ir Priest-hood passed from Father to Sonne but his abides alwaies in himselfe without succession Hebrewes 7. 3. 23. 24. 25. They were many and of different degrees hee but one Melchisedech but a Type to which hee is resembled not a companion equall with him Hebrewes 7. 23. Lastly they executed their Priest-hood in earth onely hee executes his Priest-hood in heauen also viz. by Intercession Heb. 9. 24.
4. The parts of his Priest-hood are Sacrifice and Intercession by Sacrifice he prayes for the sinnes of the Elect to this end to reconcile them to God and to deliuer them from the power of the diuell and this Sacrifice of our Sauiour excells all the Ceremoniall Sacrifices for they were but Types this was the substance They prepared the bodies of beasts or other things he prepared his owne body yea his very soule was made a sacrifice for sinne as hee offered vp himselfe as a Sacrifice for many sinnes they needed many sacrifices but he by one sacrifice of himselfe makes Attonement for all the sinnes of the Elect and that Sacrifice but once offered whereas theirs were offered successiuely and their sacrifices could not cleanse the conscience from sinne properly nor pacifie God as many Scriptures testifie whereas Christs Sacrifice of his owne body and bloud doth fully pacifie God and doth effectually purge the conscience from dead workes Their sacrifices did not make the worshippers more holy Heb. 9. 13. 14. With the bloud of these sacrifices the very high Priest in the greatest solemnity could onely enter within the vaile of the Temple but Christ by his bloud opens heauen and that not onely once a yeare but keepes it alwaies open nor did Christ enter within the Vaile onely for himselfe but hath left the way for vs euen a liuing and lasting way for vs to get to heauen by vertue of his bloud Heb. 10. 19. The second worke of our high-Priest is Intercession or to offer prayers and so he made a threefold Intercession for vs. The one a little before his Atachment recorded Iohn 17. The other in the very time of the Sacrifice while it was hanged vp of which is mention made Luke 23. 34. The third in the heauenly Sanctuary as he sits at Gods right hand to make request for vs Heb. 9. 24. The Vse should be first for consolation and that in diuers respects 1. Because God hath giuen vs such an excellent high Priest 2. Because by his Priest-hood we obtaine such excellent benefits as the Scriptures shew viz. from his sacrifice Reconciliation with God 1. Pet. 3. 18. Rom. 8. 10. The opening of the very Fountaine of grace Zach. 13. 1. Forgiuenesse of all our sinnes Rom 3. 25. Iustification by his righteousnesse Dan. 9 24. The taking away of all malediction and condemnation and the merit of eternall life Heb. 10. 19. and from his intercession we receiue the obtaining of our prayers and suits at Gods hands Reuel 8. 3. 4. and the pouring out vpon vs the spirit of intercession teaching vs and helping vs to pray Zach. 12. 12. Rom. 8. 26. and the perfuming of all our workes making them acceptable to God the non-suiting of all the Accusations of Sathan or euil men brought against vs Romanes 8. 33. Iohn 17. 14. 15. 3. Because he hath made vs Priests also vnto God by pouring out vpon vs of the Oyle of his Grace Reuel 1. Secondly the consideration of the Sacrifice and intercession of Christ should teach vs 1. To take heed that wee dishonor not God through vnbeliefe and dispaire 2. That we liue as may become the glory of him that hath bought vs at such a price abhorring all filthinesse both of flesh and spirit 1. Cor. 6. 20. 3. Seeing we are Priests wee must offer those Sacrifices are inioyned vs which are 1. The Teares of contrition or a broken heart Psal 51. 19. 2. Prayers and Thankesgiuing vnto God Psal 141. 2. Reuel 5. 8. Heb. 13. 15. 3. Almes to the Poore or Contribution to the distressed Phil. 4. 18. 4. The giuing of our selues to our Teachers to be wholy ruled by them our soules so subiected are the sacrifice and they offer them vp to God when they pray and giue thanks for vs Rom. 15. 16. 5. Good workes for these are sacrifices of righteousnesse euery good worke is a Sacrifice Psal 4. 5. But especially to giue our selues soule and body to God to let him doe with vs whatsoeuer he will is the chiefe of Sacrifices euen a whole burnt offering when wee yeeld to obey God in all things without reseruing any thing to our selues Rom. 12. 1. Thus of his Anointing to the Priest hood His Anointing to the Kingdome followes where these things may bee distinctly obserued 1. That the Church of God is not without a King though he be not so visible to vs as the Kings of the Earth are Ier. 23. 5. Psal 2. 6. 2. That Iesus of Nazareth is that King Mat 28. 18. Acts 2. 30. â—3 36. 1. Cor. 15. 25. 3. Iâ— what things it may appeare that Christ is a King 1. He hath the â—â—â—es of a King Yea King of Kings Reuel 19. 16. 2. He liues in the Maiesty and Glory of a King he sits in the Throne of Glory Psal 45. He hath his Court in diuers places of the Earth where he is pleased to keepe house The Sanctuarie is his Court. Hee is attended on as a King hee hath thousands of Angels that waite about his Throne 3. He hath the power of a King All Power is giuen him in Heauen and Earth Mat. 28. 18. 4. He giues Lawes like a King He is the onely Lawgiuer of the Church Iames 4. 12. 5. He Conquers like a King who can recount the greatnes of his conquests in the conuersion of the Gentiles And so he conquers daily in gathering men by his Word and Spirit out of the kingdome of darkenesse into the kingdome of his grace here 6. He gouernes like a King prouiding for the welfare of the godly in all Ages ruling all things by his owne power and making them to worke together for the best to them that loue God 7. He hath power of life and death as a King and is appointed of God a Iudge both of quick and dead Act. 10. 42. 2 Tim. 4. 1. Ier. 23. 5. Fourthly the excellencie of Christ the King aboue all other Kings and so he excells 1. In the preheminence of his Person Other Kings are the sonnes of men hee is the Sonne of God Hee is better borne then any King Whether we respect his Generation as God or his Incarnation as man for he was conceiued of the holy Ghost and so had no sinne and borne of a Virgin not by the way of propagation as other Kings are borne Hee had neither Father nor Mother no Father as man no Mother as God Psal 2. Luke 1. Heb. 7. 2. In the excellence of his gifts for gouernement Neuer King so qualified he is fairer then the children of men and Anointed with the Oyle of grace and gifts aboue his fellowes Psal 45. He is the mighty God an euerlasting Father he is wonderfull for Wisedome and Counfell a Prince of Peace that knowes how to keepe the gouernment vpon his owne shoulders Esay 9. 6. and being now glorified in Heauen hath laid downe all humane infirmities and is glorified in his humane Nature with all degrees of heauenly gifts can
to inlarge his Dominions and to pull downe the Kingdome of Antichrist 4. To endeuour to carrie themselues as may become their Relation to Christ either as his Subiects or as made Kings by him as his Subiects they should consider that it behoues them 1. To study the Mysteries of his Kingdome Mat. 13. 11. 2. To send their Lambe to the Ruler of the whole earth Esay 16. 1. to doe their Homage and to acknowledge their King 3. To bow at the Name of Iesus Phil. 2. 11. making of legges will not serue the turne they must bee subiect with all feare and reuerence and submit themselues to his will 4. To shew themselues sensible of his dishonor and not bee silent or carelesse when they heare their King abused 5. To shew all meekenesse and patience for their King though he be a great King yet is meeke and humble Mat. 21. 5. 6. To obserue whatsoeuer he commands Mat. 28. vlt. prouing themselues to be his subiects by fearing to displease him in any thing Hosea 3. 5. 7. To seeke to him in all our necessities seeing hee is so highly exalted and able to helpe vs and delights to receiue petitions from his Subiects And in asmuch as we partake of his holy Oyle also and are by him made Kings vnto God wee should shew our selues to the world as spirituall Kings and that first by subduing our owne passions lusts inordinate desires carnall reason maintaining continuall warre against the remainders of corruption in our natures He is a King indeed that can rule ouer his owne perturbations secondly by shewing our selues resolute not to bee brought in bondage by the diuell or the world by the Baits of profit or pleasure or by the inforcements of scorne threatning or punishment we should let the world know they should assoone conquer the kings of the earth as win vs from our sincerity and fidelity to Iesus Christ thirdly by our conuersation in heauen wee should alwaies order our liues as if wee were presently to bee Crowned in Heauen Lastly such as are Kings Rulers or Gouernors ouer others should hence learne with feare and trembling to confesse the glory of Christ and acknowledge that they haue their Scepters and Authority from Iesus Christ and accordingly reckon their kingdomes on earth to be but as places of seruice in which they doe the worke which Iesus requireth of them Psal 2. 11. IOHN 1. 14. And we beheld his glory as the glory of the onely begotten of the Father His onely Sonne HItherto of the Titles Iesus and Christ now followes the third Title and so our Redeemer is called Gods onely Sonne About which ground of Faith wee haue these things to consider 1. The Proofes that Iesus Christ is the Sonne of God for to beleeue God hath a Sonne is not inough we must beleeue that Iesus Christ is that Sonne of God Psal 2. 7. compared with Heb. 1. 5. Ioh. 10. 36. Mat. 16. 16. Rom. 1. 3. Iohn 9. 35. 2. What kinde of Sonne Christ is to God God hath many Sonnes some by Grace and one by Nature The sorts of sonnes which God hath by Grace see in the explication of the terme Father in the first Article of the Creed But Christ is his naturall Sonne because God the Father did communicate to him his owne nature so as he is by nature the Son of God he is the begotten Sonne of God because he receiued his Fathers Nature by Generation He is the first begotten Sonne of God so called in Scripture because hee hath the right of the first-borne ouer his brethren and was begotten before the world was he is the onely begotten Son of God because by Generation God hath no other Sonnes but he 3. In what Nature Christ is the onely Sonne of God It may be conceiued that he is so in respect of his humane Nature for no other Sonnes of God were conceiued of the holy Ghost or borne of a Virgin but hee onely but wee must vnderstand that Christ in his Incarnation hath the same Nature with vs it differs onely in the manner of receiuing it Now he is called the onely Son from the nature which hee receiues from the Father and he onely and so he is the onely Sonne of God as he is the second Person in the Trinity and in respect of the manner of receiuing his diuine Nature This is mightily opposed by the antient and moderne Arians who striue vehemently to carrie it that hee is called in Scripture the Sonne of God onely as he is man and that God hath no Son that was before Iesus was borne or conceiued Now to establish our Faith against their Heresie we should often thinke of these Scriptures where mention is made of a Sonne of God before Iesus was borne or was greater then man could be as Iohn 3. 16. God sent his Sonne into the world and God had a Sonne by whom he made the world Heb. 1. 2. Colos 1. 16. God had a Sonne of whom it was said that hee onely reuealed the Father Mat. 11. 27. now either he was before he was incarnate or else the Church in the Old Testament knew not God the Father and vnto the Sonne he saith Thy Throne O God is for euer and euer then he had a Sonne was God as well as man Heb. 1. 8. besides it is cleare he had many brethren as man Heb. 2. 12. and therefore as man could not bee the onely Sonne 4. How he was begotten To this question a perfect answer cannot bee giuen by vs in this mortality Pro. 30. 4. It is a Mystery exceeds all mortall capacity Yet the Lord is pleased to let fall certaine similitudes in Scriptures that giue vs some glimpse of it as when Christ is called the Wisedome or Word of his Father Pro. 8. Iohn 1. thereby we gather that as the soule begets reason or the word that is afterwards to be vttered beget I say within it selfe without ioyning with any other creature so doth God as an eternall minde beget his Sonne in himselfe so when Christ is called the brightnesse of his Fathers glory it imports that as shining is begotten of the Sun so is Christ of the Father Heb. 1. 3. So when Christ is called the Character or Image of his Fathers person is imported that as the print of the seale is set vpon waxe and doth resemble it perfectly without loosing any part of the seale so doth God communicate his whole Nature to his Sonne without loosing any thing from himselfe Heb. 1. 3. And as the minde of man begets an Image of what it conceiues so God that eternall minde when hee conceiued of himself he begat that Image of himself which we call the Sonne of God perfectly resembling the Father See in the Notes vpon that word Father in the first Article of the Creed seauen things wherein this eternall geneneration of Gods Son is vnlike to our generation by earthly parents 5. Why our Redeemer needed to be the Son of God
〈◊〉 vnbegotten It is in the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicated by generation It is in the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceeding Now the humane nature is assumed by the diuine considered onely as it is in the Sonne and in the manner as the sonne enioyes it God the Father that eternall minde begets the Word or perfect Image of himselfe which is the second person Now to that Image of the Fathers person is the nature of man vnited It is true that the Incarnation being a worke ad Extra is common to all three Persons in the Trinity for about it all three worke and yet the Sonne onely did assume our Nature though the Father also did worke it by the holy Ghost Diuines vse to expresse it thus three Virgins in one common worke make a garment which one of them onely weares so heere the three persons make the humane nature which onely the second Person puts on or assumes when it was made The fourth thing is what was assumed and so in generall the matter assumed was the seede of the woman Gen. 3. 15. The seede of Abraham the seede of Dauid the flesh of the Virgin Mary In particular he tooke 1. A true humane bodie not the shew of a body not any diuine or Celestiall body but a true humane body the very flesh which the body of man consists of 2. A true humane soule aswell as body Mat. 26. 38. Marke 14. 34. Luke 23. 46. 3. The naturall proprieties of a humane soule and body for he was made like vnto vs in all things Heb. 2. 12. 4. 18. By proprieties I meane such proprieties as agree to the humane nature now or by Gods decree shâ—ll be fastened vpon the humane nature as his body on earth was heauy and needed meate and drinke and sleepe but now in Heauen is spirituall shineth as the Sunne and needs no food 4. The infirmities belonging vnto our nature both in soule body that this may be rightly vnderstood we must distinguish as first about the infirmities bodily some arise from an outward cause some an inward Those that arise from outward causes Christ bare onely so many of them as by the counsell of God or in respect of his Office was needfull for him to beare Such were the calamities and sorsorrowes inflicted vpon him by others and borne by him as our High-Priest These that arise from an inward cause doe either vniuersally follow the whole nature of man since it was fallen as to be subiect to heate cold wearines paine or the like or else are personall and arise not from the common sinne of man nor fall vpon all men at all times but are found onely in some men such as are some kinde of diseases the former sort Christ bare not the latter Now the infirmities of the soule are likewise of two sorts some vitious and detestable as sins others vnblameable deseruing rather pittie then punishment as to bee ignorant of some things feare sadnesse anger and the like the former sort were not in Christ Luke 1. 35. Heb. 4. 15. Ioh. 8. 46. The latter were Luke 2. 52. Marke 13. 32. Mat 26. 37. Iohn 11. 33. And those affections in Christ differed much from ours for his were easily ruled by right reason but not so ours his were carried onely to good obiects ours often to euill Christ was troubled in his affections and so are we but with great difference His affections were without sin As a glasse that is cleane and hath cleane water in it if it be shaked and tossed yet there is no filth in the water but if the glasse be foule and mud be setled at the bottome of the water if it bee shaked the water is all foule so is the difference betweene the trouble of Christs affections and ours The fifth point is the time when the Sonne of God was Incarnate and that was not assoone as man was fallen but long after it being deferred by the Wisdome of God of purpose that man being left to himselfe might both feele his disease and see need to call for the remedie and exercise his Faith in the expectation of it and that it might appeare that all mankinde was vnrecouerably fallen into mischiefe of themselues And at that time was this wonderfull worke done when most fitly an example of the Iustice of God towards the Iewes and his mercy towards the Gentiles might be shewed for at that time when the Word was made flesh was the sin of the Iewes almost full and among the Gentiles in that ripe Age of the world were innumerable Elect ones ready for the spirituall haruest Mathew 9. 37. Luke 10. 2. Iohn 4. 35. Gal. 4. 4. The sixth point is the Reasons why it was necessary hee should be Incarnate and these are diuers first the Iustice of God required that satisfaction should be made in the same nature that offended secondly for satisfaction the maledictions and curses of the Law and in particular death must bee inflicted vpon him that will bee our surety Now as God hee was impassible and immortall hee could not suffer nor die thirdly he tooke not the Nature of Angels but of man that so he might bee a mercifull High-Priest and fit to deale with man and for man as concerned not onely our necessities but our infirmities too Heb. 2. 17. 18. The seuenth point is how he was Incarnate or the manner of the Incarnation how the Word was made flesh This is a great Mystery and cannot fully bee expressed or comprehended especially by vs in this estate of Mortality yet diuers things may be vttered as 1. He did not assume the nature of man as it is extra subiectum or a thing that is conceiued by the minde or as it is common in the soules and bodies of all men but as the nature of a man is in one subiect in vno indiuiduo 2. The nature of man as it was in the wombe of the Virgin was in the very moment of the Conception ioyned to the Nature of God in personall vnion so as soule and body in Christ did not make a person as it doth in other men but did and doe subsist in the person of the Sonne of God being carried and vpheld by the diuine nature of Christ so as both his natures make but one person in him and this may bee gathered out of these places Luke 1. 36. Esay 7. 14. 3. We may approach to a better vnderstanding of this vnion if we consider it by way of negation how it differs from other vnions The word and the flesh are made one not in Essence as the Persons in Trinity are one nor in nature as soule and body make a third nature nor is this vnion carnall as man and wife are one nor spirituall or mysticall as God and the faithfull are one or as Christ and the Church are one but personall the two natures being one in person Nor is the flesh in the Word by simple inhabitation
Christ Psalme 31. Now there were certaine gifts which our Sauiour had not till he went to Heauen as impassibility and immortality on Earth hee might and did suffer and dye but now in Heauen hee can neither suffer nor dye any more Romans 6. 10. Thus of the second effect of the personall vnion in the Incarnation The third effect belongs to both natures and is the grace of office for from this vnion ariseth a fit Mediatour and head of the Church for in both natures considered as vnited is Christ our Mediatour so as all things belonging to our reconciliation and saluation were done by Christ in both natures yet were not the Actions of the diuine and humane nature so confounded but that each nature did that which belonged to that nature onely to speake distinctly in euery thing done for our saluation wee must consider First the Worker and that is the Person of Christ or Christ considered in his Person Secondly the things by which he workes and that is his Natures Diuine and Humane Thirdly the working it selfe and that followes that Nature that doth worke Fourthly the worke or the thing outwardly done which they call in another language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this outward worke was done by the diuers workings of each Nature concurring to dispatch the worke as to sacrifice for mans sinne is one worke yet to this worke concurre the workings of both Natures the Humane Nature is offered as the gift and the Diuine Nature doth inable and sanctifie the gift c. As in Chirurgery when a limbe of a man is to bee cut off and burnt or seared vp all at once this is done by a Sword or other Instrument made red hot yet there we see in that fired sword that it is still but one sword and yet there is two Natures in it fire and yron and these two Natures haue different forces the one to cut and the other to burne and there is two workings diuers the yron cuts and the fire or heat burnes and yet the outward worke is but one worke done at once which is the searing of the Member by cutting The last effect of this vniting of the diuine nature to the humane is the grace of honour and worship giuen to the humane nature for the humane nature that in it selfe were not to be worshipped being a creature doth partake of the honour to receiue diuine worship in as much as worship is directed to that person that is both God and man Thus of the last point in the explication which is the effects of the personall vnion in the worke of the Incarnation The Vses follow and are for information and instruction and consolation From the Doctrine of Christs Incarnation wee may be informed of diuers things as 1 Concerning the wonder of the person of our Sauiour for here mortality and immortality meet together in the same person It is truly affirmed that hee is created and vncreated without beginning and yet did beginne in time a Iew according to the flesh and yet GOD blessed ouer all for euer GOD before all ages and yet man liuing amongst vs God before the flesh God in flesh and God with flesh By his Miracles shewing his Diuinity and by his Sufferings shewing his Humanity Hauing one generation without beginning and another generation without example In the one hee makes man and in the other hee deliuers man The one was before man and the other aboue man Gods Sonne becomes mans Sonne and yet not changed from what he was but assuming what he was not The taking of our low estate did not diminish the Maiesty of his high estate for he so tooke what was ours as he lost not what was his owne ioyning both natures in such a bond as neither Maiesty consumed the inferiour nor assumption diminished the superiour in man changing the condition of other men and yet in himselfe remaining vnchangeable The manner of this vnion in the Incarnation being a mystery to bee beleeued not discussed That the Word was made flesh I know but how he was made so I know not nor doe any creature know The mystery hid from ages was reueiled in this last age reueiled I say that there was such a thing done but not reueiled how it was done 2 Concerning the glory of God shining in this worke and that especially in two things The one is in the way of communicating of himselfe to the creature The other is in contriuing the forme of our redemption For the first God being the chiefe good it seemed good to him to communicate himselfe to the creature that he hath done three waies First by communicating nature to the creature that highest being granting nature being with Nature with great diuersities of proprieties in that being 2. By communicating grace to the creature which is the prerogatiue of certaine creatures that by Gods gift hauing powred out vpon them a similitude likenesse of God himselfe whether on Earth or in Heauen Now the third way is aboue the former to be adored and admired for euer and that is a way by which God doth not giue any created gifts either of nature or grace but he that is the Creator and Lord of glory doth giue himselfe to the creature to make one person with the creature The first way God is communicated to all creatures the second way to the reasonable creature the third way to Christ man And yet obserue and wonder for God in Christ hath communicated himselfe to all creatures for in as much as the nature of man comprehends in an Epitome or by way of repetition the substance of all that is in all other creatures and therefore is called a little world when God assumes the Nature of man into personall vnion with himselfe hee doth after a sort exalt euery creature and reduce it to himselfe Now for the other point the glory of God in contriuing a way for the saluation of mankinde lost doth greatly appeare in this work of the Incarnation for the debt of the first man was so great that none ought to pay it but man none could pay it but God and therefore God assumes man into the vnity of his person that so man that in nature ought to pay and could not in person might make full discharge Againe all mankind it lieth vnder sinne the Iustice of God will haue all damned the Mercy of God will haue all saued now the wisdome of God moderateth betweene his Iustice and Mercy and by this way satisfies both His Iustice is pleased in giuing a surety so as the offence being infinite in respect of the obiect which is God it was exhausted by an infinite power in respect of the subiect or the surety satisfying Secondly the Doctrine of Christs Incarnation should worke in vs by way of Instruction and so it should teach vs in some things that respect Christ and in some things that respect Christians In respect of Christ it should inflame in vs
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
performed in Bethlehem Ephratah .i. In a most fruitfull place and he was borne in a strange place as he might bring vs banished men into our true Country To conclude the Birth of Christ was both ordinary and wonderfull It was ordinary that he was carried in the wombe of his Mother the ordinary time and was brought forth at the ordinary time but it was wonderfull both in respect of the signes that fell out about the time of it and most of all that his Mother was a Virgin The signes were very miraculous as the rising of the Star in the East the Angelicall Musicke in the Ayre and the great Light and the publication of it by Angels Yea the signes were very strange among the Gentiles for a publike voice was heard the great God is now about to be borne At Rome was the likenesse of a woman carrying a childe in her armes seene about the Sunne And when Augustus asked Sibilla about a Comet was then seene she answered This Childe is greater then thou adore thou him many such strange things are obserued by Writers The end of the third Article The fourth Article of the Creed ESAY 53. 4. First part of the Verse He suffered vnder Pontius Pilate HItherto of the Title and Incarnation of our Redeemer his Humiliation followes in the next Articles where the Creed proceeds in this order First his abasement is set down in the summe or generall consideration of it in these words He suffered vnder Pontius Pilate Then is mentioned diuers of the chiefe parts of his sufferings viz. He was crucified dead and buried and descended into Hell In the summe of all hee shewes what befell him and when what befell him and so he suffered meaning that he was put to endure misery and when he suffered and that was vnder Pontius Pilate and that time is especially mentioned for two Reasons 1. Because the chiefest parts of his sufferings then fell out 2. Because thereby the Christian Churches haue occasion to obserue the fulfilling of the old Prophecies at the time of Christs comming and suffering in the flesh for Iacob said that Shiloh must come when the Scepter was departed from Iudah Gen. 49. And the Prophet Esay said that the bud or branch should arise and grow when the tree of Iesse and his house was so wasted as nothing was left but the bare stocke or root Esay 11. 1. This was now fulfilled for Pontius Pilate was Gouernour of Iudah vnder the Roman Emperour and none of the Tribe or Stock of Dauid bare any office of gouernment in that State God is true in his words and when the Church seemes to be most afflicted and forlorne God can make saluation to appeare and therefore in the most desperate afflictions wee should learne to trust vpon God who will not forsake his people for euer and yet another thing may be noted too and that is that when God did send his Sonne to deliuer his people it was not to deliuer them from temporall distresse but to bring them spirituall and eternall saluation and yet they had no cause to complaine So it may be with vs it is enough in desperate distresses if God will doe good to our soules though hee doe not for the time release or free our bodies Thus of that circumstance of the time only for the titles here giuen to this Ruler know that Pilate was his proper name and Pontius hee is called of the place where he was borne which was Pontia an Iland that lay neare to Italy This man was Gouernor after Valerius Cratus and come into his place about eight yeeres before Christ died vpon the Crosse And for the reason why the time is described by the time of this gouernment we must know that the Romans did vse to keep the reckoning of times by the times of their Gouernours as by Consuls in Rome so by Proconsuls or Deputies in the Countries subiect to them as we reckon by the reignes of our Kings See Luke 3. 1. And thus of the order and sense of this part of the Creed One thing may be noted from the coherence of these Articles with those that follow For we may obserue that Christ was first humbled and then exalted God first made him suffer grieuous things in this life and then gaue him a Name aboue all names in heauen For as it is registred in the Creed so is it reported in the Scripture and so was it foretold and it was conuenient it should be so 1 Pet. 1. 11. Luke 24. 26. and this is profitable for vs to know for it should perswade vs to patience and hope in all our sufferings We should be willing to suffer as well as Christ for we were predestinated to be made like vnto Christ in this very thing Rom. 8. 29. and Christ did suffer to leaue vs an ensample that we should walke in his steps 1 Pet. 2. 20. And the more patient should we be seeing he suffered farre more extreme things than we can doe and in all our sufferings we should haue hope because we haue a promise that if we suffer with him we shall reigne with him also 2 Tim. 2. 12. and then what comparison can there be betweene our light afflictions on earth and that eternall glory in heauen Rom. 8. 18. 2 Cor. 4. 17. And if we be not afflicted with him what are we but bastards and not sonnes for if God spared not his naturall Sonne how can he spare vs that are but adopted sonnes And thus of the Coherence Yet before I come to the explication of the Doctrine of the Passion a question may be moued concerning something that is wanting in the words of the Creed and that is about the actiue obedience of Christ for here is mention onely made of his Passion now did Christ doe nothing worthy our faith but onely suffer Or if hee did why doth not the Creed take notice of it For answer hereunto we must know that besides the suffering of the punishment of our sinnes threatned by the Law our Sauiour did also absolutely fulfill the whole Law of God by an exact and vniuersal obedience which was necessary for him to doe for diuers reasons For first his holinesse of Nature and life made his sufferings the more acceptable and meritorious the lambe is not a meet sacrifice if it be not vnspotted 1 Pet. 1. 18. 19. nor the Priest fit to offer if he be not holy and separate from sinners Secondly he thereby leaues vs a paterne that we should follow his vertue striue to learne of him to obey the Law Thirdly and chiefly that he might bring in a righteousnesse that was able to iustifie vs that had no righteousnesse of out own for by the obedience of that one Man many are iustified Rom. 5. 19. and he was the end of the Law for righteousnesse to euery one that beleeueth Rom. 10. 4. Now this point must not be wanting to our Creed because it is the chiefe comfort
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.
him or bee quickly remoued if it were possible and might stand with Gods will there was no necessity that his Agonie should abide still vpon him Secondly if it be vnderstood of his death yet all that might bee without sinne because they are the words of Christ now astonished and amazed his vnderstanding and memory by the violence of the paine being interrupted in their working for a short time As a Clocke may be perfect and yet stand by reason of some outward cause as a mans hand or the weather or the like so the frame of our Sauiours affections and desires was most perfect though by the violence of the hand of God vpon him for a time his nature remembred only the preseruation of her selfe From this frailty of our Sauiour shewed in the matter of his petition weake Christians may gather much comfort and perswasion that their weaknesse and frailties in prayer shall be passed by of God and Christ 3. The clauses limiting his petition are two Frst if it bee possible Secondly not my will but thy will be done which as they shewed the holinesse of Christ in desiring to auoid the requesting of absurd contrary things and to submit himselfe his desires to Gods will notwithstanding the tormēt he was in so it is a notable example to teach vs what to do in all distresses yea the bitterest crosses can befall vs euen to striue vehemently to beare Gods sharpest stroakes with all humble submission to his good will and pleasure Thus of the fourth point in his prayer The fift point is the issue and euent of his prayer and that is reported partly by the Euangelist and partly by the Apostle to the Hebrewes The Euangelist saith that an Angell came from heauen and comforted him in his Agonie Luk. 22. 43. which may teach vs to know that when God will not presently deliuer vs from the crosse yet he is able to comfort vs vnder the crosse and if ordinary meanes faile he can supplywith extraordinary If men on earth will not pitty vs he can send his Angels from heauen to releeue vs. The Apostle to the Hebrewes further tels vs euen that this prayer was heard of God as he reports Heb. 5. 7. Now from hence ariseth another great scruple and that is how it can be said this prayer was heard seeing hee was not deliuered but did suffer death I answer if you vnderstand his prayer only of the speedy taking off of Gods hand then there is no difficultie or doubt and if it bee vnderstood of death wee must fly to a distinction which is thus God heareth prayer two wayes the one when he directly grants what we expresly aske the other when he giues vs so much of our suit as is good for vs and what he denies recompenceth in some other thing which is answerable thereunto and more profitable for vs. So he dealt with Christ here though he did not free him from death yet he did free him from the hurt of death so as he was able to beare it and was deliuered from it in due time which was all that which the nature of Christ in distresse in effect sought viz. the preseruation of it selfe and this may bee very vsefull for vs to obserue God may seeme to deny vs many things which yet he grants and our weakest prayers may get vs some blessing though wee feele it not for the present and if God change with vs and giue vs that which is better for vs than that which we aske he doth vs no wrong In hearing prayer God considers not so much the pleasing of our wills as the furthering of our Saluation And therefore wee must take heed we grow not froward or discouraged and iudge that God heareth vs not because he lets vs pray often and yet according to the letter of our praier we see not that we are heard let this example of Christ that prayed thrice and the like of Paul praying thrice against the temptation of the Deuill stay our heart and teach vs as to get skill and resolution to pray so to seeke the skill of Gods different manner of hearing of prayer Thus of what Christ did now followes to consider what was done to him and that both by the Iewes and by his owne Disciples Concerning the behauiour of the Iewes in the apprehension of Christ I obserue two things First how they came to Christ and met him Secondly how they laid hands vpon him and bound him and led him away About their comming to Christ three things would be noted 1. Who came 2. How they came furnished 3. What communication passed betweene Christ and them when they were come For the first The persons that came to Christ were the Iewes and Iudas souldiers and feruants all sent from the High Priests and Pharisies and Elders of the people Matt. 26. 47. Iohn 18. 3. And they were a great multitude of them So naturall is the hatred that the men of the world beare to Christ that it is easie to get men enow to beare armes against Christ or to doe hurt to Religion or religious persons but wee see in our times what a wonderfull hard thing it is to get men or money to doe any seruice against Antichrist For the second Iudas and the Iewes came thus furnished They first get a band of men which being not in the power of the Priests they must needs haue them as borrowed from Pilate And with this Band they send their owne officers and all were furnished with weapons swords and staues and the Text notes that they were a great multitude of them Now what was all this to doe It was to take Christ Christ I say that was knowne to be so peaceable a Man and so quiet as no man came neere him for meekenesse and lowlinesse and besides he was vsually in the Temple and so easie to be taken at any time or in any place if they will needs lay violent hands vpon him But obserue two memorable things First the effect of an ill conscience in Iudas and the Priests they knowing the cause to be so naught suffer such a conflict with an armie of feares in their owne hearts that fearing lest both God and men should be against them they raise an armie of men for the effecting of their wicked purpose Oh the force of conscience What a fearefull basenesse is it to be wicked or to set vpon wicked purposes It is a very troublesome and chargeable thing to be engaged for the effecting of mischieuous deuices Secondly note how iust God is these sinfull men haue drawne their swords and bent their bowes against the Iust one How deseruedly therefore afterwards did God make the sword enter into their owne brests These men that entertaine but one Band of Romans against their Lord and King euen Christ shall afterwards receiue into their owne bowels and bosomes the swords of the whole armie of the Romans to reuenge their rebellion not against them but against
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
the godly euen to all that beleeue in Iesus He was arraigned before the Priests and Pilate that they might not be arraigned before God He was pursued in euery Court that no Court of Iustice might lay hold on them He was accused before an earthly Iudge that they might be freed by the heauenly Iudge He was condemned on earth that we might be absolued in heauen And withall here is terrible discomfort to the wicked that will not repent of their sinnes and beleeue in Iesus They may gesse what shall become of them if Christ endured to bee arraigned on earth and to be so vsed at mans Tribunall how shall they escape the terror of their arraignment at the dreadfull day of Iudgement He that hath beene abased to these indignities will pay them home with iust vengeance when â—hey shall fall into his hands at the last day and iâ— God spared not his owne Sonne but arraigned him for our sinnes how shall he spare them Thus in generall Now in particular in the arraignment of Christ we are to consider First his accusation Secondly his condemnation or sentence In his accusation there was a double proceeding For first he was brought into the Ecclesiasticall Court before Caiaph as the High Priest in a great Councell or Synedrion at Hierusalem and then after he was brought before the Politicall Tribunall of Pilate the Romane Gouernour First of the arraignment of our Sauiour in the Ecclesiasticall Court The Storie of the Euangelist shewes with what corruption and iniustice he was vsed in their Consistorie For first the Iudges themselues before they heare the cause take counsell how to put him to death intending by all their courses to deuise all the wayes they could to get colour of matter against him to complaine to the Ciuill Magistrate that hee might put him to death Secondly it is expresly said that they sought false witnesse against him and this was a grosse iniustice to suborne false witnesses Thirdly in the very Court before the face of the High Priest Christ is smitten on the face with a rod by a base slaue that was seruant or officer to the High Priest Iohn 18. 22. Fourthly he was accused of double blasphemie the one against the Temple and the other against God Against the Temple because he should threaten to destroy it and pull it downe and set it vp againe by his owne power within three daies Against God because he said he was Christ the Sonne of God And this is the summe of the proceedings in that Court Now out of the whole Storie many things may be noted which may serue for good vse as First we may see hence that Christ and true Christians may be persecuted and monstrously abused in Spirituall Courts as well as Temporall Christ neuer had worser enemies nor more corrupt and malicious than Churchmen In his owne person none hated him more deadly than the Priests and great spirituall Counsellors of the State Ecclesiasticke And in times after of all the great ones that opposed Christ and his Kingdome none deserued the name of that Antichrist more than the Bishops of Rome And certainly if he suffer such wrongs in their Courts if they repent not and reforme he will iudge them in his Court one day to their eternall confusion Againe it is most cleare from hence that the restimonie of Councels or the outward glory of learned men professing a religion are not infallible marks of the Truth Here is a great Councell and here sit the great Rabbies in their Pontificalibus when Christ stands amongst them in the condition of a poore prisoner Now what could the Papists say in Queene Maries times to the Protestant prisoners that might not be said by these Iewes against true Religion Againe we may obserue out of this Storie what horrible iniurie may bee done to a man in reporting his words though the most of the words be reported that were spoken and how a mans meaning may be vilely peruerted by a little change of the words Christ had said Destroy this Temple and I will build it up againe in three daies he meant his body by the Temple and his Resurrection should be the building vp of it againe Now the false witnesses vrge this sentence contrary to his sense and in stead of the word Destroy yee they report it thus I will destroy and so out of all frame that accusation that hee would pull downe the Temple Let all men take heed what they heare and what they report especially in hearing doctrine let them take heed that by their fault they doe not make their Teachers sinne in the word as the Prophets phrase was that is that they doe not by mistaking make such report of their Teachers doctrine as may bring them into danger when they meant or said no such thing And yet moreouer wee may note one thing more for information and that may be gathered from the behauiour of the High Priests feruant in striking Christ so proudly and vniustly without any bidding or warrant and the rather if we marke how the night before Iesus was vsed by these Seruing-men and officers and so afterwards That I would obserue is That it often falls out that seruants are like their Masters If the Iudges of Courts be not louers of goodnesse and good men but rather such as seeke all occasions against them disgrace and discountenance them it is ordinarily seene that their seruants and officers their Sergeants and Apparitors and such like carry themselues with vile iniustice and scorne towards the godly What vermine in the world can be more odious than the seruants and officers of great men or Iudges or Bishops or such as haue Authority in Ecclesiasticall or Temporall things when the Masters proue to be men of corrupt minds and not louers of goodnesse and iustice And so it is in all States euen in the family How often doe the sinnes of Masters and parents breake out in their children and seruants Certainly the complaint of ill seruants would be in the greatest part of it taken away if Masters were better themselues And thus for information Now besides here may be diuers things learned for our instruction from the behauiour of our Sauiour at this time from the things he said or did Yea there is one thing to be learned from these wicked Rulers though they did sinfully We reade here of them that they rise early in the morning getto the Court dispatch the businesse quickly Now if to doe mischiefe their feet make such haste to shed bloud surely good Iudges should learne expedition from them so it be in good causes Iudges of Courts should prouide if it be possible to cut off these miserable delayes in suits and when they fully vnderstand the cause dispatch the Iustice of it quickly Now from the behauiour of our Sauiour we may learne diuers things 1. Whereas he was examined both of his doctrine and his Disciples he answers to the point of his
is that straines at a Gnat and swallowes a Cammell that is precise and superstitious about small matters and yet makes not Conscience of grosse sinnes 3. What they charged vpon him They charged vpon him three things First seducing of the people as one that had peruertedâ— their Nation and stirred vp the people throughout all Iudea beginning from Galile to Hierusalem Luke 23. 2. 5. Secondly sedition as one that deceiued and forbade the paying of tribute to Caesar Luk. 23. 2. Thirdly high treason against Caesar in saying hee was a King Luke 23. 2. Ioh. 19. 12. The first of these was vaine and the two last false For the extraordinary mouing of the people is not in it selfe a fault vnlesse they be moued without cause or by ill meanes or to ill ends The other two are false for he paid tribute himselfe though as a Prince of the bloud hee was free Matth. 17. 27. And when the people would haue made him King he refused it Ioh. 6. 15. Hence we see that euen Christ himselfe hath beene liable to the same accusations and slanders are cast vpon his poore seruants which should the more comfort the godly when they are slandered and charged with Innouation Schisme Sedition or to be enemies to Princes or the like But especially hence should the godly take comfort in the hope of the forgiuenesse of all their sinnes against God how great soeuer for to this end was Christ charged with these great offences vniustly that he might make atonement for our sinnes that were guiltie euen of high treason against God Thus of his Accusation The proceeding of the Iudge followes where we may note two things First how Pilate exammed Christ Secondly what meanes he vsed to deliuer Christ For the first when the Iewes had thus accused our Sauiour Pilate went in to Christ and examined him only vpon the three points whether he were a King The first as a businesse concerned their owne Law hee would not meddle with And the second either he beleeued not or accounted it to be comprehended in the third Now to this question of Pâ—late our Sauiour giues an answer wherein we should take notice of soure things which he thought good to testifie and auouch at his Arraignment as truths most needfull and not to be denied or controuled at any time First that hee was a King Secondly that his Kingdome was not of this world Thirdly that the end of his comming was to beare witnesse of the Truth Fourthly that his subiects were such as were of the Truth and did heare his voice Ioh. 18. 36 37. These parts of the confession of Iesus should not passe without liuely vse in our hearts For first if Iesus be King why are we discontented with our estates why liue we not out of feare and care Is there not a King in Sion Mich. 4. 9. and the rather because our King is a King vniuersall and all power is giuen vnto him in heauen and earth and besides he is a King immortall and of his kingdome there is no end and therefore we should seeke to him in all our necessities who is so able to helpe and trust in him And for the second if his kingdome be not of this world wee should not expect to haue the glory of our Religion to be liable to outward obseruations but rather pray that God would open our eyes to see wherein the true glory of Christs kingdome lies Eph. 1. 19. And withall it should teach vs to imploy our selues about spirituall things and not about earthly for the wealth of his kingdome lieth not in earthly things our trading must be about heauenly commodities Coloss 3. 1 2. And further seeing his kingdome is ouer the spirits of men wee should labour to get spirits without guile and to serue him in spirit and truth And poore men should not be discontent with their estates His kingdome is not of this world hee neuer promised great things in earthly matters to his followers they should rather reioyce that they are exalted to get the preferments of his kingdome in spirituall things Now for the third point if the end of Christs comming were to beare witnesse of the Truth we may gather diuers things from thence As first it may informe vs of the entertainment Truth findes in the world It is more villanously neglected and opposed and wronged when the Sonne of God must come from heauen to giue euidence in the behalfe of truth It imports the truth is more often questioned than error and wickednesse Againe it may intimate that Truth is great and will preuaile God will send from heauen to helpe it rather than it shall be supprest though it be opprest And besides we may gather hence that the preaching and publishing of diuine Truths is a most excellent worke in that the chiefe office of the Son of God was to beare witnesse of the Truth and so it should teach vs to receiue the word of truth with all reuerence and gladnesse and good conscience as accounting truth to be the most precious treasure God sends to men And from the practise of Christ both Ministers and People should learne with all wisdome and constancie to stand for the truth though it were to death and neuer to be ashamed to witnesse to the truth by holding out the light of the profession of it and shewing our sound obedience and subiection to it howsoeuer it be taken in the world As for the last point our Sauiour giues an excellent mark to know his subiects by They are of the Truth and heare his voice They are of the Truth not only as they take part with Truth to defend it but as men that were borne and bred by the power of truth they were regenerated and sanctified by the force of the sound of Truth and accordingly the chiefe comfort and treasure of their liues they account to be the hearing of the voice of Christ Hearing of Sermons is the Character of a true Christian But it is not all hearing but a hearing of such Sermond as haue the voice and power of Christ in them and such a hearing as placeth such felicity in the voice of Christ as they could be content as it were to doe nothing else but heare Christ still and such a hearing too as will giue glory to Christs voice in the hardest times when it is most scorned and opposed in the world and especially it is such a hearing as containes obeying and willingnesse to be ruled by the voice of Christ And this was the answer which our Sauiour made to the Gouernours question but Saint Matthew notes that when the chiefe Priests accused him he answered nothing and though Pilate said vnto him Hearest thou not how many things they witnesse against thee yet he answered not in so much that Pilate maruelled greatly Matth. 27. 12 13 14. He thus constantly forbare and refused to answer 1. Because he needed not any apologie being knowne to be innocent and thus it
inflicted for their sinne 4. He vnapparrelled his body amongst men that our soules might be clothed with his Righteousnesse before God 5. That as the first Adam entred into the earthly Paradise naked so the second Adam might enter into the heauenly Paradise also naked in body but graced and apparelled with glory and innocencie and immortalitie and that we might likewise so enter into heauen 6. That we might be comforted in the example of his Passion if at any time we be vncloathed of earthly things and suffer the spoile of our goods by the hands of vnreasonable men 7. That he might teach vs that he that prepares for heauen as a man that hath vanquished the world and the Prince thereof must not seeke earthly things but rather forsake them as hinderances to his passage The world must be crucified to him and he to the world For the Second he was fastened to the Tree 1. That as by the Tree death entered into the world so vpon the Tree it might be conquered and driuen out of the world and life and immortality brought backe againe 2. That the old shadowes might be fulfilled Isaack was laid vpon the wood for sacrifice and the brazen Serpent was fastened to the tree and so the sacrifices were laid vpon the wood 3. He was fastened with nailes for foure reasons The one that the Scriptures might be fulfilled that said of him They haue digged into my hands and my feet Psal 22. 17. The other that he might thereby declare that the hand-writing that was against vs was cancelled and therefore he nailed it on high on the Crosse that it might appeare to be of no force and so that we might be deliuered from the Ordinances of Moses which were but as so many confessions or Bills of our hands against vs. Thirdly that by his wounds we might be cured of the spirituall wounds with which the old Serpent had wounded our Natures Iohn 3. 14. Fourthly that when we are wounded by the enemies of the Truth we might beare them as the markes of the Lord Iesus in our bodies Gal. 6. 17. For the Third point hee was lifted vp on high on the Crosse for three reasons First that thereby he might fulfill the figure of the old Law for the sacrifices were lifted vp vpon the Altar and there sacrificed And as Moses lifted vp the brazen Serpent so must the Sonne of Man be lift vp Iohn 3. 14. Secondly that he might thereby carry on high in his body our sinnes and so take them away and make it manifest he was sacrificed for vs 1 Pet. 2. 14. Ioh. 1. 29. Hebr. 9. 26. 28. Thirdly that being lifted vp into the Aire he might subdue and triumph ouer the spirits that rule in the Aire that is the Deuill Coloss 2. 15. For the fourth point hee was crucified with his hands spread abroad First that he might draw all men vnto him and vnite both Iewes and Gentiles among themselues This day of his crucifying was the day which the Prophet Zacharie spake of Chap. 3. 9 10. in which he should remoue and take vp the sinnes of the world and make peace amongst men so as men should call one another by the preaching of the Gospell into the communion of the Church which hee resembles to a Vine and Fig-tree see also Ioh. 12. 32. Ephes 2. 16. Secondly that thereby he might signifie his great loue to vs readie to imbrace vs and take vs into his armes and bestow vpon vs the benefits of his Passion and that his torments made him the more to long after vs. For the fift point our Sauiour shed his bloud on the crosse for diuers reasons First that he might fulfill the figures of the old Law for the bloud of the sacrifices shadowed out the effusion of Christs bloud Secondly that thereby he might make expiation for our sinnes and reconcile vs to God and so make peace betweene God and vs pacifying his displeasure Heb. 9. 28. Rom. 3. 25. Coloss 1. 20. and so get forgiuenesse of all our sinnes for vs for without effusion of bloud there could be no remission Heb. 9. 18 c. Matth. 26. 28. Thirdly that his bloud might be a fountaine and lauer in which our soules might be washed and purged from all our sinnes Zach. 13. 1. 1 Cor. 6. 11. Reuel 1. 5. 7. 14. Heb. 9. 14. 20. 22. Fourthly that the partition wall might be broken downe and Iewes and Gentiles be made one Ephes 2. 12 c. Fiftly that we might be deliuered from the Ceremoniall Law of Moses 1 Pet. 1. 18 19. Sixtly that his bloud might be our drinke to eternall life Ioh. 6. 55 56. Seuenthly that his bloud might be an vniuersall medicine for all the infirmities and languishings of our soules 1 Ioh. 1. 7. Lastly that thereby he might open heauen for vs and obtaine an eternall Redemption for vs. Hebr. 9. 12. 10. 19 20. For the sixt point he was crucified in the middest of two theeues for diuers reasons First that the Scripture might be fulfilled that said Hee was reckoned among the wicked in his death Esay 5. 3. 12. Secondly that he might sanctifie the death of malefactors that turne to God by repentance that they might know that their kinde of death shall be no hinderance to their Saluation Thirdly that hee might thereby shew that the fruit of his death should be diuided amongst sinners and that he came to die for them Mat. 9. 13. Fourthly that thereby he might shew that he should be the Iudge of the quicke and dead of good and bad hauing the good on his right hand and the bad on his left Thus of the fourth thing in the History of his crucifying The fifth point is the things he suffered while he hanged on the Crosse and those were 1. The diuision of his garments 2. Derision from the High Priests and people 3. Grieuous torment both of soule and body 4. Thirst of body Concerning the diuision of his garments the Euangelists say that the Souldiers diuided them into foure parts to each one a part and for his Coat without seame for it they cast Lots who should haue it and all this was done 1. That the Scriptures might be fulfilled that had foretold of so much as Psal 22. 1â— 2. That thereby might bee signified that the goods of Christ and his grace should be diuided euen amongst his enemies and that he would inrich them that were sometimes enemies to him which we reade was fulfilled in the Story of the Acts of the Apostles and is still found to be true by experience 3. The diuision of his garments into foure parts signified that the grace of Christ should be caried into all the foure parts of the world and diuided amongst the Elect whose sinnes crucified Iesus 4. The not diuiding of his Coat without seame imported some Mystery as that the whole righteousnesse of Christ is giuen to the godly without parting of it 5. The casting of lots for it
in heauen We must all learne of him and that diuers points out of his prayer The one is to flie to Christ only and to rely vpon him alone for saluation Another is to deale particularly for ourselues and euery one to say as he did Lord remember me Thirdly he may teach all the Christians in the world how to exercise their faith euen to beleeue though it be against all sense and aboue reason for this Theefe beleeues these great things of Christ when there was no outward appearance of any of them but rather of the contrary It is the greatest praise of our faith to beleeue when we haue no sense or feeling And the practise of the Theefe in this point doth greatly condemne a number of Christians now adaies The Theefe worships him and honours him beleeues and repents when Christ was on the Crosse in extreme ignominie What shall become of them then that will not worship him now especially such as blaspheme him and dishonour him now that he sits at the right hand of God Here is consolation also for if this be all the suit to Christ that he would remember vs when he comes into his kingdome this we may be sure of if we be truly godly for he hath now an infinite memory and he loues vs with an vnspeakable loue and he must needs remember vs for it is his office to be our Remembrancer before God and he being our High-Priest hath all our names written on his Brest-plate so as he cannot chuse but be still looking vpon vs besides he hath bought vs at such a price that hee hath good cause to remember vs and therefore howsoeuer it goes with vs here and though all the world forgets vs yet we may be sure that Iesus Christ remembers vs in heauen and if wee would haue our faith confirmed in this point we were best to doe as the Theefe doth viz. put him in minde of vs in particular and pray him to remember vs and withall it will much helpe if we remember him here on earth to confesse him before men and to stand for his honour and glory desiring to know and remember nothing more than Iesus Christ setting our affections on things aboue where he sits at the right hand of God But on the other side if men be workers of iniquitie and will not repent and be such as loue not the Lord Iesus and can spend daies weekes months and yeares without Christ in the world he will not remember them He cannot think of them in heauen if they forget him on earth Yea if they had beene acquainted with Christ on earth and eaten and drunken with him and beene of in his company as Matth. 7. 22. yea if they had died with him at the same time and the same kinde of death which was the case of the other Theefe when Christ shall come from heauen againe he will let them vnderstand that hee did not remember any such thing he knew them not all such naked relations vanish out of his minde if they had repented of their sinnes he would neuer haue forgotten them The answer of our Sauiour is Verily I say vnto thee this day shalt thou be with mee in Paradise In which answer we may obserue diuers things concerning prayer as also diuers things concerning heauen 1. That the prayer of penitent sinners gets great suits here is a Kingdome giuen for asking 2. That poore men may speed in great suits as well as great men A poore Theefe here speeds as well as if hee had beene a Patriarch or a King What could Abraham or Dauid haue had more than is granted to this Theefe 3. That poore sinners obtaine speedy Audiences they are not put to long suits when they seeke the greatest things This day thou shalt be with me If we speed not presently with God it is long of our selues or God delayes for some respect of vs Esay 65. 24. Dan. 9. 21 23. 4. That Christ stands not vpon the length or eloquence of our prayers he will heare a short prayer as well as a long he loues a plaine heart if wee speake the words of our hearts and aske according to Gods will in the name of Christ we shall speed Now concerning heauen it is described by the terme of Paradise The Scripture makes mention of a two-fold Paradise The Terrestriall where the first Adam was placed and the Celestiall into which the second Adam was now about to enter And that by Paradise is meant the Heauen of the blessed or rather the blessednesse of glorified soules is plaine because it is the kingdome mentioned by the Theefe and Saint Paul shewes that when he was caught vp into Paradise he was in the third heauen 2 Cor. 12. But here are two questions Quest 1. How could the Theefe vnderstand what our Sauiour meant by Paradise seeing no place of the old Testament did speake of heauen by that name of Paradise Answ The earthly Paradise was a Type and shadow of the heauenly or of the glorie of heauen and it seemes that by Tradition that was so commonly knowne among the Iewes that our Sauiour is assured he shall be vnderstood in the Terme Quest 2. But why doth our Sauiour call heauen Paradise at this time why Paradise and why at this time Ans He calls heauen Paradise because it was that which was shadowed out by the earthly Paradise In the earthly Paradise was a Tree of life in the middest thereof in the heauenly Paradise is Iesus Christ the true Tree of life by whose vertue and grace we shall liue for euer The great pleasures in that first Garden the Trees of all sorts did shadow out the vnspeakable variety of heauenly delights in the kingdome of Christ In the earthly Paradise was a Riuer that diuided it selfe into foure heads and so runne euen without the Garden What is this Riuer but the abundance of holinesse flowing from the Holy Ghost for the qualification of the Elect gathered from all the foure parts of the world the streames of which Ocean runne in the hearts of the godly in this life euen on the outside of Paradise And at this time did our Sauiour fitly vse this Metaphor for thereby he signified that though this world were but a place of banishment yet in death Gods banished should returne After all the labours and trauells and sorrowes they haue felt in this cursed world they should in death come to a place of pleasure and eternall rest and that as by the first Adams meanes all were cast ouâ— of the first Paradise so Christ was the second Adam that hauing at that time satisfied Gods wrath for the sinne of the first Adam would let all the godly into the celestiall Paradise and that hee had now driuen away the Angell with the flaming sword and so the passage into Paradise was open Yea fitly doth Christ talke of Paradise now because now was the very time in which the second Creation was beginning to be
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
priuation of what he had before for first the Body was taken from the soule and a diuorce made between that couple that had liued so louingly together See 2 Cor. 5. 2. Secondly the 〈…〉 part of the soule was abolished seeing hearing breaâ—â—â—ng speaking and the like all ceast in Christ all the vessels or instruments of the senses being taken away from the soule Thirdly all outward operations did cease in which the soule was wont to worke and now could worke no longer This is to be vnderstood of doing worke in the visible and corporeall world Fourthly there is in the soules euen of the godly and so in Christ a most earnest longing yet without paine or sorrow for the consummation of felicitie to be enioyed with the body resumed The soule departed is ioyned to the body still though not in life and sense yet in naturall affection so as it enioyes no happinesse which it doth not wish to the body The soules of the righteous crie vnder the Altar for though they rest saith one à labore yet they doe not rest à clamore and though they haue nothing that molest them yet they haue not yet what would more delight them viz. their bodies Thus of the first sense Secondly Christ in soule descended into Hell when as our furetie he submitted himselfe to beare those hellish soâ—rowes which we were bound by our sinnes to luffer for euer His descension is his proiection of himselfe into the sea of Gods wrath conceiued for our sinnes and his ingression into most vnspeakable straits and torments in his soule which we should else haue suffered for euer in Hell This way of Christ descending into Hell is expresly vttered in the person of Dauid as the type of Christ Psal 86. 13. and 116. 3. and 69. 3. Thus the Prophet Esay saith His soule was made an offering Esay 53. 10. And this I take it Dauid meanes when hee said of Christ Thou wilt not leaue my soule in Hell Psalm 16. Acts 2. And thus Christ descended into hell when hee was aliue not when he was dead Thus his soule was in Hell when in the Garden hee did sweat bloud and on the Crosse when hee cried out so lamentably My God my God why hast thou forsaken mee Matth. 26 38. And according to this sense is the Article fitly placed in the Creed for hauing reckoned before what hee suffered in bodie in this Article is expressed what hee suffered in soule and in the sixteenth Psalme it seemes hee first reckons what hee suffered in soule and his deliuery from it when hee said Thou wilt not leaue my soule in Hell and then speakes of the priuiledge of his body in the graue as a thing which followed the suffering and deliuerance of his soule out of Hell The vse of this Article may be 1. To informe vs againe of the hatefulnesse of sinne that hath thus abased the Sonne of God and withall to shew vs how great that surpassing loue of Christ to vs was that could bee content for our sakes to be thus abased 2. To instruct vs especially in two things Humility and Patience This is a matchlesse patterne for vs to learne by how should our hearts fall low and descend in vs when we heare how many wayes Christ hath descended and abased himselfe for vs this should destroy our pride and those high thoughts in vs that hinder true lowlinesse of heart Phil. 2. Matth. 11. 29. And for Patience what can wee suffer that is comparable to the descension of Christ into Hell in all those senses Such vnworthy creatures are we as whatsoeuer God doe with vs wee cannot descend lower than wee are or deserue to be and if God haue deliuered our Sauiour from this bottomlesse sea of misery into which he descended for our sakes why should wee doubt through vnbeleefe or despaire This should teach vs to trust vpon God and wait for deliuerance from whatsoeuer distresse we doe or can fall into 3. To comfort vs for his Descension is our Ascension He descended into Hell that we might ascend into heauen He hath endured vnspeakable sorrowes on earth that we might enioy riuers of pleasure in heauen The fifth Article 2 TIM 2. 8. The third day he rose againe from the Dead HItherto of the Articles of the Creed that describe the abasement and humiliation of of Christ the Mediator on earth Now it followes to consider of the Articles that concerne the exaltation of Christ as hee is the Mediator made glorious and so three things are entertained into the Christian faith as the three parts or degrees of the glorification of Christ viz. his Resurrection Ascension and Session at the right hand of God But before I handle these in particular I must consider of his exaltation in generall Concerning the exaltation of Christ in generall two things are to be considered both what in Christ was exalted and what good it is to vs that hee was so exalted For the first of these The person of Christ was exalted and that in respect of both Natures The Diuine Nature was exalted but in some respect the Humane Nature was exalted simply The Diuine Nature being immutable could receiue no increase of glory or essence in it selfe but yet was exalted in respect of the manifestation of the glory and Maiestie which in the estate of humiliation was hidden as it were vnder a vaile Rom. 1. 4. so that Christ was exalted in respect of Manifestation onely as he was God The Humane nature was exalted absolutely and simply and that two waies namely by the deposition or laying downe of Infirmities and by glorification or susception of most excelling gifts In the estate of exaltation Christ put off the infirmities of our nature which he assumed in his Incarnation such as were hunger thirst wearinesse in the body and negatiue ignorance and feare and sorrow in his soule The gifts he receiued were both in body and soule his body being rescued from corruption and death and all misery becomes incorruptible immortall impatible and was made to shine with all purity strength agility and brightnesse as became the body of God 1 Cor. 15. 42 43 44. His soule receiued all knowledge could befall a nature euen the knowledge perfect of all things that are and all vertues and gifts in their highest degree that can be in a glorified creature aboue all blessed Angels and men Yet by the way wee must know that Christ did receiue such glory as did not destroy the humane nature Christ laid downe all infirmities of the flesh but not the flesh it selfe for now hee is glorified hee hath the same flesh he had when he was borne and crucified He was not emptied of the substance of his humanity but in it glorified not deified for How can a finite thing equall that which is infinite And how can wee say wee beleeue in Christ God and Man if he be no more a man Wherefore we must constantly hold the difference between
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
true members Rom. 6. 4 5. And if thou haue no part in this first Resurrection thou art in danger to be swallowed vp of the second death Reu. 20. 6. and therefore we must all with Saint Paul seeke the vertue of the Resurrection of Christ Phil. 3. 8 9. And to this end we must daily present our selues with honest and good hearts before the voice of Christ in the Gospell which is able to raise vp the dead hearts of men Ioh. 5. 25. and withall pray to God by his power to plucke vp our hearts out of the graues of sinne that we may liue the life of grace in his sight Thirdly Saint Paul vrgeth another vsâ— Col. 3. 1. If we be risen with Christ then we must set our affections on things that are aboue and not on things here below and haue our conuersation so lifted vp from the respect of earthly things as Christ had in the fortie dayes he was on earth 3. By way of consolation and so it is comfortable foure wayes 1. Against desperate afflictions if we be brought as low as Christ was by the hand of God or malice of men yet we should hope in God who is able to raise vs vp from most deadly crosses Thus the Prophet Esay tells the people their dead men shall liue Esay 26. 19. 2. Against the combat with Gods wrath for our sinnes We may safely flie to the Resurrecton of Christ to assure our Iustification hee died and was buried for our sinnes and therefore rising from the dead it must needs be for our Iustification Rom. 4. 25. Seeing in his Resurrection hee comes our of Prison and so declares that he hath discharged all our debt and this a good conscience may plead to saue it selfe against the seas of Gods wrath if they were like the waters of the Deluge as Saint Peter shewes 1 Pet. 3. 21. 3. In the point of our Sanctification against our sinnes and the power and filth of them for if lesus be aliue he receiued this life as our head and for vs as the head is the fountaine of Senses whence they are deriued to all the parts of the body so is Christ our Head the Fountaine of spirituall life and senses whence comes life and sense to euery member If Christ rose the third day then after two dayes also we shall be reuiued Hos 6. 1 2. And we are ingrafted into the similitude of his Resurrection Rom. 6. 4. Nor should weake Christians be discouraged that finde not a like degree or measure of life as other Christians haue from Christ for all the members haue not a like measure of sense from the head and Christ doth conueigh the influence of his grace by degrees as he that went into the water that ran out of the Temple first was in to the Ankles then to the knees then to the loynes then it grew so deepe as it could not be sounded to the bottome so is it with the water of life in true Christians Ezech. 47. 3 4 5. Some Christians are like Ezechiels bones when they first had life there appeares nothing in them but skin and bone but the Lord can cause the wind so to blow that they shall be filled vp and made compleat men in Christ Ezech. 37. 4 7 8. 4. In the case of the resurrection of our bodies as hath bin shewed before for by the sound beleefe of this Article we infallibly gather that our owne mortall bodies shall be raised vp at the last day as is euidently affirmed Rom. 8. 11. 1 Thess 4. 14. The sixth Article LVKE 24. 51. He ascended into heauen c. HItherto of the Resurrection from the dead The second degree of his exaltation was his Ascension into heauen Concerning which before I diuide the matter to bee handled I must speake somewhat of the sense of the words To Ascend in this Article doth not signifie a change from one condition to another or a disparition or vanishing out of fight nor is it vttered figuratiuely by an Anthropopathie as it is sometimes ascribed to God as Gen. 17. 22. Psal 47. 6. but it signifies properly a Motion from one place to another and from a lower place to a higher and so from earth to heauen which the diuers tearms vsed in Scripture manifestly shew He was receiued vp saith S. Marke Ch. 16. 19. He was parted from them and caried vp saith S. Luke Ch. 24. 51. He was taken vp from them Act. 1. 9. And the Apostles looked stedfastly as he went vp Act. 1. 10. and the place is mentioned expresly viz. into heauen So that the sense of the Article is as it soundeth literally Hee went vp from earth to heauen Now concerning this degree of his Exaltation I would consider of these things 1. Who ascended 2. How he ascended 3. When he ascended 4. From what place he ascended 5. Whither he ascended 6. The witnesses of his Ascension 7. The ends of his Ascension and then the vses of all For the first If wee aske who ascended The Creed answers Iesus Christ the onely Sonne of God that was borne of a Virgin c. so that Ascension is attributed to the whole person Christ God and Man ascended he that descended first is he that now ascends Eph. 4. 9. Christ God ascended but it was in respect of his humane nature The Word that was with God and was God was alwaies in heauen but yet the Word made flesh was not alwaies in heauen now the Word ascended as it was made flesh that is as it presented his humane nature taken vp locally from earth to heauen before his Father and the Angels So then the answer is That Christ the Son of God ascended in his flesh not in his Diuinity which fills all places and so cannot ascend For the second question diuers things are to be answered viz. that he ascended first by his owne power euen by the power of his diuine nature carrying vp his body into heauen and opening heauen to bring in his Humanity as also by a vertue in his glorified body which was able to moue vpward as well as downward Secondly that being about to leaue his Disciples in a solemne manner hee lift vp his hands and blessed them To blesse is sometimes to wish a blessing as when Parents blesse their Children Sometimes it is to pronounce a blessing as when the Priests blessed the people Numb 6. 22. or Melchisedech blessed Abraham Gen. 14. 19. sometime it is to foretell a blessing as when Isaac blessed his two sonnes sometimes it is to conferre a blessing and so only God blesseth vs and his Sonne Christ God blesseth vs in bestowing all spirituall blessings in heauenly things Eph. 1. 3. And so when wee read that Christ blessed them lifting vp his hands wee must thinke of him as that blessed seed the fountaine of blessings to all Nations in whom onely all blessednesse was to be had that had now satisfied Gods Iustice and remoued the curse and therefore
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
Humane Nature And whereas the Saints and Apostles are said to iudge the world Luk. 22. 30. 1 Cor. 6. it must be vnderstood thus That they iudge as members vnto that head who is Iudge Secondly as the Iudgement shall be performed before Christ and the company of the Elect Ioel 3. 2. Thirdly as they shall be Assessors and giue consent to the Iudgement being aduanced to the honour to sit as Iustices of the Peace on the Bench by the Iudge Fourthly the Apostles shall iudge because their doctrine which they haue preached shall be confirmed and auouched by the sentence of the Iudge So the word that men heare now shall iudge them at the last day Iohn 5. Fifthly the godly shall iudge the wicked because the example of their faith and repentance shall be alledged as a furtherance of the condemnation of the wicked Thus the Queene of the South and the Niniuites shall rise vp in Iudgement and condemne that generation Christ speaks of Luk. 11. 31. So that the point is cleare that Christ shall be Iudge The Vse is first for great comfort to the godly to free them from the terror of that day they need not bee afraid of the Iudge nor any hard sentence he will pronounce vpon them seeing the Iudge is their owne brother yea their owne flesh as their head it was he that was iudged for them on earth and redeemed them with his owne bloud he that hath continually made intercession for them in heauen that they might be deliuered from the wrath of God Yea he hath promised them that they shall speed well in that day Hebr. 2. 11. Eph. 5. 30. Ioh. 3. 36. and 5. 24. Secondly it is a terrible doctrine for all wicked men because this is a Iudge that cannot be corrupted but will iudge in righteousnesse as there is none higher than he to make appeale to and because also he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that knowes the heart and finally because it is he whom they haue reiected and would not let him rule ouer them but haue many waies vilified him and rebelled against him and his ordinances and persecuted him in his members Reuel 1. 7 8. The third question is whence Christ shall come when he comes to Iudgement And that is briefly exprest in the words of the Article He shall come from thence that is from Heauen where he sits at the right hand of God The reason why he comes out of Heauen to execute Iudgement is because Heauen is so pure a place as it is not fit for impure men and deuils so much as to make their appearance there And this point is not without Vse For first hereby we may clearly bee confirmed in the truth of Christs humanitie against the Vbiquitaries that say his bodie is euery where seeing he comes in his bodie out of Heauen at the last day And besides it may teach vs to send our hearts to Heauen to meet Christ and till he come from thence to looke for him Phil. 3. 20. The fourth question is about the time when the day of Iudgement shall be Now about the answer to this question there haue beene many opinions and the most of them strange and false 1. Some haue thought it should neuer be and such were those mockers mentioned 2 Pet. 3. whose argument to proue their damned opinion was twofold First that the first Fathers in the first ages of the world were dead many ages since and if there should haue beene a Iudgement it is likely it would haue beene before this time Secondly that all men see by experience that all things continued without alteration since the Creation and therefore why should men feare any alteration for the time to come To all this the Apostle answers first concerning the persons of these mockers that they are men that follow their lusts vers 3. or that they are willingly ignorant v. 5. and then concerning their reasons he saith against them three things The one that this world was made at the beginning by God both the vpper and nether world and therefore it may haue an end v. 5. The other that it is false that there haue been no alterations for the whole nether world was drowned by water which may assure men that God hates sinne and will generally iudge men for it vers 6. The third is that the continuance of the world for so many ages ought to bee no argument to proue that it is vnalterable for a thousand yeares with God are but as one day it is a small time that the world hath lasted in comparison of Gods eternitie and besides God hath vrgent reason for his so long patience in deferring the last iudgement vers 8 9. 2. Some others in the Apostles time taught that the resurrection and so by consequent the day of Iudgement was past already of this minde was Himenaeus and Philetus 2 Tim. 2. It is probable that they held there was no other resurrection than that which is of the soule spiritually rising out of sinne nor any other Iudgement than that which men passe through in repentance 3. A third sort of men that did hold a true resurrection of the bodie and a generall Iudgement of all the world did affirme before the Apostles were yet dead that the Iudgement would come vpon the world within a short time after euen in the age of them that then liued 2 Thess 2. 1 2 3. Now these false teachers are both described and confuted by the Apostle described both by the effect of their corrupt doctrine viz. that it would draw men away from their minds both for the present by making them lesse carefull of their callings and for the time to come when they should see that that day did not come as was foretold they might then grow either impatient vnder their crosse or else to fall away from religion beleeuing nothing because that they haue beleeued in this point did not come to passe and described they were by the manner of confirming their doctrine For they pretended first the Spirit that they had reuelations from the Spirit within Secondly the word that is either some speciall arguments of their owne or some words which the Apostles had vttered Thirdly Epistles either wresting the words of the Epistles of the Apostles as that 1 Thess 4. 7. or else counterfeiting Epistles and saying they were written by the Apostles The Apostle confutes them by shewing that the kingdome of Antichrist must come before the day of Iudgement The fourth sort of men are such as assigne the time of the comming of Christ to be further off from the age of the Apostles and offend in extreme curiositie in assigning the yeare or age when it should be and so mens wits haue beene ill imployed in all ages Saint Augustiae tells that in his time diuers computations were made of the end of the world and Christs comming Some said it would be 400. yeares after his Ascension some 500. yeares some
presumptuous because that place seemes to speake in particular of such Nations as afflicted the people of Israel and the valley of Ichoshaphat seems to be named but by way of allusion yet notwithstanding that the Iudge should sit in iudgement in some place about Ierusalem is not altogether improbable because it increaseth the terror of the iudgement augments thoglory of Christ to sit there as a Iudge where himselfe was iudged But in this no man can conclude peremptorily to make a resolute opinion of it because we haue not sufficient warrant for it out of the Word In the generall it is cleare by Scripture that it shall be in some part of this nether world either on the earth or neere vnto it because as was shewed before no vncleane things such as deuils and wicked men may enter into heauen and besides it increaseth the terror and iustice of the Iudgement to keepe the Assises where men haue offended and to sentence them to punishment in the place where they haue done their offences as for great crimes Iudges are wont to appoint the place of punishment to be where the fact was committed It is very probable that the Iudge will sit in the clouds of the Aire neare the earth whither the Elect shall be caught vp to meet the Lord 1 Thess 4. 17. that so the deuils may be conquered sentenced in the very place where they haue all this while ruled as princes Ephes 2. 2. I say only it is probable because it cannot be necessarily concluded out of the places are alledged viz. Matth. 24. 30. 1 Thess 4. 17. The sixt question is who shall be iudged And to this I answer out of Scripture by beginning at the remotest things and comming nearer and nearer till it reach to each of vs and so I say 1. That this Iudgement shall reach euen to the vnreasonable creatures for the Apostle saith that the heauens and the earth and the things in them are reserued vnto fire against the day of Iudgement and the perdition of wicked men 2 Pet. 3. 7. And it is likely the Apostle hath this meaning Rom. 8. 19. to 23. And so partly God will be reuenged on the old heauens and earth for the vanitie cast vpon them by wicked men and as they were the dwelling place of the wicked and partly as God in iustice will restore to euery creature in the sort of the creature whatsoeuer they lost by the sinne of Adam and his posteritie 2. Euill spirits shall then be iudged euen the Deuill and all his Angels which are now bound in the chaines of darknesse till the iudgement of that day Iude 6. 1 Cor. 6. 3. There shall be opened that great secret of the nature and manner and time of their first sinning against God and all the horrible murthers they haue committed and attempted vpon the soules of all sorts of men 3. All mankind must their appeare before his Tribunall for God will iudge the people Psal 7. 9. The ends of the earth 1 Sam. 2. 10. The earth 1 Chron. 16. 38. All Nations Ioel 3. 12. The round world Psal 9. 9. Both quicke and dead 2 Tim. 4. 1. By the quicke is meant such as shall be found aliue at his comming 1 Cor. 15. 51. 1 Thess 4. 17. And by the dead such as haue died since the beginning of the world to that day 1 Thess 4. 16. Reu. 20. 12 13. so as no man or woman shall escape 2 Cor. 5. 10. Iude 15. Against this may be obiected that all the world stands either of beleeuers or vnbeleeuers and neither of those must come to iudgement and therefore none at all are to be iudged the beleeuer hath euerlasting life and shall not come into iudgement Ioh. 5. 24. and 3. 18. and the vnbeleeuer is condemned alreadie and therefore needeth no further iudgement To this I answer that the beleeuer shall not come into iudgement that is into the iudgement of condemnation he shall come to receiue iudgement of eternall absolution from all his sinnes and miseries And the wicked are condemned already First in the counsell of God as hee appointed them to condemnation for their sinnes Secondly in the word of God which tells him plainly of his estate and eternall misery because he doth not repent and beleeue Thirdly in his owne conscience which is as a thousand witnesses and doth iudge him in himselfe as a forerunner of the last iudgement all this hinders not but that he must appeare openly at the barre of Christ to haue his sinnes publikely knowne and sentence past vpon him for all his sins so that it remaines cleare that all men since the beginning of the world must come to iudgement Yet that it may worke the more effectually vpon mens conscience it will be profitable to take notice of such particular offenders as God hath in plaine termes telled them before-hand that he will iudge them at that day and so he will iudge 1. Pagâ—ns that haue sinned without the Law they shall be iudged also without the Law written by the Law of Nature Rom. 2. 2. Iewes and all others that receiue the Law written but deny Christ they shall be iudged by the Law Rom. 2. 3. Antichrist the Man of Sin shall be iudged and destroyed by the brightnesse of Christs comming 2 Thess 2. 4. All that worship that Beast and receiue his marke his marke is the Characteristicall doctrines of errors and lies they shall be cast into that Lake that burnes with fire and brimstone Reu. 19. 20. and 14. 9 10. 5. All false Teachers that bring in damnable Heresies 2 Pet. 2. 1. 6. All Apostataes that sinne willingly after they haue receiued the Truth Heb. 10. 26. 7. All that trouble and disquiet the godly with their malitious oppositious 2 Thess 1. 7. 8. All Goats that is all vnruly Christians that will not be directed by the word of God but wilfully persist in the knowne breach of Gods Commandements Matth. 25. 9. All Hypocrites that now goe hoodded and masked Luk. 12. 1 2. Psal 50. 17. 10. All Railers that now by scoffing and slander vilifie the godly and the good way of godlinesse Psal 50. 19. Iude 15. 11. All Censorious and masterlike Christians that iudge other men for that they are guilty of themselues Rom. 2. 1 2 3. Iam. 3. 1. 12. All Mercilesse and couetous rich men Matt. 25. 41 42. Iam. 2. 13. and 5. 1 to 6. 13. All Whore-mongers and Adulterers Heb. 13. 4. 14. All Drunkards and Epicures Luke 21. 34. 15. All deceitfull persons with their scant measures and false weights Mich. 6. 10 11. 16. All Lyers and all that loue lies Reuel 21. 8. and 22. 15. 17. All ignorant persons that know not God and all that disobey the Gospell 2 Thess 1. 8. 18. All Swearers for God hath vowed hee will not hold them guiltlesse Commandement 3. 19. All grosse offenders not mentioned before as Murtherers Idolators Sorcerers Vsurers and such like Reu. 21. â—8 and
not in the substance but in the qualities of their bodies corruption putting on incorruption and mortality putting on immortality 1 Cor. 15. 53. 3. The collection of all the world of men and euill Angels for the Angels of Christ shall gather together into one place from all the foure winds of heauen euen from all the parts of the world all them that were raised or changed euen all both elect and reprobate Matth. 24. 31. and 25. 32. 4. The separation of the good from the bad which shall be performed by Christ himselfe which knowes the hearts of all men before the tryall euen then when they are brought in by the Angels and before hee proceed to the tryall of all mens causes Matth. 25. 32. Where by the way diuers things may be noted as first that wicked men to their terrour shal then haue that done by Christ which now in their malice and iolity they so much striue to doe themselues Now they shunne the godly and thinke the Townes the worse to liue in where they are setled especially if they be any number of them at that day as their grieuous punishment they shal haue the godly taken from them neuer more to liue amongst them Secondly wee gather hence that there shall neuer be a perfect separation no not in the best Churches on earth of the good from the bad onely at the day of Iudgement it shall bee perfectly made This is shewed by the Parables of the Tares and good corne and of the Draw-net that catcheth both bad and good fish Thirdly note the titles giuen to both sorts of people Christ calls the good Sheepe and the bad Goats to giue men before hand an intimation of their estates if they will try themselues by these similitudes they may know now how it shall goe with them then Goats are knowne to be creatures that though they be turned into the same pasture with sheepe yet will not be kept within any bounds but are vnruly and besides are creatures of very ill smell these resemble all such vngodly men as liuing within the compasse of the visible Church and enioying the meanes of saluation with the godly proue vnruly and rebellious and will not bee kept within the compasse of the rules and directions giuen by the word of God nor follow the example of the godly but in many things against their knowledge sinne wilfully and presumptuously and they also shadow out that prophannesse by which vngodly men discouer themselues by their words and deeds in euery place they come in so as they leaue an ill sent behinde them the very place is the worse for them Now Sheepe resemble true Christians and so true Christians are like sheepe in foure things First in teachablenes Christs sheepe heare his voice and follow him Ioh. 10. A sudden whistle startles sheepe so as they come in and are driuen whither the Shepherd will whereas Goats and Swine will not bee driuen without much toile and labour Secondly in sociablenesse sheepe will sort with sheepe and not with swine and will not easily liue but in the company of sheepe so is it with the godly their life is vncomfortable if either they be forced to dwell where the wicked are or where they may not enioy the society of the godly Thirdly in profitablenesse a sheepe is profitable in all things about him and therein resembles the good workes of all the godly in whom euery thing is profitable their praiers their practise their examples their workes of mercy their piety yea their very afflictions are profitable not onely to themselues but to others also Fourthly in their patience they are quiet in aduersity like a sheepe dumb before the shearer so are godly men when they fall into the hands of vnreasonable men that afflict them persecute them and oppresse defraud them Now by these things must men try themselues Thus of the preparation to the Iudggment The manner of the triall follows where three things must be inquired into 1. About what the triall shall be 2. By what law men shall receiue their triall 3. By what euidence they shall be tried For the first it is cleare by Scripture that the triall shall be about the workes of all men They shall be examined about their workes and the proceding shall be according to their workes as these and other Scriptures shew 2 Cor. 5. 10. Rom. 2. 6. If any say that then it seemes faith shall not bee enquired after I answer that it shall as is plaine 1 Pet. 1. 7. for by their works their faith shall be prooued to the world and faith it selfe is one of the highest workes of a true Christian Ioh. 6. 29. If any say further that hereby is imported that the godly shall then be iustified by their workes and be saued for their workes sake I answer that they shall be iudged then according to their workes not for their workes God of his free grace will giue reward according to their workes but not for their workes nor will their works then iustifie them otherwise then as they declare them to be iustified by Christ and truly righteous in themselues It may be further obiected that this may discourage poore Christains and all such as haue not power to doe good workes I answer that it is an error to thinke that there are no good works but giuing of almes There are good works in the obedience of euery one of Gods commandements Works of piety and the works of our particular callings are good works as well as works of mercy and the works of spirituall mercy a poore man may doe as well as a rich man About the triall of wicked men also diuers things may be obiected As first they shall be iudged for originall sinne being borne children of wrath Eph. 2. 3 and yet that is no worke I answer that originall sinne is a worke as it was wrought by Adam and imputed to them and as it is the cause and root of their actuall sinnes secondly it may be said that they may be punished for other mens workes and so be iudged for more works than their owne works To this I answer that the punishment of their Parents sinnes may reach to their children Commandement 2. but that is to be vnderstood of temporall punishments in this world and not of the sentence at that day only children may then be iudged for their Parents sins and others for other mens sins but that is only as other mens euill works become theirs either by consent or partaking or imitation Matth. 23. 35. There is another case that concernes both good and bad in that day and that is the case of Infants either elect or reprobate how shall they be iudged that haue done neither good nor euill in actuall works dying before they come to yeares of discretion To this I answer that the proceedings of God about Infants is not clearly reuealed vnto vs in this world and therefore we must leaue that as a
day Which should much incourage the godly against all the hardship of godlinesse in this life There are many things may be briefly noted from the particular words by which this glorious calling is exprest 1. In that the Iudge is suddenly by change of stile called a King it might haue some vse for the present respect of the Disciples that dreamed of an earthly kingdom in this world and besides a generall respect vnto the godly of all ages to informe them that though Christ entertaine his seruants in this world but in meane conditions many times and that thereby his glory seems much abased amongst men yet at that day he will speake and doe for them like a King yea a King alone when all other Kings shall lay their Crownes at his feet 2. In that he saith Come yee it notes how glad Christ will be of them at that day as of such as haue beene long from him No father can be so glad to see his children that haue beene long absent as Christ will be to see his members while he yet sits vpon the Throne of Iudgement he cannot chuse but shew his affection 3. In that he saith Yee blessed of my Father he shewes them the fountaine of all their preferment to be Gods free loue and grace to them and not their deserts And withall teacheth vs to be confident in it that no people are so blessed and happy as such as be true Christians They are the blessed of God euen such as God blesseth as a father If Israels blessing could make Iacob happy much more Gods blessings vpon those he acknowledgeth for his children It matters not though the world hate vs and curse vs if God will loue vs and blesse vs it is enough 4. In that he saith Inherit the kingdome it imports that we shall neuer haue full possession of perfect glory till the day of Iudgement We are heires now but we are as it were vnder age And besides merit of works is here againe confuted for if we hold heauen by inheritance then not by merit a mans child claimes not his land by desert but by descent And further in that he cals their glory a kingdome it giues vs a glimpse of the surpassing aduancement of euery true Christian at that day This world hath no higher estates to shadow it out by but a kingdome which is the highest greatnesse on earth and therefore we should be greatly comforted against the miseries we suffer in the daies of our banishment and pilgrimage here below 5. In that he saith Prepared we may gather from that word the great care of our heauenly Father that prouides estates for all his children long before they be ready to possesse it which should be some instruction to earthly Parents to shew care for their children in prouiding if it may be for them before hand 6. In that he saith for you it manifestly shewes that God did particularly chuse certaine men and not all men as heires of his kingdome 7. In that he saith from the foundation of the world we may againe note that Heauen is not had by our merits because it was prepared before we had done either good or euill Obserue also that our Sauiour making mention of the beginning of the world expresseth it by mentioning the foundation of the world great was the surpassing glory of Gods power and wisdome in making the world and likewise beyond all apprehension great was his power in hanging this mightie frame of all things without any thing to hold it vp saue his owne secret power and decree and will it should be so Or may not the foundation of the world be referred to the minde of God in eternitie Though this world were framed and reared in the beginning of time yet may we not say that it was founded in the minde of God from all eternitie The consideration of all these things in the calling to glory should greatly abase vs for our want of affection and admiration and strong consolation in the hope of all this glory and if it be possible it should plucke vp our hearts to a feruent loue and longing for and hasting to the appearing of Christ Iesus our hearts I say vpon whom the ends of the world are come when the day of the Lord is so neare at hand And withall it should worke in vs a perfect patience in bearing the afflictions of this life these light afflictions I say light in comparison of that eternall weight of glory Thus of their calling to glory The Reason followes vers 35. 36. And it is taken from their workes of mercy as they are signes of their faith in Christ and as markes of their Adoption not as causes of their glory and yet if it were granted they were causes of glory yet it will not follow they are meritorious causes There are many sorts of efficient causes besides causes meritorious if any aske why their workes of piety are not mentioned or workes of righteousnesse as well as mercy I answer that mercy is not absolutely better than piety but only in a sort viz. in respect of men and as mercy doth iustifie our pietie to be right Now out of all the words I obserue 1. That good workes are necessary to saluation as causes without which no saluation will be had 2. That workes of mercie are very acceptable to God Acts 10. 4. Phil. 4. 18. 3. That the best charitie is to releeue godly Christians Gal. 6. 10. From the answer of the godly we may gather something of defect and something of praise The defect seemes to be that they doe not sufficiently informe themselues of the dearenesse of relation betweene them and Christ and the great account that Christ makes of their workes As we must not be iust ouer-much to think better of our selues than there is cause so we must not be wicked ouer-much in denying Gods grace or attributing more sinne to our selues than is true Their great praise imported in these words is that they forget the good they haue done being more prone to see and acknowledge their vnworthinesse whereas wicked men can remember the good they haue done but forget their sinnes From the Reply of Christ we may obserue the neere coniunction betweene Christ and Christians Hee reckons of them as of himselfe and is affected with all that befalls them as if it did befall himselfe He is not ashamed to call them brethren yea he reckons poore Christians as a part of himselfe though they be despised in the world yet he loues them as he loues himselfe they are pretious in his eyes calling them brethren hee vouchsafeth them incredible honour which should greatly stirre vs vp to charity and if at any time we are dull set Christ before our eyes and thinke what a Sacrilege it is to deny releefe to Christ Thus of the sentence of absolution which being ended he will proceed to the sentence of condemnation Hee is not so mercifull as to forget to be
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
many respects as first that God should bee pleased to deale so wonderfull gratioufly with them as to vouchsafe to put his Spirit into them Secondly they may thence gather that God that hath giuen them his Spirit will blesse them in many other things besides If Obed Edoms house was blessed because the Arke was there how much more reason haue wee to hope that God will blesse vs now his Spirit abides with vs. Thirdly it should be a great comfort to a Christian against all his feares and doubts arising from his ignorance or insufficiency or infirmities for by the holy Ghost that is giuen to him he may hence gather he may doe all things in time which God would haue him to doe Lastly this Article must needs be comfortable when God hath promised to giue the Christian the holy Ghost to bee his comforter and to abide with him for euer The ninth Article The holy Catholike Church HItherto of the Articles of the Creed that concerne God euen all the three persons in the Trinity Now followes the second part of the Creed which comprehends the Articles that concerne the Church of God Amongst all things that are in the world faith admires onely God and the Church The Church I say as next to God in glory and true honour Now the Articles concerning the Church concerne either the properties or the priuiledges of the Church The properties of the Church are two viz. that shee is holy and Catholike the priuiledges of the Church are such â—s shee enioyes in this life or such as she shall haue in another world The priuiledges of the Church in this life are two Communion of Saints and Forgiuenesse of sinnes And in the world to come two more viz. Resurrection of the flesh and Euerlasting life First of the properties of the Church But before I come to consider of the particulars mentioned I must first explicate the Doctrine to bee beleeued concerning the Church in generall and so I would shew 1. What the Church is 2. The originall of the Church 3. The estate of the Church 4. The markes and notes by which the true Church may be discerned And then the generall vses of all When I enquire what the Church is I meane the true Church for the false Church is no Church properly as an ill Gramarian is no Gramarian properly Now to finde out what the Church is we must first consider of the acceptation of the word and then of the definition of the thing it selfe The word Ecclesia was a word in vse among the Athenians and came of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signified an assembly of Citizens that were called out from the multitude aâ— it were by name or in their rankes by the voice of the publike Crier to heare some speech or sentence of the Senate and was thence borrowed by the Apostles for their purposes by way of similitude The Church or assembly of Gods people being a company that came together not by chance or without order but by the voice of Gods Ministers as it were Criers called out of the Kingdome of Sathan to heare the doctrine of the Gospell reuealed from heauen The common people in common speech call the places set apart for the exercises of Religion Churches But so it is not taken here In Scripture the word hath diuers acceptations for sometimes it signified the assembly of the men of the world for their owne businesses and so that tumultuous Assembly of the Ephesians was called a Church Act. 20. 17. Sometime it signified the Assembly of the enemies of Gods people Psal 26. 5. this was the malignant Church Sometimes it signified the meeting of a few Christians in a family for religious priuate duties so there were Churches in godly mens houses Rom. 16. 5. Sometimes it signified a company of men in one Citie or Prouince that did outwardly professe the true religion 1 Cor. 11. 18. 22. and so vsually in the writings of Diuines the company throughout the world so professing is called the visible Church and in this sense there may bee hypocrits and scandalous Christians in the Church as well as godly men as the Parable of the Tares and the Draw-net shew But so it is not taken in the Creed for besides that this Church is holy as these wicked are not and enioyeth remission of sins which they doe not besides this I say we are said in the Creed to beleeue this Church to be which argues that in it selfe it is inuisible and knowne to God and cannot bee discerned by outward senses in the essentiall things of it Sometimes by the Church is meant the publike Officers in the Church that haue power of gouernment and censure as Matth. 18. 17. but in the strictest sense by the Church in the new Testament is signified the number of Gods Elect onely considered as they are effectually called by the Gospell and doe cleaue vnto Christ their head by a true and liuely faith Thus of the Etimologie of the word The definition of the Church followeth The Church here meant in the Creed is a company of men dwelling euery where effectually called ordinarily by the voice of Gods Criers from the misery and prophanesse of the world to the supernaturall dignitie of Gods children being vnited vnto Christ as their head by Faith and among then selues by loue as fellow-members In these words the generall nature of the Church is to bee considered and then the speciall difference of the Church from all other companies or professions or assemblies of men The generall nature is expressed in these words A company of men dwelling euery where where diuers things are to be noted 1. That it is a company not one man 2. That it is of men as the materiall cause not of other creatures for none but reasonable creatures are capable of Gods Image and so none but they can make a Church and among reasonable creatures I exclude Angels though they had a kinde of calling to that excellent estate they are in yet the Scripture speakes so sparingly of it that we cannot tell how to define it and therefore I meddle not with it and besides the Church is here considered as it is purchased by the blood of Christ which Angels were not neither are they tyed to the ministery of the Word as the Church in her calling is 3. I adde dwelling euery where to note that I define the Church that is Catholicke as the Creed calls it which tearms in the most euident sense agree to the Church now vnder the Gospell since the partition wall between Iewes and Gentiles was broken downe and yet in some sense it may agree to the Church from the beginining for euen in the time of the Iewish Church the Nations were not simply barred from fellowship with the Iewes and therefore we read of three sorts of people that belonged to the Iewish Church to wit the Iewes themselues and Proselites that is Gentiles that professed the Iewish
Christ prepared himselfe for his Passion in fiue things page 3â—5 Christs speech before his Passion Ibid. Patience of God See God The Patience of Christ towards Iudas page 328 Learne Patience page 450. 461 Perseuerance a worke of the spirit page 544. 492 How Perturbations are in Christ page 342 Peters dâ—niall page 351 Foure degrees of his fall page 351. 352 Manner of his fall page 353 Peters fall teacheth vs diuers things page 353 His example no warrant to sinne page 354 Persecutors are Atheists page 394 The wonder of Christs Person page 256 A Person what it is page 118 Fourethings common to each Person in the Trinity Ibid. Each Person is the true God as appeâ—res in three things Ibid. Three Persons are one in another page 119 Persons in the Trinity differ from the Essence how to be vnderstood page 112 Persons differ one from another foure waies page 121 Priority of Persons how to bee vnderstood Ibid. Persons differs in operations how to be vnderstood page 122 A Person in Trinity differs from a Person among men page 424 Christs Piety manifested in his death page 421 Pilate vseth Christ with more respect then the Priests page 362 Pilate examines Christ page 364 Pilate vseth foure policies to saue Christ page 368 Pilate in sending Christ to Herod dealt politickly though vniustly Ibid. Pilates wife declareth Christs Innocency page 373 Christ conuerts Pilates wife whilst he is ready to condemne him page 374 That shee was truly conuerted is probable Ibid. Pilate declareth Christs Innocencie by washing of his hands page 376 Whence that ceremonie was brought page 377 Two causes why Pilate would not deliuer Iesus Ibid. Which are strong motiues to iniustice page 378 When Pilate condemned Christ God condemned sinne Ibid. Pilate consents to Christs buriall for two reasons page 438 Poore men may speede in great suites page 411 Poore men may not repine at their distresses page 164 Potion giuen to Christ and why and what it was page 387 Two things signified by it Ibid. Christ indured pouerty for diuers reasons page 321 This teacheth vs 4. things Ibid. All Power was giuen to Christ at his resurrection how to be vnderstood page 470 Christs Power declared to the Apostles for diuers ends page 471 Christs Prayer Six things obseruable in it page 337 He Prayeth for six things for vs. page 338 Hee vrgeth his Petitions with foure reasons Ibid. Christs Prayer for himselfe page 338 He chuseth three of his Disciples to be with him for two reasons page 340 Christs Prayer for himselfe without sinne how page 344 Christs Prayer was heard yet hee not deliuered page 346 Preachers Publique cryers page 559 Two waies of Preaching page 1 Priests and Scribes most malitious against Christ page 326 The causes of it Ibid. High-Priests Office twofold page 337 Christs Priest of the New Testament page 388 Christs Priest-hood page 227 Difference betweene the Priest of the Law and Christ. Ibid Parts of Christs Priest-hood Ibid. Christs Priest-hood comfortable in diuers respects page 228 Benefits we obtaine by Christs Priesthood Ibid. The Priests more senselesse then Pagans page 433 A Prisoner deliuered at the Passouer the occasion of it page 371 Preferment by Christ. page 454 Man produced foure waies page 272 Production of Christs body page 261 Christ Prophecies in the Ministerie of his seruants page 221 Esteeme of Prophecying page 223 Communication of Proprieties page 252 Strange Punishments to workers of iniquity page 385 No Purgatory for soules page 412 R. TVVo things noted bout the Rainebow page 177 VVhat need wee haue of a Redeemer page 204 Our Redeemer must bee the Sonne of God for diuers Reasons page 237 Redemption giues no liberty to sin page 401 Christ had a Reed put into his hand why page 381 Religion hath small intertainment amongst voluptuous great ones page 370 Wicked men are easily agreed when there is opposition against Religion page 370 Heads of Religion handled two waies page 2 Christ Remembers vs in heauen page 410 Hee Remembers those onely in heauen that remember him vpon earth Ibid. A signe of a gracelesse heart not to Repent when wee are vnder the Rod. page 407 Christs Resurrection proued page 455 When Christ Rose againe page 455 Why not till the third day page 456 Christ Rose againe the same day the world was created Ibid. He Rose againe with an earthquake to signifie foure things page 457 He Rose againe for fiue reasons Ibid. Christs Resurrection assures vs of our Iustification page 474 Fiue fruits of Christs Resurrection page 473 A twofold Resurrection in vs. page 474 Christs Resurrection warrants our perseuerance page 474 Christs Resurrection a proofe of his diuinitie page 475 Rise to newnesse of life Ibid Christs Resurrection comfortable in foure respects page 476 What is necessary to true Repentance page 354 Reprobation of the wicked at the last day page 527 Restraining grace page 540 Rich men must honour Christ page 437 Right hand of God how taken page 489 Rockes rend page 432 Amongst the Romans fugitiue seruants were beaten with Rods. Gods Iustice in sending the Romans to destroy the Iewes S. CHrist Rested in the graue on the Sabbath day why page 442 Sabbath reckoned from morning to morning page 463 Incroach not vpon the Sabbath day page 439 Burials not so conuenient on the Sabbath day Ibid. Christs Sacrifice a propitiatory Sacrifice page 388 Fruit of this Sacrifice Ibid. This Sacrifice continues for euer page 386 That wee may receiue benefit by this Sacrifice we must doe three things Ibid. Christs Sacrifice excells cerimoniall Sacrifices page 227 What Sacrifices we must offer vp page 229 Rest vpon Christ alone for Saluation page 409 In things done for our Saluation consider foure things page 255 Gods glory in contriuing away for our Saluation page 257 Sanctification a worke of the Spirit page 543 How it is wrought page 544 No Satisfaction but Christs page 313 Burden of Satisfaction onely vpon him page 343 Christ a Sauiour page 215. 399 What Christ requires in his Schollars page 224 Christ scourged for foure reasons page 372 Sea What it is page 178 Originall of it Ibid. Wonder of Gods power in placing the Sea page 178 What vse it serueth for page 179 Gods workemanship about the Sea teacheth vs diuers things page 180 It is comfortable in three respects page 181 Prophets and Apostls course in their Sermons page 2 Seruant like theire masters true in courts page 359 A stone rowled to the Mouth of Christs Sepulcher why page 44 Christs goodnesse to his Seruants page 242 Christs Side peirced for two reasons page 429 Water and bloud commeth forth of his Side which is miraculous page 429 And Misticall page 430 Out of his Side came a Fountaine for sinne page 431 Christ was silent being accused for seuen reasons page 362 Christ Silent before Herod why page 369 Simon carried Christs Crosse it signifies diuers things page 384 Sins must be like a dead body in foure things page 443 Sin punished