Romanes 8. 32. 3. In their Sanctification both in respect of the matter of grace as also in respect of the meanes of it he hath dealt bountifully in the matter of sauing grace because hee is the God of all grace 1 Pet. 5. 10. and euery good gift proceedeth from him as the Father of Lights Iames 1. 17. and so doth his bounty shine in the meanes of grace 1. In the word giuing gifts to men sometime extraordinary as Apostles Prophets and Euangetists and ordinary Pastors and Teachers sent abroad to preach the Gospel to euery creature Ephes 4. Mat. 28. 2. In the Sacraments adding to his word and oath his seales to assure his Immutablenesse Heb. 12. and in the Sacrament of the Lords Supper feeding his people with the flesh and bloud of his owne Sonne A foode better then the bread of Angels Iohn 6. 3. In Prayer promising to grant whatsoeuer shall be asked of him in the name of Christ Marke 11. 24. Iames 1. 5. 4. In their Saluation prouiding for them an inheritance immortall incorruptible and that in the most glorious place of the whole world the Heauen of Heauens when they shall liue in his presence for euermore enioying Riuers of pleasure at his right hand 1. Pet. 1. 3. Psal 17. Tit. 2. 12. The last thing that she weth the goodnesse of Gods nature is his Patience and his Patience is admirable 1. If we consider the prouocations to moue him to implacable displeasure and these arise either from the consideration of the persons that prouoke him or from the things by which he is prouoked there are foure things that might irritate extreamely if wee looke vpon the persons prouoking The first is their Number worlds of men by their sinnes daily transgresse and offend against God if he looke downe from heauen he may see what to loath in the works of all men scarce one of a Cittie or two of a Tribe that haue any care to please God The second is their enmity God is prouoked by men that are his professed enemies and therefore might conceiue iust furie against them there being no reason why he should pittie or spare them Thirdly it adds to the prouocation that they are his creatures the worke of his owne hands they rebell against him that were made by him and therfore the indignity of the offence is the greater Fourthly their impotencie he needs not feare them he might blow them away at once as a little dust of the Ballance he could destroy them with frogges and lice and flies and for the euills by which he is prouoked what man or Angell can describe the haynousnesse of them what heart of man can conceiue the horror of the sinnes of the whole world All the Commandements of God being broken by euery man many of their sinnes committed with an high hand crying to heauen for vengeance Treasons daily and euery where and these committed before the very face of God no place so sacred but wretched men dare offend there the frame of transgression beginning from the womb and holding on to the graue and the offendors relapsing by breaking their vowes and couenants from time to time and to make vp all that Trayterous man should yeeld himselfe to bee wholly gouerned and led forth against God by the diuell the Arch-enimy of God 2. If we consider who God is that endures all this hee is infinite in Holinesse and Iustice infinitely hating sin and conceiuing wrath against sinners and whose Office it is to bee the Iudge of the world and hath power to Plague all oftenders at his will Nahum 1. 2. 3. 3. If we consider the manner how hee exerciseth his patience where obserue 1. That hee is slow to anger hee is not easily prouoked Psal 103. 8. 2. That he can suffer exceeding long Exod. 34. 6. as in the case of the Israelites they had tempted him more then tenne times before he Plagued them Numbers 14. 12. 18. 19. 20. 22. 3. That where hee doth enter into iudgement hee doth not poure out his whole displeasure but proceeds by degrees 4. That hee sent a Sauiour as a remedie for their sinnes and punisheth those persons but not till they haue reiected the Saluation offered Iohn 3. 16 17. 5. That hee sends to his very enemies before they seeke to him and sets vp his ordinances amongst them as meanes to reclaime them and with great importunity and continuance vrgeth men to saue themselues from so great destruction 2. Cor. 5. 19. 20. 2. Chron. 36. 15. Esay 65. 2. c. 42. 14. 6. It appeareth that he is infiniâ—ely patient that puts off the day of Iudgement to so long a day 2. Pet. 3. 9. and thus of the manner of his Patience 4. If we consider the effects of his patience or the ends Hee is patient that men may repent and be saued 2. Pet. 3. 9. Yea thousands of men are saued by Gods forbearance that had else bin damned if God had called for their accounts sooner â— Pet. 3. 15. Lastly if we consider the cause of his patience Some Iudges spare to punish some offendors but it is because they are Alyed to them or because they giue bribes to be freed or because they are great persons c. but Gods Patience and forbearance is not wrought by any of these meanes but it ariseth meerely from the goodnesse of his owne Nature hee doth it for his owne sake not for any thing in them Thus of the Doctrine of Gods Goodnesse The Vses follow and so the knowledge of Gods maruellous goodnesse of Nature may both informe vs and teach vs and comfort vs in diuers things As it serues for information so it should compell vpon vs a most setled and resolute iudgement especially in foure things for since there is such a transcendent glory of good nature in God whatsoeuer can be said or obiected or whatsoeuer God doth we should vnmoueablie bee established in full assurance 1. That God can doe nothing that is ill or vniust He cannot be the Author of any thing that is euill so good a Nature cannot decree or effect any thing that is cruell bloudy or tyrannicall Iames 1. 13. 17. 2. That in afflicting punishment vpon offenders hee takes no delight in the death of the very wicked Ezek 18. 3. That no men can bee saued by their merits That great Saluation hee prouides for men is meerely out of his owne bounty and not from their merits Romanes 6. vlt. 1â— 6. 4. That there can be no goodnesse in any creature comparable to the goonesse of God all the goodnesse loue bountie mercy clemency Patience or grace that can bee found in Princes Parents Husbands Wiues or Friends is nothing in comparison of Gods goodnesse which appeares if wee remember what was before taught 1. Because all their goodnesse was receiued from God they had it not of themselues 2. Because it is not so great as Gods goodnesse which is immense they may bee said to bee louing
that is in the world and be presented pure before God being washed in his bloud For the second point that is the things that fell out before his crucifying we haue three things noted in the storie The first is about his carrying of his Crosse The second is about his speech to the women that met him on the way The third is about a potion they gaue him when he was come to the place where he must suffer About the cariage of his Crosse it is noted in the storie both that they made him carry his owne Crosse and that when by reason of his former Agonie in the Garden and ill vsage by Pilate and the souldiers he was not able to carry it any further they compelled one Simon of Cyrene to carry it to the place of execution Our Sauiour carried his Crosse for diuers reasons First that thereby he might fulfill the figures of the Old Testament for Isaack who was a type of Christ carried the wood for the Sacrifice when Abraham would offer him vp to God Gen. 22. 6. Secondly that thereby he might signifie that he had taken vpon him the malediction of the Law due to vs and carried it vpon his owne shoulders About Simons carrying of the Crosse diuers things are thought to be signified in the storie First that when godly men faint vnder the burthen of their crosses God will send some helpe he will prouide one Simon of Cyrene or other to helpe vs. Secondly that there is a spirituall fellowship and consociation betweene Christ and the Saints in suffering The Martyrs carried Christs crosse their afflictions are Christs afflictions as Paul said of his sufferings Coloss 1. 24. Thirdly this Simon was a Cyrenian a stranger to Christ and not a Iew and is now made to beare his Crosse and in bearing it is first discouered to be a disciple of Christ which might signifie two things The one that the Gentiles should haue their part in Christ crucified and the other that men are strangers to Christ till they suffer for him if wee be at peace in the world and are not put to beare Christs crosse we are still strangers to Christ Some conceiue that the interest of the Gentiles in the Crosse of Christ was intimated by that that the Euangelist saith Simon came from the country Evilla sâ—â—a now Pagos was the Greek terme for a village whence came vp the terme of Pagans which now noted the Gentiles Concerning our Sauiours speech to certaine women that met him by the way the Euangelist Saint Luke chap. 23. 27. to 32. notes both the occasion of it and the matter of it The occasion was that as he went to execution a great company of people followed him and women also which bewailed and lamented him Now it is noted of our Sauiour that passing ouer the forlorne multitude as men that were senslesse and not yet ripe for repentance for their late horrible crime in crying to haue him crucified he turnes his speech to the mournefull women and in that speech First he compassionately seekes to restraine their lamentation for him Secondly he foretels the horrible misery shall fall vpon that Citie which he describes both by intimation when hee bids them weepe for themselues and their children and by way of aggrauation expresses the horror of the destruction shall fall vpon the Iewes by telling how they shall be affected in that day wishing they neuer had had posteritie v. 29. and that they might speedily die before they felt it v. 30. Thirdly he giues a reason of it by an argument taken from the lesse to the greater If God suffer men to shew such seueritie vpon Christ that flourished in grace and good workes like a greene tree how can they escape Gods terrible vengeance that haue beene voide of all goodnesse and good works like a dry tree fit for nothing but the fire And out of all this I will obserue a few instructions 1. We may see what power teares haue ouer Christ Hee that for no words or terrors would speake to Pilate Herod or the Iewes now of himselfe with great compassion answers the teares of these women God is much moued with the teares of tender-hearted persons He must needs speake to a melting heart Howsoeuer these women were wrought vpon we know not but sure it is that God can deny nothing to a broken and contrite heart The teares of such persons are strong arguments with God The like to this we reade of Christ Iohn 11. 33. 2. The vniust death of godly persons hath more comfort in it than the life of wicked men They must not weepe for Christ dying that haue great cause to weepe for the Iewes liuing 3. Publike miseries vpon the Church and State where we liue are to bewailed And out of verse 29. and 30. we may obserue these things 1. That strange punishments shall be to the workers of iniquitie Notorious offenders shall be followed with notable iudgements Though God may spare for a time yet there daies are comming vpon them Eccles 8. 12. Iob 31. 3. 2. Wicked men are monstrous impatient when God visits them for their sinnes They blesse the barren and wish to die Iudgements when they come from God haue such a face of terror and a guilty conscience is so outragious and besides when outward things are taken from the wicked they are vtterly vndone in their owne sense and if they be no better able to beare temporall iudgements what will they doe when they come to suffer eternall torments And here is implied that a Christian that can stand in the euill day vndaunted is an excellent creature one of a thousand if godlinesse did neuer appeare to be of great worth yet in the euill day it is most remarkable for that it works vpon godly persons 3. To say It is good to be barren or to be dead only for temporall crosses is the saying not of God nor any godly but of wicked men only 4. Wicked men neuer begin to talke of their misery till it be vpon them And out of verse 31. we may â—ote 1. That Christ and so godly Christians are like a greene tree they alwaies flourish whether they be in prosperitie or aduersitie they are good and they doe good 2. That wicked men are like a dry tree and so to haue a heart void of gifts and the affections of godlinesse and a conuersation void of good works is a signe of a wicked man 3. That if iudgement begin at the house of God where shall the wicked and sinners appeare If profitable Christians suffer from men how shall vnprofitable people escape suffering from God 1 Pet. 4. 17. Thus of his speech to the women The third thing that befell our Sauiour before his crucifying was a Potion which they gaue him when he was come to the place of execution Concerning which Saint Marke saith They gaue him wine mingled with mirrhe Mark 15. 23. Saint Matthew saith They gaue him vineger mingled with
1000. yeares in our age since the Gospell was restored many men haue laboured mightily to assigne either the yeare or at least the age when these things should be As those that assigned the yeare 1587. which experience hath proued false It had beene much to haue beene wished that diuers Writers vpon the Reuelation which are held in good fame in the Church had forborne that curiositie of computation in reckoning so strictly by yeares for it doth much hurt in the mindes of weake Christians when either experience or reason beats them from those grounds which they haue sucked in from such writings There is a tradition that sticks in the minds of many pretended to come from one Elias not Elias the Thisbite that the world should last 6000. yeares 2000. before the Law 2000. vnder the Law and 2000. after the Law and then the end shall be only for the elects fake those dayes should be shortned Now this is a manifest dotage for it was more than 2000. yeares before the Law and lesse than 2000. yeares vnder the Law as the Learned know How then shall we beleeue this tradition to be true for the time to come that is proued false for the time past And as for the shortning of the time for the elect that is spoken by our Sauiour about the destruction of Ierusalem not about the end of the world To let goe then all these false opinions the iudgement of such as speake according to the Scriptures containes three assertions 1. That God hath precisely set and appointed the time and day when he will iudge the world by Christ this appeares by Scripture Act. 17. 31. Heb. 9. 27. and God will haue this knowne both for the consolation of his seruants that they may haue hope in their afflictions and to leaue the wicked without excuse that being warned will not repent and to driue out of the godly securitie that so they may keepe themselues in the good way and walke in the feare of God watching and prouiding for that day 2. That this Iudgement day shall be in the end of the world and not before therefore it is said in Scripture it shall be at the last day Quest But why doth God put off the generall Iudgment so long not call men to an account til after some thousands of yeares after some of them died Answ First God hath vnsearchable respects of his owne glory in dispatching by his prouidence the great businesse that concerns the rising or alteration of things in the state of mankinde As in disposing of the Monarchies of the world the kingdome of Antichrist raised and ruined the reiection and recalling of the Iewes and such like which will not be effected till the day which he hath appointed for the comming of Christ Secondly it is put off so long that the elect may be all gathered it being Gods pleasure to gather them by ordinarie meanes so as the Iust haue a time to be borne liue heare the word fulfill their measure of worke c. Thirdly it is put off for the more effectuall triall of the faith and patience of Gods elect and exercise of their hope and prayer Fourthly that he might by the confession of all men be iustified in this that he hath allowed vnto the world space and time enough to repent in Rom. 2. 4. and 9. 22. 2 Pet. 3. 9. and therefore if wicked men doe not repent they may be left without excuse and the rather seeing he can no way be charged to proceed in iudgement against them rashly or with more respect of his owne Iustice seeing before he passeth the finall sentence he staies so exceeding long Fifthly as he glorifies his mercy in sauing the elect and his iustice in damning the wicked so doth he by his exceeding long stay glorifie his patience and clemencie 3. That the precise day moneth or yeare when this Iudgement shall be is knowne to no man or Angell Mark 13. 32. Act. 1. 7. Quest. But seeing God will haue vs certaine that there is a time for Iudgement why will he haue vs vncertaine when it shall be Answ That thereby he may teach vs at all times to watch and striue to be prepared He will not let vs know what day it shall be that we may be euery day prepared And besides he thereby the better exerciseth our faith and patience and making vs lay hold on his promises without limiting him to times and seasons And therefore we should make this vse of it and restraine our curiofitie and neuer search or inquire after that which God will not haue vs to know but looke to our taske for it is our dutie to thinke it neere at hand and therefore to get oyle into our lamps to be ready when the Bridegroome shall come and to stand alwaies vpon our watch like the wise Master of the house that keeps all things carefully because he knowes not when the theefe may assault his house Mark 13. 32 to the end Matth. 24. 42 43. and 25. 3 4. If Christians were taught to say it was the last time when S. Iohn wrote to them how much more cause haue wee to thinke wee liue in the last time vpon whom the ends of the world are more apparently come Another question is moued about those words Mark 13. 32. How it was true that the Sonne of Man himselfe did not know the day and houre of his owne last comming Diuers answers haue beene giuen to this question As first hee did not know it that is hee did not know it so as to make vs know it or it was no part of that knowledge which as the Prophet of the Church he was bound to make knowne to vs as in that speech The Lord your God proues you that hee may know that is that hee may make you know c. and when wee say O Lord arise we meane make vs arise and such like phrases are vsed in Scripture or their answer is that as our Sauiour assumed diuers infirmities of ours yet without sinne so did hee assume ignorance Ignorance I say of some things that were not necessarie for him as man to know which belongs onely to the estate of Humiliation for now hee is glorified and hath laid downe all infirmities he now in heauen as man knowes both the day and houre Thirdly it may be answered that as Man he could not know it without reuelation from his Diuinitie and therefore if the Sonne of Man did then know it it was not a knowledge that belonged to his Humane Nature in it selfe but he had that knowledge giuen him from his Diuine Nature Thus of the time For the place where the Iudgement shall be we haue nothing in particular certaine of the Scriptures Some men haue thought that it should be held in the valley of Iehoshaphat which was a place neere to Ierusalem and to that purpose they alledge the words of the Prophet Ioel Chap. 3. 2. But this opinion is rash and
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
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
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
penance before one particular congregation for one fault when the punishment is inflicted for their amendment and it may be men will pray for them forgiue them What wil the horror be then whē they must be shamed before all men and Angels for all their sins and this iudgement must be for their confusion and no eye shall pity them And so it serues for the singular comfort of the godly if it be a comfort to be praised and cleared of aspersions before a great assembly on earth as say it were at the meeting of Parliament and done by the mouth of a King with the applause of all the hearers What shall their euerlasting comfort be when at that day by the voice of Christ himselfe they shall be praised for all the good they haue done and cleared from all aspersions censures suspitions and wrong iudgements on earth before all the world of men and Angels 6. It will bee a sudden iudgement Christ will come vpon the world like a theefe in the night that doth not vse to knocke at the doore and giue men warning He will come as the snare doth vpon the bird Luke 21. 35. 1 Thess 5. 2 3. Which serues to shew the wofull estate of wicked men that liue in securitie for while they say Peace peace sudden destruction comes vpon them either by particular or generall iudgement 1 Thess 5. 3. and it should serue to warne wicked men to take heed of those sins which doe especially harden the hearts of men and breed securitie and indisposition in them Our Sauiour himselfe instanceth in surfetting and drunkennesse and cares of life Luk. 21. 34. and it should teach all men to watch and daily to pray to God for mercy and grace that they may be alwayes ready as our Sauiour vrgeth in the same place Luk. 21. 34. 7. It will be a righteous Iudgement Rom. 2. 5. Reu. 19. 11. Psal 9. 9. for God will iudge according to his owne righteousnesse which is infinitely perfect Psal 7. 9. and it will be true iudgement without error or mistaking either by euidence or the law or the sentence Reuel 15. 5. and 19. 11. He will not respect any mens persons 1 Pet. 1. 17. nor will he iudge according to the outward appearance and colours of things Esay 11. 3. and it must be righteous because it shall be according to mens wayes and workes Ezech. 18. 30. Rom. 2. 7. 2 Cor. 5. 10. and hee cannot be corrupted with bribes for riches will not auaile in the day of wrath Iob 36. Nor will he regard the false testimonie of the world either for the wicked or against the godly for though it be true that Christ saith As I heare I iudge Ioh. 5. 30. yet that is meant of what he heares from his Father and his booke of prescience and remembrance and not of what hee heares from the world and no multitude nor power can be able to daunt this Iudge for he is a Lord of hoasts Ier. 11. 20. and will iudge by his strength Psal 54. 1. and therefore woe to the Hypocrite that makes a shift to scape the iudgement of man by his deceitfull colours and woe to the mightie men that now breake the net and scape and no man dares controll them and woe to all those foolish men that beleeue not Gods iustice because they like it not or seemes to be against their reason at that day God will ouercome euen in the things he is now iudged Psal 51. 6. Rom. 3. 4. and woe to all them that haue pronounced wrong iudgement on earth their sentence shall not stand but themselues shall come to iudgement for their ill iudgement on earth Eccles 3. 17. and in generall if God will iudge in righteousnesse then no wicked man shall euer be able to stand in iudgment Psal 1. 5. 8. It will be an eternall iudgement for so it is called Heb. 6. 2. not because the Iudge shall sit for euer in examining of causes and sentencing of men but because the effect of this iudgement shall be for euer Looke what happinesse is by sentence of the Iudge appointed for the godly that shal last for euer and so what miserie the wicked are adiudged to shall last for euer Which should serue greatly for reproofe of the carelesnesse of most men that so thinke of a present estate in this little space of time on earth that they forget to take order for eternitie and most wofull is the case of the wicked that so esteeme the pleasures of sinne here which are but for a season that they care not to plunge themselues into estate of torment which shall neuer haue end Ob. But how can this be iust that they should be punished for euer that haue sinned but a little time Sol. Diuers things may be answered to this 1. That no Iudge limiteth his torments to the time of the doing of the fact or crime he measures his punishment by the greatnesse of the offence not by the length of time As in the case of treason murder whoredome c. which may be done in an instant or short time and yet the punishment be for a long time as men punish by death which is a remouing of the malefactor from the societie of men for euer and shall not God haue the like allowance for his proceedings Secondly we must consider of the greatnes of sin by the person against whom it is committed men sinne against God who is infinite and therefore must suffer punishment that is infinite in continuance Thirdly if two men bargain together one selleth another buyeth the buyer will haue his bargaine for euer though the contract be made in a quarter of an houre now sinning is a selling of mens soules and bodies to the deuill for a short pleasure and therefore why should it not be iust that the deuill should haue them for euer Hitherto of the Answer to the first Question The second question is who shall be the Iudge The answer is to that that Christ shall be Iudge euen the same person that is Mediator and of whom all the former Articles of the Creed affirmed which is apparent by these and other Scriptures Ioh. 5. 22. 27. Act. 10. 42. and 17. 31. Not that the Father and Holy Ghost is remoued from this Iudgement for the authoritie of iudging belongs to the whole Trinitie but because the Sonne shall appeare in the Humane Nature and speake and pronounce sentence but when he speaks God speaks and when he iudges God shall iudge not only because he is God but because the Father shall speake and iudge by him so that the Iudgement belongs to him in respect of the visible proceeding in Iudgement and the promulgation and the execution of the sentence Dan. 7. 9. 13. and the like may bee said of his iudging as Man not that he is not Iudge in his Diuine Nature but because that which shall be seene and heard in the Iudgement shall proceed from his
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
22. 15. 20. All ciuill honest men that rest only in being free from outward grosse crimes these shall come to iudgement for their want of the power of Religion Matth. 5. 19. and for all their idle words Matth. 12. and for all their euill thoughts for God will trie the heart and reines Lastly all the godly must come to iudgement too but not to the iudgement of condemnation as was shewed before wee must all appeare wee as well as other men 2 Cor. 5. 10. This point should greatly terrifie all impenitent sinners seeing no man can escape the iudgement of God multitude will not helpe them nor can there be any help from worldly meanes God hath his booke in which are written the names of all to whom he gaue life and therefore none shall be forgotten and therefore this should be a warning to inforce euery man to repent in time lest God surprize him at vnawares and carry him away in an houre he thinks not of and then as Death leaues him Iudgement will finde him And besides this very point should greatly stirre vp the desire of all that loue the appearing of Christ to wait for and long for this great Assise Men generally long to be at such Assises where many persons are to be tried and where they shall haue great causes examined and iudged especially if there be any great man to be arraigned How them should we desire that day when all men shall be iudged and the causes of so many great men of the earth shall then be openly heard c. Thus of the Sixth point The Seuenth Question concernes the signes of the comming of Christ and these are of two sorts for they are either signes that goe before and prognosticate and foretell of his comming or else are such as are ioyned with the instant of his comming Before I reckon the Signes that goe before I must giue the Reader warning of certaine euents that are by some Diuines reckoned for signes which I take vnder correction of the better learned to bee no signes at all of the last Iudgment it is easie for vs when wee take things vpon trust somtimes to mistake As first some make the preaching of the Gospell to all Nations to be a signe and such a one as is yet to be performed whereas it is cleare by that of the Apostle Col. 1. 6. that that promise was accomplished in the Apostles daies For all Nations in that text Matth. 24. 14. stand opposed to the countrey of the Iewes that whereas in former times and then the Gospell was onely preached to Iewes the time should come and that shortly that it should be preached all the world ouer that is in many other Countryes There is no necessity to vnderstand it so that euery particular Nation in the world should haue the Gospell preached to them or if it were it must not be meant of any one time but successiuely at one time or other Againe some make the security of the world which our Sauiour likens to the security of the old world Matth. 24. to be a signe whereas that is spoken of by way of complaint of the carelesnesse of men that would not awaken no not when his comming was neer at hand for otherwaies the world is alwaies secure and wicked men are alwaies so minded and therefore it cannot bee a signe that hath no distinction in it Againe some make that a signe that when Christ comes he shall not finde faith vpon earth Luk. 18. which place is not meant of his second comming but of his comming to auenge the quarrell of his Elect that suffer in all ages And the want of faith he complaines of is not to be vnderstood simply but in that respect which hee intends in the Parable before and so his meaning is that thâ—â—e are few of the very elect themselues that haue so much faith as to persist in praier to resolue to ouercome God by importunity and not to be discouraged though God seeme not to heare their praiers and put off a great while before he deliuer them Againe some make the persecutions mentioned Mat. 24. 9. and the warres and other plagues mentioned vers 6. and the decay of loue in many vers 12. and the rising of false Prophets and false Christs vers 24. to bee all seuerall signes whereas these were accomplished before or about the time of the finall destruction of Ierusalem as is plaine in the text for hee speakes not of the signes of his comming till the 29 vers and besides it is said they shall be accomplished before that generation passe vers 34. The signes which do properly prognosticate and giue warning to the world of the comming of Christ are so described in Scripture as they serue successiuely one after another to giue warning in euery age of the Church and therefore the signes began to discouer themselues in the very age of the Apostles and so downwards and will so be ordered as euery age yet to come shall haue their speciall warnings to prouide for that day and so I take the proper signes to be in number eight The first is the signes of certaine Antichrists that is speciall false and hereticall teachers professing the Christian religion which should teach doctrine that depriued the soules of men of the benefit of redemption by Christ and these Antichrists were but fore-runners of the great Antichrist This Saint Iohn makes a signe and this signe was accomplished or began to be so while yet S. Iohn was aliue 1 Ioh. 2. 18. The second signe is giuen by S. Paul 2 Thes 2. 3 4. and that is a generall Apostasie of men in the visible Church from the soundnesse of religion and this was accomplished vnder Arrius and the many ages of the Papacy The third signe is the reuealing and discouering of Antichrist and the making of it knowne who was that great Antichrist 2 Thes 2. 4. and this was done by Gods two witnesses that is by a few choise Instruments that God raised vp in the very times of this Apostasie to preach and teach that the Pope was Antichrist and this was done in seuerall ages of that Apostasie The fourth signe is the preaching againe of the euerlasting Gospel and the publike profession of reformed religion Rev. 14. 6. 7. and 15. 1 2 3. and this began in the age next before vs that now liue in the ministery of Luther Zwinglius and diuers other The fift signe is the fall of Babylon not onely in respect of the consumption of the body of it which hath been a doing by the word of Gods seruants now this 100. yeares but also in respect of the destruction of the seat of that Whore of Babylon the Pope and the dissoluing of his visible gouernment 2 Thes 2. Rev. 18. and 14. 8. This in the latter part of it is yet to come and will bee accomplished at a time appointed in the day that is called The day of the great Battell
infallible for besides that we beleeue nothing heere but what hath bin in all Ages receiued except it bee in that point of Christ descending into Hell so all those Articles are grounded vpon expresse Scripture except before excepted that there can bee no doubt of the truth of them if we will beleeue the Scripture and therefore we should with the more willingnesse attend to these Doctrines seeing they are not in the number of those truthes that seeme to bee opposed not onely by the iudgements of learned men but by the Word of God the meaning of Gods Word appearing not so clearely to vs in those things 6. From the sufficiencie of the Doctrine of the Creed It containes all things necessary to be belieued to saluation All things I say necessary for babes in the proposition and for strong men in the exposition 7. From the necessitie of knowing and beleeuing these things these Articles must be beleeued or we cannot be saued Yea all these Articles must be beleeued of necessity to faile in any is desperately dangerous 8. From the Permanencie of these truthes Heere is that said that will abide in a Christian and is indelible 9. From the consideration of the condition of many hearers some are but new beginners and others though for the time they might haue bin teachers yet neede to bee taught these principles Yea neede to be taught them againe being such as those Heb. 5. 12 13. It is in these things also that the better sort of hearers complaine of their ignorance 10. We were tyed in our Baptisme vnto the doctrine contained in this Creed and so we stand bound before God and the Angels to learne it and keepe it as a great Treasure 11. From the consideration of the manner of propounding these Articles they are set dnwne in the Creed plainely and so they cleare our iudgements and withall briefely so as wee neede not feare our memories it is short in words but great in mysteries 12. Lastly because of the singular vse may be made of these doctrines there is great vse of the whole and great vse of euery part of it other Sciences for the most part add nothing to vs but to our knowledge onely or little to our practise especially so as to aduance our happines now there are many commodities arise from the knowledge keeping of these truthes as 1. Contemplatiue delight Men are delighted with the smell of flowers and the sight of colours how much more may and ought our mindes to be delighted in the obseruation meditation of such glorious truthes as these for these Articles doe exhibit to the beleeuing soule the glory of God to be veiwed in the things of greatest excellencie euen the choisest things wherein God hath made knowne the wonder of his goodnes vnto man And therefore these things are good for meditation all the daies of our liues if we had once but the skill to open the glories are heere contained Many Christians are much distressed about meditation They complaine they cannot tell what to thinke of profitablie In the Creed is cōtained the abridgement of these shining doctrines vpon which we may and ought alwaies to look wonder 2. The restoring of the Image of God in our mindes for by bringing in these knowledges wee set vp againe the frame of the Image of God in our mindes which lieth vtterly defaced in vs till the light of these doctrines begin to shine in our vnderstanding wee are purblinde yea wee are starke blinde so long as we are ignorant in these groundes 3. The nourishment of the whole soule The soule of man takes not foode further then it layes hold vpon these and such like truthes and when these are thought on and applied soundly al things in the soule wil thriue and prosper and the more is this to bee regarded because in these Articles is contained foode for all sorts of Christians for heere is milke for little ones in the proposition of these Articles and meate for strong men in the exposition of these all wholsome foode 4. The Creed containes the substance of those Articles of agreement made betweene God and vs so as we may easily and daily thence take notice of the maine points that are treated of betweene God and vs The condition of the couenant on our parte concerning either faith or practice all that is required of vs in effect in respect of faith is heere set downe 5. By the dexterous vse of these doctrines we may try all Religions in the world for heere is the roote of faith the touchstone to try things that are to bee belieued the square by which they are to be measured 't is that little Iudge in matters of quarrell about Religion for whatsoeuer doctrine is contrary to the Analogie of faith in these things may bee safely reiected and must be 6. It is the very Charecter of the Church and serues to distinguish vs from all other professions of men in the world as first from meere naturalists that beleeue no more cōcerning God religion then they can see by the light of nature as it is now corrupted and so it distinguisheth vs from the Philosophers and therfore much more from the common sort of Gentiles that entertained opinions monstrous and against the very light of Nature secondly from the Turkes who though they receiue some truthes from the light of Scripture yet reiecting most of these fundamental truthes entertaining a multitude of blasphemies of their owne against the Christian faith are worthily condemned as men without the pale of the Church thirdly from the Iewes because they denie all the Articles concerning Christ fourthly from all sorts of Heretickes that haue erred from this faith in some of the Articles concerning Christ such as are the Arrians and Papists at this day fifthly from such as haue but a wandering opinion concerning God in any of these Articles so as they onely know them by coniecture or hearesay and haue not entertained them with distinct assurance into their hearts and such are multitudes of people of all sorts euen in the Visible Church To conclude euery word almost of the Creed doth pierce the sides of some or other hereticall or blasphemous men As we beleeue one God against the Gentiles the Father Sonne and holy Ghost against the Antitrinitans Creator of Heauen and Earth against Carpocrates Cerinthus and the Ebionits we beleeue that Christ is the Lord against Valentinus who acknowledged him to bee a Sauiour not a Lord and that he is our Lord against those in Origens time that said hee was the Lord of God and that hee is the onely begotten Son against the Arrians conceiued by the holy Ghost against Apollinaris Valentinus and Eutiches that he was dead against Basilides rose againe against Cerinthus and sitteth at the right hand of God against Praxeus and we beleeue one Catholique Church
and his comming to Iudgement Concerning the holy Ghost the Church hath retained and maintained that truth in all ages without any great opposition and therefore that Article is very barely set downe the greatest quarrells were raised either by Gentiles against the doctrine of God the Father or by Hereticks against the doctrine of Christ the Sonne which made faith speake out more distinctly in the doctrine of these two persons Thus of God Concerning the Church two things are to be noted Properties or Priuiledges Her properties are two holy and Catholique The goods or Priuiledges of the Church are either in this world or in the world to come In this world there is Communion of Saints and forgiuenesse of sinnes In another world faith sees and wonders at the Resurrection of the body and the life Euerlasting I Beleeue This word I beleeue is not a word onely of a Christian addressing himselfe to lay hold vpon these treasures contained in the Articles following but it is the word of a man making answer The question is suppressed but the Answer is expressed for as it is true that a true beleeuer is oft questioned so 't is as true that by his Creed he answers all that can be said to him for heere is contained that Answer of a good conscience spoken of 1. Pet. 3. 2â— This forme of answering came first in at Baptisme in the Primitiue Church for before the partie to be baptized was admitted vnto Baptisme hee was examined as the Eunuch was by Philip and did answer by making confession of his faith in this or the like forme Neither is this the answer of the Christian at the time of his Baptisme onely but all the daies of his life for if God aske him what he hath to doe to take his words into his mouth or what he makes among his seruants or if the diuell aske him why he liues not in his sinnes or contrariwise why he dispaires not or why he entertaines doctrines of which their can bee no Reason giuen or if the Lawe aske him what shift he can make with all his sins hauing broken euery Lawe and with all the curses due to him for his sinnes or if the world aske him why he liues so retiredly and keepes not companie with the men of the world and seekes not or admires not the pleasures of life or the honors and fauours of great men or the Riches of this world and why hee suffers so much disgrace and affliction which hee might auoid if hee would doe as other men doe to all or any of these or the like questions he still answers I beleeue in God c. Beliefe or Faith is diuersly accepted sometimes it is taken for fidelity or faithfulnesse or assent and this sense it hath among the Philosophers aswellas among the Diuines that are Christians but all the other senses following it hath onely among Christian Diuines And so it is taken sometimes for the doctrine of faith 1. Cor. 13. 13. Phil. 1. 27. sometimes for the profession of faith and so Simon Magus beleeued sometimes for the things beleeued 1. Tim. 1. 19. Iude 3. But most vsually for the gift by which we beleeue and so it is taken heere But what is it to beleeue these Articles 't is not to gesse at them that they are true or to conceiue some probable hope that they may be iustified nor is it to say them ouer nor is it onely to liue in such places where such doctrines are taught and defended but to beleeue must haue these six things distinctly in it for to beleeue is 1. To vnderstand the meaning and sense of these Articles this is so necessary as it is impossible wee should beleeue when wee know not what it is we beleeue yet this is the least thing in faith 2. It is to assent to all this doctrine that it is the Truth 3. 'T is to esteeme and like this doctrine aboue all other kindes of doctrine in the world which is contrary or different from it and accordingly to ioy in it and bee much affected with it 4. 'T is to professe it and openly to declare my selfe resolued to liue and die in the beliefe of this doctrine and so this profession hath in it two thinges first a Separation from such societies of men as receiue not this faith secondly Apologie for it so as to defend it and contend for it Phil. 1. 27. Iude 3. 5. 'T is yet more and that is to rest in the happinesse contained in this doctrine of the Creed as it containes all that excellent treasure which is sufficient for our eternall saluation and our chiâ—fe good 6. 'T is lastly to ioyne our selues to true beleeuers as to the only excellent people in the world with sincere affection to them and desire of fellowship with them for this is such a faith as workes by loue So that this beleeuing heere hath in it all the three faithes spoken of by Diuines for to vnderstand and assent is the worke of Historicall faith To esteeme and professe is the worke of temporarie faith To rest vpon this happinesse by Christ and to ioyne in hearty fellowship with the godly is the worke of iustifying faith Now because some of these things in beleeuing may bee found in reprobates as well as the Elect and that the heart of man is exceeding deceitfull in the point of faith and the diuell applied his temptations with all subtilty and power to deceiue men in their beleeuing therefore vnto these things which are comprehended within the nature of the beleeuing heer mentioned I adde the distinct consideration of such things as must bee found in the manner of our beleeuing wee must looke to it how we beleeue these Articles for we may be many waies deceiued for 1. We must beleeue them with the heart and not confesse them with the mouth onely Rom. 10. 10. and to beleeue them with our hearts is to beleeue them in deede not in shew to beleeue them voluntarily not vpon compulsion to beleeue them affectionately not coldely or dully our faith must be a liuely faith not a dead faith 2. We must beleeue them personally each one must haue his owne faith 'T is not inough to ioyne our selues to such men as doe beleeue them but euery one must get him a faith of his owne The Iust must liue by his owne saith Hab. 2. 5. and therefore we say I beleeue not they beleeue or we beleeue We say our Father when we pray because we may pray one for another but we say not we beleeue because we cannot beleeue one for another 3. We must beleeue explicitely not implicitely It was one principle in the Kingdome of Antichrist to the intent that the people might be kept in blindnesse to teach them that it was inough for them to beleeue as the Church beleeued without inquiring into particulars and therefore they tell a tale to this end how the diuell tempting a man and vrging him to tell how
afflicted but onely in this life for he hath not appointed them vnto eternall wrath 1. Thessalonians 5. 9. 2. That he doth not take his mercy and his goodnes from them Psal 89. 34. 3. That he doth afflict them in measure with respect of their strength Esay 27. 8. Ier. 46. 28. 4. That hee deliuers them out of affliction in the best season Psal 31. 5. 36. 11. 2. To forgiue them as often as they come to him and acknowledge their sinnes 1. Iohn 1. 9. 3. To impute vnto them the Righteousnesse of his Sonne when they claime it by beleeuing Romanes 1. 17. 3. 25. 4. To direct them in his worke and set them in the steppes of his waies and to helpe them to doe his worke Psal 85. 13. 5. To countenance them while they doe his work all the daies of their life against the scornes and reproaches of the world Psal 11. 7. 6. To performe vnto them all hee hath promised them in any part of his word Esay 45. 19. 7. To Crowne them in Heauen and therefore is the Crowne called a Crowne of Righteousnesse which God giues as a Righteous Iudge 2. Tim. 4. 8. The Vses of this Iustice of God towards the godly may be either for instruction or for incouragement It should teach the godly three things First with Dauid to meditate of and to make mention of Gods Righteousnesse euen of his onely there being no Iustice in the world like to Gods Iustice executed with so much dislike of sinne and with so much grace too Psal 71. 15. vlt. Secondly it should breed in them a singular feare of offending seeing God is so Iust as to pursue sin euen in his owne Thirdly they should learne patiently to beare affliction and to indure the indignation of the Lord saying with the Church I will beare the indignation of the Lord because I haue sinned against him Mich. 7. 9. Daniel 9. 7. Againe the consideration of Gods Righteousnesse and Iustice may be a great incouragement to godly men for thence it will follow that he that doth righteousnesse is certainely of God 1. Iohn 2. 29. As they discerne righteousnesse to grow and increase in them so they may assure themselues that they grow more and more like God yea that God himselfe doth fashion them for himselfe and againe is God righteous then he will loue righteousnesse and make much of such as any way resemble him in true righteousnesse The righteous Lord loueth righteousnesse and his countenance doth behold the Iust saith the Psalmist Psal 11. 7. Lastly what can bee more comfortable then that God should acknowledge himselfe bound in his Iustice to doe such excellent things for vs as is before mentioned We should therefore studie these things and thinke on them all the day that our hearts may bee daily refreshed by them Thus of the Iustice of God towards godly men The Iustice of God towards wicked men now followes Gods Iustice towards wicked men is comprehended briefefly in two Heads The first is his Hatred of them their sinnes doe stirre vp in God an vnmeasurable loathing of them so as nothing can be so loathsome to vs as euery wicked man is to God His very soule doth abhorre him Psal 11. 5. The second is the Recompence he will giue him The vengeance of God shall light vpon the head of all the wicked and this Recompence comprehends no lesse then all the curses contained in the booke of God By the bitternesse whereof God will pursue the wicked man in his life and in his death and then for euer after torment him with vnspeakeable Horror in Hell Now that this doctrine of Gods Iustice may bee the more effectuall in stead of prouing it by testimonies I would especially vrge two things first I would giue certaine Reasons or demonstrations which may throughly confirme it That God will not bee a whit better affected towards the wicked and that his wrath is fully as great as it is said to be in the Word of God and rather more then any created words can vtter secondly I would take off their obiections First I would proue it to bee most Terrible and then most vnauoidable That God will bee exceeding Terrible in Iustice against wicked men may appeare to any reasonable minde by these Arguments and such like 1. If the wrath of Kings bee as the Roaring of Lyons and as messengers of death how fearefull then is the wrath of the King of Kings 3. It is one of Gods Titles hee is thus stiled The terrible God Nehemiah 9. 32. 33. 4. It may be gathered from the terror of his rebukes in this life in his word or prouidence his rebuks are called furious rebukes Ezek. 5. 13. and they are called sharpe arrowes shot into the hearts of the Kings enemies Psal 45. 5. Now if his rebukes bee so terrible what will the full declaration and execution of his whole displeasure be 4. The wonderfull wrath of God against sinners may appeare by his Iudgements abroad in the world whether wee consider the number of the effects of them Are there not Armies and changes of sorrowes with which the Lord doth vex euery part of the world And doth not the Lord by common Plagues sweepe away thousands of men by Warres Pestilence Famine c. and besides are not strange punishments euery day heere and there vpon the workers of iniquity What heart of man can stand before that fearefull wrath of God when he pursues the sinnes of the Fathers vpon the children But aboue all these temporall Plagues are those spirituall iudgements executed vpon worlds of men whose soules are smitten with worse then Aegyptian darkenesse shut out from the vision or sense of God possessed really by diuells c. 5. If we thinke seriously vpon the examples of men that haue felt the bitternesse of Gods displeasure and they that haue felt it can best tell how terrible it is 1. Looke vpon those wicked men mentioned Reuel 6. they were Captaines and Princes and mighty men of the earth and when they cry out to haue the Mountaines to fall vpon them onely to hide them from the face of the Lambe Let Christ come in the most amiable manner that he can onely let him tell the wicked of Gods Iustice and the stoutest hearted fall into those fearefull Agonies 2. Looke vpon godly men that otherwise are Gods people yet when God is angry with them for a season for their sins in what grieuous case haue they bin in Dauid said his meate was ashes and hee mingled his teares with his drinke because of the indignation of the Lord Psal 9. 10. and if iudgement begin at the house of God be so sharpe where shall the sinners and wicked appeare when the righteous doe not escape 1. Pet. 4. 18. reade but the Booke of Lamentations and you shall finde that the Church had searched all the world ouer to finde out fearefull and grieuous things to shadow out their sorrowes and distresses
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
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
40. 12. 2 That he hath founded the world vpon the Seas and stablished it vpon the Flouds setting the mighty Frame of the vpper world vpon the waters and the earth to hold them vp Psal 24. 2. 3 That he hath cast all these waters into their seuerall places where he keepes them in heapes as in most conuenient Store-houses Psal 33. 7. 4 That hee keepes them so strangely from drowning the whole Earth without any other Barres or Doores then the word of his owne Power saying to it Hitherto shalt thou come and no further and heere shall thy proud waues stand Iob 38. 8 10 11. making the very Sands in a plaine to stay the raging waues of the Sea and to bee the bounds thereof Ierem. 5. 22. giuing his decree to the waters once for all in the beginning that they should not passe his Commandement Prou. 8. 29. and to that end hee sets a watch ouer the Sea Iob 7. 12. 5 That he rules and gouernes the Seas doing with them whatsoeuer pleaseth him Psal 145. 6. Hee deuideth the Sea when the waues thereof roare which hee doth by his authority as the Lord of Hosts Ier. 31. 35. Hee so ruleth the raging of the Sea that when the waues thereof arise he stilleth them Psal 89. 9. so as in their greatest tumults if he but speake to them they are still presently at his command Mat. 8. and as Iob saith he deuideth the Sea with his power and by his vnderstanding hee smiteth through the proud Iob 26. 12. He alone treadeth vpon the waues of the Sea Iob 9. 8. 6 That he hath ordered it so that all Riuers runne into the Sea and yet the Sea is not full Eccles 1. 7. 4. The ends of creating the Sea which are partly Gods glory and partly mens vse and partly to doe speciall seruice to the Sonne of man the Sauiour of the world The glory of the Lord appeareth in the Sea in all the former considerations and the Sea by roaring praiseth God and is in Scripture called vpon to praise and to shew that hee raigneth 1 Chron. 16. 32. The Sea also serueth for mans vse for men doe their businesse in these great waters Psalme 107. 23. when they goe downe to the Sea in Ships the way of a Ship in the middest of the Sea is one of the foure things which are too wonderfull for vs to reach to Prou. 30 19. Besides there are great treasures and riches in the Sea which God hath giuen vnto man Psal 104. 25. for men come to haue right to the fishes of the Sea by grant from God in the beginning of the world Gen. 1. 26. 9. 2. And besides the abundance which men gather out of the Seas that way they are inriched by the Treasures hid in the sands such as are either Pearles or precious stones or some kindes of creatures Deut. 31. 19. And it is noted as a great iudgement to take away the Fishes of the Sea from man Hos 4. 3. And further when God is angry with man he can call for the waters of the Sea and powre them on the face of the earth Amos 5. 8. The speciall seruice the Sea doth or is to doe to Christ is by her roaring to giue warning to the world of his second comming to Iudgement Luke 21. There are many vses made in Scripture of this Doctrine concerning Gods workmanship about the Sea as 1 This mighty creature thus made and ordered by GOD serues to set out the great glory of Gods wisdome and power as the Prophet Dauid with admiration obserues Psal 104. 25. and if the Sea be so great and mighty how great and mighty is the Lord that so easily rules so vast a creature Psal 93. 3 4. the very Sea shewes that he is GOD alone Neh 9. 6. 2 The Lord himselfe notes it with indignation as a foule offence against him that men doe not learne for euer to be afraid of God that hath set such bounds to the Sea that by his owne word stayes the Sea from ouerwhelming vs all Ier. 5. 22. To see the waues of the Sea tossing themselues and yet are kept in within the very sands that they dare not passe ouer them and though they roare yet cannot preuaile to get beyond the bound God hath set them should make a mans heart tremble at the power of God 3 Wee that dwell in the Iles of the Sea and are compassed round about with the raging waters should glorifie God for the wonder of his omnipotency in keeping vs from perishing by the waters we should make his praise glorious by dayly admiration and celebration of his Name Esay 24. 15. Yea if the waters might haue but their first and naturall course all the Inhabitants of the earth would bee drowned there would be no dry land and therefore oh that men would praise God for his goodnesse for the wonderfull workes he doth for the children of men especially such as goe downe to the Sea in the Ships these see the workes of the Lord and his wonders in the deepe and therefore should in a speciall manner praise him Psal 107. 21 23 24. 4 This mighty Creature shewes that wicked men can neuer prosper for besides that God can fight against many of them by the waters and destroy them or call for the waters and ouerflow them Amos 5. 8. The power of God in ruling the boysterous waues of the sea shewes that no man can harden himselfe against God and prosper hee that tames the sea can subdue them and smite through the proud Iob 9. 8. and therefore it is a desperate course for men wilfully to rebell against God for no man shall bee strong by his owne might Psal 95. 5. 8. But manifestly from hence may be gathered that if God will shut vp or cut off or gather together who can hinder him he knoweth vaine men and he seeth wickednesse and will he not consider it Iob 11. 9 10 11. 5. These contemplations should in generall quicken vs to Gods Seruice and prouoke vs to worship him with all deuotion humility and holines as these places shew Psal 95. 6. 93. 3 4 5. seeing hee is so great a King aboue all Kings and so mighty a Commander wee should bow before him with all Reuerence and offer the Sacrifice of righteousnesse Deut. 33. 19. 6. Diuers Consolations may bee gathered from hence 1. The power of God that can order and still the raging of the Sea doth assure the godly when they are most furiously opposed by their aduersaries that yet God can and will preserue them in that God is mightier then the Noyse of many waters then the mighty waues of the Sea Dauid gathers from hence that therefore his testimonies are sure and all that he hath promised concerning the preseruation of his people shall certainely and easily be performed Psal 93. 3. 4. 5. and therefore they are happie that put their trust in him for hee will keepe his Mercie and
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
that Iudas sinned and was damned and yet was an Apostle of Christ as well as Peter 3. We may hence learne what is necessarie to true repentance viz. First to get out from the society of wicked men a man cannot repent and yet remaine still by the High-Priests fire Secondly to bewaile our sinnes by true godly sorrow in secret without mourning for sin there can be no true repentance for sinne and therefore the afflicting of our soule for our sinnes is peremptorily required Ioel 2. 12. Iam. 4. And the sacrifices of God are a broken and contrite heart Psal 51. 4. Here are diuers things worthy the marking about the meanes of a mans conuersion For first hence we may learne that the Doctrine a man heares though it doe not presently worke vpon him yet the remembrance of it in after-times may be very powerfull to turne a mans heart to God as here Peter is turned by remembring what Iesus said vnto him though when he said it Peter made no good vse of it Againe wee may gather hence that God can awaken the conscience of a man by strange operations by very simple and vnlikely meanes as here the conscience of Peter is excited by the crowing of a Cocke but especially the heart of Peter is dissolued and grownd almost to powder with the very lookes of Christ Iesus looked backe vpon him and he went out and wept bitterly 5. Here is also matter of Consolation for penitent sinners may bence gather that great offences may be forgiuen if they be truly humbled If we weepe for our sinnes as Peter did we may be receiued to fauour as Peter was Besides our Sauiour that foretold his fall annexeth two admirable consolations First that he prayeth for the godly that their faith should not faile though they fall grieuously Secondly that how far soeuer the Deuill preuailes yet all his temptations shall be but like a winnowing God can tell how to draw light out of darknesse and to waste the maine heape of corruption euen from his working vpon mens hearts through the sight of their falls into some particular corruptions Luk. 22. 31 32. Lastly the example of the falls of godly men should teach vs to vse all meanes to strengthen one another that wee may be vpheld from falling especially such as haue fallen and are recouered should striue by all meanes to warne others and to helpe by all waies they can to preserue others When thou art conuerted strengthen thy brethren said our Sauiour to Peter Luk. 22. 32. Thus he was denied by Peter 3. He was ill intreated by them that kept him bound for as Saint Luke shewes chapter 22. they mocked him and smote him and when they had blindfolded him they stroke him on the face and asked him saying Prophecie vnto vs who it is that smote thee And many other things blasphemously spake they against him Here we may behold a lamentable spectacle of that disorder into which wretched men fall when they giue the reynes to their wicked malice and thinke they may doe it without punishment What wofull indignities are these these base Iewes offer to our blessed Sauiour They blindfold and buffet that face which their godly Forefathers and Prophets so longed to behold euen that face that was fairer than the children of men And what was of more authoritie than the sacred Prophecying of Iesus who spake as neuer man spake and confirmed it by miracles and yet see how this base vulgar scornes his Prophecying They that before persecuted the Prophets of the Lord now blaspheme and deride the Lord of the Prophets Thus it is still with vs in places where the wicked multitude dare oppose the Messengers of Christ with opinion they may doe it without punishment When Magistrates are wicked haters of goodnesse these things fall out amongst the multitude There are two signes of a childe of God The personall loue of the Lord Iesus 1 Pet. 1. 8. and the high estimation of the word of Christ Now on the contrary there cannot be more palpable signes of a wicked or reprobate heart than to loath Christ and despise Prophecying Againe note another madnesse and folly in these beasts They thinke they can hoodwinke Christ What can their base couering hide the eies of the Son of God that had so often made them know that he could see into their very hearts Will God be blindfolded Thus foolish are wicked men and this mad folly is not out of the hearts of such men amongst vs that thinke they haue the skill still to hoodwinke God that he should not see their hypocrisie and know their secret corruptions But some one may say it was wonder Christ would endure such meane vsage I answer we must looke higher than the wickednesse of these men Christ as our surety suffers all this that he might make expiation for our sinnes that had lost the face or image of God and that he might deliuer vs from those contumelies might iustly follow vs for our sinnes and withall might leaue vs an example of patience if we suffer meane vsage from the men of this world and the rather because we see in the Text what interpretation was made of this dealing of theirs it is reckoned as blasphemy against God And thus of the things done in the Night tumultuously Now followes the things he suffered in the Day when they proceed to Iudgement for in the morning early they bring forth Iesus to be indited and heare Iudgement and that both in the Ecclesiasticall and in the Ciuill Court But before I open the particulars our hearts should make a stand and thinke of the generall with amazement at the worke was done that day There was neuer such a dreadfull sight to be seene in any age of the world for on that day the Sonne of God the King of Heauen and Earth stood at the barre of mortall creatures was indited and condemned of sinfull men and had many grieuous things laid to his charge Oh in what Labyrinths are our dead hearts sleeping that so prodigious a thing as this cannot waken vs to vnspeakable sense and wonder But let vs consider the reasons of his Passion in this kinde in generall 1. Our Sauiour would not die in a tumult or secretly but came solemnely to his triall in both Courts that so his innocency might be fully cleared and the wicked enuie and malice of the High Priests and the Iewes might be made manifest 2. He stood there as surety for vs that were obnox ous to the sentence of the eternall Iudge and had deserued by our sinnes to bee indited and condemned to eternall perdition 3. He was indited and condemned on earth that he might free vs from the furie of Gods iudgement that we might neuer appeare before Gods Tribunall to be arraigned for our sinnes but only to heare iudgement for our absolution and entrance into the possession of that euerlasting kingdome And therefore the Vse of this should be for singular comfort to
doctrine but saith nothing of his Disciples and yet he might haue answered that one of them betrayed him and another denied him and the rest ranne away from him To teach vs that no extremity befalling our selues should make vs discouer the weaknesses of others to the Enemies of Religion when it may any way doe hurt to the honour of the profession of Religion And againe we may learne to be patient vnder the aspersion of Schisme not to be vnquiet at it Our Sauiour was examined about his Disciples vpon pretence that he had made a Schisme in the Church by admitting so many followers and such concourse of people to heare him with intimation that he might intend sedition in the State Now to all this he giues no answer but rests satisfied as knowing that the consciences of his aduersaries were perswaded otherwise of him 2. When he answers about his doctrine it is in generall and sparingly to teach vs wisdome in euil times and to learne how to bridle our tongues when we speake before men in authority especially if they be enemies to Religion 3. From his answer about his doctrine the Hearers of godly Teachers may learne one profitable lesson namely to marke the doctrine of their Teachers and to grow so cunning in it that they may be able to defend their Teachers and the Truth Christ referred himselfe to his Hearers Iohn 18. 19 20. 4. What admirable patience was that in Iesus Christ when he was smitten by the High Priests seruant to speake to him so coolely saying If I haue euill spoken beare witnesse of the euill but if I haue well spoken why smitest thou me Iohn 18. 23. He deales like a wise and patient Physitian if he haue a patient that is madde he doth not rage if his madde patient should strike at him but rather quietly will striue to pacifie the fury of the madde man or else binde him So doth our sweet Physitian of our soules they are spiritually madde that will strike Iesus their spirituall Physitian or offer indignities to such as come in his name Let vs all learne patience of our blessed Sauiour 5. We should from the consideration of all this vniust proceeding with our Sauiour be stirred vp from our hearts to praise God for the publique peace wee enioy in preaching and hearing the Gospell We little know what we should suffer if we should fall into the hands of vnreasonable men whether in the Ecclesiastical or Ciuil Courts but if at any time without our fault we should haue experience of corruption and enuious and malitious proceedings against vs for our consciences sake wee should comfort our selues by the remembrance of these things that befell our blessed Sauiour Before I leaue this part of his Passion one question may be asked and that is why our Sauiour held his peace when the false witnesses gaue euidence against him yea he held his peace though the High Priest vrged him to speak to the accusation of the witnesses Now for answer to this question we may conceiue that our Sauiour was silent for these Reasons 1. Because he knew that he came thither to suffer not to defend himself as being sent thither to suffer by God himself 2. Because he knew he should be condemned though he did cleare himselfe of their accusation 3. That by his patience and silence he might intimate the vanitie of their accusation and the falsenesse of it 4. That the Scripture might be fulfilled that said He was as asheepe dumbe before his shearer Esay 53. 7. 5. That so he might pay for our shiftings and excuses 6. That he might thereby acknowledge our sin-guiltinesse as suretie he stood there for men that were iustly accused of God and therefore as one confessing a fault he forbears to defend or excuse himselfe 7. That hee might by his example teach vs to bee silent in euill times when truth will not take place Thus of the Arraignment of our Sauiour in the Ecclesiasticall Court Now followes the things he suffered in the Ciuill Court before Pontius Pilate And here first in generall we may consider the reasons why Christ would be iudged in the Politicall Court of Iustice and he did it 1. That his innocence might be made more publike which fell out as appeares by the story in many things 2. That so he might be sentēced to die by the ordinary Iudge for the Iewes had not power to put any man to death 3. That so it might appeare that the Gentiles had interest in his death as well as the Iewes and therefore the Gentiles lay their hands vpon the head of this Sacrifice 4. That the crueltie and vnequall dealing of the Chiefe Priests and their counsell might be more manifest when it should appeare that the Politicall Iudge shall vse Christ with more respect than they did And thus it often comes to passe still in the case of his Ministers and seruants Quest But why must he be iudged by Pilate a Gentile a Deputie of the Roman Caesar Answ Euen that was not without speciall cause For first Christ seemes to say himselfe that God had giuen that power to Pilate to put Christ to death Ioh. 19. 10 11. Secondly it hath beene noted before that by this circumstance it appeared that the Scepter was now departed from Iudah and therefore Iesus was that Shiloh that should come And here by the way they of the Church of Rome might learne that Church-men must abide the iudgement of Lay Iudges yea though they be of a false religion Christ yeelded himselfe to be iudged by Pilate and therefore it is a tricke of Antichrist to refuse it Now in the Arraignment of our Sauiour before Pilate we are to consider two things 1. His Accusation 2. The proceedings of the Iudge About his Accusation three things may be noted 1. By whom he was accused viz. By the Chiefe Priests and Elders and Scribes and Pharisies They that were erewhile his Iudges are now become his accusers Saint Matthew notes they did it of enuy Matth. 27. 18. Surely enuy is very cruell and very base It is a cruell thing to pursue a man to the death for no other cause but because he is better beloued of God or man than themselues And it was most base for these great men to turne accusers at the Barre of the Ciuill Iudge and to doe it in their owne persons 2. Where he was accused viz. at the doore of the Common Hall Iohn 18. 28. These wretched men that made no conscience of pursuing an innocent man to the death yet are very strict about Ceremonies They would not enter into the Common Hall lest they should be defiled and so be made vnfit to celebrate the Passeouer And why would the Hall defile them but because it was the seat of a Gentile Oh vile hypocrisie will the house defile them and yet the presence of the man do them no hurt It is a most hateful thing to be an Hypocrite and an Hypocrite he
worldlings or people giuen to vanitie It is enough for the seruant to be as his Lord is If we be set at nought and reproched and scorned by the world we should not thinke any great matter was befallen vs for thus was Christ himselfe vsed and that in the open Court of a great King publikely Againe we should know that Christ did therefore endure to be thus vilified by Herod and his men of warre that hee might make vs pretious before God and his heauenly Armie of Saints and Angels And whereas Herod sends him backe clothed in a white or gorgeous robe though Herod intended nothing but matter of scorne yet Diuines conceiue that God did thereby acknowledge him to be that lambe without spot that should take away the sinnes of the world and to be indeed the true King of Heauen That which men did in iest God did in earnest Herod clothes him with a robe like a King as one that foolishly had affected the kingdome But God by permitting the Royall robe doth acknowledge his iust claime to be King of Sion 4. The euent of this businesse was the reconciliation of Herod and Pilate who were made friends the same day Luk. 23. 12. which shews the temper of the men of this world who though they cannot agree among themselues yet rather than Christ shall not be persecuted they will become friends Wicked men are easily agreed when there is a common opposition to be made against religion Ephraim is against Manasses and Manasses against Ephraim and yet both will agree to be against Iudah Yet obserue here the vanity of all friendship amongst Politicians Herod is greatly pleased that Pilate will acknowledge so much right to him as to send his prisoner to him only because hee was a Galilaean Now Herod was mistaken for though that were Pilates pretence yet he intended another thing which was to deriue the hatred of so foule a businesse vpon Herod as Caiaphas had serued Annas before And thus of Pilates second Policie The third Policie which Pilate vsed to acquit Christ was to make a motion to the people to haue Christ giuen to them in honour of their great Feast About which obserue 1. The occasion of this practise and that was a custome which the Iewes had to haue a prisoner deliuered at the Feast of the Passeouer by the Gouernour which they would Now this custome was either an ancient custome of the Iewes who to signifie their deliuerance out of Egypt had deuised this custome at the Passeouer to let a prisoner goe free Or else it was some grant which the Romanes had made vnto the Iewes after they had reduced the Country into the forme of a Prouince 2. The manner of Pilates dealing to accomplish his will in this motion and so he matcheth Christ with one Barrabas that was a murtherer and a notorious malefactor and then giues them power to chuse their prisoner so as they chuse one of the two supposing that the horrible offence of Barrabas would for the very shew of it hinder them from chusing him 3. The choice the Iewes made and so by the perswasion of the Priests the multitude chuseth Barrabas and reiecteth Iesus The author of life is by the Iewes reiected and a murtherer chosen The innocent must die and the guilty liue He that thought it no robbery â—o be equall with God hath a Theefe and a Robber preferred before him Now doth he pay for our sinne that preferred the Deuill that murtherer before God the author of life In these Iewes we see the nature of carnall persons They make more account of grosse offenders than they doe of godly Christians They chuse the Barrabasses of the world Drunkards Papists Whoremongers Swearers Murtherers to be the companions of their liues but altogether shun and auoid the company of Gods seruants But the godly that are so vilified should comfort themselues by this example of our Sauiours suffering herein Christ was not so well accounted of as Barrabas and yet endured it but what cause haue those Christians to be so vnquiet when others are preferred before them that are indeed more wise learned godly humble than they 4. When none of these courses will serue turne then Pilate yet tries one more to see whether he can appease the cruell malice of the Iewes The way he vsed was this He tooke Iesus into the common Hall and caused him there to be extremely scourged and vilified by the souldiers Iohn 19. 1 2 3. thinking that when the Iewes saw him so hardly vsed and abased and that he being a Iew should be so dealt withall by Gentiles they would haue relented and so haue beene satisfied with that punishment was now inflicted vpon him Obserue the implacable malice of men that hate sinceritie and true religion nothing but bloud will satisfie their thirst of reuenge And withall obserue the foolish reasoning of Pilate I finde no fault in this man I will therefore chastise him and let him goe Most senslesly spoken Shall he be chastised and yet be innocent Luk. 23. 14 15 16. But wee must looke higher if we would finde out the true cause of the scourging of Iesus 1. He was scourged that he might redeeme vs from those spirituall and eternall scourges were due vnto vs for our sinnes Amongst the Romans fugitiue seruants were brought backe to their Masters and beaten with rods We haue all beene fugitiue seruants and run away from God our Masters workes Iesus now beares our stripes and giues his owne hands that giue liberty to be bound and his owne bodie to be beaten that he might deriue our stripes vpon himselfe 2. That he might sanctifie those bodily scourges which befall vs such as are diseases of any sort For diseases are called scourges Matth. 5. 29. 3. That by the vertue of his stripes our soules might bee healed of our sinnes 1 Pet. 2. 24. and the sores that arise from the buffets of Sathans temptations 4. That we might learne in patience from his example If we be scourged vniustly either with the scourge of the tongue or of the hand and in particular seruants that are beaten by froward Masters vniustly are exhorted to patience by the force of this ensample 1 Pet. 2. 20 21. Hitherto of the accusation of our Sauiour and the proceedings of the Iudge in his tryall his condemnation followes and there foure things may be noted 1. How our Sauiour was pronounced innocent before sentence 2. Why Pilate would not deliuer him knowing him to be innocent 3. The Sentence it selfe 4. The consequents of the Sentence For the first our Sauiour was declared to be innocent first by Pilates wife and then by Pilate himselfe Concerning Pilates wife it is obserued Matth. 27. 19. That when Pilate was now set on the Iudgement seat shee sent to him saying Haue thou nothing to doe with that iust man for I haue suffered many things this day in a dreame because of him Where we may note diuers things 1.
innocent and did not consent to our Sauiours death It seemes that he had borrowed this Ceremony from the Iewes who had an ancient vse of it in some cases as appears Deut. 21. 6. and did thereby think the more to affect them with remorse see Psal 26. 6. Though this Ceremony were not necessary yet Iudges and publike Officers of State should haue cleane hands hands I say cleane from bribes and corruption and hearts fearing God and hating couetousnesse and so all solemne seruice in Piety as well as Iustice requires the washing of the hands in innocencie Psal 26. 6. for if the Ciuill seat of Iustice must not be compassed but with integritie of heart and life much lesse should we dare to compasse Gods Altar vnlesse we haue washed our hands in true innocencie But further obserue what poore shifts a troubled and ill conscience flyes to What will it iustifie Pilate that he washeth his hands and yet by and by doe that which himselfe condemnes The basenesse of his minde cannot be scoured off with the water on his fingers An ill conscience is often attended with a senselesse minde To conclude Note one fearfull thing that fell out vpon this Action Pilate said I am innocent from the bloud of this man Immediatly the madde Iewes shout it out that for his bloud let it light vpon them and their children Matth. 27. 25. How suddenly did the Iudge of the world take vp this Imprecation He ratified it in heauen This direfull curse fell vpon them and yet lyeth vpon them to this day as a standing monument to warne all cursing Caitifes such as wish death and damnation or desperate diseases to themselues or others God may say Amen before they be aware Thus of the declaration of our Sauiours Innocencie The second thing about his condemnation is the cause why Pilate would not deliuer him knowing him to be innocent and so two causes are assigned the first was his willingnesse to content the people Marke 15. 15. And Luke saith the instancie and clamour of the Commons and the chiefe Priests preuailed Luke 23. 23. And a second cause is assigned by Saint Iohn Chap. 19. 13. And that was the feare of Caesar for they had charged him that if he did not condemne Iesus he was not Caesars friend and when he heard this saying he sate downe in the Iudgement seat to giue sentence Which shewes vs that it sometimes comes to passe that Christ and the sincerity of Religion may suffer very vniustly either to satisfie the stubborne humours of wicked people or vpon pretence that Christ and true Christians are enemies to Princes Many things are done in Caesars name and vpon pretence of Caesars right which yet Caesar knowes not of or if he did ought not to fauour such proceedings We see that of old these two things haue beene great motiues to iniustice The third thing was the manner of the Iudgement and so Saint Iohn reports that Pilate brought forth Iesus and sate downe in the Iudgement seat and after some reproachfull speeches to the people about Iesus as their King and after their last tumultuous crie to haue him crucified he deliuered him to be crucified Oh what heart can by faith see Iesus come out vpon the Pauement and so patiently set himselfe before the Tribunall of Pilate and not be dissolued into teares to see our sweet Sauiour after so many indignities to stand amongst such vile people to receiue iudgement of death that was the blessed Author of life But in this sentence of condemnation lieth one chiefe consolation for in that houre and in that sentence did God our heauenly Iudge giue sentence vpon our sinnes in him our Surety and condemned sinne in his flesh that had no sinne and therefore our faith should gather hence assurance of eternall comfort seeing he was condemned that we might be saued and in this sentence vpon him God hath fully satisfied his iustice so as we need not feare the day of Iudgement for Iesus hath beene already iudged for our sinnes Rom. 8. 3. and a part of the iudgement it is to be reckoned that he found no mercy in the Iewes when Pilate said Behold the Man but rather with greater rage they called for the sentence to haue him crucified and withall that he was reiected of the chiefe Priests and Scribes and Elders of the people He found no mercy in the Iewes that he might thereby procure for vs the eternall Mercy of his Father He found no mercy with Men that we might obtaine mercy with God And he was reiected of the chiefe Priests that the Scripture might be fulfilled that had said That the stone that the builders refused should be made the head of the corner Psal 118. 22. And that he might thereby satisfie for vs that had refused God and would not haue him raigne ouer vs but yeelded our selues to the Deuill to rule vs. The fourth thing in the Story is the consequent of the Iudgement or what followed immediatly vpon the sentence and that was most vile vsage by the Souldiers of the Gouernour for they tooke him into the common Hall and gathered vnto him the whole band and they stripped him and put on a Scarlet Robe and a Crowne of Thornes vpon his head and a Reed in his righthand and bowed the knee and mocked him saying Haile King of the Iewes and spit vp-vpon him and smote him on the head with the Reed and after they had mocked him they tooke off the Scarlet Robe and put his owne rayment on him Matth. 27. 27. to 32. Now whereas Saint Iohn Chap. 19. 1 2 3. mentioneth that diuers of these things were done before the sentence to moue the people to pitie we may suppose that they were twice done once by Pilates commandement before sentence and then by the prophane rage and storme of the Souldiers after sentence howsoeuer to vs it is sufficient to know they were done and why hee endured such things wee should chiefly inquire Now out of this part of the Story some things may be learned in generall and somethings from the signification of some speciall things here mentioned In generall wee must inquire after the Reason of two things 1. Why he is here shewed in the habit of a King and scorned by the representation of the ornaments reuerence of a King He is crowned and clothed with a Robe and a Reed put into his hand like a Scepter and saluted as a King all in scorne Consider first that God did by his speciall prouidence acknowledge the regall dignity of his Sonne euen in the middest of his greatest abasement that which Pilate and the Souldiers did in scorne God did in earnest for all these things are ensignes of his Kingdome Secondly hence we may gather how senselesly and scornefully the men of this world doe iudge of the Kingdome and glory of Iesus Christ It is so farre remoued out of their sense and iudgement that they account it but foolishnesse and scorne
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
The great glory of Gods power in giuing testimonie to the innocence of his children When Iewes and Gentiles haue banded themselues against Christ and when his owne Disciples are now fled and dare not speake for him yea when all that professe religion were swallowed vp with amazement God herein raiseth vp a woman a stranger a Pagan to force a way for his testimony euen at this great Assises 2. Note that God keeps this testimonie till the very last moment for the Iudge is now set to giue Iudgement to shew vs that God can send comfort and succour to his seruants though he withhold it till almost all hope bee gone 3. Gods message must be deliuered though neuer so many obiections lie against it Shee might haue thought how vnfit it was for her to meddle being a woman and a stranger and her owne husband being Iudge but yet shee will send the message 4. The Diuinitie of Christ showes it selfe maruellously in this thing while Pilate is ready to condemne him hee miraculously conuerts his wife His Godhead breakes through the veile and their opinion that thinke this woman was truly conuerted is charitable and not improbable For what was in the confession of the Centurion or the Thiefe vpon the Crosse that is not in the confession of this woman Shee confesseth him when all the world refuseth him yea she vrgeth her Husband to saue him when it might proue his vtter ouerthrow considering the tumult of the Iewes and the displeasure Caesar might take seeing Christ was charged with Treason against Caesar and besides so peremptorily to acknowledge his goodnesse at such a time when it was so generally questioned imported a minde much affected to Iesus Howsoeuer we may learne of this great woman to stand for the truth how euill soeuer the times be or what danger soeuer it may bring vpon vs. Yea note that Iesus can doe great things in Prison as well as at Liberty No outward abasements or restraints can hinder Gods counsell or the successe of religion or Gods worke for the soules of his people 5. Concerning Dreames we must vnderstand that they are of foure sorts Naturall Morall Diuine or Diabolicall Naturall dreames arise from the constitution of the body according to the complexion or present estate of the bodie either as diseased or well Morall dreames arise from the studies and imployments that we are extraordinarily affected withall in the day time Diuine dreames arise either from the working of some Angell or by some other way vnknowne to vs and are vsed by God either to shew his power or foretell things to come or vnknowne or as an extraordinary entertainment he would giue vnto his seruants Diabolicall dreames are villanous conceptions wrought in the mindes of men in their sleeps either to torment them or to seduce them or to tempt them to some monstrous euill The question is what kinde of dreame Pilates wiues dreame was There is no colour of reason to thinke it was Naturall Some Diuines thinke that it was Diabolicall and giue this reason that the Deuill some way now perceiuing that the death of Christ would be the life of the world hee seekes to hinder it by this dreame But if that were so why had not Pilate the dreame or why did not the Deuill vse the Iewes that were his owne instruments and therefore it is more than likely that the dreame was from God Quest But may we now giue heed to dreames Answ By dreames we may guesse at the state of our bodies sometimes And by dreames wee may guesse at the corruption of our natures and finde what sinnes we are secretly prone to Yea no doubt but wee may haue Diabolicall dreames which we may discerne by the same signes we know the temptations of the Deuill from corruption of nature As when we are tempted to things contrary to our natures and prodigiously vile or when we feele that our nature doth abhorre the motion and giue no consent to it Nor doe I doubt but God may treat with his people also by dreames and we should be thankfull for holy dreames wherein God giues vs speciall comforts or doth in any speciall manner fire our hearts to the loue of goodnesse Only we must receiue no opinions by dreames which are not agreeable to the word nor must we trust vpon Predictions of things to come only when they are come to passe glory should be giuen to God with a resolution still to depend vpon the Law and the Testimonies only as the direction of our liues 6. We should all feare the great power and wrath of God we should be afraid to displease him for hee can finde strange wayes to make vs suffer If all the world were at firme peace with vs and all the Deuils in Hell would be quiet yet God can fight against our spirits with a very Armie he can raise in our very dreames Little doe we know how suddenly and how easily and yet how fearefully God can seaze vpon vs either body or soule 7. Note that shee saith I haue suffered many things and yet it was Pilate that offended whence we may gather that ill husbands may make all that belongs vnto them suffer for their faults They may be as a common plague to all that is about them or comes of them They sinne and their wiues may suffer many things for their sakes so may their children and their posterity Lastly obserue that she dreames in the day time It seemes she was no early riser but guilty of that fault which is still too common amongst great persons yea amongst them that are much inferiour to her to lye long in bed whereas the good woman described in the Prouerbs chap. 31. is commended for Rising while it was yet night Thus of the declaration of our Sauiours innocence by Pilates wife By Pilate himselfe he was declared to be innocent partly in words and partly in action In words Pilate came forth publikely three times and professed that he found no fault in him after he had heard out their accusations and examined him Luke 23. 14 22. Whence we may gather that wieked men in the Visible Church may be as vile yea more vile than those that are not in the Church at all The Iewes accuse him when a Gentile absolues him They wilfully pursue Christ to death when the Pagan for a good while striues as hard to saue him Pilate was afraid when his very accusers had charged him that he said that he was the Son of God and yet these cursed Iewes are not afraid though they had seene many signes that proued he was the Son of God And therefore it shall be easier for Pagans and Papists in the day of Iudgement than for these wicked men in the Church as our Sauiour said of the Cities of Galilea Mat. 11. 20. to 25. In Action Pilate pronounceth our Sauiour innocent by vsing solemnly the Ceremony of washing his hands and expoundeth his meaning thereby to signifie that he was