befall a created Nature 3. In the manner of his calling to the Kingdome Hee was called and set vp immediately by God himselfe All other Kings are Anointed and called by men Psal 2. 6. 4. In the manner of getting his subiects other Kings haue their Subiects deliuered to them so soone as they are crowned or proclaimed but Christ gets all his Subiects by Conquest euery one of them is gathered out of the kingdome of darkenesse by his power in their effectuall vocation 5. In respect of his independencie and allsufficiencie Other Kings are maintained by their Subiects from whom they receiue tribute and Subsedies and the like But Christ is no way supported or maintained by his Subiects but doth support and maintaine them Esay 9. 7. 6. In the extent of his kingdome he is a King vniuersall He is King of all the Earth The greatest King that euer was was reiected by many Nations that neuer acknowledged his supremacie there were many parts of this world which Alexander and Caesar neuer saw much lesse subdued Yea he is a King ouer such creatures as neuer mortall man ruled for he is Head of principalities and powers The Angels worship him Dan. 7. 14. Phil. 2. 11. Colos 2. 9. Psal 2. 8. All other Kings hold of him as being King of Kings and Lord of Lords Reuel 19. 16. 7. He excells all other Kings in his Conquests Hee hath conquered such enemies as all the Kings of the Earth could not subdue he conquered sinne and death and the diuells of Hell he hath spoyled principalities and powers Colos 2. 15. 1. Cor. 15. 51. and accordingly hath had such a Tryumph when he ascended into Heauen and led captiuity captiue as neuer Conquerour had for neuer Conquerour rid into so glorious a place as Heauen nor shewed such captiues as the diuells were nor performed their victories by their owne power whereas hee conquered alone there was no Army nay no man to helpe him 8. He excells them in his hous keeping He entertaines all Nations Esay 25. He keepes thousands of Courts all open at once And his prouisions are far more precious then the prouisions of the Kings of the Earth He feeds his guests with the bread of Angels euen with the bread of life with such food as whosoeuer eates of it shall neuer hunger more and he hath better attendance for he is waited on by thousand thousands of Angels which are continually about his Throne 9. Hee gouernes by better lawes then the kings of Earth doe and his lawes are better in diuers respects for first they be all of his owne making they make their lawes by the Assistance of their Counsell or their Parliaments Iames 4. 12. secondly his Lawes are written by himselfe in the hearts of his Subiects wheras other Kings can write them no where but in paper or parchment or stone at the best Ier. 31. 33. thirdly his Lawes are more perfect there is no defect in them they are able to make all his Subiects absolute to euery good word and worke 1. Tim. 3. 17. 18. Psal 19. fourthly together with his Lawes he giues his spirit to make his subiects able and willing to keepe them Ezek. 36. 27. 10. In the power of his Prerogatiue for God hath giuen all things into his hands hee may dispose of the persons liues goods good names and posterities of his Subjects according to his owne will Ioh. 13. 3. which other kings without horrible tyrannie cannot doe 11. In his distributing of Iustice and so both towards his owne seruants and towards the rebellious and his enemies Towards his owne seruants hee can pardon not onely the Punishment but the offence too and can giue such rewards as earthly kings cannot giue And towards his enemies or the rebellious he can inflict punishment vpon their hearts and consciences which other kings cannot doe and he can and will iudge all offenders not such as offend in capitall crimes onely and iudgeth with more Righteousnesse then was euer found in any mortall Tribunall 12. In the Nature of his kingdome His Kingdome is not of this world but spirituall as hauing authority ouer the spirits of men which other Princes haue not and gouerning by spirituall meanes and in spirituall and eternall things the wealth of his Subjects consisting in eternall and spirituall things 13. He is a King Immortall he cannot die hee liues euer to prouide for the wealth of his Subjects and to reward his seruants which is not true of the best kings on earth who are all mortall if they were neuer so great or glorious Of his kingdome there is no end it is euerlasting 1. Tim. 1. 17. Luke 1. 33. Dan. 2. 45. 7. 14. The Vse of this may be First for Consolation All the children of Sion may reioyce in their king Psal 149. 2. and that not onely if they consider his glory in all the former praises but if they consider their owne happinesse vnder him for all the Subiects of this King may dwell safely and inioy a quiet habitation No Subiects haue so much reason to thinke themselues safe as his Subiects Isay 33. 20. 21. 25. Ier. 23. 5. 6. Ezek. 34. 25. and besides they trade for better wealth vnder his gouernement then all the Treasures of the world are worth And further there was neuer any King did loue his Subiects so affectionately as Iesus doth his people Zeph. 3. 17. and in his Kingdome poore men may get preferment aswell as rich men yea the highest dignities may be obtained by them aswell as by the greatest Mat. 5. 3. Adde to these that all his Subiects are Sonnes Rom. 9. 25. 26. and he makes them all Kings too they are Royall all the Nation of them 1. Pet. 2. 9. they are the Princes of the people euen all the people of the God of Abraham Psal 47. 9. Reuel 1. 8. 6. Rom. 5. 17. All these things should much check and reproue that discontentment is too often found in some of Gods children that fret at the wicked or are impatient at their owne estates what is there no King in Sion or is it no priuiledge to them that the first Dominion is come vnto them Micah 4. 9. Secondly for Instruction and that both to all Christians in generall and to the Kings and great men of the Earth in particular 1. All sorts of true Christians should learne from hence 1. To pray that God would open their eyes to see the glory of Christs Kingdome aswell as we discerne the prerogatiues and glory of earthly Kings and the rather because Christ doth so farre exceed them in glory Ephesians 1. 17. to the end 2. To ascribe all praise and glory to his Kingdome to talke of the praise and receiue of his greatnesse Psal 47. 6. 7. Reuel 5. 12 13 14. Psal 145. 10 11. Mat. 11. 10. 3. To pray that his Kingdome may come more and more especially now that we see that the Nations are moued and he seemes to be going about
signified and God doth acknowledge that in that houre he had made an Atonement and saued vs from our sins so that we haue Gods owne hand to acquit vs if we beleeue in Iesus 2. That God acknowledgeth him to bee that Nazarene which title importeth his condition and may be diuersly interpreted As that Iesus was the more deare to God euen in that wherein he was most despised of men It was one of the wayes by which the Iewes derided Christ to call him a Galilean or a Nazarene as intending thereby to proue he could not be a fit man to saue Israel in that hee was not a Bethlehemite and of the house of Dauid But this reproach God puts into the crowne of Iesus to signifie That he can loue and honour such as men reproach and deride It was a Nick-name giuen to true Christians as well as to Christ to be called Galileans by the Iewes Besides he was that Nazarite in as much as he was separate to God and had all those perfections of holinesse of which the Nazarites in the Law were types But chiefly I thinke by this Title is signified that Christ was that Branch foretold by the Prophets His name was the Branch which terme in the Hebrew is Netzar Isai 11. 1. And God would by this Addition tell the Christian Church that he can raise the Kingdome of his Sonne out of the dust and from small beginnings can erect a mightie frame of Soueraigntie and power to his Sonne Iesus and withall to comfort vs in our abasements that God that can lay the foundation of Christs Kingdome in such extreme abasements of Christ can glorifie his power and grace to his people euen in rescuing them from their lowest extremities 3. That God acknowledgeth Iesus not only to be a King but that King by an excellencie that the Prophecies had made such honourable mention of and that excelled all the Kings of the earth God now giues him a Name aboue euery Name that is named Phil. 2. 11. The name of a King is greatest on earth and amongst Kings Iesus is that King that excells them all and that in diuers respects as that in the preheminence of his Person and in the excellency of his gifts for gouernment and in respect of his independencie and in the extent of his Kingdome hee being a King vniuersall and other Kings being but his subiects and in the Laws by which he gouernes and in the power of his prerogatiue and in distributing of Iustice and in the nature of his kingdome and in the continuance of his kingdome as hath beene shewed in the former Article of the Creed vpon the word Christ Quest But why would God haue the Christian Churches to know that Iesus is a King and such a King and why doth he tell it them now when Iesus is in so ignominious a condition Ans 1. That they might know that his kingdome comes not by obseruation and that neither his right nor his power is lost by any outward abasements Hee can triumph vpon the Crosse and can come forth of so low a condition to conquer as a mighty King and withall that they might know for euer that tribulations shal not hinder the kingdom of Christ and that he can bring strange things to passe when all humane helpes doe faile 2. That they might know that he was able to saue them by application as he now did by merit He did like a great King pay the Ransome for all the Elect on the Crosse as he is called of God a King to let vs know that he can deliuer vs in the day of our saluation by making his sufferings effectuall for all the worke of our redemption and can grant vs better priuiledges than any of the Kings of the earth See the first vse of the word Christ before 3. That notice might hereby bee giuen to the Christian world that the redemption made in the bloud of Iesus must giue no liberty to sin for he was a King and would looke for seruice and subiection and that we should doe all that to him which subiects owe to their Soueraignes as to studie the mysteries and bowe at the Name of Iesus and stand for his honour and obserue whatsoeuer he commands fearing to displease him in any thing yeelding themselues to be gouerned by his ordinances 4. That Christians might be incouraged to seeke to Iesus in all time of distresse seeing he is so great a King and hath had such experience of sorrowes himselfe Fourthly it is to be noted that God acknowledgeth Iesus to be the King of the Iewes which imports the great glory of Christs power and soueraigntie that can raise vp a Kingdome to himselfe euen among the very Iewes that crucified him which was shortly after made manifest when so many thousands of the Iewes were conuerted to the faith of Christ of the Iewes I say not those Iewes that said they were Iewes and were not but were the Synagogue of Satan but of the spirituall Iewes Rev. 3. Fifthly this Title was written in three Languages and that was to signifie that euery tongue should confesse the glory of Iesus Phil. 3. 11. so as the Gospell should be carried into all Nations It is likely Pilate did it that so the people of all Nations that were at the Passeouer might vnderstand the Title but God did it to shew that the Gospell should be carried into the whole world These three languages were the most knowne of all the rest The Latine because of the Romane Empire and the Greeke by reason of the studies of Philosophie and the Hebrew for the antiquitie of it and being the language of the Iewes But why in three languages but to shew vs that God would haue his seruice and his will made knowne in the mother tongue of their Nation and withall to signifie that neither the superstition of the Iewes nor the wisdome of the Grecians neither power of the Romanes should hinder the conquest of Iesus in his kingdome Lastly Pilate though moued to it would not alter a letter of the Title Which should teach vs that no aduersarie power in the world can hinder the kingdome or saluation by Iesus and that God will not suffer vs to lose a iote of our right in Christ and withall such Christians as can suffer Papists or Sectaries or Arminians to alter the records of their faith and put out and deface one Article after another these Christians are not true Christians and in some respect worse to Iesus than this Heathen man was Thus of the first testimonie giuen to our Sauiour vpon the Crosse The second testimonie was giuen by the darknesse that fell out from the sixth houre to the ninth About this darknesse two things are to be inquired after First the manner of it and then what it might signifie For the manner of it It was without question miraculous for first it falling out at the time of the Passeouer which was the fifteenth day of the Moone
in heauen We must all learne of him and that diuers points out of his prayer The one is to flie to Christ only and to rely vpon him alone for saluation Another is to deale particularly for ourselues and euery one to say as he did Lord remember me Thirdly he may teach all the Christians in the world how to exercise their faith euen to beleeue though it be against all sense and aboue reason for this Theefe beleeues these great things of Christ when there was no outward appearance of any of them but rather of the contrary It is the greatest praise of our faith to beleeue when we haue no sense or feeling And the practise of the Theefe in this point doth greatly condemne a number of Christians now adaies The Theefe worships him and honours him beleeues and repents when Christ was on the Crosse in extreme ignominie What shall become of them then that will not worship him now especially such as blaspheme him and dishonour him now that he sits at the right hand of God Here is consolation also for if this be all the suit to Christ that he would remember vs when he comes into his kingdome this we may be sure of if we be truly godly for he hath now an infinite memory and he loues vs with an vnspeakable loue and he must needs remember vs for it is his office to be our Remembrancer before God and he being our High-Priest hath all our names written on his Brest-plate so as he cannot chuse but be still looking vpon vs besides he hath bought vs at such a price that hee hath good cause to remember vs and therefore howsoeuer it goes with vs here and though all the world forgets vs yet we may be sure that Iesus Christ remembers vs in heauen and if wee would haue our faith confirmed in this point we were best to doe as the Theefe doth viz. put him in minde of vs in particular and pray him to remember vs and withall it will much helpe if we remember him here on earth to confesse him before men and to stand for his honour and glory desiring to know and remember nothing more than Iesus Christ setting our affections on things aboue where he sits at the right hand of God But on the other side if men be workers of iniquitie and will not repent and be such as loue not the Lord Iesus and can spend daies weekes months and yeares without Christ in the world he will not remember them He cannot think of them in heauen if they forget him on earth Yea if they had beene acquainted with Christ on earth and eaten and drunken with him and beene of in his company as Matth. 7. 22. yea if they had died with him at the same time and the same kinde of death which was the case of the other Theefe when Christ shall come from heauen againe he will let them vnderstand that hee did not remember any such thing he knew them not all such naked relations vanish out of his minde if they had repented of their sinnes he would neuer haue forgotten them The answer of our Sauiour is Verily I say vnto thee this day shalt thou be with mee in Paradise In which answer we may obserue diuers things concerning prayer as also diuers things concerning heauen 1. That the prayer of penitent sinners gets great suits here is a Kingdome giuen for asking 2. That poore men may speed in great suits as well as great men A poore Theefe here speeds as well as if hee had beene a Patriarch or a King What could Abraham or Dauid haue had more than is granted to this Theefe 3. That poore sinners obtaine speedy Audiences they are not put to long suits when they seeke the greatest things This day thou shalt be with me If we speed not presently with God it is long of our selues or God delayes for some respect of vs Esay 65. 24. Dan. 9. 21 23. 4. That Christ stands not vpon the length or eloquence of our prayers he will heare a short prayer as well as a long he loues a plaine heart if wee speake the words of our hearts and aske according to Gods will in the name of Christ we shall speed Now concerning heauen it is described by the terme of Paradise The Scripture makes mention of a two-fold Paradise The Terrestriall where the first Adam was placed and the Celestiall into which the second Adam was now about to enter And that by Paradise is meant the Heauen of the blessed or rather the blessednesse of glorified soules is plaine because it is the kingdome mentioned by the Theefe and Saint Paul shewes that when he was caught vp into Paradise he was in the third heauen 2 Cor. 12. But here are two questions Quest 1. How could the Theefe vnderstand what our Sauiour meant by Paradise seeing no place of the old Testament did speake of heauen by that name of Paradise Answ The earthly Paradise was a Type and shadow of the heauenly or of the glorie of heauen and it seemes that by Tradition that was so commonly knowne among the Iewes that our Sauiour is assured he shall be vnderstood in the Terme Quest 2. But why doth our Sauiour call heauen Paradise at this time why Paradise and why at this time Ans He calls heauen Paradise because it was that which was shadowed out by the earthly Paradise In the earthly Paradise was a Tree of life in the middest thereof in the heauenly Paradise is Iesus Christ the true Tree of life by whose vertue and grace we shall liue for euer The great pleasures in that first Garden the Trees of all sorts did shadow out the vnspeakable variety of heauenly delights in the kingdome of Christ In the earthly Paradise was a Riuer that diuided it selfe into foure heads and so runne euen without the Garden What is this Riuer but the abundance of holinesse flowing from the Holy Ghost for the qualification of the Elect gathered from all the foure parts of the world the streames of which Ocean runne in the hearts of the godly in this life euen on the outside of Paradise And at this time did our Sauiour fitly vse this Metaphor for thereby he signified that though this world were but a place of banishment yet in death Gods banished should returne After all the labours and trauells and sorrowes they haue felt in this cursed world they should in death come to a place of pleasure and eternall rest and that as by the first Adams meanes all were cast ouâ— of the first Paradise so Christ was the second Adam that hauing at that time satisfied Gods wrath for the sinne of the first Adam would let all the godly into the celestiall Paradise and that hee had now driuen away the Angell with the flaming sword and so the passage into Paradise was open Yea fitly doth Christ talke of Paradise now because now was the very time in which the second Creation was beginning to be
he keepes the court of his Maiesty Psal 84. 2. We must pray for the spirit of Reuelation to open the eyes of our vnderstanding Ephes 1. 19. 3. We must not be without an effectuall faith for if wee beleeue we shall see his glory Iohn 11. 40. 4. We must rest in these descriptions and praises of God and continue in his Word and be sure we change not his glory into that which is abhomination to him Psalme 106. 20. 5. We must be sure to repent of our sinnes and be truely turned to God 2. Cor. 3. 16 17 18. Thirdly all wicked men must needs bee in a wofull estate and that in three respects first because this glory is departed from them since the time sinne came into their hearts they haue failed of the glory of God they haue lost the glory of God in that they haue lost the Image of God Rom. 3. 23. secondly because their foolish hearts are so full of darkenesse that they cannot see the glory of God they want all that comfort and warmth ariseth from the view and contemplation of the Sunshine of Gods glory they cannot get so much as the benefit of a good conceit of God a vaile lyeth vpon their hearts 2. Cor. 3. Esay 26. 10. thirdly because the time will come when God will confound their hearts with the terror of his Iustice and the Maiesty of his glory when hee shall fight against them to destroy them Esay 2. 10. 19. Lastly this should bee a wonderfull consolation to Gods children and that in diuers respects 1. Because this God that is so blessed and full of Maiesty so adored by all creatures this God I say so glorious is their God they haue his fauour in a high degree and by couenant hath giuen himselfe to be theirs for euer 2. Because God hath called them to glory and will glorifie them with himselfe in the Kingdome of Heauen 2. Pet. 1. 3. Colos 3. 4. and in the meane time 1. God accounts his people in a manner all the glory he hath in earth Esay 46. vlt. 2. The Spirit of glory and of God resteth vpon them 1. Pet. 4. 14. 3. God accounts it a part of his glory to helpe them in all their afflictions and to forgiue them their sinnes And in these two things affliction and sinne lyeth all the discomfort of life in effect Psal 79. 9. and his glory shall be their Reareward to guard them from dangers Esay 58. 8. 4. Hee will keepe them by his power till hee present them faultlesse before the presence of his glory 1. Peter 1. 5. Iude 24. 5. He giues them such tastes of that great glory to come that it is a glory to them to thinke of and hope for that blessednesse to be reuealed vpon them Rom. 5. 2. Thus of the glory of God and so of the first sort of Attributes that is those Attributes which they call communicable which are so in God as some print or likenesse of them are in the creatures The Incommunicable Attributes follow and these are in God as they say in Schooles à Priori the other à Posteriori onely I haue handled the former first as most easie for vs to vnderstand but lest the tearmes of communicable Attributes should trouble the ignorant Reader hee must consider that when we say these Attributes are communicable wee doe not meane that they are communicable in respect of essence but in respect of Act effect or Vse As for instance the goodnesse of God is not communicated to good Angels or men but the effect of it which makes them good If God should communicate nothing there would be nothing at all and if he should communicate his owne essentialls hee should make as many Gods as hee produced things In short these Attributes are affirmed of God in the Abstract but of men or Angels in the Concret God is Goodnes Wisedome Iustice Men are onely good wise Iust The incommunicable Attributes are so in God as they can be found in no creature nor any likenesse of them And these are three viz. his infinite greatnesse his eternity and his immutability And these three as they are not found in any thing but God so are they as it were spread and powred out through all the Attributes of the first sort for God is Infinite Eternall and Immutable in Wisedome Holinesse Life and Glory And so these Proprieties are as it were the Adiuncts or proprieties of the other Attributes First then of the infinite greatnesse of God The infinite greatnesse of God is that essentiall propriety in God by which hee is signified to be of himselfe actually and simply beyond all bounds limits and measure and so his infinite greatnesse or immensiuenesse comprehends 1. His perfection of Nature 2. His Omnipresence or Vbiquity 3. His Incomprehensiblenesse For the first his perfection of Nature is such as admits no bounds nor limits nor measures because he is without composition of partes and because hee is all hee is in act not in power or possibility and because his goodnesse Iustice Wisedome c. is so great as nothing can be added to them to make them greater Iob 37. 16. Mat. 5. vlt. and the consideration heereof may 1. Informe vs and shew vs whence all good and perfect gifts come euen from this infinite greatnesse of perfection in God Iames 1. 17. 2. Humble vs what are we dust and ashes vile and loathsome creatures that wee should bee fauoured or accepted of God who is so infinite in the glory and goodnesse of his Nature euen the more perfect God is the more our imperfections might trouble vs and at the least make vs serue him with more feare and trembling 3. Teach vs we should follow the exactest patterne and none like God we should therefore bee followers of him that we may bee perfect as our heauenly Father is perfect Mat. 5. vlt. 4. Comfort vs and so especially in the hope of a better life how perfect and glorious shall we be in heauen when God shall be all in all in vs when that which is so perfect shall come into vs then all that is in part shall bee abolished 1. Cor 15. 28. For the second the Omnipresence of God is that vnmeasurablenesse of his Nature by which hee is wheresoeuer the creature is or any place is Psal 139. 8 9. Isay 66. 1. Ier. 23. 24. thus God fills all things and penetrateth into all things circumscribed or defined with no spaces of any places reaching to whatsoeuer either is or can be thought within or without the world And which is the more maruellous his whole essence is in the whole world and in euery part of it whole in this whole world and whole without the world shut in no where nor shut out any where containing all things and contained of nothing He may be truely said to be euery where and no where as he is contained of nothing Nor is hee thus present with all things onely by his
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
4. The parts of his Priest-hood are Sacrifice and Intercession by Sacrifice he prayes for the sinnes of the Elect to this end to reconcile them to God and to deliuer them from the power of the diuell and this Sacrifice of our Sauiour excells all the Ceremoniall Sacrifices for they were but Types this was the substance They prepared the bodies of beasts or other things he prepared his owne body yea his very soule was made a sacrifice for sinne as hee offered vp himselfe as a Sacrifice for many sinnes they needed many sacrifices but he by one sacrifice of himselfe makes Attonement for all the sinnes of the Elect and that Sacrifice but once offered whereas theirs were offered successiuely and their sacrifices could not cleanse the conscience from sinne properly nor pacifie God as many Scriptures testifie whereas Christs Sacrifice of his owne body and bloud doth fully pacifie God and doth effectually purge the conscience from dead workes Their sacrifices did not make the worshippers more holy Heb. 9. 13. 14. With the bloud of these sacrifices the very high Priest in the greatest solemnity could onely enter within the vaile of the Temple but Christ by his bloud opens heauen and that not onely once a yeare but keepes it alwaies open nor did Christ enter within the Vaile onely for himselfe but hath left the way for vs euen a liuing and lasting way for vs to get to heauen by vertue of his bloud Heb. 10. 19. The second worke of our high-Priest is Intercession or to offer prayers and so he made a threefold Intercession for vs. The one a little before his Atachment recorded Iohn 17. The other in the very time of the Sacrifice while it was hanged vp of which is mention made Luke 23. 34. The third in the heauenly Sanctuary as he sits at Gods right hand to make request for vs Heb. 9. 24. The Vse should be first for consolation and that in diuers respects 1. Because God hath giuen vs such an excellent high Priest 2. Because by his Priest-hood we obtaine such excellent benefits as the Scriptures shew viz. from his sacrifice Reconciliation with God 1. Pet. 3. 18. Rom. 8. 10. The opening of the very Fountaine of grace Zach. 13. 1. Forgiuenesse of all our sinnes Rom 3. 25. Iustification by his righteousnesse Dan. 9 24. The taking away of all malediction and condemnation and the merit of eternall life Heb. 10. 19. and from his intercession we receiue the obtaining of our prayers and suits at Gods hands Reuel 8. 3. 4. and the pouring out vpon vs the spirit of intercession teaching vs and helping vs to pray Zach. 12. 12. Rom. 8. 26. and the perfuming of all our workes making them acceptable to God the non-suiting of all the Accusations of Sathan or euil men brought against vs Romanes 8. 33. Iohn 17. 14. 15. 3. Because he hath made vs Priests also vnto God by pouring out vpon vs of the Oyle of his Grace Reuel 1. Secondly the consideration of the Sacrifice and intercession of Christ should teach vs 1. To take heed that wee dishonor not God through vnbeliefe and dispaire 2. That we liue as may become the glory of him that hath bought vs at such a price abhorring all filthinesse both of flesh and spirit 1. Cor. 6. 20. 3. Seeing we are Priests wee must offer those Sacrifices are inioyned vs which are 1. The Teares of contrition or a broken heart Psal 51. 19. 2. Prayers and Thankesgiuing vnto God Psal 141. 2. Reuel 5. 8. Heb. 13. 15. 3. Almes to the Poore or Contribution to the distressed Phil. 4. 18. 4. The giuing of our selues to our Teachers to be wholy ruled by them our soules so subiected are the sacrifice and they offer them vp to God when they pray and giue thanks for vs Rom. 15. 16. 5. Good workes for these are sacrifices of righteousnesse euery good worke is a Sacrifice Psal 4. 5. But especially to giue our selues soule and body to God to let him doe with vs whatsoeuer he will is the chiefe of Sacrifices euen a whole burnt offering when wee yeeld to obey God in all things without reseruing any thing to our selues Rom. 12. 1. Thus of his Anointing to the Priest hood His Anointing to the Kingdome followes where these things may bee distinctly obserued 1. That the Church of God is not without a King though he be not so visible to vs as the Kings of the Earth are Ier. 23. 5. Psal 2. 6. 2. That Iesus of Nazareth is that King Mat 28. 18. Acts 2. 30. â—3 36. 1. Cor. 15. 25. 3. Iâ— what things it may appeare that Christ is a King 1. He hath the â—â—â—es of a King Yea King of Kings Reuel 19. 16. 2. He liues in the Maiesty and Glory of a King he sits in the Throne of Glory Psal 45. He hath his Court in diuers places of the Earth where he is pleased to keepe house The Sanctuarie is his Court. Hee is attended on as a King hee hath thousands of Angels that waite about his Throne 3. He hath the power of a King All Power is giuen him in Heauen and Earth Mat. 28. 18. 4. He giues Lawes like a King He is the onely Lawgiuer of the Church Iames 4. 12. 5. He Conquers like a King who can recount the greatnes of his conquests in the conuersion of the Gentiles And so he conquers daily in gathering men by his Word and Spirit out of the kingdome of darkenesse into the kingdome of his grace here 6. He gouernes like a King prouiding for the welfare of the godly in all Ages ruling all things by his owne power and making them to worke together for the best to them that loue God 7. He hath power of life and death as a King and is appointed of God a Iudge both of quick and dead Act. 10. 42. 2 Tim. 4. 1. Ier. 23. 5. Fourthly the excellencie of Christ the King aboue all other Kings and so he excells 1. In the preheminence of his Person Other Kings are the sonnes of men hee is the Sonne of God Hee is better borne then any King Whether we respect his Generation as God or his Incarnation as man for he was conceiued of the holy Ghost and so had no sinne and borne of a Virgin not by the way of propagation as other Kings are borne Hee had neither Father nor Mother no Father as man no Mother as God Psal 2. Luke 1. Heb. 7. 2. In the excellence of his gifts for gouernement Neuer King so qualified he is fairer then the children of men and Anointed with the Oyle of grace and gifts aboue his fellowes Psal 45. He is the mighty God an euerlasting Father he is wonderfull for Wisedome and Counfell a Prince of Peace that knowes how to keepe the gouernment vpon his owne shoulders Esay 9. 6. and being now glorified in Heauen hath laid downe all humane infirmities and is glorified in his humane Nature with all degrees of heauenly gifts can
to inlarge his Dominions and to pull downe the Kingdome of Antichrist 4. To endeuour to carrie themselues as may become their Relation to Christ either as his Subiects or as made Kings by him as his Subiects they should consider that it behoues them 1. To study the Mysteries of his Kingdome Mat. 13. 11. 2. To send their Lambe to the Ruler of the whole earth Esay 16. 1. to doe their Homage and to acknowledge their King 3. To bow at the Name of Iesus Phil. 2. 11. making of legges will not serue the turne they must bee subiect with all feare and reuerence and submit themselues to his will 4. To shew themselues sensible of his dishonor and not bee silent or carelesse when they heare their King abused 5. To shew all meekenesse and patience for their King though he be a great King yet is meeke and humble Mat. 21. 5. 6. To obserue whatsoeuer he commands Mat. 28. vlt. prouing themselues to be his subiects by fearing to displease him in any thing Hosea 3. 5. 7. To seeke to him in all our necessities seeing hee is so highly exalted and able to helpe vs and delights to receiue petitions from his Subiects And in asmuch as we partake of his holy Oyle also and are by him made Kings vnto God wee should shew our selues to the world as spirituall Kings and that first by subduing our owne passions lusts inordinate desires carnall reason maintaining continuall warre against the remainders of corruption in our natures He is a King indeed that can rule ouer his owne perturbations secondly by shewing our selues resolute not to bee brought in bondage by the diuell or the world by the Baits of profit or pleasure or by the inforcements of scorne threatning or punishment we should let the world know they should assoone conquer the kings of the earth as win vs from our sincerity and fidelity to Iesus Christ thirdly by our conuersation in heauen wee should alwaies order our liues as if wee were presently to bee Crowned in Heauen Lastly such as are Kings Rulers or Gouernors ouer others should hence learne with feare and trembling to confesse the glory of Christ and acknowledge that they haue their Scepters and Authority from Iesus Christ and accordingly reckon their kingdomes on earth to be but as places of seruice in which they doe the worke which Iesus requireth of them Psal 2. 11. IOHN 1. 14. And we beheld his glory as the glory of the onely begotten of the Father His onely Sonne HItherto of the Titles Iesus and Christ now followes the third Title and so our Redeemer is called Gods onely Sonne About which ground of Faith wee haue these things to consider 1. The Proofes that Iesus Christ is the Sonne of God for to beleeue God hath a Sonne is not inough we must beleeue that Iesus Christ is that Sonne of God Psal 2. 7. compared with Heb. 1. 5. Ioh. 10. 36. Mat. 16. 16. Rom. 1. 3. Iohn 9. 35. 2. What kinde of Sonne Christ is to God God hath many Sonnes some by Grace and one by Nature The sorts of sonnes which God hath by Grace see in the explication of the terme Father in the first Article of the Creed But Christ is his naturall Sonne because God the Father did communicate to him his owne nature so as he is by nature the Son of God he is the begotten Sonne of God because he receiued his Fathers Nature by Generation He is the first begotten Sonne of God so called in Scripture because hee hath the right of the first-borne ouer his brethren and was begotten before the world was he is the onely begotten Son of God because by Generation God hath no other Sonnes but he 3. In what Nature Christ is the onely Sonne of God It may be conceiued that he is so in respect of his humane Nature for no other Sonnes of God were conceiued of the holy Ghost or borne of a Virgin but hee onely but wee must vnderstand that Christ in his Incarnation hath the same Nature with vs it differs onely in the manner of receiuing it Now he is called the onely Son from the nature which hee receiues from the Father and he onely and so he is the onely Sonne of God as he is the second Person in the Trinity and in respect of the manner of receiuing his diuine Nature This is mightily opposed by the antient and moderne Arians who striue vehemently to carrie it that hee is called in Scripture the Sonne of God onely as he is man and that God hath no Son that was before Iesus was borne or conceiued Now to establish our Faith against their Heresie we should often thinke of these Scriptures where mention is made of a Sonne of God before Iesus was borne or was greater then man could be as Iohn 3. 16. God sent his Sonne into the world and God had a Sonne by whom he made the world Heb. 1. 2. Colos 1. 16. God had a Sonne of whom it was said that hee onely reuealed the Father Mat. 11. 27. now either he was before he was incarnate or else the Church in the Old Testament knew not God the Father and vnto the Sonne he saith Thy Throne O God is for euer and euer then he had a Sonne was God as well as man Heb. 1. 8. besides it is cleare he had many brethren as man Heb. 2. 12. and therefore as man could not bee the onely Sonne 4. How he was begotten To this question a perfect answer cannot bee giuen by vs in this mortality Pro. 30. 4. It is a Mystery exceeds all mortall capacity Yet the Lord is pleased to let fall certaine similitudes in Scriptures that giue vs some glimpse of it as when Christ is called the Wisedome or Word of his Father Pro. 8. Iohn 1. thereby we gather that as the soule begets reason or the word that is afterwards to be vttered beget I say within it selfe without ioyning with any other creature so doth God as an eternall minde beget his Sonne in himselfe so when Christ is called the brightnesse of his Fathers glory it imports that as shining is begotten of the Sun so is Christ of the Father Heb. 1. 3. So when Christ is called the Character or Image of his Fathers person is imported that as the print of the seale is set vpon waxe and doth resemble it perfectly without loosing any part of the seale so doth God communicate his whole Nature to his Sonne without loosing any thing from himselfe Heb. 1. 3. And as the minde of man begets an Image of what it conceiues so God that eternall minde when hee conceiued of himself he begat that Image of himself which we call the Sonne of God perfectly resembling the Father See in the Notes vpon that word Father in the first Article of the Creed seauen things wherein this eternall geneneration of Gods Son is vnlike to our generation by earthly parents 5. Why our Redeemer needed to be the Son of God
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.
yea as lyes being only capable of that glory can runne into their senses Especially it is impossible for the men of this world to see the glory of Christs Kingdome in the daies of tribulation and affliction And therefore Christians should be content with the excellencie of their estate though the world will not acknowledge their glory as the sonnes of God Thirdly herein he payes for our affectation of Gods own Kingdome when in Paradise our hearts would not be content vnlesse they were gods or like the Almighty in Maiesty Fourthly hereby hee merited for vs an eternall kingdome and made vs Princes and Kings before God Reuel 1. 6. 2. Why did he suffer these strange indignities as to be stripped of his cloathes spit vpon and beaten on the head and all so publikely Answ First that hereby he might beare that ignominie and shamefull disgrace and loathing which was due vnto vs for our sinnes hee herein carries our filth and suffers that abomination was due to vs and so satisfies for the many and base iniuries which wee haue done to God and to his holy Name Secondly that he might here leaue vs an ensample to learne of him and so might be armed and fenced against all the scornes and base vsages we may finde in the world especially when wicked men doe therefore deale shamefully with vs because abhorre it that we should professe the hope and expectation of a kingdome from God in heauen Wee should neuer account any indignity strange that haue had a Sauiour that suffered so vnspeakable meane and base vsage Thus in generall Now almost euery one of these particular things done to Iesus haue their speciall vse and signification These things were done in a Mysterie as 1. He is stripped of his cloathes that thereby he might expiate our fall in Adam that by sinning lost our garments of originall Righteousnesse 2. They put vpon him a Scarlet Robe that thereby it might appeare that he was that excellent Warriour so liuely foretold and described Esay 63. 1 to 7. 3. He was crowned with Thornes that thereby hee might merit for vs a crowne of glory in heauen and that hee might take vpon him our cares and beare that malediction which God had laid vpon vs in our bodily labours and that he might thereby signifie that he should make vnto himselfe a royal and diuine people that should compasse about when he spake in the name of the Lord. For out of men that were like Briers and Thorns for iniustice and hurtfulnesse doth he gather a People which in the publike assemblies do compasse him about in the honour of his Name and publike profession of his Truth as the King and Lord of heauen and earth 4. He had a Reed in his hand as a Scepter to signifie that it was he that should breake the old Serpents head for they write that a Reed is mortiferous to Serpents and therefore now that he was in the Chase of the old Dragon he takes a Reed into his hand that wee might be deliuered from the power of that Serpent 5. That face of his that was to be reuerenced of Angels was dishonoured with the loath some spittle of these base wretches that thereby he might cleanse the face of our soules once made in the likenesse of God from the filth and loathsome foulenesse that temptations and sinnes had left vpon them 6. They tooke off his purple garment whereby was signified that his kingdome of grace should be laid downe and put off 7. His owne garments were put vpon him againe to signifie that as he clothed his owne body so should we be clothed with his owne garments of Righteousnesse and life and immortalitie Crucified 1 COR. 2. 2. For I determined not to know any thing among you saue Iesus Christ and him crucified HItherto of the Arraignment of Christ The parts of his Passion after his Arraignment follow in the Creed and so his crucifying is the first to be considered of And about the crucifying of our Sauiour six things are memorable in the storie 1. The place where he was crucified 2. What fell out in the way and before he was crucified 3. The causes why he was crucified 4. The manner how he was crucified 5. The things that befell him on the Crosse 6. The glorious testimonie was giuen concerning him when he was on the Crosse First for the place where he was crucified and that in generall was without the Citie and in particular it was called Golgatha Now he suffered without the Citie of Ierusalem for foure reasons First that thereby he might fulfill that which was foresignified by the figures of the old Law For the bodies of those beasts vpon which the sinnes of the people were put whose bloud was offered by the High Priest in the holy place as things accursed were burnt without the campe of the people of Israel Leuit. 1. 11 12. and 6. 30. and 16. 27. Heb. 13. 11 12. So Christ as the Sacrifice that bare the curse due to the sinnes of the people as vnworthy the societie of men was led to be crucified without Ierusalem Secondly that thereby he might teach vs to take notice of it that we haue here no abiding Citie and must not looke for any long peaceable entertainment in the world but must seeke an abiding Citie in the world to come Heb. 13. 14. Thirdly that thereby we might be armed and resolued to goe to him without the campe bearing his reproach not caring what indignities we finde from the world so we may meet with Iesus Heb. 13. 13. Fourthly he was cast out of the earthly Ierusalem that he might bring vs into the heauenly Ierusalem The particular place was called Golgotha that is to say a place of a Skull Why this place was called Golgotha is not with one consent affirmed Many of the Fathers say it was called the place of the Skull because Adam was buried there and his Skull was found there Some haue said it was called so of a little Hill that was in the place of the likenesse of a mans Skull But the most likely opinion is that it was so called because it was a place full of Skuls of dead men that had beene executed there and so it must needs be a place whither only notorious offenders were brought and besides a place of pollution by reason of the touch of dead bodies Now our Sauiour suffered in this place First that the Scriptures might be fulfilled that said he should be despised and reiected of men Esay 53. 3. Secondly that so for our exceeding consolation he might cure the barrennesse of our iustification and saluation in the very place of condemned men whom Iustice had sentenced to die and that he might deliuer vs from the place of eternall Iudgement where wee should haue all lyen as so many dead mens skuls and bring vs to a place of eternall ioy Thirdly hee is defiled with the dead that we might be deliuered from the filthinesse
Sometimes God is said to be at mans right hand and then it notes protection and helpe as Psal 16. 8. Sometimes the Church is said to be at the right hand of Christ as Psal 45. 10. Sometimes Christ is said to be at the right hand of God of which this Article makes mention But by the way we must note that this gesture is not attributed to Christ as a perpetuall gesture Sometimes hee is said to bee at the right hand of God as Rom. 8. 34. Sometimes to stand at the right hand of God as Act. 7. 55. But vsually the Scripture mentions his sitting at the right hand of God as that gesture which doth most fitly shadow out the eternall rest and felicity of Christ together with his Imperiall and Iudiciall power Now for the sense of the Article all together I conceiue that by the words of this Article eight things are meant as 1. That Christ after all his labours and sorrowes after his Crosse and death doth rest in heauen in vnspeakable ioy and felicity and blessednesse 2. That hee hath obtained dignity and power aboue all men and Angels as when Solomon set his mother at his right hād it was to signifie that she was to be esteemed of aboue all his subiects Thus Christ hath a name giuen him aboue euery name which is named in heauen and earth Heb. 1. 4. Eph. 1. 21. 3. That hee is partner with his Father in his Kingdome and therefore hence it is that in stead of He shall sit at Gods right hand mentioned Psal 110. 1. Saint Paul quoting the place saith Hee shall reigne teaching vs that to sit at Gods right hand is to reigne in Gods Kingdome 4. That his authority reacheth vnto all things in heauen and earth and therefore hee is said to sit at the right hand of God of God I say whose dominion is an vniuersall dominion This our Sauiour saith of himselfe Matth. 28. 18. 5. That the Father doth not cease to rule but doth administer his Kingdome by his Sonne Therefore in Psal 110. v. 1. the Father takes vpon him to subdue the enemies of Christ The Father and Sonne reigne together but yet so as the Father commits the rule and execution of all things to the Sonne vnder him as kings that admit their Sonnes to bee partners with them in their Empire and commit the trust of all to them 6. That this kingdome of Christ shall be deliuered vp vnto the Father againe 1 Cor. 15. 25. For the worke of Christ in this Kingdome is by meanes to gather and saue the Church and to subdue and ouerthrow the enemies of the Church now when there shall be no more enemies and the Church is perfectly gathered and glorified then this Kingdome shall cease But that men may not mistake the naturall kingdome of Christ which hee hath as God equall with the Father that shall neuer cease and the supreme glory that hee hath in eminence ouer man and Angels that shall not cease for so he is a King immortall and of this kingdome there is no end but after the day of iudgment he shall reigne no more that is First not in the middest of his enemies as he doth now Psal 110. 2. Secondly not by meanes or by the Word and Sacraments as he doth now but immediatly 7. That he vndertakes fully to accomplish and perform vnto all the Elect all that goodnesse and riches of grace and glory which God as a Father hath decreed or promised to his Church and therefore hee sits at the right hand of God as a Father 8. That he is furnished with all power to execute all that concernes either the subduing of the enemies of the Church or the saluation of the Elect and therefore he is said in the Creed to sit at the right hand of God as hee is Almighty and in Scripture to sit at the right hand of the power of God Luk. 22. 69. There are other things might be mentioned about the explication of this Article but they are either curious or else so difficult and perplexed and intricate in sense that they will not well agree with popular teaching and therefore I leaue them and come to the vse of this Article This Article may serue both for instruction and for consolation For instruction and so it should teach vs 1. Neuer to be ashamed of the Gospell and the profession of the seruice of Christ in this world seeing whatsoeuer worldly men thinke yet true Christians know that they serue him that sits at Gods right hand and hath all power in heauen and earth and is King of Kings and Lord of Lords Revel 19. 2. To bee willing to let him rule ouer vs and with all reuerence and conscience to submit our selues to his lawes and to acknowledge his power and soueraignety Euery knee should bow at the name of Iesus Phil. 2. 11. 10. 3. To carry our selues as the members of so great a King as hath atchieued so many conquests ouer so great enemies Wee should striue to ouer come too euen the world and sinne and Satan and then he promiseth vs that we shall fit on his throne also Revel 3. 21. 4. All our minde should be on heauenly things as the Apostle shewes Col. 3. 1. 5. In all things to liue by Faith and in nothing to bee carefull and in all estates to bee content since by Christ wee may be able to doe all things and he is able to helpe vs and will not forsake vs. For consolation this Article serues many waies 1. In the case of trouble of conscience for our sinnes and infirmities for hence we know that wee haue an Aduocate with the Father and he sits at Gods right hand to make request for vs 1 Ioh. 2. 1. 2. In the case of feare of perseuerance for Christ sits at the right hand of God the Father Almighty and therefore none can take his sheepe out of his hand Ioh. 10. 29. 3. In the case of defects and disability in gifts for from this Article S. Paul gathers that Christ will fill all in all things in all the members of the Church Eph. 1. 21. c. 4. In the case of feare of accusation by men or deuils Who shall lay any thing to the charge of Gods Elect Doth not Christ sit at the right hand of God saith the Apostle Rom. 8. 34. 5. In the case of difficulty in the successe of the Ministery of the Word Christ hath the Key of Dauid hee sits on the Throne of Dauid Hee will open and no man shall shut and hee will shut and no man shall open Rev. 3. 7. 6. In the case of outward wants on earth or ill entertainment in the world wee serue him that hath all power to preferre vs we haue his promise that we shal partake of his own glory and therefore we need not be carefull but rather magnifie his mercy loue to vs in admitting vs to his seruice vpon what termes soeuer it
day Which should much incourage the godly against all the hardship of godlinesse in this life There are many things may be briefly noted from the particular words by which this glorious calling is exprest 1. In that the Iudge is suddenly by change of stile called a King it might haue some vse for the present respect of the Disciples that dreamed of an earthly kingdom in this world and besides a generall respect vnto the godly of all ages to informe them that though Christ entertaine his seruants in this world but in meane conditions many times and that thereby his glory seems much abased amongst men yet at that day he will speake and doe for them like a King yea a King alone when all other Kings shall lay their Crownes at his feet 2. In that he saith Come yee it notes how glad Christ will be of them at that day as of such as haue beene long from him No father can be so glad to see his children that haue beene long absent as Christ will be to see his members while he yet sits vpon the Throne of Iudgement he cannot chuse but shew his affection 3. In that he saith Yee blessed of my Father he shewes them the fountaine of all their preferment to be Gods free loue and grace to them and not their deserts And withall teacheth vs to be confident in it that no people are so blessed and happy as such as be true Christians They are the blessed of God euen such as God blesseth as a father If Israels blessing could make Iacob happy much more Gods blessings vpon those he acknowledgeth for his children It matters not though the world hate vs and curse vs if God will loue vs and blesse vs it is enough 4. In that he saith Inherit the kingdome it imports that we shall neuer haue full possession of perfect glory till the day of Iudgement We are heires now but we are as it were vnder age And besides merit of works is here againe confuted for if we hold heauen by inheritance then not by merit a mans child claimes not his land by desert but by descent And further in that he cals their glory a kingdome it giues vs a glimpse of the surpassing aduancement of euery true Christian at that day This world hath no higher estates to shadow it out by but a kingdome which is the highest greatnesse on earth and therefore we should be greatly comforted against the miseries we suffer in the daies of our banishment and pilgrimage here below 5. In that he saith Prepared we may gather from that word the great care of our heauenly Father that prouides estates for all his children long before they be ready to possesse it which should be some instruction to earthly Parents to shew care for their children in prouiding if it may be for them before hand 6. In that he saith for you it manifestly shewes that God did particularly chuse certaine men and not all men as heires of his kingdome 7. In that he saith from the foundation of the world we may againe note that Heauen is not had by our merits because it was prepared before we had done either good or euill Obserue also that our Sauiour making mention of the beginning of the world expresseth it by mentioning the foundation of the world great was the surpassing glory of Gods power and wisdome in making the world and likewise beyond all apprehension great was his power in hanging this mightie frame of all things without any thing to hold it vp saue his owne secret power and decree and will it should be so Or may not the foundation of the world be referred to the minde of God in eternitie Though this world were framed and reared in the beginning of time yet may we not say that it was founded in the minde of God from all eternitie The consideration of all these things in the calling to glory should greatly abase vs for our want of affection and admiration and strong consolation in the hope of all this glory and if it be possible it should plucke vp our hearts to a feruent loue and longing for and hasting to the appearing of Christ Iesus our hearts I say vpon whom the ends of the world are come when the day of the Lord is so neare at hand And withall it should worke in vs a perfect patience in bearing the afflictions of this life these light afflictions I say light in comparison of that eternall weight of glory Thus of their calling to glory The Reason followes vers 35. 36. And it is taken from their workes of mercy as they are signes of their faith in Christ and as markes of their Adoption not as causes of their glory and yet if it were granted they were causes of glory yet it will not follow they are meritorious causes There are many sorts of efficient causes besides causes meritorious if any aske why their workes of piety are not mentioned or workes of righteousnesse as well as mercy I answer that mercy is not absolutely better than piety but only in a sort viz. in respect of men and as mercy doth iustifie our pietie to be right Now out of all the words I obserue 1. That good workes are necessary to saluation as causes without which no saluation will be had 2. That workes of mercie are very acceptable to God Acts 10. 4. Phil. 4. 18. 3. That the best charitie is to releeue godly Christians Gal. 6. 10. From the answer of the godly we may gather something of defect and something of praise The defect seemes to be that they doe not sufficiently informe themselues of the dearenesse of relation betweene them and Christ and the great account that Christ makes of their workes As we must not be iust ouer-much to think better of our selues than there is cause so we must not be wicked ouer-much in denying Gods grace or attributing more sinne to our selues than is true Their great praise imported in these words is that they forget the good they haue done being more prone to see and acknowledge their vnworthinesse whereas wicked men can remember the good they haue done but forget their sinnes From the Reply of Christ we may obserue the neere coniunction betweene Christ and Christians Hee reckons of them as of himselfe and is affected with all that befalls them as if it did befall himselfe He is not ashamed to call them brethren yea he reckons poore Christians as a part of himselfe though they be despised in the world yet he loues them as he loues himselfe they are pretious in his eyes calling them brethren hee vouchsafeth them incredible honour which should greatly stirre vs vp to charity and if at any time we are dull set Christ before our eyes and thinke what a Sacrilege it is to deny releefe to Christ Thus of the sentence of absolution which being ended he will proceed to the sentence of condemnation Hee is not so mercifull as to forget to be
cannot imagine any true praise of friendship that can be there wanting to any of that society The fourth is the actuall donation of power ouer all things euen the kingdome of the whole world God will then suffer them to enioy what their hearts can wish in heauen or earth they receiue then as their own all that euer God made Now from the possession of all these ariseth ioy vnspeakable and delight aboue imagination not only the heart of man but all his senses being taken vp with perpetuall admiration and refreshing being as it were continually inâ—â—riated with those riuers of pleasures that are at the right hand of God The second part of the Execution containes the thrusting of all the wicked with the Diuell and his Angels into Hell where all the damned must suffer first abiection from the face of God and depriuation of the very sight of all that might comfort in heauen or earth Secondly the gnawing of conscience vpon the eternall remembrance of all their sinnes Thirdly vnutterable torments in fire vnquenchable Fourthly the horrid presence of the Deuill and his Angels all which are made more grieuous by the impossibilitie to find either ease or end The life they loath they must liue and the death they desire they shall neuer finde Oh that men could be warned in time to prouide that they neuer come into that place That message Diues would haue sent to his brethren is brought vnto men now by the Gospell and therefore let them awake to liue righteously that they perish not in this great damnation where shall be the Chaos of darknesse the horror of tribulation the feare of confusion the griefe of fearfull visions the voice of men lamenting the biting of wormes gnawing cold intollerable fire vnquenchable stinch intollerable darknesse palpable and an absolute despaire of all that is good The third thing is the creation of new heauens and new earth according to these Scriptures Esay 65. 17. and 66. 22. Reu. 21. 1. 2 Pet. 3. 13. Now about this Creation we are to consider of two things 1. The firing of the world 2. The libertie of the creatures For the first of these it is manifest that the world that it may be made new shall be cast into the fire as into a furnace The heauens and the earth are reserued vnto fire the heauens shall perish and shall all wax old as a garment and as a vesture God shall fold them vp and they shall be changed the heauens being on fire shall passe away and be dissolued with a noise and the elements shall melt with heat and the earth with the workes thereof shall be burnt vp Psal 102. 27 28. 2. Pet. 3. 5 7 10 11 12. The substance of the heauens and the earth shall not be annihilated but the qualities only shall be altered that is bettered The figure of this world shall passe away not the nature 1 Cor. 7. 31. For the second of these all things shall be so made new as all creatures that were brought into bondage shall then be set at libertie and receiue restitution as is manifest Acts 3. 21. Rom. 8. 23. That this point may be the more clearely vnderstood I must consider of two things First how the creatures are in bondage now and then how they shall be at liberty then The creatures be now in bondage many wayes First as any of them are corruptible so in bondage to corruption Secondly as they are subiect to mutations and confusions as in the case of the Aire and Seas Thirdly as they are forced to serue the turnes of wicked men and their vses Fourthly as they are teachers of the world and men will not learne the creatures are Gods great booke and it is a bondage to teach and lose their labour Fifthly as any of them are either the instrument or the subiect of mans punishment Sixthly as since the fall they haue lost their vigorous instincts as they are dulled and distempered in them Now for the second point they shall then be freed from all that vanitie or paine or misery or mutabilitie fell vpon them since the fall of man and withall they shall be restored into a glorious estate when the Elect are glorified and so they partake of the glorious libertie of the sonnes of God But this restitution shal not be made to each particular creature that hath beene but to each sort of creatures shall be then found aliue at the last day But what shall be their glorie or how long they shall continue cannot be determined without curiositie and rashnesse The fourth effect or consequent of the Iudgement is the deliuering of the kingdome of Christ into the hands of God the Father 1 Cor. 15. 24. which is to be vnderstood not of the glorious estate of Christ but of his temporall gouernment ouer the world and the Church as he ruled by means in this world for this kingdome ends when hee hath fully subdued the deuils and death and wicked men and hath fully deliuered the Elect from all sinne and misery Then there shall be no need to gouerne men by Magistrates or Preachers or Sacraments or discipline or of any of the helps of naturall or spirituall life Thus of the explication of this Article The vse that may be made of this Article in generall followes and so first it may extremely affright all men that lies in their sins without repentance for there are many things in this doctrine terrible as 1. That God hath set them a day wherein he will certainly bring them to account 2. That this day is most certaine and God will not alter his minde Act. 17. 31. Heb. 9. 27. 3. That this day will be a day of wrath to them and not of mercy The date of mercy vnto impenitent sinners will then be out Rom. 2. 5. 4. That all his sins shall then be discouered euen all his secret sins and none can be forgotten in as much as the euidence shall bee giuen out of so many bookes where all things are written as it were with a pen of iron and the point of a Diamond 1 Cor. 4. 5. Reuel 20. Ier. 17. 1. 5. That euen the longer hee liues the more hee heapes vp wrath against that day Rom. 2. 5. 6. That no meanes will then be auaileable to deliuer them Riches will not helpe them Iob 36. 18 19. nor multitude cannot shelter them Iude 15. 7. That though thou hast excelled in many gifts and done much good in the world yet if thou die in sinne without repentance thou shalt not escape Gods vengeance 1 Cor. 13. 3. 8. That it is but a little while thither 1 Pet. 4. 7. Iam. 5. 8. The signes of Christs comming are the most of them run out and we see that diuers of the last signes run together as if the Lord made haste to make an end of all things and if generall iudgement were yet further off yet death is at hand which giues a particular iudgement vpon thee
be an Hypocrite page 365 I. I Dols are false Gods page 165 Christ suffered at Ierusalem page 325 He was buried neere to Ierusalem for two causes page 435 Iesus whence this word comes page 214 Why Christ was called Iesus page 215 The word Iesus is a short Gospel page 216 That Iesus may be our Sauiour wee must doe three things Ibid. The saued by Iesus must shew it in seuen things page 217 Diuers men know not Iesus Ibid. Calling of the Iewes page 414 Christ suffered Ignominie and disgrace in three things page 323 Hee bore this for foure reasons Ibid. Ignorance no plea. page 488 Immutability of God See God Gift of Illumination page 540 Humility of Christs Incarnation page 318 He sustained Infirmities of all sorts for foure reasons page 322 Christs Innocency page 37â— 440 God can giue testimony to the Innocencie of his page 373 Insufficient Ministers page 487 Christs Intercession shadowed out in the Law page 484 Incarnation of Christ page 248 How one Person is Incarnate and not the other Ibid What Christ assumed in his Incarnation page 249 When he was Incarnate page 250 Why Christ was Incarnate page 251 Gods glory shineth in Christs Incarnation page 257 Christ makes a threefold Intercession for vs. page 248 His Incarnation teacheth vs diuers things page 258 It is comfortable to the godly Ibid. Doctrine of Christs Incarnation terrible page 259 Christ like vs in all Infirmities page 258 Day of Iudgement shall bee in the end of the wâ—rld page 505 Why it is deferred so long Ibid. The precise time of this Iudgement vnknowne and why page 506 Christ did not know the day and houre of it how it is meant page 507 Place where the Iudgement shall bee Ibid. Who shall be Iudged page 508 Signes of Christs comming to Iudgement page 513 Euents no signes page 112 Corruption of manners a signe of Christs comming to Iudgement how page 514 Preparation of the Iudge to Iudgement hath in it foure things page 416 Preparation of the Persons ' Iudged hath in it foure things Ibid. The world summoned to Iudgement Ibid. Wicked men shall be Iudged according to their workes page 519 Diuers obiections answered Ibid. Infants how Iudged page 520 By what lawmen shall be Iudged â—â—0 Doctrine of the last Iudgement terrible to the wicked page 532 Comfortable to the godly page 534 Iudas his treason six things obseruable in it page 327 Why it was necessary that Iudas should betray Christ page 329 Iudas sin Informes vs of diuers things Ibid. Iudas meant not to haue Christ killed probable page 330 Good Iudges must learne expedition page 360 Christ Iudged in a polyticall court for foure reasons page 362 Church-men must abide the Iudgement of lay Iudges page 363 Why Christ Iudged by Pilate page 362 Iudges no accusers page 363 Iudges must haue cleane hands page 377 Needfull to vnderstand Christs comming to Iudgement page 496 Seuen properties of this Iudgement Ib. Particular Iudgement page 498 Last Iudgement manifest Ibid. It is sudden Ibid. Christs Iudgement a righteous Iudgement page 499 It is an eternall Iudgement how page 500 Christ shall be the Iudge page 501 This is comfortable to the godly Ibid. Terrible vnto the wicked page 502 How Saints and Apostles Iudge the world page 501 Whence Christ shall come to Iudgement page 502 When the day of Iudgement shall bee diuers opinions Ibid. Memoriall of the Iust blessed page 440 Iustice of God See God K. KIngdome of Christ page 229 Kingdome of Christ not of this world page 365 Christ clothed in habit of a King in way of scorne page 379 Christs Kingdome scorned page 380 Iesus that King by an excellency page 400 Kingdome of Christ deliuered to God page 532. 490 That Christ is a King appeares by seuen things page 229 Christ excells all other Kings in thirteene things page 230 Lawes of Christs Kingdome page 232 Christ our King what we learne from hence page 234 Diuers kinds of Knowledge in Christ page 253 Knowledge of God See God L. PVrge out the old Leauen page 310 Christs Legacy page 422 Lightnings Gods arrowes page 171 Liue not to our selues page 417 Iewes cast Lots vpon Christs garments for fiue reasons page 393 Beleeue that Iesus is our Lord. page 240 Christ is our Lord by a fiuefold right page 241 Excellency of Christs Lordship in six respects page 241 This teacheth vs diuers things page 243 Seuen Rules for the seruing of this Lord. page 244 Diuers vses of this point page 245 A threefold act in Loue. page 64 M. OBey Magistrates in the Lord. page 243 Malice in the wicked cruell page 327 372 Man the Epitome of all Gods workes page 194 Man miserable in respect of the euill of punishment diuers waies page 205 Christ the Son of Man page 268 Man hath eight prerogatiues aboue the creatures page 199 Notorious Malefactors may repent and be saued page 405 Christ appeared to Mary Magdalene page 460 Christ Manifested three waies page 270 Whether Mary may be called the Mother of Christ. page 267 Matter of Christs Body page 261 The sanctification of that Matter Ibid. God not tyed to the vse of Meanes in what cases page 559 Religion is vaine without Mercy page 528 How Mercy better then piety page 526 Ministers corrupt page 329 How Ministers betray Christ page 333 Qualifying of Ministers page 539 Publique Miseries to bee bewailed page 385 Christs care for his Mother page 421 He calls her woman Ibid. Mortality and Immortality in the same person page 256 Merit of workes confuted page 487 Meteors in the ayre page 169 Fiery Meteors page 170 Watery Meteors page 174 What vse God puts them to Ibid. N. Christs Natiuity HE was Borne three waies page 269 Bethlem the place of his Natiuity page 270 Time of his Natiuity Ibid. Christ borne poore why page 271 Borne of a Virgin why Ibid. Christ a first borne how page 272 Signes about the time of his Natiuity page 272 Three things haue relation to Christs Natiuity page 269 Diuers effects of Christs Natiuity page 271 Son of God tooke the Nature of Man page 248 He tooke it into vnion with his diuine Nature page 258 Mans estate by Nature hath need of mending page 205 No worke of Nature to beleeue in Christ page 207 Christ fastned to the Crosse with Nailes for foure reasons page 390 To destroy Niniuey a conditionall will in God page 108 O. CHrists Obedi nâ—e to his Father in death page 421 Auoid Occasions that leads to sinne page 353 Christs threefold Office page 226 Originall sinne page 204 A threefold Opposition page 120 P. PApists sin against Christs prophecie page 226 A twofold Paradice page 411 Paradice a Type of the glory of heauen page 412 Our life a continuall Passeouer page 310 Christ the true Passeouer page 428 Why Christ suffered at the Passeouer page 325 How Passion is in God page 107 Passions of two sorts Ibid. Christs primitiue Passion page 315 Extended to both Natures Ibid.