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
nor Herod his lust nor Iehu his Idols c. 3. That they are apt to fall away from the liking they haue of Religion which they may finde in themselues when they are at the best if they examine themselues in these questions Whether for these things they would loose the fauour of their carnall friends and their credit in the world whether they would suffer for these things if times of persecution should come whether if they might haue their hearts desire in worldly or sinfull things they would not aband on the care of these things And they may finde it by this that if they fall out with any that are the chiefe for Religion in the places where they liue they meditate not onely a forsaking of such as they are fallen out withall but euen a relin quishing of their forwardnesse or care for profession of religion it selfe those that finde such corruption in their hearts had neede to take heede to their standing least they fall for though a timely reconciliation with men restore them to their former course of profession againe yet this tryall of their hearts may tell them that at length for such or the like occasions they will fall cleane away if they get not better footing in the Kingdome of God 4. That all this profession is vndertaken for carnall and corrupt ends as either to get credit with religious persons or to auoid the penall Lawes of Princes or to couer some vices they are prone to or guilty of or to aduantage their estates in worldly things or out of desire to excell others in gifts or the like 5. That the ioy which they feele is but a false ioy and vnsound which appeares both by the causes of it and by the effects By the causes for they ioy in hearing the Word for these or the like reasons because the doctrine is new or because it is handled with vnexpected learning or wit or because it fits their humors or affections or because it is doctrine that is generally comfortable and sets out the happinesse of such as are of their Religion or because the things spoken of are admirable in themselues or because the doctrine makes against such and such as he likes not And such as are the causes such are the effects For this ioy makes them more proude and carelesse and conceited and contemptuous many times of others Whereas the true ioy ariseth from the solid application of the things heard to himselfe and from the perswasion of his right vnto these comforts by and through Iesus Christ. And withall this ioy doth soften the heart as the dew from Heauen doth the ground and makes the true Christian more humble and mortified and more desirous to be rid of sinne and more to loue God and goodnes and godly men Now if all these sorts bee cast out it is easie to coniecture that few will remaine to bee reckoned for true beleeuers Secondly this doctrine of beleeuing should moue all sorts of men in the Visible Church to try and examine themselues whether they be in the faith or no 2. Cor. 13. 5. And to this end euery Christian may profitably imploy himselfe if in his examination he looke to foure things 1. He must be sure that he be not guilty of any of the things that be repugnant to faith There are some things so contrary to faith that where they are faith is not Such as are 1. Naturall infidelity whereby the heart is not onely void of the knowledge and beliefe of God and true Religion but also when the meanes of knowledge is offered hath habituall struglings and desires that there were neither God nor any bond of Religion 2. Carnall security when the soule is at rest and securely contemnes Gods Iustice in the threatnings against his sins 3. Resisting of the truth when men that daily heare the Word doe with hatred of the truth either oppose it outwardly or reiect it inwardly 4. Presumption and confidence in our owne strength works merits righteousnesse or worthinesse 5. A professed resolution against the assurance of faith when men bring in an Academicall doubting and perswade themselues that no man ordinarily can know or be assured of his Saluation 6. Notorious wickednes and prophanesse when men drowne themselues in lewd courses and follow their lusts without care or remorse 7. Apostacie when men fall away from the Religion they haue professed with a Totall disregarde of the knowne truth 8. A generall kinde of wauering in the doctrine of faith and continuall vnsetlednesse both of iudgement and affection 9. Desperation when a man rageth and is tormented with the horror of Gods Iustice without respect of Gods Glory or any hope or desire or prayer for Gods Mercie in Christ He therefore that would try whether hee haue a true beliefe or no must in the first place try whether none of these contraries of faith possesse not his soule for if they doe it is certaine he hath not faith 2. He must carefully separate and distinguish faith from such things as haue some kinde of likenesse or agreement with it and yet are not faith In his Tryall hee must take heede that he take not some other thing for faith such as are rash Credulity Hypocriticall profession Presumption opinion humane Knowledge experience or Hope For the first there is a light kinde of assent which men giue vnto doctrines in Religion without any knowledge of the warrant and proofe of them from Scripture whatsoeuer effects this Credulity haue yet is it not faith because that is euer grounded vpon the Word of God Nor may hee mistake an outward hypocriticall profession of the true Religion for faith Profession of Religion when it is destitute of the loue of God hatred of sinne trust in Christs merits charity to men and patience in afflictions doe no way commend a man to God much lesse is it true faith Thirdly many Christians entertaine Presumption insteede of faith They are resolued vpon it that God is their Father and Christ died for them and they are the children of God and true Christians and all this without any word of God rightly applyed Fourthly Opinion in matters of Religion may bee taken by some for faith but yet it is not for Opinion is naturall faith supernaturall and giuen of God Opinion is founded vpon humane testimonie faith vpon diuine Opinion is doubtfull and wauering faith is firme and certaine Fifthly nor may humane Knowledge be taken for faith for though they agree in this that they are both imployed about things true and such things as sense cannot reach to yet they differ manifestly faith is Gods gift and a light supernaturall but knowledge is a habit gotten by vs through the helpe of the sparkles of the light of nature and exercise and teaching for the comprehending of the things of faith there is daily neede of the inspiration and illumination and quickning of Gods spirit But the
mercifull bountifull c. but GOD is loue it selfe mercie it selfe c. 3. Because their goodnesse began but yesterday a little while agoe whereas Gods goodnesse was from euerlasting 4. Because their goodnesse is mutable they may hate and loath whom they formerly loued and piâ—tied vehemently and they may loue and pittie such persons as when they die may perish in hell for euer where they shall neuer enioy comfort by them more whereas Gods loue is immutable and euerlasting 5. Because they can shew no such fruits of their loue and mercie as God doth they cannot ransome the world nor quicken and raise the dead soules and bodies of men nor medicine the afflictions of them they loue to turne them to good nor subdue those mighty enemies diuells sin death and hell nor nourish soules nor giue an immortall inheritance Secondly the consideration of his glorious goodnes should compell vs 1. To magnifie him for his goodnesse and striue to set out his praises to mention the louing kindnesses of the Lord according to his great goodnesse shewed to vs Esay 63. 7. The Prophet Dauid in many places vrgeth this vse vehemently vsing this forme of exhortation in many places Oh praise the Lord for he is good for his mercy indureth for euer Psalme 106. 1. 107. 1. 118. 1 1â—6 1. and though worlds of carnall people cannot bee inflamed to the admiration of this matchlesse goodnesse of his yet Israel the redeemed of the Lord all that feare him and haue experience of his mercy should bee vehemently affected with desire to magnifie his praises as these places shew Neither will it suffice after a dull or sullen manner to doe it but wee are bound to praise this goodnesse of God after a speciall manner for 1. We must studie his praises herein and striue to seeke out with delight the conceptions of his glorious praises Psal 111. â— â— 2. We must bee sure that Gods praises heere bee set out with affirmations and language aboue the praises of all other things in the world we must do it abundantly Psal 145. 7. and with our whole hearts Psalme 111. 1. our soules must blesse him not our tongues onely Psal 103. 1. 3. Wee must not rest satisfied to praise him for a fit but must striue to doe it for euer all our life should bee full of his praises Psal 104. 33. and good Reason seeing wee can neuer want matter and cause of praise because the earth is full of his goodnesse Psal 3â— 5. and who can at once declare all his praise Psal 106. 2. 4. Nor will it suffice that wee praise him when wee worship him in the word Prayer or Sâ—craments but we must talke of his praises one to another and labour mutually to heate our hearts by daily mentioning the glory of his Nature and Kingdome Psal 145. 11. 2. Gods goodnesse should force vs to repentance and so it should diuers waies It hath in it strong incitations to humiliation to cast downe to the care of a new life It should exceedingly humble vs and breake our hearts to think that wee haue so long and so grieuously transgressed against God that is so full of goodnesse towards vs. It should make vs teare our very hearts with weeping mourning and fasting Ioel. 2. 12. secondly It leades vs to repentance also as it giues vs incouragement to come to him to beg mercy and forgiuenesse because mercy pleaseth him Mich. 7. 18. and his Throne of grace is alwaies easie to come to and he freely shewes mercy and will multiply pardon There can be no such aggrauations of our sinnes but if wee repent all will be swallowed vp in the seas of his goodnesse Esay 55. 7. Ioel 2. 13. Heb. 4. 6. thirdly it should continually fire vs to the hatred of our sinnes and care to liue righteously and soberly and godly in this present world denying vngodlinesse and worldly lusts Titus 2. 12. who would not serue so good a Nature 3. It should set our affections all in a flame and make vs wonderfully in loue with God seeing beyond all comparison there is all that in Gods nature which should kindle affections Oh we should loue him with all our hearts and all our soules and all our might both because hee is so infinitely amiable in himselfe and shewes it to vs daily as also because he seekes to be ours and to vnite vs to himselfe The Doctrine is wholly lost if it will not make vs more in loue with God If such Loue Mercie Bounty Grace and Patience cannot allure vs then nothing that is good can The whole booke of the Canticles sets out the Loue should be in the Church to God Yea it shewes that the vehement passions of Loue should be in vs because all that can be Amiable is in him The desire of our soules should bee euer after him and the remembrance of him We should be much abashed that any louer should shew more affection to an earthly creature then we shew to God Our mindes should still runne vpon him And because we may finde a horrible vnto wardnesse in our nature and extreame dulnesse in our affections therefore wee should make conscience of it to circumcise our hearts that we might more be in loue with God both by afflicting our soules and iudging our selues for our defects and by cutting off and casting away all those delights that might steale away our affections from the Lord beseeching the Lord himselfe to direct our hearts into his loue 2. Thes 3. 5. Esay 26. 9. Psal 31. 19. 21. 23. Deut. 30. 6. 4. It should teach vs to make more account of his loue to vs and all the signes of it we should wonderfully ioy in all the pledges of his fauour esteeming his louing kindnesse better then life Our very soules should be satisfied as with marrow Psalme 63. shall the Lord reioyce ouer vs with ioy and take such delight in vs Zeph. 3. 17. and shall wee so lightly esteeme of his fauour presence and all his loue tokens Oh the Tidings that GOD loues vs should fill our hearts with indelible delights and admiration 5. It should fully perswade vs to rest vpon God and trust in him with all confidence in all estates euen wholly to commit our selues and our waies to his protection who would not trust so good so louing so pitifull so bountifull a Nature Blessed are they that are fauoured by him and can trust in his mercies and shew it both by their abundant contentation and by their continuall recourse to him to seeke all needfull good things from him that is the Fountaine of all goodnesse Psal 34. 9. 13. 6. 6. How should it make vs long for the comming of Iesus Christ and hast to that day how should wee desire to bee dissolued that we might be prefent with the Lord and see his beauty face to face and enioy that vnspeakeable sweetnesse of his Nature immediately Oh what hearts haue we that doe not euen
which no other creature can doe and this discerning would be in the minde if there were no Sun in the firmament and aboue all things that the soule can know it is most excellent in that it can know God himselfe Man onely of all visible creatures can see God and his workes and acknowledge his workemanship which none of the other creatures can doe 3. The soule of man was made in the Image of God in other things the footsteps of God doe appeare but in man onely in this visible world did the similitude of God appeare Gen. 1. 26. Man was not made like the Sun in the firmament or like some Angell in Heauen but like God himselfe and so especially in his soule for the soule of man is a spirit as God is himselfe and it is inuisible and immateriall like God and as in the substance of the soule we resemble God so in certaine qualities or vertues printed in the soule which resemble the Attributes of God such as are goodnesse loue knowledge mercy Iustice patience and the like Ephes 4 Colos 3. 10. The nature of no creature being capable of vertue or the lawes of vertuous liuing but onely man 4. The soule is immortall it is a thing within vs that will neuer be at an end when worlds of other things bee dissolued round about it and this is an vnspeakeable indowment if we could seriously thinke of it that God should let vs last as long as himselfe and all other liuing things die and expire and come to nothing A mans soule will bee aliue after a thousand times tenne thousand yeeres All the diuells in Hell or Tyrants on earth cannot kill our soule 5. The soule of a man workes within strange things euen in his very body It carries the body about being a thing without body it selfe and giues diuers gifts to diuers parts of the body It workes sight in the eyes hearing in the eares feeling in all the body tasting in the Pallate smelling in the Nostrills breathing in the Lungs concoction in the Stomach operation in the hands ambulation in the feete and motion in the whole bodie yea it so workes by the senses of the body that it takes in by them all other things to it selfe in the species of them 6. As it is wonderfull for the things it worketh vpon the body so it is admirable for the worke it can doe when the body lyeth a sleepe and stirres not The soule then resembles God in the Creation It creates worlds of shapes within it selfe with strange furniture and variety which inward Creation of infinite frames of things would be like this world which God made but that the soule cannot giue them continuance life c. It was a great gift of God to giue the soule power to make these things within 7. The soule doth excell in quicknesse of motion working other creatures are swift some in running some in flying but what can be among them comparable to the soule which can in thought in an instant suruey the ends of the Earth In these and many other things the soule of man doth wonderfully excell being set in the body of a man as it were the God of the body as a little God in the little world as IEHOVAH is the great God in the great world The whole person of man considered as consisting both of soule and body did and doth enioy many singular prerogatiues aboue all other creatures in this visible world as 1. Man had the honour to be brought into the world when all other things were made and the world furnished ready for his vse Gen. 1. 2. God did man a great honour in the manner of making him for hee made man with consultation but all other things were made by saying the word onely let them be Gen. 1. 3. The soule and body of a man is knit together with such a bond as is beyond the reach of mortall creatures to expresse the manner of the Vnion 4. Because God conuerseth with man onely of all the creatures in the world our parents did see God in Paradise and he reuealeth himselfe still to the blessed ones in heauen Since the fall this is for the most part lost saue that with the godly the Lord conuerseth by many signes of familiarity in the vse of his ordinances 5. Because God made such prouision for man as hee did for no other creature as in the first Creation hee set man in Eden the garden of vnutterable pleasure and when man dies now if he be redeemed by Christ hee hath prouided that heauen of heauens for him 6. Because God hath made man Lord ouer the other creatures and bestowed vpon him dominion ouer the beastes of the field and foules of the Ayre and fishes of the sea yet the vastest creature aboue or below doth minister vnto man and God hath planted a naturall feare of man in other creatures Psal 8. â— Gen. 1. 9. 2. 7. Because the body and soule of a man is the Temple of the holy Ghost to dwell in so it was with the first man and so it is still in some men euen in this world 2. Cor. 6. 16. God dwells in man and walkes in him 8. Yea God hath done that honour to the nature of man that he hath not done to the nature of Angels and that is that he hath ioyned it inseparably to his diuine nature in the person of his Son Christ Iesus so as man is now as neere to God as the body is to the soule Heb. 2. 16. The consideration of this Glory of God in the Creation of man may serue for Instruction Humiliation and Consolation By way of Instruction it should teach vs many duties as 1. We should giue glory to God and acknowledge that it is he onely that made vs and not we our selues our parents are but instruments of the propagation of our bodies it is God that is the principall efficient Psal 100. 3. especially we should with all gladnesse acknowledge Gods goodnesse to vs that made vs such creatures so excellent aboue other workes of his hands he might haue made vs vile Vermine or poysonfull creatures Toads and Serpents Psalme 149. 2. 2. We should learne hence submission to God in all things concerning our life or death hee hath made vs and therefore hath absolute power ouer vs as the worke of his hands to doe with vs whatsoeuer pleaseth him and to call for the spirit backe againe and leaue vs to returne to our dust at his pleasure Ier. 45. 4. Psal 90 3. 3. Seeing all men are the worke of Gods hands and that our God made them it should teach Superiours to shew due respect to their Inferiours in gifts estate age or the like for he that made the rich made the poore also hee that made the Master made the Seruant also and therefore Inferiours are not to be despised Iob 31. 13. 15. Pro. 14. 31. All mankind made of one bloud Acts 17. 26. 4. We
〈◊〉 vnbegotten It is in the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicated by generation It is in the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceeding Now the humane nature is assumed by the diuine considered onely as it is in the Sonne and in the manner as the sonne enioyes it God the Father that eternall minde begets the Word or perfect Image of himselfe which is the second person Now to that Image of the Fathers person is the nature of man vnited It is true that the Incarnation being a worke ad Extra is common to all three Persons in the Trinity for about it all three worke and yet the Sonne onely did assume our Nature though the Father also did worke it by the holy Ghost Diuines vse to expresse it thus three Virgins in one common worke make a garment which one of them onely weares so heere the three persons make the humane nature which onely the second Person puts on or assumes when it was made The fourth thing is what was assumed and so in generall the matter assumed was the seede of the woman Gen. 3. 15. The seede of Abraham the seede of Dauid the flesh of the Virgin Mary In particular he tooke 1. A true humane bodie not the shew of a body not any diuine or Celestiall body but a true humane body the very flesh which the body of man consists of 2. A true humane soule aswell as body Mat. 26. 38. Marke 14. 34. Luke 23. 46. 3. The naturall proprieties of a humane soule and body for he was made like vnto vs in all things Heb. 2. 12. 4. 18. By proprieties I meane such proprieties as agree to the humane nature now or by Gods decree shâ—ll be fastened vpon the humane nature as his body on earth was heauy and needed meate and drinke and sleepe but now in Heauen is spirituall shineth as the Sunne and needs no food 4. The infirmities belonging vnto our nature both in soule body that this may be rightly vnderstood we must distinguish as first about the infirmities bodily some arise from an outward cause some an inward Those that arise from outward causes Christ bare onely so many of them as by the counsell of God or in respect of his Office was needfull for him to beare Such were the calamities and sorsorrowes inflicted vpon him by others and borne by him as our High-Priest These that arise from an inward cause doe either vniuersally follow the whole nature of man since it was fallen as to be subiect to heate cold wearines paine or the like or else are personall and arise not from the common sinne of man nor fall vpon all men at all times but are found onely in some men such as are some kinde of diseases the former sort Christ bare not the latter Now the infirmities of the soule are likewise of two sorts some vitious and detestable as sins others vnblameable deseruing rather pittie then punishment as to bee ignorant of some things feare sadnesse anger and the like the former sort were not in Christ Luke 1. 35. Heb. 4. 15. Ioh. 8. 46. The latter were Luke 2. 52. Marke 13. 32. Mat 26. 37. Iohn 11. 33. And those affections in Christ differed much from ours for his were easily ruled by right reason but not so ours his were carried onely to good obiects ours often to euill Christ was troubled in his affections and so are we but with great difference His affections were without sin As a glasse that is cleane and hath cleane water in it if it be shaked and tossed yet there is no filth in the water but if the glasse be foule and mud be setled at the bottome of the water if it bee shaked the water is all foule so is the difference betweene the trouble of Christs affections and ours The fifth point is the time when the Sonne of God was Incarnate and that was not assoone as man was fallen but long after it being deferred by the Wisdome of God of purpose that man being left to himselfe might both feele his disease and see need to call for the remedie and exercise his Faith in the expectation of it and that it might appeare that all mankinde was vnrecouerably fallen into mischiefe of themselues And at that time was this wonderfull worke done when most fitly an example of the Iustice of God towards the Iewes and his mercy towards the Gentiles might be shewed for at that time when the Word was made flesh was the sin of the Iewes almost full and among the Gentiles in that ripe Age of the world were innumerable Elect ones ready for the spirituall haruest Mathew 9. 37. Luke 10. 2. Iohn 4. 35. Gal. 4. 4. The sixth point is the Reasons why it was necessary hee should be Incarnate and these are diuers first the Iustice of God required that satisfaction should be made in the same nature that offended secondly for satisfaction the maledictions and curses of the Law and in particular death must bee inflicted vpon him that will bee our surety Now as God hee was impassible and immortall hee could not suffer nor die thirdly he tooke not the Nature of Angels but of man that so he might bee a mercifull High-Priest and fit to deale with man and for man as concerned not onely our necessities but our infirmities too Heb. 2. 17. 18. The seuenth point is how he was Incarnate or the manner of the Incarnation how the Word was made flesh This is a great Mystery and cannot fully bee expressed or comprehended especially by vs in this estate of Mortality yet diuers things may be vttered as 1. He did not assume the nature of man as it is extra subiectum or a thing that is conceiued by the minde or as it is common in the soules and bodies of all men but as the nature of a man is in one subiect in vno indiuiduo 2. The nature of man as it was in the wombe of the Virgin was in the very moment of the Conception ioyned to the Nature of God in personall vnion so as soule and body in Christ did not make a person as it doth in other men but did and doe subsist in the person of the Sonne of God being carried and vpheld by the diuine nature of Christ so as both his natures make but one person in him and this may bee gathered out of these places Luke 1. 36. Esay 7. 14. 3. We may approach to a better vnderstanding of this vnion if we consider it by way of negation how it differs from other vnions The word and the flesh are made one not in Essence as the Persons in Trinity are one nor in nature as soule and body make a third nature nor is this vnion carnall as man and wife are one nor spirituall or mysticall as God and the faithfull are one or as Christ and the Church are one but personall the two natures being one in person Nor is the flesh in the Word by simple inhabitation
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
gall chap. 27. 34. As for the reason of this fact it is generally receiued amongst Diuines that either the Iudges appointed or that the women of Ierusalem out of pitie to the malefactors going to execution prepared a Potion of strong wine the better to comfort them against death or to inebriate their senses so as they should not feele the paines of crucifying And it is guessed that this was a custome euen in Solomons time because of that sentence hee vseth Prou. 31. 6. Giue strong drinke to him that is ready to perish and wine to him that is of a heauy heart If the Potion were giuen only to cheere their hearts it was a worke of mercy at least in their intendment but if it were to make them drunke it was horrible cruelty to the soules of the poore creatures that should be better prepared for death Now for reconciling of the difference betweene the Euangelists to omit many opinions I thinke their iudgement is the most probable that say that the women of Ierusalem gaue him wine mingled with mirrhe but the Souldiers and the Iewes out of very spight and cruelty changed it into vineger mingled with gall Now it is said of the first Potion he receiued it not and of the latter when he had tasted he would not drinke of it By all which was signified 1. That Christ hath paid for our vicious pleasures by tasting of the cup of gall 2. That true solace and comfort is not to be found or sought from the earth or the men of this world who in stead of sweet incouragements vsually doe of purpose giue vnto Gods seruants drinke of gall and vineger that is proffer them all occasions of vexation and discontent And for further vse let vs consider that it was our sinnes that were this gall and vineger to Christ If we blame the Iewes for giuing him such a Potion let vs iudge our selues for our sins for it was we that gaue him this gall to drinke Deut. 32. 22 23. Now for the third question in the diuision Christ was crucified for these Reasons or Vses First that thereby it might appeare that he was the true Messias and Sauiour promised to the Fathers as he himselfe saith Iohn 8. 28. Secondly that thereby he might deriue the malediction of the Law vpon himselfe which was due to vs and that we might possesse and inherit the blessing Gal. 3. 13 14. Thirdly that by a vertue flowing from his crucifying the viciousnes of our corrupt natures might be abolished that we might not afterwards serue sinne Rom. 6. 6. Fourthly that our debts being there paid the hand-writing that was against vs might be cancelled so as our sinnes should be no more remembred of God Col. 2. 14. But the speciall thing to be considered in Christs crucifying is to looke vpon it as a sacrifice offered vp to God for the sinnes of the elect in which an atonement and expiation is made for our sinnes About this Sacrifice diuers things are to be inquired into As first who is the Priest And that is Christ considered in both Natures as is proued in many chapters of the Epistle to the Hebrewes And he is indeed the only Priest of the New Testament considered really for he came in stead of all the Leuiticall Priests his Priesthood is euerlasting Heb. 7. 24. because it doth not passe from man to man by succession as the Leuiticall High Priesthood did Secondly what is the Sacrifice and that is Christ as he is man or the manhood of Christ so we are said to be sanctified by the offering vp of the body of Iesus Heb. 10. 10. and this Sacrifice of his was not an Eucharisticall but an whole burnt offering or a propitiatorie Sacrifice such a Sacrifice as was seized vpon by the fire of Gods wrath and all burnt to ashes Thirdly what was the Altar And that was the Godhead of Christ not the Crosse properly because the Altar sanctifieth the gift Matth. 23. 19. and that which sanctified the Humanitie that it might be a meritorious Sacrifice was the Diuine Nature vpon which it was laid and presented to God Fourthly how often this Sacrifice was offered viz. but once only as is proued Heb. 10. 14. and 9. 28. 25. Fifthly the excellencie of this Sacrifice which appeares by the fruit of it and by the continuance of it The fruit of it was both the bearing of our sinnes Heb. 9. 28. and the taking away of our sins from before Gods sight Heb. 9. 26. so as he made thereby a perfect atonement and propitiation for our sinnes God smelling a sauour of rest and his sacrifice being a sweet smelling sauour vnto God so as he is well pleased Gen. 8. 21. Ephes 5. 2. And besides by this Sacrifice we are consecrated as a holy and peculiar people to God as the Priests were consecrated in the Law Heb. 10. 14. Thus of the fruit of it The continuance of the Atonement and fruit of this Sacrifice is for euer it was not such as needed to be renued Heb. 10. 14. for he is a Priest for euer after the order of Melchisedech Sixtly what is required of vs that we may haue benefit of his Sacrifice and crucifying for vs And so three things chiefly are required First that we be crucified with him not only in sorrow for his sufferings Zach. 12. 12. but in bewailing our sinnes and crossing the corrupt disposition of our Natures and forsaking the vaine pleasures and glories of this world Rom. 6. 6. Gal. 6. 14. Secondly that we looke vpon Christ by faith as the Sacrifice offered for vs or the brazen Serpent lifted vp vpon the Crosse for vs Ioh. 3. 14. Thirdly wee must be sanctified as a people willing to consecrate themselues to God as a liuing sacrifice soule and body for his seruice Heb. 10. 14. Rom. 12. 1. The fourth point is the manner how he was crucified and so six things are distinctly to be noted 1. That he put off his garments and suffered naked 2. That he was lifted vp vpon the Crosse 3. That he was fastened to the Crosse and fastened with nailes driuen into his hands and feer 4. That he hanged with his armes spread abroad 5. That he was crucified in the middest of two Theeues 6. That he suffered the effusion of his precious bloud on the Crosse For the first our Sauiour being to be crucified put off his garments for diuers reasons 1. That he might thereby shew that he was ready for death and did willingly imbrace it 2. That he might satisfie for the sin of our first Parents that made themselues naked by losing the garment of innocencie in which they were created and so make expiation for their abominable nakednesse 3. That hee might vnâ—loath vs of sinne and mortalitie of which the garments giuen to our first Parents were a Monument for when they had sinned God made them garments of the skinnes of dead beasts and put them vpon them as memorials of mortality
wrought therefore he would signifie that the new world had a Paradise prepared as well as the old world had at first In this answer of Christ diuers errours are confuted as 1. Theirs that said that the soules of men after death did either sleepe or perish 2. Theirs that dreame that mens soules must goe into Purgatory for this Theese had been a great offender and had not performed the satisfactions they talke of and yet went to heauen presently 3. Theirs also that say the soules of the faithfull before Christs Ascension were not in heauen but in Limbo 4. Theirs that say the soule of Christ went downe into hell locally after his death Paradise is not Hell and into Paradise he went 5. Theirs that say that outward Baptisme with water is precisely necessary to saluation whereas this Theefe was not baptised and yet saued 6. Theirs that thinke heauen is had for mens merits euen for the deserts of their good workes that is false for as Adam was placed in Paradise by Gods free gift and Creation so are all the godly placed in heauen and therefore doth Christ liken it to Paradise Eternall life is the gift of God Rom. 6. 23. Thus of the Conuersion of the Theefe The fourth testimony giuen to Christ on the Crosse before he died was the miraculous rending of the Veile of the Temple from the top to the bottome and that this fell out before the death of Christ appeares by Saint Luke Chap. 23. 45. The Temple had three roomes in it the one more inward as it were our Chancell and into that roome came only the High Priest once a yeare and was called Sanctum Sanctorum The Holy of Holies and in that roome was the Arke and the Mercy Seat The next to that was the Holy place as it were the body of our Church and into this place came the Priests only to offer sacrifice for there was the Altar for burnt offring and the Altar of Incense and the Table of the Shew-bread Now without this was a third roome whither the People came to worship and was called the Court and Solomons Porch It is resembled by our Church porch but it was a very great roome able to receiue a multitude of people Now the Veile was that parted the Holy of Holies from the Holy place and was made of Blew and Purple and Skarlet and fine twined linnen of cunning worke hanged vpon foure pillars of Shittim wood ouer-layed with gold The most holy place was a type of Heauen and the holy place a type of the Church Militant on Earth as it consists only of Gods elect as a Nation of Priests offering holy sacrifices to God The outward Court was a type of the visible Church as it confists both of good and bad professing the true worship of God The rending of the Veile signified diuers things 1. That God did abhorre and despise the Temple of the Iewes and was departed from them with indignation and had reiected that Nation for their reiecting of Christ his Son and that he did dissolue all their priuiledges and staine their glory If the Iewes will forsake God he will forsake them and so will hee deale with all Nations where he hath dwelt if they despise his word and Gospell and will not walke worthy of his mercies shewed to them 2. That there was now an end of ceremoniall worship the rending of the Veile was the seale of the words of Christ saying It is finished Now that Christ had fulfilled all was shadowed by these ceremonies by the tearing of the Veile he signified that there was now no further vse of those rites 3. That now we haue accesse freely to goe to the Mercy-seat euen to the Throne of Grace with our suits and requests in the name of Christ Iohn 1. 51. Eph. 2. 18. Heb. 4 16. 4. That whereas heauen was shut for our sinnes now it is opened by Christ and we may enter in as the Apostle expresly shewes Heb. 10. 19 20. The passage into heauen is now set open Only we should looke to our assurance and sound sanctification as followes vers 22. Dead 1 THESS 5. 9 10. 9. For God hath not appointed vs vnto wrath but to obtaine saluation by the means of our Lord Iesus Christ 10. Which died for vs that whether we wake or sleepe we should liue together with him HItherto of the crucifying of Christ His death followes And concerning his death I shall first consider of the Proposition Reasons and Vse in generall and then consider of diuers particular things that concerne the explication of the doctrine and storie of his death That Christ died is abundantly testified by the Scriptures 1 Cor. 15. 3. Now the reasons why it was necessarie that Christ should die are these 1. To satisfie the iustice of God for our sinnes The wages of sinne is death Rom. 6. 23. Christ therefore taking vpon him the similitude of sinfull flesh as our surety God condemned sinne in his flesh by inflicting death vpon him and so satisfied his iustice Obiect But can the death of one man satisfie so as to be accepted for the death of many men Sol. The death of one bare or meere man cannot bot the death of him that is the Sonne of God both God and man is of infinite price and so an infinite satisfaction Act. 20. 28. 2. In respect of the truth of God God had said The day thou eatest thereof dying thou shale die Gen. 2. 17. which presently fell vpon Adam in respect of spirituall death and in time inuaded his body and seazed vpon the bodies of his posteritie Now Christ comming in the first Adams stead must suffer what God had threatned and beare that punishment he had appointed 3. For the fulfilling of the types and prophecies of Scripture the Sacrifices were slaine and Esay had said He must be as a sheepe led to the slaughter Esay 53. 7. and Christ himselfe had foretold his owne death and buriall diuers times 4. For the ratifying of the New Testament and the confirming of his last Will wherein he grants by vertue of the new couenant with God all those Legacies that comprehend the spirituall and eternall felicitie of the Church This will is not of force without the death of the Testator Heb. 9. 15 16 17. 5. That he might abolish the power and kingdome of death and so deliuer vs from eternall death and from the authoritie of the Deuill who had power to inflict death vpon vs Rō 6. 10. 2 Tim. 1. 10. Heb. 2. 14. Ob. But seeing eternal death was due to vs for our sins how could Christ deliuer vs from it seeing he suffered not eternall death Or how did he suffer al was due to our sins seeing he suffered not eternall death Answ Death in it self is the wages of sin growes eternal only because men or deuils that suffer it cānot ouercome it performe sufficient satisfaction in a shorter time Now Christ in a short time
secret till that day In Infants reprobated Adams worke is imputed and the vile corruption of their natures makes them children of wrath In elect children both the worke of their Parents faith is imputed vnto them and besides the Spirit of Christ supplies outward works by inward sanctification after a way we cannot expresse Thus of the first point The second is by what Law men shall be iudged at that day And to that I answer out of Scripture that all such to whom the Gospell hath come they shall be iudged by the Gospell Rom. 2. 16. which is thus to be vnderstood that godly men shall be tried by the Gospell so as their faith and repentance and new obedience being auouched they shall receiue the benefit of triall not by the rigor of the Law but by the promises of the Gospell and wicked men shall be tried by the Gospell only as their vnbeleefe shall be an aggrauation against them that hauing so many waies broken the Law would not flie to Christ nor seeke atonement in him so as properly the godly are tried by the Gospell Now all the wicked men in the world are chiefly tryed by the Law and so either by the Law of Nature euen by the principles infused into euery mans minde by Nature as the Pagans and all that know not the Scripture or else by the Law of Scripture that is by the Law or Couenant of works recorded in Scripture see Rom. 2. 12. The third thing is by what Euidence mens causes shall be tryed and how the sinnes of the wicked shall be proued against them And for answer hereunto we reade Reu. 20. 12. that when the dead both great and small shall stand before the Lord there shall be certaine Books opened out of which shall be taken manifest euidence in all the Trials Now what books these shall be other Scriptures tell vs and so we reade of fiue books that are likely then to be opened The first is the booke of Nature and so the creatures abused by men shall be for euidence against men as vnto the Idolatrous Iewes the very hornes of their Altars shall testifie against them Ier. 17. 1. their sinne is grauen and as it were written vpon the creatures they haue abused The second booke is the booke of Scripture for all those places of Scripture haue beene in this world rightly propounded and vrged against them shall then serue for vndeniable euidence The word which they haue heard shall iudge them at the last day saith our Sauiour Ioh. 12. 48. The third booke is the booke of Conscience Euery mans conscience shall then be wonderfully dilated and made able to remember all their sinnes afresh and so shall be as a thousand witnesses Though the consciences of most men are now asleepe yet Christ will make them awake at that day and giue in full and perfect euidence That worke of accusing which the conscience doth in some men vnperfectly in this life it shall doe perfectly at that day and so for excusing in the godly The fourth booke is the booke of Gods remembrance mentioned in the case of the godly Mal. 3. 16. and intimated in the case of the wicked Ier. 17. 1. in which booke are written all the things that men haue done in their bodies whether good or euill Now besides these books we reade in that place of the Reuelations of a booke of Life that is of such a booke as containes the names of all that God hath appointed vnto saluation by Iesus Christ and by that booke the Iudge will see vpon whom to passe the sentence of Absolution and so by consequent on whom to passe the sentence of condemnation Reuel 20. 12. with Phil. 4. 3. Now besides these books we reade of a booke of prouidence that containes a Record of all the persons to whom God gaue naturall life and forme of which Dauid makes mention Psal 136. 16. and this booke may be of vse to shew who must be called to Iudgement And yet further we may gather out of other Scriptures that if there be need God can produce other Euidence As first the Heauens and the Earth will declare Gods righteousnesse at least by way of aggrauation either in respect of the benefits they haue brought forth vnto man to allure him to goodnesse and the iudgments haue beene vpon them to terrifie him Psal 50. 6. The very vanitie which the creatures haue beene subiect to will testifie against man in that day The heauen saith Zophar shall reueale his iniquitie and the earth shall rise vp against him Iob 20. 27. And hence it was that God called the heauen and the earth to witnesse betweene him and the people at sundry times in the Old Testament Secondly the examples of the faith and piety patience and mercy in godly men that haue liued amongst the wicked will be euidence against them as the example of Noah will condemne the old world Heb. 11. 7. so the example of the Queene of the South and the Niniuites will rise vp in Iudgement against the Iewes Matth. 12. 41 42. Lastly the Spirit of God which hath rebuked the world of sin will be able to conuince all the vngodly openly of all their wickednesse at that day Thus of the manner of the Triall The manner of the Sentence followes The manner of the Sentence we cannot in this world know saue that our Sauiour himselfe hath giuen a little taste of it by making a briefe description of it in Matth. 25. the latter part of the chapter and this glimpse of that glory of his proceedings there he giues that both the godly might be established in consolation and the wicked left without excuse hauing so faire warning The sentence stands of two parts the one concernes the godly and that is a sentence of absolution as Diuines call it or rather a sentence of glorification and the other concernes the wicked and that is a sentence of condemnation Our Sauiour will begin with the sentence of absolution to shew thereby his readinesse to mercy and long-suffering and that he is not caried with vniust furie against those on his left hand and that thereby also he may make the elect capable of the dignitie of being Assessours with him in the Iudgement vpon the wicked The sentence that concernes the godly may be considered of according to the foure parts of it The first is the calling of the elect to glory vers 34. The second is the reason giuen for this calling vers 35 36. The third is the answer Christ shall receiue from the elect v. 37 38 39. The fourth is the replication of our Sauiour to their answer v. 40. For the first in generall we may note That if Christ call vs to grace and good works in this life he will call vs to glory in another world All that are effectually called and set about Gods worke in this world shall haue a most ioyfull call to the possession of an eternall kingdome at the last
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.