holy Ghost Phil. 2. 6. 7. Among the creatures the father and Sonne are two things in number but in this diuine generation it is not so for the Father and Sonne and so the holy Ghost are but one God 1. Iohn 5. 7. The Vse may bee either for information or instruction or consolation or terror first since GOD is the Father of our Lord Iesus Christ by such an vnconceiueable generation wee may thence learne 1. The glory of our Sauiours condition He was before the world was he was with the father brought vp with him as his eternall delight more deere to the father then any created nature can conceiue of the Sonne of his Loue neuer father loued his son so as God the father loues Christ yea hee was God with the father Consubstantiall Coequall Coeternall Pro. 8. 22. c. 30. Iohn 17. 25. Philippians 2. 6 Rom. 9. 5. 2. The Originall of all father-hood The father of Iesus Christ was the first father euer was yea the Creed giues the Title of father to God onely as if there were no father but he and so Christ saith Mat. 23. 9. call no man father on earth for one is your father which is God and indeed properly none is a father but God other fathers that are called so haue the name only because there is in them a kind of Image or similitude of God the father and yet they beget so imperfectly in comparison of God the father that they resemble him rather in that generall that they doe beget then in the manner of begetting Thus for Information 2. Since God is the father of Iesus Christ wee should bee instructed 1. To acknowledge this Mystery and though wee haue cause to be abased for the defect of our vnderstanding heerein in that we cannot tell the fathers name nor what is the name of his Son Pro. 30 4. yet we should confidently beleeue as the very foundation of our Religion that Iesus Christ is the Son of the liuing God vpon the Rock of this confession is the Church built Mat. 16. 16 c. It is a glory Christ stands vpon to be acknowledged in the glory of the onely begotten Son of God Ioh. 1. 14. If we acknowledge the Son wee haue the father or else not 1. Ioh. 2. 23. Yea this is an honour God stands vpon to bee glorified with one heart and one mouth of all his seruants euen as the father of our Lord Iesus Christ Rom. 15. 6. 2. To be fully established in the perswasion of the sufficiency and efficacie of the obedience and passion of Iesus Christ for vs we may confidently call him the Lord our righteousnes seeing God is called his father for his obedience is more then the obedience of a man yea of more value then the obedience of worlds of men and besides hee is all in all with God the father who so loues him hee can denie him nothing c. 3. To rely vpon him for instruction The father loues him and shewes him all things that he doth or intends to doe and in him are all treasures of wisedome and knowledge therefore we should heare him alwaies in any thing hee will reueale to vs yea God the father chargeth vs with this duty as the very vse he would haue vs make of the knowledge of his eternal generation as appeares by the voice from heauen mentioned Mat 17. 5. While he yet spake behold a bright cloud shadowed them and behold there came a voice out of the cloud saying This is that my beloued Sonne in whom I am well pleased heare him But especially this doctrine serues for consolation and so is frequently vrged in Scripture for if God be the Father of our Lord Iesus Christ then these comforts will manifestly follow to the beleeuing Christian 1. That God is well pleased with the sacrifice of Iesus Christ for our sinnes Mat. 3. 17. 2. That Christ is able to raise vp the dead hearts of men with spirituall life for as the Father hath life in himselfe so hee hath giuen to the Son to haue life in himselfe Ioh. 5. 26. 3. That in Christ we may haue supply for all our wants wee may receiue of his fulnes all sorts of graces needfull for vs as is from this doctrine gathered Iohn 1. 14. 18. 4. That Christ is able to giue vs eternall life and will performe euen that great gift at the time appointed to all that beleeue Iohn 3. 16. 17. 2. no beleeuer shall perish 5. That whatsoeuer he askes the Father for vs hee shall haue it yea that our prayers prescribed by him shall be heard 6. That nothing that is good for vs shall bee withheld from vs for if God hath giuen vs his Son how shall he not with him giue vs all things also Rom. 8. 32. 7. That God beares a great affection euen to vs for Christ hath besought the Father that he would loue vs with the Loue he loued him and that the warmth and comfort of that loue may be euer with vs Iohn 17. 24. 25. Lastly if God be the Father of our Lord Iesus Christ then vaine are all the consultations and rebellious proiects of wicked men against Christ and the meanes of his kingdom then also woe will bee vnto them for God will make Christs enemies his footstoole hee will bruise them with an iron rod and breake them like a Potters vessell for vnto the Son hath the Father giuen the ends of the earth and whatsoeuer rebels against him shall not prosper as from this doctrine is inferred Psal 2. 110. 1. Thus God is the Father of our Lord Iesus Christ Secondly Faith lookes vpon God as our Father especially in Christ 2. Cor. 1. 2. Gal. 1. 4. 2. Thes 1. 1. 2. 1. Thes â— 11. 13. God is our Father foure waies first by Creation and so principally in respect of our soules which he creates of nothing and infuseth into our bodies and so he is called Father of Spirits Heb. 12. 9. secondly by Regeneration because by his Almighty power he renewes spirituall life into our soules that were dead in sin 1. Pet. 1. 3. thirdly by Adoption when of his meere grace hee acknowledgeth vs for children Gal. 4 5. 6. fourthly by Resurrection because he giues a glorious being to our bodies that were rotted and dissolued in the earth and so as hee was said to beget Christ in the day that he raised him from the dead Act. 13. so is he said to grant vs the Adoption of sonnes when he restores our bodies to life out of the graue Rom. 8. 19. 21. And this terme of Father is giuen to these workes of God not vnfitly for the resemblance they haue to the relation betweene a Father and Son in Nature for 1. God giues vs a spirituall being making vs a soule or spirituall substance for as we call them Fathers because we haue our bodies from them so God is more fitly called a Father because we haue our spirits
by some Diuines That Iesus is his proper name is manifest but whether Christ be his Syrname as some think may iustly bee doubted because it seemes rather a Title of Office as King Duke or Earle are amongst men which are no Syrnames And in Iesus COncerning this Title of Iesus diuers things are to bee considered 1. The Etymologie of it It comes of an Hebrew roote and signifies a Sauiour and is the same name with Ioshuah and Iehoshuah and it may well be that he had an Hebrew name to signifie that he was a Sauiour of the Iewes and hee had a Greeke name Christ to signifie the interest the Grecians or Gentiles had in him 2. Who gaue him this Name Hee did not assume it to himselfe though knowing the end of his comming and the fulnesse of his sufficiencie he might haue done it neither was it put vpon him by men who giue names either casually without respect of signification or else when they giue good significant names there is a contradiction betweene their names and their liues but an Angell was sent from Heauen with great solemnity to appoint and impose his Name before he was borne Luke 1. 26. and hee talketh with the Virgin about it as an euill Angell talked with the woman about our perdition so heere a good Angell talkes with the Virgin about our Saluation 3. Why was he called Iesus Answer this Name Iesus or a Sauiour agrees to mâ—ntso fitly as to Christ hee onely deserues to be so called 1. Because his worke is to saue his people Matthew 1. 21. 2. Because there is no other Sauiour but he hee alone saueth them there is no other Name in Heauen and Earth by which we can be saued Acts 4. 12. Rom. 5. 17. 3. Because he saues from sinnes which no man can doe to deliuer from diseases of the body Physitians may or from thraldome and outward seruitude great Princes or commanders may but to saue the soule and from sinne none but Christ can Mat. 1. 21. And to saue from sinne is the greater worke because it cannot bee done vnlesse Gods Iustice be satisfied and mans nature recouered and the diuels conquered and the world ouercome c. 4. Because he can ransome and redeeme dead men Rom. 8. 2. 11. 5. Because he saues by such a price he redeemes by dying by shedding his owne bloud who also is more then man to saue vs he destroyes himselfe Gal. 3. 13. Heb. 2. 9 10. 13. 12. 6. Because he is a perfect Sauiour he will by degrees deliuer his people from the guilt of sinne and the power of it and the effects of it so as at the last they shall be freed from all sinne and miserie for euer He makes Attonement for all sinnes 1. Iohn 1. 7. not for one onely and vndertakes to pay all our debts and to heale all our diseases and at the last day will free vs from all sorrowes sicknesse sin death and all misery whatsoeuer 7. Because he is an eternall Sauiour hee doth not saue such as liued in one age onely but hee saueth all that come to him in euery Age Heb. 7. 25. 13. 8. 8. Because he is a generall Sauiour not of Iewes onely but of Gentiles also Rom. 3. 25. Hee is the Lambe of God that taketh away the sinnes of the world Iohn 1. 9. Because hee doth all this worke of Saluation by one offering of himselfe hee did it at once for all Ages Heb. 10. 14. 10. Because his Redeemed ones shall neuer bee in bondage againe 11. Because he giues such preferment to all his Redeemed ones as neuer Conquerour did or was able to giue Hee makes them all Sonnes of God Heires coheires with himselfe and giues them all eternall life which will best appeare at the last day Colos 3. 3. 4. Rom. 5. 17. 6. 23. Reuel 19. 10. The Vse should be especially for instruction and so in many things 1. This should be tidings of great Ioy that there is a Iesus a Sauiour such a Sauiour This word Iesus is a short Gospell euen the substance of all good newes Acts 8. 35. our hearts should reioyce and our tongues should be glad Acts 2. 26. 22. Yea our whole liues should bee filled with gladnes and thankefulnesse that haue such a Sauiour that saues not from the Turke but from the diuell that pacifies not the wrath of a mortall man but of the Immortall God that payes all our debts that ouercomes all our enemies that saues not our bodies onely from sicknesse but our soules also from sinne 2. We should especially looke to it that we faile not of Saluation by Iesus but labour to be such as he may be Iesus to vs and so three things are necessarie 1. That we should seeke vnto him for our ransome and healing and Saluation and desire to know nothing but the Lord Iesus onely 1. Cor. 2. 2. 2. That wee beleeue in his Name this is Gods preceptorie Commandement or wee shall haue no part in Iesus 1. Iohn 3. 23. 3. That if we would haue him saue vs from our sinnes that they damne vs not we must then repent and conuert from our sinnes if we would haue God to blesse vs in Iesus Acts 2. 19. 13. 23. 24. Gal. 5. 6. Ephesians 4. 21. 2. Thes 3. 6. Iude 4. 3. Wee should shew that wee are saued by Iesus by liuing so as may become this Doctrine and so wee should shew it 1. By acknowledging his supremacie and sufficiencie against all the Popes Papists and diuells in the world wee should magnifie his Name aboue all Names Acts 19. 17. 1. Cor. 12. 3. 2. By louing the Lord Iesus aboue all things accounting all things but losse and dung in comparison of the knowledge of him 1. Pet. 1. 9. Phil. 3. 8. longing for his appearing and praying daily that the Lord Iesus would come Reuel 22. 1. Thes 1. 10. 3. By liuing to him spending our daies in his seruice and as may become the honour of such a Sauiour 1. Thes 4. 1. doing all things in his name Colos 3. 17. and seeking his glory more then our owne things Phil. 3. 20. we should set him alwaies before vs Acts 2. 22. 25. 4. By hauing no confidence in the flesh but placing all our ioy and trust in Iesus Phil. 3. 3. 5. By willing suffering any thing for Iesus sake Yea our liues should not bee deare to vs to confirme the testimonie of Iesus Acts 5. 41. 20. 24. 21. 13. 2. Cor. 4. 11. Reu. 12. 6. By liuing louingly and with vnity amongst our selues Paul beseecheth them by this Name Iesus that there should be no diuisions amongst them especially in matters of Religion for Iesus is a Sauiour alone and hee cannot bee diuided 1. Cor. 1. 10. 7. By shewing all Faith and Hope in the expectation of the Resurrection of our bodies and Saluation of our soules Finally this explication of the Name of Iesus may shew diuers sorts of men know not
the godly euen to all that beleeue in Iesus He was arraigned before the Priests and Pilate that they might not be arraigned before God He was pursued in euery Court that no Court of Iustice might lay hold on them He was accused before an earthly Iudge that they might be freed by the heauenly Iudge He was condemned on earth that we might be absolued in heauen And withall here is terrible discomfort to the wicked that will not repent of their sinnes and beleeue in Iesus They may gesse what shall become of them if Christ endured to bee arraigned on earth and to be so vsed at mans Tribunall how shall they escape the terror of their arraignment at the dreadfull day of Iudgement He that hath beene abased to these indignities will pay them home with iust vengeance when â—hey shall fall into his hands at the last day and iâ— God spared not his owne Sonne but arraigned him for our sinnes how shall he spare them Thus in generall Now in particular in the arraignment of Christ we are to consider First his accusation Secondly his condemnation or sentence In his accusation there was a double proceeding For first he was brought into the Ecclesiasticall Court before Caiaph as the High Priest in a great Councell or Synedrion at Hierusalem and then after he was brought before the Politicall Tribunall of Pilate the Romane Gouernour First of the arraignment of our Sauiour in the Ecclesiasticall Court The Storie of the Euangelist shewes with what corruption and iniustice he was vsed in their Consistorie For first the Iudges themselues before they heare the cause take counsell how to put him to death intending by all their courses to deuise all the wayes they could to get colour of matter against him to complaine to the Ciuill Magistrate that hee might put him to death Secondly it is expresly said that they sought false witnesse against him and this was a grosse iniustice to suborne false witnesses Thirdly in the very Court before the face of the High Priest Christ is smitten on the face with a rod by a base slaue that was seruant or officer to the High Priest Iohn 18. 22. Fourthly he was accused of double blasphemie the one against the Temple and the other against God Against the Temple because he should threaten to destroy it and pull it downe and set it vp againe by his owne power within three daies Against God because he said he was Christ the Sonne of God And this is the summe of the proceedings in that Court Now out of the whole Storie many things may be noted which may serue for good vse as First we may see hence that Christ and true Christians may be persecuted and monstrously abused in Spirituall Courts as well as Temporall Christ neuer had worser enemies nor more corrupt and malicious than Churchmen In his owne person none hated him more deadly than the Priests and great spirituall Counsellors of the State Ecclesiasticke And in times after of all the great ones that opposed Christ and his Kingdome none deserued the name of that Antichrist more than the Bishops of Rome And certainly if he suffer such wrongs in their Courts if they repent not and reforme he will iudge them in his Court one day to their eternall confusion Againe it is most cleare from hence that the restimonie of Councels or the outward glory of learned men professing a religion are not infallible marks of the Truth Here is a great Councell and here sit the great Rabbies in their Pontificalibus when Christ stands amongst them in the condition of a poore prisoner Now what could the Papists say in Queene Maries times to the Protestant prisoners that might not be said by these Iewes against true Religion Againe we may obserue out of this Storie what horrible iniurie may bee done to a man in reporting his words though the most of the words be reported that were spoken and how a mans meaning may be vilely peruerted by a little change of the words Christ had said Destroy this Temple and I will build it up againe in three daies he meant his body by the Temple and his Resurrection should be the building vp of it againe Now the false witnesses vrge this sentence contrary to his sense and in stead of the word Destroy yee they report it thus I will destroy and so out of all frame that accusation that hee would pull downe the Temple Let all men take heed what they heare and what they report especially in hearing doctrine let them take heed that by their fault they doe not make their Teachers sinne in the word as the Prophets phrase was that is that they doe not by mistaking make such report of their Teachers doctrine as may bring them into danger when they meant or said no such thing And yet moreouer wee may note one thing more for information and that may be gathered from the behauiour of the High Priests feruant in striking Christ so proudly and vniustly without any bidding or warrant and the rather if we marke how the night before Iesus was vsed by these Seruing-men and officers and so afterwards That I would obserue is That it often falls out that seruants are like their Masters If the Iudges of Courts be not louers of goodnesse and good men but rather such as seeke all occasions against them disgrace and discountenance them it is ordinarily seene that their seruants and officers their Sergeants and Apparitors and such like carry themselues with vile iniustice and scorne towards the godly What vermine in the world can be more odious than the seruants and officers of great men or Iudges or Bishops or such as haue Authority in Ecclesiasticall or Temporall things when the Masters proue to be men of corrupt minds and not louers of goodnesse and iustice And so it is in all States euen in the family How often doe the sinnes of Masters and parents breake out in their children and seruants Certainly the complaint of ill seruants would be in the greatest part of it taken away if Masters were better themselues And thus for information Now besides here may be diuers things learned for our instruction from the behauiour of our Sauiour at this time from the things he said or did Yea there is one thing to be learned from these wicked Rulers though they did sinfully We reade here of them that they rise early in the morning getto the Court dispatch the businesse quickly Now if to doe mischiefe their feet make such haste to shed bloud surely good Iudges should learne expedition from them so it be in good causes Iudges of Courts should prouide if it be possible to cut off these miserable delayes in suits and when they fully vnderstand the cause dispatch the Iustice of it quickly Now from the behauiour of our Sauiour we may learne diuers things 1. Whereas he was examined both of his doctrine and his Disciples he answers to the point of his
naturall condition to a glorious fruition of the name of God and therefore in the Originall the Preposition rendered in hath the force of into as well as in Baptise them into the name of the Father Sonne and Holy Ghost 4. Words of consolation and so he comforts them by two arguments the one taken from the successe of their doctrine and the other from his own perpetuall presence with them The argument from the successe of their doctrine is recorded by Saint Marke and that is two-fold the one ordinary the other extraordinary The ordinary successe is either in the good or in the bad In the good so many as will beleeue and are baptised and will obserue all that Christ commands them which is to be supplied out of Saint Matthew they shall be as certainly saued in heauen as they are taught on earth And contrariwise such as will not beleeue and receiue their doctrine Christ wil reuenge it vpon them with the damnation of their soules nor shall their Baptisme helpe them if they will not beleeue and obey Mark 16. 16. The extraordinary successe should be in the signes should follow such as beleeue which are reckoned Mar. 16. 17 18. and these are attributed to all beleeuers though they were to be done but by some only because the end of those miracles was to glorifie the doctrine beleeued on by all Nor did these signes last vnto all times but onely in the first times of the Church for the more effectual confirmation of that doctrine which could not be demonstrated by naturall arguments Nor did euery beleeuer that shewed some of them shew all of them some spake with new tongues that yet could not heale the sicke for there were diuersities of gifts and operations and yet all from one Spirit 1 Cor. 12. 4 5. The second argument of consolation is taken from his perpetuall presence with them to the end of the world which must be vnderstood of his spirituall presence and must be extended to all the godly especially Ministers seeing the Apostles could not liue themselues to the end of the world Thus of the third Apparition after the day of the Resurrection We reade of the appearing of our Sauiour at three other times besides these as to more than fiue hundred brethren together 1 Cor. 15. 6. and to Iames the Apostle alone 1 Cor. 15. 6. And then lastly vpon the day of his Ascension he appeared to the Apostles on Mount Oliuet not far from Bethania Act. 1. 12. Of these three I haue nothing to say for concerning two of them we reade nothing in Scripture but the bare mention of them and for the last it belongs to the Article of his Ascension And thus of the Apparitions of Christ after his Resurrection The last part of my Diuision that concernes the Resurrection is about the fruit of the Resurrection or the good that comes to vs by our Sauiours rising from the dead and so 1. The Resurrection of our Sauiour serues exceedingly to confirme our faith and to assure vs that he was the Sonne of God Rom. 1. 4. and the promised Messias that could thus miraculously raise himselfe from the dead Ioh. 10. 17 18. and 2. 19. to 23. Matth. 12. 39 40. 2. The Resurrection of Christ assures vs of our Iustification from our sinnes Rom. 4. 25. The Father by deliuering Christ to death did actually condemne our sinnes in his flesh as our surety Rom. 8. 3. So by letting him out of the prison of the graue in his Resurrection he did actually absolue and acquit him from the obligation in which he was bound and so in discharging him doth acknowledge payment and satisfaction and so we are discharged too If he had not risen we had been still in our sinnes 1 Cor. 15. 17 18. Rom. 8. 34. Phil. 3. 8 9 10. 3. The Resurrection of Christ is the cause of a two-fold resurrection in vs. The first Resurrection is of the soule from the death of sinne to the life of grace Eph. 2. 4 5. Col. 2. 12 13. Rom. 6. 4 5. and this flowes from his Resurrection The second is of the body out of the graue which is to be accomplished at the last Iudgement of which the Resurrection of Christ is both the cause and the pledge 1 Cor 15. 20 21 22. Rom. 8. 11. 1 Thess 4. 14. And a taste of this Christ gaue in the resurrection of diuers Saints that appeared to many in Ierusalem immediately vpon his Resurrection Matth. 27. 52 53. 4. The Resurrection of Christ begets in vs a liuely hope of a most glorious inheritance in heauen As the Apostle shewes 1 Pet. 1. 3 4. and Rom. 5. 10. where we shall for euer triumph with him in the victory ouer Death and the Graue and Hell Hosea 13. 14. 1 Cor. 15. 54 c. 5. It warrants and effects our persâ—uerance in life for he rose to life to die no more neither in himselfe nor in the spirituall life of his members as the Apostle reasons Rom. 6. 9 10. Now the reason of all this is because Christ sustained our person and rose againe as well as died in our stead He died and rose againe as a publike person and a root of a new mankinde and besides the same Spirit that raised Iesus Christ from the dead is in vs to worke all those things intended by his Resurrection Rom. 8. 11. The vse of this Article may be diuers 1. By way of Information and so it proues the Diuinitie of Christ the Apostle sayes he was mightily declared to be the Sonne of God by the Resurrection from the dead He that could ouercome so great Enemies as Sin Death the Graue and Hell and had power of himselfe to take vp his life must needs be God and so Saint Paul applies the words of the second Psalme Thou art my Sonne this day haue I begotten thee to the Resurrection of Christ which is true in respect of the manifestation of his Diuinitie Rom. 1. 4. Act. 13. 33. 2. By way of Instruction and so first Saint Paul 2 Tim. 2. 8. chargeth vs in a speciall manner to remember this Article and to lay fast hold vpon it for Iewes and Pagans can beleeue that Iesus died but a Christian must goe further to beleeue that he was raised from the dead Secondly wee should learne from Christs Resurrection to rise to newnesse of life A Christian should be ashamed to lye dead in the graues of sinne when his Sauiour is risen from the dead Nay if we be ingrafted into Christ aright wee are risen with him and are aliue from the dead and shew it by a spirituall liuelinesse in all parts of a renewed conuersation and therefore if thou wouldest haue comfort that thou art a true Christian thou must shew it by liuing in a new conuersation and by awaking from spirituall slumbring and securitie and standing vp from the dead Eph. 5. 14. If there be life in the Head there is life in all the
he beleeued the man answered as the Church beleeued and the diuell asking him how the Church beleeued he answered as I doe and hereupon the diuell ranne away and was vanquished And it mâ—y well bee the diuell durst aske him no more questions for feare least he should get out of his Snare now that by these answers he had made it manifest he was fast in for hee that takes not in the doctrine of faith parâ—icularly takes it not in at all for as the Childe may starue though you set before it a whole loafe of bread or other prouision if you cut it not for him bit by bit so is it with vs in beleeuing To set the body of faith before vs and not teach vs how after it is diuided to take any part is to starue our soules To bee short then we must looke to it that we vnderstand and beleeue these Articles not in the whole lumpe onely but in the partes not by trusting to other mens iudgements but distinctly taking notice of each doctrine of faith our selues 4. We must beleeue all the Articles of the faith totally not in some parts onely faith is copulatiue heere we must beleeue all or none He cannot be sound in the faith that is corrupted in his iudgement about any these Articles faith that is a sound faith beleeues all that is written 5. We must beleeue with application It is not inough to beleeue that these doctrines are true or good but wee must beleeue that they belong to each of vs in particular or else we shall haue little profit or comfort by them What can it comfort vs to beleeue that these things are or that others shall haue the benefit of them if they belong not to vs Thus I must beleeue that I haue the benefit of Gods power or prouidence and of Christs Incarnation and Passion and exaltation and that I am a member of the Church and haue my parte in his priuiledges This is a maine thing to be attained for a reprobate may goe so farre to beleeue that these doctrines are true 6. We must beleeue with all Christian simplicity which should haue two things in it first wee must cast away all trust in our owne merits It is a compounded and corrupted faith that beleeues any of these things vpon the perswasion of his owne merits or deserts To beleeue aright and merit cannot stand together true faith casteth out merit For if they which are of the law inherit any of these treasures then faith is void and the promise and gift of Gods grace of none effect Rom. 4. 14. secondly we must beleeue so as we will giue glory to God though the things to bee beleeued bee neuer so vnlikely to carnall reason or be things absent and not yet giuen or things aboue our vnderstanding in the full glory of them our faith must not bee curious or vnquiet to binde God to giue vs a reason of his promises or actions Herein we must take heede that the Serpent beguile vs not nor seduce vs from the simplicity that is in Christ Iesus 2. Cor. 11. 3. Yea this is the glory and triumph of faith in these things without doubting to giue glory to God Our faith must bee the substance of things hoped for and the demonstration of things not seene Wee must beleeue eternall life though we must die and a blessed resurrection though we shall be rotten in the graue and that we are Iustified though sinne yet dwell in vs and that we are blessed though yet exposed to much miseries c. 7. We must beleeue with full assurance wee must not wauer or doubt but bee fully resolued and established in the perswasion of these things and our right in them Colos 2. 2. 1. Thes 1. 4. this we ought to labour for and this may bee had and therefore we should giue all diligence to get this full assurance of faith I grant that a lesse degree of faith may be true faith as shall bee shewed afterwards but yet this is that which we should striue for that we may effectually glorifie God by beleeuing 8. We must beleeue with perseuerance we must so giue entertainement to these sacred truthes now as that wee also meane to liue and die in this faith The faith that is temporarie will little auaile vs we must so prouide that our faith may last to the end And therefore the word is I do beleeue in the present time not I haue beleeued or I will beleeue to note that there must be no time wherein a Christian may truely say now I beleeue not Now that we may not be deceiued herein we must looke to three things First that we cast off all carnall ends in our profession of faith and looke to it that wee take not vp the profession of religion for sinister respects as many haue done for such ends as these to wit to get credit and the fauour of men or to make themselues capable of the preferment of this world or to shew their gifts or which is worse to couer secret wicked practises or open faults Secondly that we build not our Faith vpon wrong Causes or grounds such as are the respect of any mans person or opinion or the intising words of mens wisedome or the meere colours and probabilities of mens arguments but be sure we place our Faith vpon the Word of God Thirdly that we be not deceiued with the seeming effects of Faith but learne to distinguish betweene the force of the Word vpon our hearts when we are meerely as it were patients and the force of the Word working a habit or action in vs. I expresse my meaning thus Many a man liues in a place where the word is taught in the power and glory of it comes to heare without any care or purpose to regard or profit by it yet the truth in the deliuerie of it so shines in his heart that he is not only conuinced but for the time delighted and heares with great gladnesse as feeling his heart to be warmed with the doctrine he heares yet cares not for it when he is gone away nor makes any vse of it at all as being destitute of any gift by which he should receiue or apply the doctrine so that this heat in his heart did not arise from any habit in him receiuing the Word and making vse of it but onely from the forcible penetration of the doctrine As a stone that is heated by the beames of the Sunne that neither had heat in it selfe before nor keepes heat when the Sunne hath done shining but is a meere patient Now this hearer hath not so much as a temporarie Faith for he that hath the temporarie Faith hath a kinde of habit be gotten in him so as he doth receiue the doctrine and keepe it after a sort and from the force of it so kept doth bring forth some fruit and so the seede receiued into his heart is like grasse vpon the house top or seede sowen
in stonie places where there is a little earth mingled withall whereas he that beleeues aright and so will hold out hath the naturall stoninesse of his heart dissolued by the word and is so affected with it for the present that he receiues it so as it tarrieth in him and growes in him and he brings forth the sound fruit of Reformation of life and his seede abideth in him it cannot vtterly be destroyed but Faith in him is like the tree of life that will euery yeere bring new fruit Whereas in Nature the corne that is sowne after one haruest is destroyed in respect of that particular graine that was sowen Nor may any say that he cannot know whether he shall hereafter keepe his Faith he can iudge of his Faith what it is now for if he get a sound Faith it will keepe and besides he beleeues with perseuerance that doth resolue for euer to rest in that Faith simply for the euidence worth and vse of the doctrine beleeued for he that hath but a temporary faith as he doth receiue doctrine but for certaine aduantages or carnall ends so can he not get his heart at that very time to a resolution to cleaue eternally to that doctrine of Gods grace 9. It is not yet innough to resolue to keepe the faith and to preserue the doctrine but we must looke to it that we lay it vp in a cleane place which is a pure Conscience 1 Tim. 3. 9. and that we keepe it there cleane from the mixtures of mens deuises being curious in the businesses of our faith to let in no priuate interpretations but to resolue to beleeue onely as Gods word doth bid vs beleeue we must take heede and not admit carelesly any interpretations of the Articles of our faith that any sort of men will bring to vs but we must still haue an eye to Gods word to see all expounded by the word 2 Pet. 1. 20. 19. 16. we must receiue nothing here no not in the least part of the apparrelling of these truths which is not agreeable to some patterne in the booke of God Lastly we must beleeue these Articles but not all with one kinde of faith for some of these things we beleeue in that is place our trust and confidence and all hope of happinesse in them so we beleeue in God and in Iesus Christ and in the holy Ghost but other things wee doe not beleeue in but beleeue as the properties and priuiledges of the Church as wee may discerne by the difference of speaking in the Creed Wee say I beleeue in God but doe not say I beleeue in the holy Church c. The vse may be first for information we may hence gather that there are but few sound Christians in any place there are but few that beleeue their Creed obseruing all the duties and conditions required in beliefe and consequently but few that receiue the benefit of the Gospell or that shall be saued This will appeare if a Tryall could bee made euen in the places that are most populous and abound most with Christians in name For if all the sorts of men bee cast out that haue not a faith agreeable to this doctrine there will bee but a few left as for instance 1. Cast out all such worldly minded people as haue not at all regarded their Creed or the Doctrine contained in it vndoubtedly some such there are who scarce learned their Creed at all and liue so without God in the world as they neuer regarded Religion at all with their hearts 2. Cast out all such as vnderstand not their Creed many can say the words who yet neuer were instructed concerning the meaning and haue not any competent measure of knowledge concerning the sense of the Articles Now it is impossible these should be true beleeuers 3. Cast out such as know perhaps the meaning but assent not to the doctrine They cannot tell whether these things bee true or no nor how to approue them and is there not in all places diuers men that are of this humour are there not men that will be of any Religion That are temporizers 4. Cast out such as beleeue that all the doctrines be true but it is by such a saith as the diuells haue for the diuells beleeue the doctrines to be true but so as they hate it and the teaching of it and all such as thriue in knowledge and profession of it Are there not multitudes of people with vs that discouer this kinde of diuellish quality doe they not from their hearts loath preaching doe they not from their hearts hate such as are the best beleeuers doe they not readily and spitefully speake euill of such as feare God in euery place these cannot be right that beleeue loathing 5. Cast out such as beleeue with a dead faith that is such as finde no manner of feare nor vertue nor operation in these doctrines but can take in a great deale of the literall knowledge of these truthes and yet it hath no power to worke vpon their hearts These haue not so much faith as the diuells haue for they beleeue and tremble that is they are afrighted and extreamely amazed at the thought of the fulfilling and accomplishment of these truthes considering their owne misery Whereas multitudes of Christians heare of beliefe and talke of these things and are not a whit moued either with feare or sorrowe 6. Cast out such as haue but a temporarie faith And in them consider first what they haue in their faith and then by what things it may be manifest that their faith is insufficient for the first these men are not altogether without faith they haue knowledge of the meaning of the doctrine of the Gospell they assent to it and are assured it is the truth and can proue it and they hate not the doctrine but rather like it and loue it And besides their beliefe of these things worketh much vpon them for they heare the Word with Ioy Mat. 13. yea and are moued and perswaded to reforme their liues and by it escape much filthinesse which is in others and was in themselues 2. Pet. 2. 20. and they do ioyne themselues to and keepe company openly with such as feare God as Iudas and Demas did with the Apostles and doe spend much time in reading the Scriptures and good books and may be forward to reproue or punish vice and wickednesse in other men as Iehu was and yet all this notwithstanding their faith is vaine which will appeare to their consciences if they consider these things in them 1. That they beleeue not with application to themselues They lay not hold on these things by a particular faith They place not their happinesse in the perswasion of their interest in these truthes 2. That they are not reformed in theâ— beloued or gainefull sinnes there bee some sinnes they know by themselues which they desire not to leaue and therefore neuer repented of them Iudas would not leaue his couetousnesse
men offend 1. When they labour not to know their owne faith when they will not trie their estates and make it sure they haue Faith 2. When they seeke not helpe for the diseases and weaknesses of their Faith but being often assaulted with doubting are so sluggish as they will not seeke found resolution for their doubts 3. When they instruct not their Faith in the particulars of Gods treasures nor imploy it to a daily vnlocking of the riches contained in the Chists of Gods particular promises 4. When they esteeme not Faith but through vnthankfulnes smother the acknowledgement of Gods singular gift herein 5. When they wearie their faith with doubâ—full disputations and will not direct it to the studie of necessarie and glorious truthes 6. When they leade not out their Faith to traine it in the day of peace against the day of battell when they â—â—y not vp prouision against the euill day and doe not before hand instruct their Faith how to hold out when tryall commeth 7. When men beleeue not so heartily and with such full assurance as becomes the excellency of the doctrines of Faith 8. When Faith is kept idle and men doe not daily exercise their Faith about the successe and crosses of their callings and about the labour and workes of loue Lastly many Instructions necessarily depend vpon this doctrine of Faith for 1. Such as want Faith should bee effectually moued to vse all courses to get them a sound Faith and there are many things may moue men to beleeue and helpe to breede Faith as First men must effectually consider vpon Motiues vnto faith on Gods part and especially such as are taken from his mercy and goodnesse to thinke on it how good and gratious God is should make men beleeue his promises and receiue his grace offered and the rather if they seriously ponder vpon these things in Gods goodnesse First that it is free he stands not vpon desert he offers loue loue to his very enemies Rom. 5. 10. Secondly it is exceeding great able to forgiue all sinne and supply all wants Psal 36. 108. 5. Ephes â— 4. 1. Pet. 1. 3. Thirdly it is inuiting God doth offer his mercy hee sends abroad his Proclamations to offer pardon and fauour in the Gospell yea he beseecheth men to be reconciled 2 Cor. 5. 19. 20. Fourthly it is indefinite hee offers Mercy to all sorts of men to the World to euery creature Col. 3. 11. Ioh. 3. 16. Marke 16. 16. Fâ—fthly it is naturall It is not against his nature as it is for a couetous man to be bountifull Mercy pleaseth him Micha 7. 18. He was neuer angry with any for beleeuing but extreamely displeased with men for not beleeuing Iohn 3. 16. 17. Secondly men must carefully auoid all the lets of faith and marke what keepes them from beleeuing Whether it bee any beloued sinne or some venomous obiections or the cares of the world and the fond excuses that belong thereunto or carnall wisedome and selfe conceitednesse in hearing the Word or procrastination or corrupt opinions about the possibility or necessity of beleeuing or the like and in particular some Christians must bee warned of that strange impediment namely when men iudge themselues vnworthy of Eternall life and so put off the promises of God through vnbeliefe Thirdly men must attend vpon the meanes of begetting Faith they must compell vpon themselues the care thereof They must pray God to giue them the spirit of Faith and to helpe their vnbeliefe They must cry to God with teares for this thing Marke 9. 24. and withall they must attend to the Word of Faith which is the Gospel so waiting vpon the publike Ministerie as they studie the promises of God exactly and seeke resolution of their doubts and direction about Faith in priuate Thus concerning such as want Faith Secondly such as haue Faiâ—h must bee carefull to looke to these things 1. They must with all watchfulnesse keepe their Faith as they would keepe their liues prouiding that they may abide in the Faith to the end and neuer denie their first Faith 1. Tim. 1. 19. Acts 14. 22. 1. Tim. 5. 12. 2. They must be carefull to imploy their Faith both euery day by learning how to liue by Faith and in the times of tryall to see to it that they cast not away their confidence Yea he should striue to shew forth such a power of beleeuing in all the effects of it that his Faith may be spoken of through the World Gal. 2. 20. Heb. 10. 35. Rom. 1. Hitherto of the maine body of the doctrine of beleeuing with the Vses Before I passe from it It will bee profitable to answer certaine questions that may arise in mens mindes about beleeuing Quest. 1. Whether the Apostles would haue vs beleeue no more then is contained in the Creed seeing the Creed is called their Creed Answ All doctrines of Faith may be reduced some way to the Articles of Faith in the Creed as being either expressed or implyed there We are bound to beleeue all things written in the Prophets and Apostles bookes that is so farre as they are reuealed vnto vs. But the doctrines contained in the Creed are such as none may be ignorant of without danger of damnation simple Ignorance in other truthes is not damnable so as these things be rightly beleeued Quest. 2. How can Faith be said to be one Ephes 4. 5. seeing in the manner of setting downe the Creed euery Christian hath a Faith of his owne because he saith I beleeue Answ There is but one Faith in respect of the Obiect or thing beleeued which is especially the grace of God in Christ which was the particular Obiect of Faith from the beginning of the world since the fall But there are many Faiths or gifts of Faith in respect of the Subiect that is the persons beleeuing for so there are as many Faiths as there are beleeuers Quest. 3. Is euery Christian bound alwaies to make profession of his Faith Answ 1. We must alwaies make profession by our deedes that is we must alwaies liue as becommeth the doctrine of Faith 2. Wee must in our words neuer for any cause deny any doctrine of Faith 3. If we be called vpon by lawfull Authority wee must giue answer to euery man that asketh a Reason of our Faith 4. In other causes we are bound to make profession in words so farre as we haue calling and fitnesse to doe it to the glory of God Quest. 4. Whether all true beleeuers doe beleeue these Articles alike with the same measure of Faith Answ No for Faith is wrought in men by degrees and so some haue a weake Faith and some a strong Faith Faith is formed in the soule as the body is in the wombe for in framing the body in the wombe there is first the braines and heart and then the veines sinewes arteries and bones and then afterwards all is couered and filled
and consists especially in conceiuing gloriously of God and in praising of God and in worshipping of God and in obedience and so God is wonderfull glorious in that he doth continually receiue all sorts of praise and adoration from the creatures both in heauen and earth And in respect of this true glory which is giuen vnto God God doth excell in glory all the great Kings and Potentates that euer were in the world The very Angels in heauen doe admire this glory of God on earth Esay 6. 3. and so his glory excells 1. In respect of praise and so diuers waies 1. Because from the rising of the Sunne to the going downe of the same the Lords name is to be praised Psal 113. 3. all reasonable creatures are bound to ascribe praise and thankesgiuing to him and so it cannot be true of any Potentate on earth 2. Because from all persons and actions glory comes to God whatsoeuer wee are we are to his glory Ephes 1. 12. 6. 14. and whatsoeuer we doe all must be done to his glory 1. Cor. â—0 31. 3. Because in all the glory or praise giuen to the creatures the first and chiefe glory is due to God their glory is subordinate 4. Because it indureth for euer and euer no end of his praises 2. In respect of worship for that is a glory onely due to God no creature in heauen or earth may take it or can receiue it without infinite danger 't is a glory he will not giue to another 3. In respect of Obedience and so diuers waies 1. Because the obedience due to God is from all persons in the world and such an authority neuer had any mortall man 2. Because the obedience the creature owes to God is vniuersall and vnlimited and without exception whereas the obedience Princes can haue is a limited obedience and subordinate men must obey them so as they command nothing against Gods Law 3. Because his kingdome is an euerlasting kingdome there shall be no end of obeying him whereas the time wilcome when no obedience at all shall be due to Princes and that is when Christ hath deliuered vp the kingdome to God the Father and shall no more rule men by the ministerie of men Lastly the glory of men can bee no way comparable to the glory of God because all their glory they haue receiued from him for God is said to be the God of glory Acts 7. 2. the King of glory Psal 24. 10. the Father of glory Ephesians 1. 19. The Vse should bee first for instruction and so it should chiefely teach vs to acknowledge this glory of God to giue glory vnto God and by all meanes to ascribe glory to him It is a singular wrong not to giue God his glory Now wee giue God glory three waies 1. In our hearts and so diuersly first when wee labour to fill our hearts with the knowledge of Gods glory in all the branches of it the earth should bee filled with the knowledge of the glory of God as the waters couer the seas Hab. 2. 14. secondly when our hearts stand still and wonder and admire at the glory of the Lord our hearts are not rightly affected towards God till they bee inflamed and rauished with the contemplation of his excellencie and blessednesse Ezek. 3. 12. thirdly we giue God glory when wee beleeue in him and from our hearts trust him in things that bee otherwise vnlikely to come to passe Thus Abraham Rom. 4. 20. fourthly when we mourne and sorrow for our sins for men are said to giue glory to God when they repent of their sinnes Reuelation â—6 9. fifthly when we doe from our hearts reioyce at any thing that excells in Gods Word or workes any way acccounting our selues the more happie that God is honoured or glorified any way sixthly when in all seruice done to God we conceiue of him with the highest degree of reuerence and excellency we can entertaining him into our hearts as the very King of glory Psal 24. 2. In our words and so we giue glory to God diuers waies also as first when men confesse secret wickednesse openly finding themselues sought after and pursued by God Thus Achan gaue glory to God Ioshuah 7. and thus the sinner when he feeles the rebukes or chastisements of God should humble himselfe and confesse his wickednesse before the Lord Ier. 13. 15 16. Malachie 2. 2. secondly when men giue him praise and thanks for his mercies with all possible affection see Luke 17. 18. So the Samaritane gaue glory to God when hee gaue thankes for the cure of his Leprosie and thirdly when men acknowledge the hand of God and his prouidence see Reuel 11. 13. 1. Sam. 6. 5. fourthly when in discourse men talke of the singular praises of God and so we should make his praise glorious Psal 66. 2. our mouthes should bee filled with his praise and with his honor all the day Psal 71. 8. 96. 2 3 4. fifthly when men take away praise from the creature and so from themselues and giue God onely the glory 1. Tim. 1 17. Iohn 7. 18. Reuel 4. 11. 5. 12. 1. Chron. 29. 11. 3. In our workes we giue glory to God and so first by glorifying his Sonne by acknowledging and praising and honouring of Iesus Christ and submitting our selues to his ordinances Iohn 11. 4. and so also when wee honour them that feare God and beare his Image secondly when men abound in good workes and the fruits of righteousnesse and grow in grace and knowledge and so make the Image of God more and more euident suffering themselues to be so framed by the doctrine of the Gospell as to bee changed from glory to glory by the power of the Word 2. Cor. 3. 18. Phil. 10. 11. 2. Pet. 3. 18. 4. 11. Reuel 1. 6. thirdly when men worship God in the beauty of holinesse not onely putting on their best clothes when they come to serue God but clothing themselues with their best deuotions and affections and reuerence and humble adoration 1. Chron. 16. 28 29. fourthly when men submit themselues vnto God and let him doe with them whatsoeuer he will they that ascribe dominion to him ascribe glory to him 1. Peter 5. 10. 11. Lastly when men doe all that they doe to the glory of God studying how God may bee acknowledged or praised for all they doe being in all things some way to the praise of his glory 1. Cor. 10. 31. Ephes 1. 12. 14. Thus we should learne from hence to giue God honour and glory Secondly seeing God is so wonderfull glorious we should be carefull by all meanes to get the knowledge of his glory into our hearts that we may throughout our liues be made happie in the contemplation of his glory which that we may attaine vnto we must looke to these Rules 1. We must resort to and loue his house for that is the place on earth where his glory dwells Psal 26. 8. 63. 3. there
they haue all one Nature and are one sort of creatures but God is one none of these waies but in number And yet to say God is one in number is not enough vnlesse we adde absolutely one for Peter the Apostle is one man though there be many other men but hee is not a man so as there is none but he whereas God is not Vnus onely but he is Vnicus also he is one and but one That there is but one God these Scriptures shew Deut. 4 35. 39. 6. 4. 32. 39. 1. Cor. 8. 4. Concerning therefore meate sacrificed vnto Idols we know that an Idol is nothing in the world and that there is none other God but one The Vses follow 1. Heereby is condemned the horrible Idolatry of the Nations in bringing in that Poluthritis or multitude of Gods for as the former doctrine that God is a Spirit doth condemne Image-mongers that resemble him that is incorporeall by outward and bodily shapes so doth this of the Vnity of his essence shew the lamentable Idolatry of the Gentiles and giues vs all cause from our hearts to blesse God that hath rescued our vnderstandings from those fearefull blasphemies and misconceiuings of Pagans and Heretickes vnto the onely acknowledgement of one true God 2. If God be God onely many Christians that beleeue not many Gods in opinion are yet in a fearefull case for setting vp Gods of their owne making they suffer miserable shipwrack by dashing vpon the glory of the one only true God Thus sinne they that make their bellies or their pleasures or their riches their God 3. It should teach vs with all possible reuerence to adore him whom alone all creatures are bound to serue and honour who hath no partner in his supreame soueraignty Psal 86. 9. 10. 4. If God be alone it should teach vs to loue him and trust in him alone seeing it is he onely that claimes this honour and homage from the creature and there is none like him in praises or that can helpe vs in miserie or bring vs to the best good Deut. 6. 4. 5. Marke 12. 29. 30. Esay 37. 16. Deut. 32. 37. 38. 39. 1. Sam. 2. 2. 3. 5. Hence we may be informed that wee neede but one Mediator seeing there is but one God 1. Tim. 2. 5. Lastly the Apostle Ephes 4. 3. 6. concludes from hence that therefore wee should liue in peace one with another and by no meanes breake the Vnity of spirit because wee haue all but one God Hitherto of the doctrine of the Nature of God Of Beleeuing I entreated before onely wee must know that these words I beleeue must be applied vnto each word and Article of the Creed and so we must heere consider what it is in particular to beleeue in God and what euery Christian should meane when he saith I beleeue in God It is to bee noted by the way that he doth not say I beleeue God but in God The ordinary distinction of beleeuing is not impertinent It is one thing to beleeue that God is Credere Deum or to beleeue God Credere Deo and another thing to beleeue in God Credere in Deum for to beleeue in God is first to know God as hee hath reuealed himselfe in his Word and so to conceiue of God according to the former doctrine of his Nature secondly to bee perswaded That that God is my God and thirdly to put all my trust in him and to rest vpon him alone for all happinesse Of the knowledge of Gods Nature before And of the work of faith in beleeuing God to be my God before This beleeuing in God heere exprest vrgeth principally vpon vs the third thing and that is that wee must imploy our faith in a daily relying vpon God and confident affiance and trust in his goodnesse and mercy towards vs. Now there are diuers Reasons profitable for vs to thinke much vpon which may not onely proue the point but frame in vs a spirituall confidence in God Wee may with all safety and confidence rest vpon God alone and his fauour and promises 1. Because he hath bound himselfe by his word and promises to be so good to vs and hath confirmed his promise by oath and by seale 2. Because he is of such power to doe vs good 3. Because he is of so good a Nature and it agrees so well to his disposition to performe his promises 4. Because God is so well pleased with our trust in his mercy Nahum 1. 7. 5. Because God can be so fearefully reuenged vpon our vnbeliefe 6. Because there hath bin such an vninersall experience of Gods care for all that euer trusted in God Who euer trusted vpon GOD and was destroyed or disappointed Is it required of vs that wee should beliue in God then these vses will follow 1. It shewes the difference in the relation of our faith as it lookes vpon men and vpon God Wee beliue men as the Apostle Paul and our Teachers but we doe not belieue in Paul or in our Teachers but in God alone 2. It shewes the follie of wicked men in pursuing the godly as if there were hope that they might driue them to such exigents that there should be no helpe for them for they trust in God and therefore can neuer be driuen beyond all refuge I trust in God saith Dauid how say ye then that I should flie hence as a bird beaten from his rest Psalme 11. 1. 3. It shewes what vse we should make of our insufficiencie to conceiue of God fully when our minds are beaten back from beholding his full glorie yet our faith will catch hold so as to make vs trust in him though we cannot fully comprehend him If we cannot receiue him by contemplation yet we may by belieuing 4. In as much as to belieue in God is the verie entrance into the Creede and the foundation of all the rest It she wes that many that are Christians in name are not indeed true Belieuers because they doe not belieue in God that is they doe not trust in him For it is manifest that these sorts of Christians that follow do not belieue in God 1. Such as liue in Ignorance without the meanes or the gift of the knowledge of God as the Apostle sayth How should they belieue in him of whom they haue not heard Rom. 10. 14. 2. Such as trust in their Wealth Friends Beauty Gifts Skill Strength Reuenewes Hopes or Sinnes The mis-placing of their trust shewes they belieue not in God 3. Such as make no Conscience to vse ill meanes to get out of distresse or to obtain their desires such as are resorting to Wizaâ—ds lying deceit vsurie oppression dissimulation or the like For he that belieueth will not make haste Esa 28. 16. Lastly all godly men should striue so to professe in words as also by their practice to proue it that they do indeed belieue in God and rest vpon him 1. By resting in the praise and
doe things which hee cannot will or are contrary to his will Hee can doe many things more then he will but he cannot doe any thing which hee cannot will for his will is as infinite as his power nor can he doe any thing against his will or contrary to his owne purpose or decree Fourthly he cannot doe contradictories to make one and the selfe same thing to be and not to be at the same time to make a Creature finite and infinite in that wherein he is finite Fiftly he cannot doe things simply impossible I say simply impossible for many things are impossible to men and Angels which in their owne Nature are not impossible As it is impossible for vs to make a Cable to goe through the Eye of a Needle but it is not simply impossible in it selfe and therefore God can doe it God is therefore called omnipotent because he can doe all possible things Neither doe any of these things argue impotencie but doe rather establish his omnipotencie Gods power is not lessened because he cannot deceiue or dye c. for it were impotency if he could doe these For the last this also must be added that God onely is Almighty this glory belongs onely vnto him for the most powerfull creatures are finite and cannot doe a world of things and they receiued their power from God and are or may be letted or resisted in things they can doe and their power will cease if it be not renewed and confirmed by God Ier. 32. 18. 19. The consideration of Gods omnipotency may first teach vs diuers duties 1. To striue by all meanes to set out the praise of Gods wonderfull power and workes that hath done such great things in heauen and earth Psal 15. 2. 89. 11. 12. c. Reuel 4. 8. 2. To walke before him in all vprightnesse carefull in all things to please him and to auoid all sin considering what power he hath to doe vs good if we serue him or to destory vs body and soule if we liue in our sins Gen. 17. 1. Mat. 10. 28. 3. It should teach vs in all dangers and difficulties to beleeue in God and rest vpon him so as when we know his goodnesse or promise to vs though we see no meanes of deliuerance or performance of good things yet we must giue glory to Gods power and rest without wauering vpon God knowing that nothing is hard or impossible to him as Abraham beleeued God concerning his son Isaac Rom. 4. 18. and as Ieremie was commanded to trust God when God inioyned him to purchase a field at that time when he was to threaten the ineuitable captiuitie Ier. 32. 17. 27. c. So 1 Sam. 14. 6. 4. In the experience of all our weaknesses we should runne to God for power to support vs All might is in him and therefore whither should we runne for power but to him To him should wee lift vp our hearts for strength Esay 40. 28. 5. It should teach vs to be patient in affliction when it is vpon vs and to tremble at his grieuous iudgements when they are vpon other his dreadfull power when it is declared should make vs tremble and be silent and when his hand toucheth vs we should not struggle for it is in vaine what can we resist his power Psal 39. 10. Esay 30. 15. It is the Lord and therefore be quiet let him doe whatsoeuer he will 6. The consideration of his omnipotency should be often thought vpon when we come to pray vnto God for spirituall or temporall things Our Sauiour Christ in the Lords prayer gaue vs three staies or mighty pillars to hold vp our faith in praying to wit Gods kingdome and Gods power and Gods glory Mat. 6. 13. 7. Wee must hence be warned to take heed of despising weake Christians to reiect them as either past hope or void of grace or not likely to hold out because of their many frailties and ignorance for God can stablish them Rom. 14. 4. 8. The Apostle Paul vrgeth the consideration of Gods power as an argument to perswade to workes of mercy because God is able to inrich vs and to abound towards vs in all recompence both in spirituall and temporall things 2 Cor. 9. 8. 9. It should teach vs to beleeue the power of God in the Sacrament though the outward signes may make no great shew yet our faith should be built vpon the inward operation of God who will doe all that which either the signes signifie or the word promiseth Col. 2. 12. 10. It should make vs the more wonder at Gods goodnesse and loue shewed to his people in that sometimes he layeth chaines as it were vpon his power onely in fauour to them As for instance God cannot destroy Sodome till Lot be gone which yet is most easie for him to doe but for his loue to Lot Gen. 19. 22. so God loues his people that many a iudgement would fall vpon wicked men in the places where they liue yet cannot because of Gods affection to the godly Secondly this doctrine of Gods omnipotency reproues many men for sinning against the power of God Now men transgresse against the omnipotency of God diuers waies 1. Such as plead his power for the effecting of what is either contrary to his nature or will or simply impossible as many prophane persons doe that will needs beleeue that God can saue them though they liue in their sinnes quite contrary to his word And as the Papists doe about the Sacrament of the Lords Supper beleeuing that Christs body can be in many places at once and so in the Sacrament to be eaten locally and orally it being simply impossible for a body remaining a body to be in many places at once in the same manner and respect as it is also without word or promise of God and Scripture 2. Such as will not vse the lawsull meanes appointed vnto them either for preseruation or deliuerance reasoning most foolishly God can keepe me without meat therefore I will not eat or can deliuer me without meanes therefore I will vse none neuer considering that Gods Almightinesse is shewed by working in the Meanes as well as without and that God commands vs to make vse of his power by the meanes he hath ordained to worke by 3. Such as by fearefull Imprecations and Curses awaken Gods power to bring vpon them such fearefull things as they asked but did not expect as the Iewes that wished the bloud of Christ might be charged vpon them and their children 4. Such as dishonour Gods power by putting their trust in Creatures 5. Such as through vnbeliefe rest not vpon God but thinke it is impossible such and such blessings should be obtained or such dangers or euils auoided Gen. 18. 14. Esay 50. 2. Ier. 32. 24. 25. 27. 28. c. 6. Woe vnto the wicked that liue in their sinnes the Lord will plague them and none shall deliuer out of his hand or resist his wrath Deut. 32.
should take heede of reasoning against the Iustice of God in disposing of men to conditions of lesse honour in this life or in damning of wicked men in hell for they are all the worke of his hands and as the clay to the Potter Rom. 9. 21 22 23. 5. Our Originall from the dust of the Earth should teach vs to carrie our selues humbly towards God and men towards God when we speake to him we should remember we are but dust and ashes Gen. 18. and when we conuerse and discourse with men wee should take heede of pride and vaine glory and say as he did in Iob I also am cut out of the clay Iob 33. 6. as also wee should take heed of excessiue cares for the clothing and pampering of our bodies of clay 6. Especially we should striue to answer the end of our Creation Man was made and set in this visible world that God might haue a creature to know him and what hee had wrought and to acknowledge him and serue him and to resemble him in all holinesse and righteousnesse till this be done by man he doth nothing that answers the end of his being he dishonors God that made him And seeing God made both soule and body wee should serue the Lord in both 1. Cor. 6 10. We are not at our owne disposing to doe what we list we are his to command that made vs our very countenances set so as to looke vpwards shewes that we should not be like the beasts that see and regard nothing but earthly things let vs pray God that made vs to direct vs and enlighten vs to do his work and glorifie him Psal 119. 7â— Secondly from the serious meditation of the doctrine of our Creation we may finde many things for Humiliation vnto all men especially to the wicked It may humble all men to consider that they are but men of dust earthly creatures 1. Cor. 15. 47 48. made of myre and clay Iob 13. 12. and that they are in continuall danger of dying They dwell but in houses of clay earthly Tabernacles Iob 4. 19. 2. Cor. 5. 1. 't is as easie for God to destroy vs as it is for the Potter to breake an earthen vessell our breath is in our nostrills if our mouthes and noses be stopped we fall downe as dead carkases especially all men haue cause to bee extreamely grieued to thinke how wofully they are fallen from the glory in which they were created whether they look vpon their soules impurities and filthines or the bodies deformity diseases or the miseries inuade iustly their outward condition with all the fearefull losses spirituall and temporall which haue befallen them for their sinnes More especially the wicked haue cause of grieuous sorrowes that remaine still in that wofull estate of degeneration hauing God and all creatures against them and carrying about bodies and soules so full of sinne and lyable to such fearefull danger Woe to him that striueth with his maker shall the Potsheard striue with the Potter and be safe Esay 45. 9. and the rather they should be afflicted if they consider no part of their wickednes can be hid from God Hee that made them knowes euery part about them there cannot bee a vaine desire thought or lust but God sees it and no darkenesse can hide from him Psal 139. 12 13. Lastly there is great consolation in this doctrine of the Creation vnto godly men that are restored in Christ to the priuiledges of their first Creation for vnto them will God bee for the substance of true happinesse all that he was to Adam their right to Gods fauour and fellowship with God and dominion ouer the creatures is restored they are againe made like to God in Christ Iesus Colos 3. 10. their bodies and soules are the Temples of the holy Ghost They need not feare any aduersaries for God keepeth all their bones and the haires of their heads are numbred Psal 34. 20. and though they haue many frailties bodily and spirituall yet God will pittie them he knowes the mould they are made of and that they are but dust Psal 103. 13. 17. Esay 64. 12. and seeing God hath made vs he accounts himselfe bound to helpe vs and sustaine vs and prouide for vs Isay 43. 7. and will not forget vs Esay 44. 21. The second Article And in Iesus Christ 1. COR. 3. 11. For other Foundation can no man lay then that which is layd which is Christ Iesus HItherto of the Nature of God and the workes of Creation Now it followes that we consider of the Articles that concerne our Redemption by Christ and so the workes of grace And so in the Redeemer Faith lookes vpon foure things First his Titles Iesus Christ the onely Sonne of God and our Lord. Secondly his Incarnation wondering at both his Conception and Birth Thirdly his Humiliation for our sinnes as hee suffered vnder Pilate was crucified c. Fourthly his Exaltation as hee rose from the dead and ascended in Heauen c. But before I come to breake open these glorious Mysteries It is conuenient to consider of three things 1. What neede we haue of a Redeemer to be thus incarnate or thus humbled c. 2. By what right we can be capable of any interest in a Redeemer 3. In what manner wee must beleeue these Articles For the first there are two things in the condition of euery man by nature which may shew euidently that hee doth infinitely neede some course to bee taken to free him out of that misery he is in the one is his sinnes the other is the punishment either is vpon him or he is liable to And first for sinne euery man 1. Is guilty of Adams sinne Rom. 5. 12. 2. He is possessed by originall sinne by which hee is two waies vilely plagued for he hath lost all that righteousnesse and integrity of nature man had in the Creation which he may feele by his want of seruent loue to God awfull feare of God confident trust in God affectionate delight in God shining knowledge of God c. and so by his strange deficiencies in his disposition toward his neighbour and besides he is poysoned and infected with corruption in his nature which is the more grieuous because all men are infected Rom. 5. 12. all are so from the wombe Psal 51. and this insection is in the whole nature of man which he may feele by the very disorder of his naturall appetite to foode sleepe procreation by the corruption of his very senses his eyes ready to wander after vanity Psal 119. if they bee not guarded and watched Iob 31. 1. and so his taste and other senses in his vnderstanding he may feele a strange kinde of power of darknes and disability to thinke of any good things pronenesse to a world of vanities and euil in his affections he may daily perceiue a very vassalage to euil concupiscence giuing lawes of wickednesse to his members Rom. 7. 3.
aswell as the Son of Man It was requisite he should be the Son of God for diuers reasons first because there must be a proportion betweene the sinne of man and the punishment due to his sinne and the satisfaction made to God for the sinne and punishment due Now mans sinne being infinite as in other respects so because it was committed against God who is infinite his punishment must be infinite also Now no finite creature can performe an infinite satisfaction in a finite time and therefore it was requisite hee should be infinite in person that suffered which as man he was not secondly the benefits necessarie for vs require that the Mediator should be God for to deliuer man from spirituall enemies sinne and Sathan and to restore to man the Image of God lost to performe by one a Righteousnesse able to iustifie many could not bee done by any one meere man Nor can any one mans righteousnesse deserue the opening of the Kingdome of Heauen for many men thirdly he that must mediate betweene God and man had need to be God to treat with God in things that concerne him and man to treat with man in the things that concerne man And as it was a way most necessary so was it most comely who fitter to make vs sonnes of God by Adoption then he that was the Sonne of God by Nature and who fitter to restore the Image of God in vs then hee that was the substantiall Image of his Father The Vses follow and so First we should make conscience of it to receiue this doctrine with our whole hearts with all life of affections for hereby wee shall improue wee are Christians and not Iewes They could beleeue Iesus was a man but could not indure it that he should call himselfe the Sonne of God Iohn 10. and the diuell hath mightily also laboured to make the Diuinity of Christ suspected As when he came into the world by making men think of a worldly kingdome then stirring vp the Priests and Pharisees to seeke to kill him as a blasphemer in saying he was the Sonne of God And in the beginning of the Christian Churches he raised vp pernitious Heretickes to denie his Diuinity and at this day hath raised many in other countries that write and teach most dangerously in this point And therefore we must hold fast this Truth against all the power of hell This confession is the Rocke vpon which the Christian Church is built Mat. 16. 16. 17. If we acknowledge the Son we haue the Father 1. Ioh. 2. 23. Secondly it should wonderfully quicken and establish our Faith in relying vpon him for Saluation and all happinesse vpon him I say that hath vndertaken for vs and is so full of merit and power his Satisfaction and Righteousnesse must needs be perfect and sufficient that is the Sonne of God Ier. 23. 6. God cannot but bee infinitely well pleased in his satisfaction and hath signified so much Mat. 3. 17. and therefore wee should settle our consciences in all peace and ioy in beleeuing in him Yea in all passages of our liues wee should make vse of our Faith in the Sonne of God whatsoeuer we want for soule or body or the preseruation of our liues we may with much confidence goe to him for out of his fulnesse wee may receiue grace for grace Ioh. 1. 14. 18. And seeing God hath giuen vs his Sonne how shall he not with him giue vs all things also Rom. 8. 32. Yea it should much establish our Faith against the feare of our falling away before wee come to possesse eternall life for he is stronger then all and no man nor diuell can take vs out of his hand and therefore we shall not perish Iohn 10. 29. 30. Thirdly it should much inflame vs to the Loue of God that hath had such mercy to such miserable creatures as wee were as to send his owne Son to redeeme vs Ioh. 3. 16. Oh it should make vs to loue God aboue all things and to esteeme of his loue as better then any thing else in our liues Fourthly God the Father himselfe from Heauen taught vs a maine vse of this point when hee proclaimed him to bee his Sonne for then he charged vs to heare him None abler to instruct vs for the Son hath his knowledge out of the bosome of the Father Mat. 11. 27. and none hath better right to rule vs because he is the first-borne and therefore ought to rule ouer his brethren It should therefore bee our conscionable care all our daies to attend to his voice and to do whatsoeuer he commands vs Mat. 17. 5. Fifthly we must hence also learne to ioyne Christ with the Father in all religious seruice for when God brought forth his first-begotten Sonne into the world he said let all the Angels of Heauen worship him and therfore much more we must doe it Heb. 1. 6. Ioh. 5. 23. Againe from hence we may gather the wofull estate of all vnbeleeuers that weare out their time and do not lay hold vpon the way of Saluation by Iesus Christ for this increaseth their condemnation because they doe not beleeue now that GOD hath sent his owne Sonne to bee the Sauiour Iohn 3. 36. Finally two things about the Diuinity of our Sauiour are here implyed first that he is God for if he be the Sonne of God then he hath the Nature of his Father and so is God which though the Creed doe not expressely mention yet the Scripture doth acknowledging him for God equall with the Father Rom. 9. 5. 1. Iohn 5. 20. Phil. 2. 6. but because the Creed doth not expresse this I forbeare the explication of it resting satisfied to haue treated of that which the Creed mentions Another thing implyed is that hee is a person distinct from the Father for if he be the Son of God then he differs in person from the Father ACTS 2. 36. Let all the House of Israel know assuredly that God hath made Iesus both Christ and Lord. Our Lord. HItherto of the three former Titles the Last Title of our Sauiour is that which is here exprest viz. Our Lord and concerning this Title diuers things are to be considered 1. That it is a thing that God chargeth vpon our Faith to beleeue distinctly that Iesus is our Lord. Thus Dauid in spirit called him Lord and this all the House of Israel must know Act. 2. 35. 36. and Luke 2. 11. he is stiled Christ the Lord and Act. 10. 36. he is proclaimed Lord of all yea it is a Title so proper to Christ as sometimes hee hath no other name giuen him but the Lord as 1 Cor. 6. 14. GOD hath raised vp the Lord meaning Christ And 1 Cor. 12. 3. It is accounted a worke of the Holy Ghost in any man to professe this point That he beleeueth that Iesus is the Lord. 2 How Iesus comes to be our Lord by what right and title and so he is our Lord by a fiuefold
right First by the right of Creation he made vs all and so he is Lord of Heauen and Earth and all things therein for hee hath made them all Ioh. 1. 2. Col. 1. 16. Secondly by the right of redemption we were all in most miserable bondage to sin Satan and Gods Iustice Now Iesus Christ redeemes vs with his bloud paying that matchlesse price for vs and thereby makes vs his owne 1 Pet. 1. 18. Thirdly by the right of preseruation and maintenance hee keepes vs and maintaines vs by his power and all wee enioy we hold as Tenants vnder him as our Land-lord from him wee haue protection wages apparell and dyet for both soule and body Fourthly by the right of ordination God hath giuen him all power and made him Lord Act. 2. 36. God hath giuen his Elect vnto Christ as their Lord and head Iohn 17. 6. Ephes 1. 22. Fifthly by particular Couenant hee is the Lord of Christians for both by our vow in Baptisme we binde our selues to his seruice and by effectuall vocation we consecrate our selues and as it were hire our selues to be seruants to Christ and righteousnesse Rom. 6. 3 In what Nature he is Lord I answer howsoeuer in respect of Creation he made vs all as God yet in respect of Redemption he paid the price in his humane Nature and in respect of ordination he is made Lord in both natures both as God and man and by Couenant we are bound to the whole person The Lordship of Christ is a name of office and so belongs to both natures 4 The excellency of his Lordship and so there is no Lord like to Iesus 1 Because he hath no partners in his dominion though there be many administrations yet there is but one Lord 1 Cor. 12. 5. and though there be many Lords yet to vs there is but one Lord 1 Cor. 8. 6. as there is but one God so there is but one Lord Ephes 4. 5. Hee is the blessed and onely Potentate 1 Tim. 6. 15. 2 Because all other Lords are his seruants and tenants he is Lord of Lords 1 Tim. 6. 15. Reuel 19. Ephes 6. 11. Col. 4. 1. 3 In respect of the extent of his dominion for hee is Lord ouer all Act. 10. 36. Rom. 10. 11. 4 In respect of the continuance of his dominion hee onely hath immortality other Lords dye 1 Tim. 6. 15 16. his honour and power is euerlasting 5 In respect of the excellence of his glory and Maiesty He dwelleth in the light which no man euer had or can approach vnto no man euer saw or can see such glory in any other 1 Tim. 6. 16. 6 In respect of his goodnesse to his seruants Tenants and Vassalls for he hath abased himselfe to serue and minister to his seruants Luk. 12. 37. He hath bought them at such a price as no other Lord could giue 1 Pet. 1. 18. Hee is rich to all his seruants that call vpon him he hath no seruant that gets not great preferment by him euen his meanest seruants as well as his highest Officers Rom. 10 11 12 13. He hath no seruant that euer asked him the Kingdome of Heauen it selfe but hee gaue it him yea all that this Lord is or hath he bestowes it vpon his seruants freely 1 Cor. 3. 21 22 23. Gal. 2. 20. And besides his seruants neuer forfeit their estate He puts out no Tenant nor turnes away any seruant Nothing can separate betweene them and their Lords loue Rom. 8. vlt. The vse may be both for information and instruction For information and so it should informe vs First that hee dwelleth not in temples made with hands that is that we ought to conceit of him to bee more excellent then that those materiall buildings should answer to his greatnesse or that he hath no houses to put his head in but these Churches for hee is the Lord of Heauen and Earth and so may dwell where he will and no earthly building can set out sufficiently his greatnesse Act. 17. 24. Secondly that all our obedience to earthly Lords and Masters and Gouernours must be with due respect of Christ and his authority we must obey them in the Lord 1 Cor. 12. 5. that is so farre as they command vs nothing that is contrary to Christs will Thirdly it shewes that Christ hath power to doe what he will with any of his creatures belonging to men Thus the owner of the Asse and the Colt of the Asse is told that he must let them goe because the Lord hath need of them Mat. 21. 3. The Vses for instruction are these For if CHRIST be our Lord 1 We should acknowledge him and confesse that Iesus is the Lord for no man can make this confession but by the holy Ghost 1 Cor. 12. 3. But because Hypocrites may say so in words let vs labour from our hearts to yeeld our selues vnto Christ as to our onely Lord to bee ruled and gouerned by him all our dayes to be wholly at his disposing euen to liue to him that dyed for vs and by the sound Couenant of our hearts to yeeld our selues as seruants to obey him in all righteousnesse 2 Cor. 5. 15. To say Lord Lord will not serue turne Mat. 7. 21. vnlesse we say it with our hearts and proue it by our obedience which if wee doe then it is from the holy Ghost as the Sanctifier whereas the generall outward confession is but from the common grace of the Holy Ghost which may be found in Hypocrites Let vs then with Thomas from our hearts say vnto Iesus My Lord and my God Yea let vs giue our selues to the Lord as the Macedonians did 2 Cor. 8. 5. For why should we any more serue strange Lords Haue we not reason to confesse that we haue serued sinne and Satan and the world all this while and it did not profit vs Iob 33. 27. What greater preferment can we haue then to serue the Lord of Lords Did Dauid a great King account it his greatest glory to bee the seruant of this Lord Psalme 36. 1. Was it not his comfort to call him his Lord Psalme 110. 1. Haue wee not tasted how bountifull the Lord is 1 Pet. 2. 3. Did our hearts euer feele any thing more sweet then the entertainment he hath giuen in his Word and Sacraments and Prayer Haue we not bound our selues by solemne Couenant when wee receiued the Sacrament What then should hinder vs but that wee should with all our hearts consecrate the rest of our liues to his seruice which if you meane to doe by the way take notice of these rules 1 First that you must with all diligence sudy the Will of your Lord to know it and accordingly must labour that the Word of CHRIST may dwell richly in you Col. 3. 16. 2 That you must forthwith and for euer separate your selues from all the seruants of strange Lords and come out from amongst them 2 Cor. 6. 17. 3 You must resolue to obey your
nature formes that substance into the parts of the body distinctly but yet it is without life then is the soule infused when the body is organicall and so it is quickned a true man it is not before a man but Embryo as they cal it Now the question is how Christ could receiue that imperfect Embryo or the flesh at the first conception seeing it was not a perfect humane Nature To this some answer that our Sauiour did not follow the ordinary course of taking flesh as other men doe but in the very instant of the conception his body was made organical had perfect members and the soule infused at that instant also and their reason is this because the Sonne of God did not become a person to any thing but the Man-hood of Christ Now the Man-hood must needs haue a reasonable soule and body formed and organicall else we must say that something did subsist in the Person of his diuine Nature that was not man as Embryo or the lumpe vnformed and not animated was Besides when God made a man by the power of the holy Ghost without the seed of man hee made him perfect at one instant and euery way formed in all parts as when he made Adam and Eue they were in an instant made perfect in soule and body Other Diuines conceiue that this opinion cannot be true because Christ was made in all things like vnto vs sinne onely excepted now there could bee no sinne in that ordinary course of Nature if originall sinne bee remoued as it was in Christ Now in the course of Nature first that which is materiall is formed as it were the house of the soule and then the soule is infused not onely as the guest of it but as the forme and life of it and so it must be in Christ Now for the first reason they answer that the Hypostatical vnion in the person of Christ was so made aboue nature as withall Christ assumed that which belonged to the nature of man according to the course of Nature and so first the seede and then the body formed and the soule infused according to nature into that body so as that flesh before the comming in of the soule did subsist in the Word as it did after the soule was infused for the Word tooke our Nature which is not hindered by the absence or presence of the soule as when Christ was dead his soule was in his Fathers hands and his flesh was shut vp in the graue and was not quickened then by the soule yet the flesh of Christ without the soule and life did subsist in the word aswell as it did before or after The other reason is of no force for God did not make our first Parents so out of necessity but out of the good pleasure of his will not binding himselfe to that frame of working for all times afterwards And thus of the production of the humane nature The assumption of that Nature into personall vnion with the word followes and the summe of that which wee are to beleeue concerning this Mystery is that the whole nature of man in that particular subiect soule and body with all meere naturall faculties and parts yea and infirmities was taken into an vnspeakeable and eternall personall vnion with the diuine nature of Christ There was nothing which was ours sinne excepted which was not by the holy Ghost vnited to the word for as Christ had all that God the Father had praeter ignascentiam saue that he was not vnbegotten so he had all that Adam had solâ except â peccantiâ saue that he was without sinne as a Father said onely for the manner of this assuming of our nature diuines conceiue that the word was ioyned to the soule immediately and to the body mediately that is by meanes of the soule And thus of the fourth point The fifth is The manner of the conception how the holy Ghost did it and that in respect of the perfect vnderstanding is simply aboue the reach of any creature especially any mortall creature if it be true of our conception in the wombe that we are fearefully and wonderfully made as is said Psal 139. 13. then it must needs be much more true of Christs conception and forming but a certaine glimpse of it is giuen vs by two formes of speech vsed in this Text Luke 1. 35. The first is the holy Ghost shall come vpon thee the other is the power of the most high shall ouershadow thee by the first forme of speech is noted the wonder of the worke that it was not done by any naturall meanes but extraordinarily aboue the course of nature by the holy Ghost and that it was done after a most pure and diuine manner about which a Father saith Oh most pure coniunction without filth where speech is the husband and eare is the wife meaning that shee conceiued vpon the speech and hearing of the promise assoone as shee had giuen her matrimonial consent as it were the ouershadowing by the power of the most High imports that is was not done spermatically but operatiuely and that the holy Ghost did this by a speciall power of working neuer any such thing hauing bin donne before as also it imports that the worke was most secret and mysticall so as the Virgin being couered as with a cloud could not her selfe tell how it was done and that though God did worke this with a speciall excellencie of glory yet his Maiesty should not ouercome her but it should be as it were clouded and lastly that that holy thing which was to be conceiued in her and borne by her should be protected and kept safe as the greatest treasure God had care of or did giue vnto men The sixth thing is why it was necessary Christ should bee so conceiued after such a wonderfull manner and with so much holines and sanctification I answer for two euident Reasons for first if his body had not bin most pure it had not bin fit to bee ioyned in personall vnion with the Word And secondly if he had bin conceiued in sinne as other men are he could not haue bin a Sauiour to vs because then he would haue needed a Sauiour for himselfe The seuenth thing is the time when the Virgin conceiued and that was immediately vpon the speech of the Angell and her owne consent to it which was the twenty fiue of March the day which is called the Annuntiation of the Virgin Mary and one may wonder why that day should not rather be called the day of the conception of Christ then of the Annuntiation of the Virgin The eighth point is the effects of this conception in respect of vs and so the first effect is the hiding of the impurity of our conception from the sight of God and satisfying Gods Iustice for our originall sinne for the holinesse of Christs conception is the first and chiefe part of the righteousnesse imputed to vs All his righteousnesse is ours and so
inflicted for their sinne 4. He vnapparrelled his body amongst men that our soules might be clothed with his Righteousnesse before God 5. That as the first Adam entred into the earthly Paradise naked so the second Adam might enter into the heauenly Paradise also naked in body but graced and apparelled with glory and innocencie and immortalitie and that we might likewise so enter into heauen 6. That we might be comforted in the example of his Passion if at any time we be vncloathed of earthly things and suffer the spoile of our goods by the hands of vnreasonable men 7. That he might teach vs that he that prepares for heauen as a man that hath vanquished the world and the Prince thereof must not seeke earthly things but rather forsake them as hinderances to his passage The world must be crucified to him and he to the world For the Second he was fastened to the Tree 1. That as by the Tree death entered into the world so vpon the Tree it might be conquered and driuen out of the world and life and immortality brought backe againe 2. That the old shadowes might be fulfilled Isaack was laid vpon the wood for sacrifice and the brazen Serpent was fastened to the tree and so the sacrifices were laid vpon the wood 3. He was fastened with nailes for foure reasons The one that the Scriptures might be fulfilled that said of him They haue digged into my hands and my feet Psal 22. 17. The other that he might thereby declare that the hand-writing that was against vs was cancelled and therefore he nailed it on high on the Crosse that it might appeare to be of no force and so that we might be deliuered from the Ordinances of Moses which were but as so many confessions or Bills of our hands against vs. Thirdly that by his wounds we might be cured of the spirituall wounds with which the old Serpent had wounded our Natures Iohn 3. 14. Fourthly that when we are wounded by the enemies of the Truth we might beare them as the markes of the Lord Iesus in our bodies Gal. 6. 17. For the Third point hee was lifted vp on high on the Crosse for three reasons First that thereby he might fulfill the figure of the old Law for the sacrifices were lifted vp vpon the Altar and there sacrificed And as Moses lifted vp the brazen Serpent so must the Sonne of Man be lift vp Iohn 3. 14. Secondly that he might thereby carry on high in his body our sinnes and so take them away and make it manifest he was sacrificed for vs 1 Pet. 2. 14. Ioh. 1. 29. Hebr. 9. 26. 28. Thirdly that being lifted vp into the Aire he might subdue and triumph ouer the spirits that rule in the Aire that is the Deuill Coloss 2. 15. For the fourth point hee was crucified with his hands spread abroad First that he might draw all men vnto him and vnite both Iewes and Gentiles among themselues This day of his crucifying was the day which the Prophet Zacharie spake of Chap. 3. 9 10. in which he should remoue and take vp the sinnes of the world and make peace amongst men so as men should call one another by the preaching of the Gospell into the communion of the Church which hee resembles to a Vine and Fig-tree see also Ioh. 12. 32. Ephes 2. 16. Secondly that thereby he might signifie his great loue to vs readie to imbrace vs and take vs into his armes and bestow vpon vs the benefits of his Passion and that his torments made him the more to long after vs. For the fift point our Sauiour shed his bloud on the crosse for diuers reasons First that he might fulfill the figures of the old Law for the bloud of the sacrifices shadowed out the effusion of Christs bloud Secondly that thereby he might make expiation for our sinnes and reconcile vs to God and so make peace betweene God and vs pacifying his displeasure Heb. 9. 28. Rom. 3. 25. Coloss 1. 20. and so get forgiuenesse of all our sinnes for vs for without effusion of bloud there could be no remission Heb. 9. 18 c. Matth. 26. 28. Thirdly that his bloud might be a fountaine and lauer in which our soules might be washed and purged from all our sinnes Zach. 13. 1. 1 Cor. 6. 11. Reuel 1. 5. 7. 14. Heb. 9. 14. 20. 22. Fourthly that the partition wall might be broken downe and Iewes and Gentiles be made one Ephes 2. 12 c. Fiftly that we might be deliuered from the Ceremoniall Law of Moses 1 Pet. 1. 18 19. Sixtly that his bloud might be our drinke to eternall life Ioh. 6. 55 56. Seuenthly that his bloud might be an vniuersall medicine for all the infirmities and languishings of our soules 1 Ioh. 1. 7. Lastly that thereby he might open heauen for vs and obtaine an eternall Redemption for vs. Hebr. 9. 12. 10. 19 20. For the sixt point he was crucified in the middest of two theeues for diuers reasons First that the Scripture might be fulfilled that said Hee was reckoned among the wicked in his death Esay 5. 3. 12. Secondly that he might sanctifie the death of malefactors that turne to God by repentance that they might know that their kinde of death shall be no hinderance to their Saluation Thirdly that hee might thereby shew that the fruit of his death should be diuided amongst sinners and that he came to die for them Mat. 9. 13. Fourthly that thereby he might shew that he should be the Iudge of the quicke and dead of good and bad hauing the good on his right hand and the bad on his left Thus of the fourth thing in the History of his crucifying The fifth point is the things he suffered while he hanged on the Crosse and those were 1. The diuision of his garments 2. Derision from the High Priests and people 3. Grieuous torment both of soule and body 4. Thirst of body Concerning the diuision of his garments the Euangelists say that the Souldiers diuided them into foure parts to each one a part and for his Coat without seame for it they cast Lots who should haue it and all this was done 1. That the Scriptures might be fulfilled that had foretold of so much as Psal 22. 1â— 2. That thereby might bee signified that the goods of Christ and his grace should be diuided euen amongst his enemies and that he would inrich them that were sometimes enemies to him which we reade was fulfilled in the Story of the Acts of the Apostles and is still found to be true by experience 3. The diuision of his garments into foure parts signified that the grace of Christ should be caried into all the foure parts of the world and diuided amongst the Elect whose sinnes crucified Iesus 4. The not diuiding of his Coat without seame imported some Mystery as that the whole righteousnesse of Christ is giuen to the godly without parting of it 5. The casting of lots for it
might haue the better assurance that God would shew mercy but this is not the case of most of our people 5. That the repentance of this Theefe had a great deale of businesse in it more than saying three words at his latter end as will appeare by opening the third point and that is how he shewed the truth of his conuersion So that for the third point we may obserue in the storie of his conuersion Luke 23. that he shewed three excellent fruits of his conuersion The one was reproofe of sinne in his fellow The other was his confession that he made both concerning himselfe and Christ The third was his petition or prayer to Christ for mercy For the first Saint Luke saith vers 40. that when the other malefactor railed on Christ he answered and rebuked him saying Dost not thou feare God seeing that thou art in the same condemnation Out of which words I obserue diuers things 1. That a true conuert cannot abide sin or that God should be dishonoured by those that they conuerse withall He that repents of his owne sinne may discerne it by his true dislike of sinne in others They are farre from true repentance that can liue in places where God is daily dishonoured and yet haue not their hearts vexed or their tongues loosed to reproue sinne 2. That he that will reproue sinne in others must be sure they haue mouing and effectuall arguments They must haue skill to admonish We see here what a stirring argument the conuerted Theefe brings Yea it is true that if the hatred of sinne be sincere in vs it will furnish vs with solid arguments to furnish reproofe 3. That the want of the feare of God is the cause of all disorder as it was of this mans rayling so it is of drunkennesse whoredome swearing stealing lying vsurie and the like if men had the feare of God before their eyes they would not doe so 4. That such as do abuse Christ by scoffing or rayling haue great cause to be afraid of God and what he will doe to them though they escape punishment amongst men Such sinnes as men will not punish God will especially these sinnes of scorning or reproching Christ and true Christians and the ordinances of Christ 5. That a true conuert doth loue Christ better than his old acquaintance as here the Theefe speakes against his old comrade and companion and for Christ though he had neuer seene him before 6. That such as will scoffe and raile at the truth haue no feare of God in them 7. That for a man not to repent when the iudgement of God is vpon him is a signe of a carelesse and gracelesse heart It is a wickednesse or stubbornnesse to be wondred at that a man being vnder the execution of condemnation as a malefactor should yet be void of the feare of God see Ier. 5. 3 4. Hee that will not thinke of paying his debts when the Arrest is serued vpon him hath no minde to pay it at all And the childe that relenteth not when he is vnder the rod is in a manner past grace So is it with men that haue hearts like Adamants when Gods speciall hand is vpon them Dost not thou feare God As if he would say though others were carelesse yet it is an infinite shame for thee that art in the same condemnation not to feare God Now for his confession that he made it stands of two parts In the one he doth penitently accuse himselfe and his fellow as suffering iustly and receiuing the due reward of their deeds and in the other he doth excuse Christ and auouch that hee hath done nothing amisse or that is absurd or out of place as the originall word doth import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first part of his Confession I obserue these things 1. That without confession of sinne â—here can be no true repentance Prou. 28. 13. 1 Ioh. 1. 9. 2. That a true Conuert doth from his heart acknowledge that he hath deserued all the miseries are inflicted vpon him from God or man and doth patiently submit himselfe to beare them Dan. 9. 7 8. without stomack or malice or desire of reuenge vpon such as are instruments of his punishment 3. That he that reproues sinne in others in sincerity of heart doth acknowledge sinne in himselfe if he be guilty of the same or the like offence The repenting Theefe makes this confession in his owne name as well as in the name of the railing Theefe In the second part of his Confession I obserue 1. It is a signe of true grace to haue from the heart an honourable opinion of Gods seruants though they be extremely disgraced and slandered and reuiled as in the Theefe here to beleeue Christ did nothing amisse though almost all the world accused him and put him to death as a malefactor 2. That in Religion it is not enough to be free from grosse sinnes but we must be free from the sinnes of indiscretion and rashnesse Nor is it enough to doe good duties but we must doe all things wisely and in their place so the word in the originall imports About his prayer we are to obserue both what he said and what our Sauiour answered His words were these Lord remember me when thou commest into thy kingdome vers 42. In which words of his prayer I note the wonder of his faith the truth of his deuotion and the humilitie of his Petition His faith was to be wondered at both for the things beleeued and the circumstances of beleeuing For the things beleeued hee here saith foure great things of Christ First that he was Lord and King Secondly that his Kingdome was spirituall and not of this world Thirdly that in that very abasement he was possessed of a Kingdome he saith not When thou shalt come to reigne but when thou commest reigning Fourthly that he had power to let in all penitent sinners into that Kingdome The circumstances make it more wonderfull that he should confesse all this and yet haue no Preacher to instruct him and Christ himselfe so much abased and being a man that had not seene his former Miracles that he should say thus at this time when the cuting of the sicke was ceased and the giuing sight to the blinde and the raising of the dead and that he should thus acknowledge these glories in Christ when the great Rabbies the Priests and Scribes blasphemed him and could not acknowledge him for the Messias The truth of his deuotion appeares in this that he askes not temporall but eternall life He is more carefull to pray for the saluation of his soule than for the deliuerance of his body The humility of his petition appeares in this that he askes not for a great place in heauen or to sit at his right hand or his left as the sonnes of Zebedee did nor to be preferred before others nor at all to prescribe vnto Christ but onely desires to be remembred of him for any place
makes sufficient payment to Gods iustice and ouercomes death for vs and that by reason of the worthinesse of his person It is more for Christ to die one houre than for all the world to be dead for euer For it is in this as it is in a prison into which many debtors are cast It is an euerlasting prison to such as cannot pay their debts but it is but a temporarie prison to such as either by themselues or any other make full payment of what is owing 6. That by his death he might make a medicine to kill sinne in vs which might so eat downe the power of sinne that it should no more reigne in vs and so by degrees abolish sinne He died that we might die to sinne by the vertue of his death Rom. 6. 7. That thereby he might buy life for the world He gaue his flesh for the life of the world euen to purchase eternall life for the elect world Ioh. 6. 51. 8. That many sonnes might be borne to God Christ was like seed falling from heauen to the earth and there dying it quickned and brought forth many sonnes to God Esay 53. 10. Ioh. 12. 24. yea the doctrine of Christ dead for our sins is still like to diuine seed falling into our hearts which conuerts men and turnes them to God Thus of the Reasons Now what vse may we make of the consideration of the death of Christ Many things we may learne from hence 1. It should teach vs to be stedfast in the faith and to beleeue and trust vpon Gods mercies for Christ died for our sinnes and therefore wee are certainly reconciled vnto God 1 Cor. 15. 3. Rom. 5. 10. And God doth assure vs of so much in the Sacrament of the Lords Supper Matth. 26. 2. We should neuer be afraid of Death and Hell 1 Thess 5. 9 10. Christ by dying for vs hath deuoured and euen swallowed vp Death and Hell so as they shall neuer hurt vs. As the fire consumes the stubble so by wonderfull Art Christ by dying hath consumed all the forces and power of Death and the sting of it 1 Cor. 15. 54. Heb. 2. 15. 14. Death as a curse was laid vpon Christ that our death might be blessed to vs. 3. It should maruellously inflame our hearts with the admiration of the loue of Christ to vs 1 Ioh. 3. 16. 4. Henceforth we that liue should not liue to our selues but to him that died for vs and carry our selues as men that are dead to the world and the sinfull pleasures and lusts thereof and shew the proofe of the vertue of Christs death in vs by the mortification of our sinnes 2 Cor. 5. 15. Rom. 6. 2. 6. 5. It should breed in vs a holy resolution to suffer any thing for his sake euen to forsake Father Mother Wife Children Husband yea and Life it selfe for his sake and the Gospels Iohn 12. 24 25 26. yea it should make vs willing to lay downe our liues one for another if our life may doe seruice to the Church of God and our brethren 1 Ioh. 3. 16. 6 Seeing Christ in death falls to the ground like a dead carkas we should be like spirituall Eagles to flie to it wheresoeuer we finde it whether in the Word or Sacraments and our soules should feed heartily but spiritually vpon it Matth. 24. And seeing God in his ordinances presents vs still with the dead body of his Sonne it should be a meanes to draw all men to it and to gather into one all the children of God that were scattered abroad Iohn 11. 52. and 12. 32 33. 7. The meditation of the death of Christ should make vs in all estates to liue at rest and in a holy security as knowing that Christ died for vs that whether we wake or sleepe we might liue together with him 1 Thess 5. 10. If we liue we liue to the Lord and if we die we die to the Lord Whether we liue or die we are the Lords Rom. 14. 7 8. Thus of the generall proposition concerning the death of Christ and the Reasons and Vses of it In the Explication these things are to be confidered 1. Who died 2. Who were the speciall witnesses of his death 3. How he died 4. For whom he died 5. When he died 6. The consequents of his death For the first if we aske who died the Apostle Paul Rom. 8. 34. answers It is Christ which is dead Which is to be obserued the better to stirre vp our hearts to consider both the wonder of it and the reason of it That any other man should die is no wonder because all other men were sinfull and mortall but here Iesus Christ the Righteous who onely hath immortality dies and withall it leads vs to thinke of the reason of it for he did not die nay he could not die if he had beene considered as a priuate person because he deserued not death in his owne person but he died as our suretie and as a publike vndertaker for vs all hee died in our roome But yet we are further to inquire into this question and to consider whether this death belong to the person of Christ or only to his Natures or to each of them he being God and man in one person And in this we must take heed what our hearts answer for though it be true that Christ died in respect of the flesh so as it was only the flesh that suffered death in respect of the Nature that died yet his death belonged to the Word in respect of the Person for the Word the Lord of life and glory suffered and died not in respect of his Diuinitie which is immutable and altogether impassible but in respect of his Humanitie or in his flesh God did not die with the flesh but in the flesh and he died in his flesh that is in that flesh which was vnited to the diuine Nature If the flesh of Christ were the flesh of the Sonne of God then his dying in the flesh doth belong to him as the Sonne of God Thus his bloud is said to be the Bloud of God Act. 20. 28. and this we must needs beleeue for else his death as a bare man could not haue beene of sufficient merit for all our sinnes There is yet one thing more to be thought on about this Question and that is that the Humanitie that is the soule and flesh of Christ did in death and after death remaine in the Person of the Sonne of God firmely vnited Though the Soule was disvnited from the Body yet neither Body nor Soule were dis-vnited from the Person of the Sonne of God The parts of the Humane Nature were diuided in death one from another so as one was on earth and the other in heauen but yet both of them remained and subsisted in the Diuine Nature else if in death there had beene a new manner of subsisting Christ had had two Persons as well as two Natures which is Heresie to
Christ was pierced First that the Scripture might be fulfilled which said They shall looke vpon him whom they haue pierced Ioh. 19. 37. Zach. 12. 10. Secondly that great mysterie of the originall of the Church is here imported As Eue was formed out of the side of Adam when hee was asleepe so the Church was to bee formed out of that which flowed from the side of Christ when he was dead God opened the side of Adam when he would make the woman and so God opened the side of Christ the second Adam when he was to make the Christian Church Now that place of the Prophet shewes what vse wee should make of this part of the Passion of Christ namely to take occasion from thence to bewaile our sinnes that were the cause of his death and to acknowledge that we were the men that are spiritually guilty of that cruelty shewed vnto Christ And because our hearts by nature are barren and vnapt to this godly sorrow we must pray God to powre out vpon vs of his Spirit as it is a Spirit of compassion to melt our hearts and a Spirit of deprecation to make vs able by prayer to sue for pardon of our sins and to beseech God to accept of the propitiation made in Christs bloud that so his wrath may not fall vpon vs for our sinnes Now the water and bloud that came out of the side of Christ was both miraculous as is thought and wonderfully mysticall That it was miraculous is gathered from that extraordinary notice S. Iohn takes of it Iohn 19. 34. and 1 Iohn 5. 6. wherin the miracle should lye is not easie to tell There is a skin that incloseth the heart called Pericardium which holdeth water in it that cooleth the heart of man which is so essentiall to life that if it be consumed it is impossible the creature should liue Now I take it that the wonder lyes in this that whereas in death especially such a painefull death as Christs was that water is consumed and dried vp with the extreame heat of the heart striuing for life yet in Christ who died not only willingly but also before the time he needed to die with the paine the water was still in that bag or skin and therefore when the speare pierced the heart both water and bloud came forth Now for the Reasons why this fell out diuers are assigned For first hereby the truth of Christs death is infallibly proued For no creature can liue if the heart and that Pericardium be pierced And it concernes our saluation that Christ should die indeed and not in appearance Secondly the chiefe thing intended by this suffering was the discouery of a dreadfull mysterie concerning the vertue of the death of Christ for this is he that came by water and bloud euen Iesus Christ that brings with him for our saluauation both the water of Sanctification to wash vs from the staine of our sinnes and the bloud of expiation to make full atonement before God for the guilt of our sinnes Not by water only but by bloud also Moses when he deliuered the people of Israel in that bodily deliuerance came by water when he went thorow the Red-sea but he brought no bloud for atonement Iohn Baptist when he brought tidings of Spirituall deliuerance he came by water washing men to signifie repentance but there was no bloud that he could exhibite and his water was but Symbolicall and significatiue But Christ came by water and bloud which hee not onely powred out on the Crosse but hath left in the hearts of all beleeuers as witnesses not only to him but to them also 1 Ioh. 5. 7 8. For as there be Three in heauen that beare witnesse of Christ and the happinesse of Christians in him viz. the Father who testified by voice from heauen Mat. 3. and the Word who testified both by doctrine and miracles and the Holy Ghost who testified as at other times so on the day of Pentecost Act. 2. So there be Three on earth that testifie viz. the Spirit of Adoption that witnesseth to our spirits and the water of Mortification which washeth away and destroyeth the staine and power of sinne and the bloud of Iustification for a beleeuer relying vpon the bloud of Christ as the pacification for his sinnes is effectually deliuered from the guilt of them Now there would be no water to wash him from his sinnes nor bloud to make atonement if Christ had not shed both water and bloud vpon the Crosse Now all this is testified by the Spirit also in the Gospell and by water in Baptisme and by bloud in the Lords Supper and these also receiue all their life and force from the water and bloud that came out of the side of Christ on the Crosse Now the vse that we should make of this dreadfull Mystery should be to flie vnto this part of the Passion of Christ for our comfort against the power and guilt of our sinnes as beleeuing that out of the side of Christ at this time did runne that Fountain that was opened vnto the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannesse Zach. 12. 1. Though our sinnes were neuer so many and loathsome yet in this Fountaine they may be cleane washed away but then withall wee must striue to get this Fountaine within vs this miraculous Fountaine I say that runnes water and bloud and to shew that we haue indeed a part in the death of Christ by the sound fruits of mortification and by the solide tran quilitie of our conscience beleeuing the expiation made in the bloud of Christ for vs as verily as if that bloud had beene really sprinkled vpon our hearts Some Diuines doe obserue another mystery in this water and bloud running out of the side of Christ for they obserue that as out of the side of the first Adam came the woman that deceiued all the world so out of the side of Christ came redemption and oblation from that deceiuing Thus of the piercing of Christs side after his death The testimonie giuen of his glory in his death was partly diuine and partly humane The diuine testimonies were three the Earthquake the rending of the Rockes and the opening of the Graues Matth. 27. 51 52. The trembling of the earth may signifie diuers things as First the immediate presence of the Diuine Nature for as the earth trembled when Christ came to giue the Law on Sinai Psal 67. 8 9. and as both heauen and earth shall melt and be in a manner consumed when Christ comes to Iudgement 2 Pet. 3. 10. So now that Christ is making atonement for the sinnes of the Elect and going out of the world hee makes the earth doe him homage and acknowledge his Diuinitie at that time when he seemed so despised amongst men Secondly the horrible indignitie of the fact of the Iewes in killing Christ the senselesse creatures tremble when the Lord of life dies and the Creator
make men more proud and carelesse of holy duties But how is it to be vnderstood that some doubted Interpreters are diuided in opinion Some say that they that doubted were other Disciples that had neuer seene Christ not the Eleuen that had so often seene him Some answer that this doubting is to be referred to some other time not to this Apprition S. Matthew for breuitie sake giuing a touch of what fell out in all the Apparitions And so some doubted must be expounded Some had doubted as Thomas for one But I thinke their opinion is the most probable that hold that none of the Disciples here doubted whether Christ were risen but that at the first they did not know whether he that appeared were Christ or not which was no new weaknesse in them for when he stood on the shoare at the sea of Tiberias it was a good while before any of them knew him 4. The words our Sauiour spake to them and those if the Euangelists be compared are 1. Words of vpbraiding or reprehension Hee vpbraided them for their vnbeleefe Mark 16. 14. and for their hardnesse of heart in not beleeuing them that had seene him after his Resurrection which hee doth most wisely and seasonably First it would doe them good to be humbled before they receiued so glorious a commission they might know it was not for any merit in them that they were so aduanced Secondly it might warne them to take heed of that sinne of vnbeleefe not only as that which was most hatefull to Christ but as that they would be often tempted to when they went about their worke by reason of the oppositions and troubles would befall them Thirdly most fitly doth he now tell them of their vnbeleefe that they might be the more compassionate and patient when they were to deale with the Nations about their vnbeleefe and not think it much if their report were at first reiected seeing they themselues had been so slow of heart to beleeue what was written In generall we may see here what comes of peruersenesse in any infirmitie We may perhaps heare Christ vpbraiding vs at such times when we looke for nothing but comfort and therefore let all men and women be warned to take heed of this sinne of way wardnesse and vnteachablenesse we may heare of it when we thinke Christ hath forgiuen and forgotten it 2. Words of declaration All power is giuen me both in heauen and earth About these words we may enquire both about the sense of them and about the end or vse of them For the sense had not he all power before and from eternitie as God Or if it be meant of a power communicated to the Humane Nature how is it that he had it not from his Incarnation The answer is that he speakes of a power he had both as God and man and such a power as he had not before because this is the power he obtaines as Redeemer of the world and the price was not laid downe actually till he had giuen himselfe as a Sacrifice for sinne and had humbled himselfe to the death euen the death of the Crosse Now he had purchased the inheritance of the Nations now he might lawfully send them to take possession for him and if he were resisted he might winne his owne by a spirituall conquest of this power is spoken Psal 2. 8. and 110. 1. Esay 49. 6 8 9. Dan. 7. 13 14. Phil. 2. 9 10. Now for the end or vse of this declaration of Christs patent or power it might serue for perpetuall vse both to the Apostles and all Teachers of the Gospell and to their hearers too To the Apostles this declaration was necessary because of the greatnesse of the things they were charged to proclaime to the world for he had need to haue a name aboue euery name that should in his name offer giue eternall life to the world and should challenge all the world to come vnder and doe homage to him and should send such a message in his doctrine as should subdue euery high thing and should lay all mankind as it were at his foot And though the conquest of the Nations might seeme an impossible worke yet they need not doubt to goe about it seeing they are sent from him that hath all power And the like comfort may all faithfull Ministers gather from hence against all the difficulties of their worke they serue him that hath all power And so in generall this is a doctrine of admirable comfort to all true Christians of any degree that will be perswaded to serue the Lord Iesus they cannot serue a better Master No master hath such power to preferre them He hath all power on earth but if he did it not here yet he hath all power in heauen they shall be sure of preferment in another world 3. Words of commandement and so his charge concernes either the doctrine they should teach or the signe by which they should confirme it viz. Baptisme As for their doctrine Saint Matthew saith Go teach all Nations Saint Marke saith Goe preach the Gospell to euery creature The obseruations are diuers that if many times God did not send the Gospell to vs we should perish before we would go and seeke it Secondly that preaching is the ordinary meanes to conquer the world to God Thirdly that all Nations need to be taught and euery creature of euery Nation They that thinke they can finde the way to heauen without teaching are certainly in the direct way to hell Fourthly that the principall worke for the highest Ministers in the Church to do is to preach the Gospell Fiftly that the doctrine of our Recōciliation with God in Iesus Christ is the principall doctrine to be taught or learned Sixtly that grace and mercy in Iesus Christ from God is offered to euery creature vpon condition of faith and repentance None is excepted Thus of their doctrine The signe by which they should confirme their doctrine was Baptisme which was added as Gods broad seale to assure vs the good things promised in the Gospell and in particular if they did beleeue as certainly as the water did wash away the filth of the body so should the bloud of Christ wash away the sins of their soules About the forme of Baptisme the Trinitie must be expresly mentioned it must be done in the name of the Trinitie both in respect of Authoritie to signifie that they were authorised to baptise by all the Trinitie and in respect of Confession that no saluation could be had without the beleefe of the Trinitie and especially in respect of fellowship with the Trinity as a fruit of faith and Baptisme for they had power to signifie to true Christians that in Baptisme they were married to the Trinitie and receiued into an euerlasting fellowship with the Father Son and holy Ghost As the wife at her mariage receiues the name of her husband so all Christian soules are transferred from the names of their owne
presumptuous because that place seemes to speake in particular of such Nations as afflicted the people of Israel and the valley of Ichoshaphat seems to be named but by way of allusion yet notwithstanding that the Iudge should sit in iudgement in some place about Ierusalem is not altogether improbable because it increaseth the terror of the iudgement augments thoglory of Christ to sit there as a Iudge where himselfe was iudged But in this no man can conclude peremptorily to make a resolute opinion of it because we haue not sufficient warrant for it out of the Word In the generall it is cleare by Scripture that it shall be in some part of this nether world either on the earth or neere vnto it because as was shewed before no vncleane things such as deuils and wicked men may enter into heauen and besides it increaseth the terror and iustice of the Iudgement to keepe the Assises where men haue offended and to sentence them to punishment in the place where they haue done their offences as for great crimes Iudges are wont to appoint the place of punishment to be where the fact was committed It is very probable that the Iudge will sit in the clouds of the Aire neare the earth whither the Elect shall be caught vp to meet the Lord 1 Thess 4. 17. that so the deuils may be conquered sentenced in the very place where they haue all this while ruled as princes Ephes 2. 2. I say only it is probable because it cannot be necessarily concluded out of the places are alledged viz. Matth. 24. 30. 1 Thess 4. 17. The sixt question is who shall be iudged And to this I answer out of Scripture by beginning at the remotest things and comming nearer and nearer till it reach to each of vs and so I say 1. That this Iudgement shall reach euen to the vnreasonable creatures for the Apostle saith that the heauens and the earth and the things in them are reserued vnto fire against the day of Iudgement and the perdition of wicked men 2 Pet. 3. 7. And it is likely the Apostle hath this meaning Rom. 8. 19. to 23. And so partly God will be reuenged on the old heauens and earth for the vanitie cast vpon them by wicked men and as they were the dwelling place of the wicked and partly as God in iustice will restore to euery creature in the sort of the creature whatsoeuer they lost by the sinne of Adam and his posteritie 2. Euill spirits shall then be iudged euen the Deuill and all his Angels which are now bound in the chaines of darknesse till the iudgement of that day Iude 6. 1 Cor. 6. 3. There shall be opened that great secret of the nature and manner and time of their first sinning against God and all the horrible murthers they haue committed and attempted vpon the soules of all sorts of men 3. All mankind must their appeare before his Tribunall for God will iudge the people Psal 7. 9. The ends of the earth 1 Sam. 2. 10. The earth 1 Chron. 16. 38. All Nations Ioel 3. 12. The round world Psal 9. 9. Both quicke and dead 2 Tim. 4. 1. By the quicke is meant such as shall be found aliue at his comming 1 Cor. 15. 51. 1 Thess 4. 17. And by the dead such as haue died since the beginning of the world to that day 1 Thess 4. 16. Reu. 20. 12 13. so as no man or woman shall escape 2 Cor. 5. 10. Iude 15. Against this may be obiected that all the world stands either of beleeuers or vnbeleeuers and neither of those must come to iudgement and therefore none at all are to be iudged the beleeuer hath euerlasting life and shall not come into iudgement Ioh. 5. 24. and 3. 18. and the vnbeleeuer is condemned alreadie and therefore needeth no further iudgement To this I answer that the beleeuer shall not come into iudgement that is into the iudgement of condemnation he shall come to receiue iudgement of eternall absolution from all his sinnes and miseries And the wicked are condemned already First in the counsell of God as hee appointed them to condemnation for their sinnes Secondly in the word of God which tells him plainly of his estate and eternall misery because he doth not repent and beleeue Thirdly in his owne conscience which is as a thousand witnesses and doth iudge him in himselfe as a forerunner of the last iudgement all this hinders not but that he must appeare openly at the barre of Christ to haue his sinnes publikely knowne and sentence past vpon him for all his sins so that it remaines cleare that all men since the beginning of the world must come to iudgement Yet that it may worke the more effectually vpon mens conscience it will be profitable to take notice of such particular offenders as God hath in plaine termes telled them before-hand that he will iudge them at that day and so he will iudge 1. Pagâ—ns that haue sinned without the Law they shall be iudged also without the Law written by the Law of Nature Rom. 2. 2. Iewes and all others that receiue the Law written but deny Christ they shall be iudged by the Law Rom. 2. 3. Antichrist the Man of Sin shall be iudged and destroyed by the brightnesse of Christs comming 2 Thess 2. 4. All that worship that Beast and receiue his marke his marke is the Characteristicall doctrines of errors and lies they shall be cast into that Lake that burnes with fire and brimstone Reu. 19. 20. and 14. 9 10. 5. All false Teachers that bring in damnable Heresies 2 Pet. 2. 1. 6. All Apostataes that sinne willingly after they haue receiued the Truth Heb. 10. 26. 7. All that trouble and disquiet the godly with their malitious oppositious 2 Thess 1. 7. 8. All Goats that is all vnruly Christians that will not be directed by the word of God but wilfully persist in the knowne breach of Gods Commandements Matth. 25. 9. All Hypocrites that now goe hoodded and masked Luk. 12. 1 2. Psal 50. 17. 10. All Railers that now by scoffing and slander vilifie the godly and the good way of godlinesse Psal 50. 19. Iude 15. 11. All Censorious and masterlike Christians that iudge other men for that they are guilty of themselues Rom. 2. 1 2 3. Iam. 3. 1. 12. All Mercilesse and couetous rich men Matt. 25. 41 42. Iam. 2. 13. and 5. 1 to 6. 13. All Whore-mongers and Adulterers Heb. 13. 4. 14. All Drunkards and Epicures Luke 21. 34. 15. All deceitfull persons with their scant measures and false weights Mich. 6. 10 11. 16. All Lyers and all that loue lies Reuel 21. 8. and 22. 15. 17. All ignorant persons that know not God and all that disobey the Gospell 2 Thess 1. 8. 18. All Swearers for God hath vowed hee will not hold them guiltlesse Commandement 3. 19. All grosse offenders not mentioned before as Murtherers Idolators Sorcerers Vsurers and such like Reu. 21. â—8 and
the sanctifying of them vnto obedience 1 Pet. 1 2. 2 Thess 2. 13. and this the Spirit doth by quickning them and stirring them vp to good works both by inward motions and by the ministerie of the word made effectually Thus the fruit of the Spirit is in all goodnesse and righteousnesse and truth Ephes 5. 9. and It is the Spirit only that quickens Ioh. 6. 63. and further he doth it by purifying the soule from such drosse as might hinder obedience 1 Pet. 1. 22. such as pride hypocrisie and worldly lusts and by helping our infirmities when we know not what to doe as we ought Rom. 8. 26. and by putting life into v in the manner of well-ding Rom. 8. 10. and besides by causing vs to keepe Gods statutes and to doe them Ezech. 36. 27. as it were working our works for vs setting vs to worke and directing all the worke of our hands and finally by sanctifying the offering vp both of our selues and of our seruice vnto God as the Altar sanctifies the gift Rom. 15. 16. and by opening of an accesse vnto God in all our seruice Eph. 2. 18. The fourth worke of the Holy Ghost in the elect is Consolation for he is giuen vnto them of Christ as an vnspeakable Comforter all their daies Ioh. 14. 16. such a Comforter as the world neuer had nor can receiue as Christ saith in that place and this ioy in the Holy Ghost is a prime part of the kingdome of God Rom. 14. 17. and thus he comforteth them with ioyes vnspeakable and glorious 1 Pet. 1. 9. and this makes the godly to walke on in the feare of God with great incouragement Act. 9. 31. and as he is a Comforter to them in all estates so especially in the daies of affliction and distresse he rests vpon them as a Spirit of glory giuing them such tastes of the ioyes of heauen as makes them contemne all earthly things 1 Pet. 4. 14. and this ioy they finde not only by an habituall gladnesse of heart at all times but especially in the word 1 Thess 1. 5. and in Prayer and Sacraments and fellowship with the godly The fifth worke of the Holy Ghost in the godly is strength for perseuerance and so it is his office to see to it that grace goe not out which in many Christians is but like a bruised reed or smoaking flax and thus he abideth in them for euer Ioh. 14. 16. to strengthen their inward man Eph. 3. 19. and this he performeth both by nourishing the seeds of all grace in them Esay 44. 3. and by supplying their wants Phil. 1. 19. and by a powerfull assistance in all times of triall and temptation 2 Cor. 12. 9 10. and by establishing their faith that they may hold out to the end which he doth both by bearing witnesse vnto their spirits still that they are the children of God Rom. 8. 15. and by being Gods priuie seale to all his promises and an earnest or pledge of the glory to come Eph. 1. 14. 2 Cor. 1. 22. and 5. 5. The Vses of this Article follow and First diuers sorts of men may hence be warned to looke to themselues in many things which perhaps they little thinke of men must take heed of sinning against the Holy Ghost seeing he is God and so wonderfull in nature and works Now the sinnes against the Holy Ghost are either pardonable or vnpardonable There is one sinne against the Holy Ghost cannot be forgiuen The first sort are grieuous but yet may be repented of and forgiuen and thus men sinne against the Holy Ghost 1. When they liue without the Holy Ghost as all wicked men doe that are not sanctified by the Holy Ghost Iude 19. 2. When men acknowledge not the glory of the Holy Ghost in ascribing to him the praise of all those skils or abilities they haue in any estate of life 3. When men order their affaires without seeking counsell or direction from the Holy Ghost by such meanes as he hath appointed Esay 30. 1. 4. When men will not giue eare or regard when the Holy Ghost speaks vnto them in the ministerie of his seruants Neh. 9. 20. 30. 5. When men despise the counsell which the Holy Ghost giues in the word 1 Thess 4. 8. 6. When men are so far from regarding the word that they doe purposely confirme their hearts and striue to be insensible like an Adamant lest they should heare the word God sends in his spirit by his Prophets Zach. 7. 12. 7. When men openly rebell against the doctrine of Gods word and set themselues to vex the Spirit of God in their Teachers Esay 63. 10. Such were they of whom S. Stephen said Yee resist the Holy Ghost alwaies Act. 7. 51. 8. When men tempt the Holy Ghost and that is when they will doe such things as they know are euill and put it to the triall whether they shall be punished or discouered Thus Ananias tempted the Holy Ghost that was in Peter by lying and dissembling Act. 5. 3. 5. 9. By receiuing the grace of the Spirit in vaine and this is a sinne in such as haue beene inlightned and haue had some common graces yet fall away and all comes to nothing in that no sound reformation followes 10. By quenching the Spirit and this may be committed by two sorts of men First by wicked men that haue temporarie gifts of the Spirit with some speciall tastes of remorse or ioy or of the powers of the life to come and then fall away and hauing begun in the Spirit will end in the flesh 1 Thess 5. 19. Gal. 3. 3. Secondly godly men may for a time quench the Spirit when after calling they fall into grosse sinnes which will cause the Spirit to cease working sensibly and put out the ioy and life they finde in Gods seruice and presence There is another way of quenching the Spirit and that is when the people carry themselues so as they discourage the spirit of their Teachers and make them lesse willing or able to preach in their wonted power and vigour Lastly when men grieue the Spirit of God by whom they are sealed to the day of their redemption and this is a sin the children of God are to be warned of and this they may commit if they wilfully persist in any knowne sinne either secretly or in domesticall cariage or in their conuersation abroad Eph. 4. 30. Thus of the sinnes against the Holy Ghost that may be forgiuen if men repent and beleeue in Christ There is one sinne against the Holy Ghost that can neuer be pardoned Matth. 12. 31. Hebr. 6. 4 5. and 10. 26. 29. To finde out the exact nature of this sinne is very hard but vpon the euidence of those three places of Scripture I vndertake to define it thus The sinne against the Holy Ghost that is vnpardonable is a sinne after illumination and sanctification by which a man doth wilfully and wholly fall away contemning the Gospell and
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.