iust It is in vaine to plead the mercy of God and Christ to proue the saluation of the wicked for he is iust as well as mercifull and that they shall know fully at his comming In the sentence of condemnation obserue foure things First the reprobation of the wicked vers 41. Secondly the cause of this reprobation vers 42 43. Thirdly the Apologie of the wicked for themselues vers 44. Fourthly the answer to their Apologie vers 45. In the Reprobation of the wicked I note diuers things as 1. In that speaking of the Iudge his title of King is left out which was mentioned vers 34 40. I gather that wicked men euen at the Tribunall when they shall see Christ in his greatest glory yet they cannot truly loue him or â—steeme of his glory The naturall hatred of Christ will continue vpon them euen at that day 2. In that he saith Depart yee from me it shewes that it is a grieuous misery to be thrust out from Christ it were an euerlasting fearfull punishment if wicked men did suffer no more but the absence of Christ for euer to liue without that Sunne of Righteousnesse is worse than to liue without the shining of the Sunne in the firmament and herein note the iustice of Christ in that wicked men could not abide the company of Christ and true Christians in this world they shall now be paid in the same kinde they shall neuer more enioy the presence of Christ or any one true Christian Woe to Hypocrites at that day though now they seeme to be ioyned to Christ yet let them thinke what it will be when they shall be made to depart 3. In that he calls them Cursed it shewes that euery wicked man is a cursed creature and withall that to be vnder Gods curse is the quintessence of misery And therefore godly men haue little cause to enuy the prosperitie of any wicked man nor wicked man to be so drunken with the estimation of the fading glory of earthly possessions 4. In that he saith Into euerlasting fire it notes the vnspeakable horror of the paine of wicked men in Hell If a man knew he must lie in a burning fire but one day oh how would he be dismayed Oh what senselesnesse hath bewitched vngodly men that are not frighted with euerlasting burnings They are wonderfully blinded that striue to beleeue that there is only Poena Damni not Poena Sensus in Hell That there is no paine in Hell but only losse of good things as the presence of God and Christ c. 5. In that he saith Prepared for the Deuill and his Angels we obserue 1. That God neuer purposed to shew mercy to the Deuills 2. That there is one Deuill is chiefe and hath power ouer the rest 3. That from the beginning God intended to shew mercie vnto mankind though not vnto deuils 4. That the eternall companions of wicked men shall be deuils such as loue wicked company in this life may here see what companions they shall haue in Hell From the description of the cause of the Reprobation we may note 1. That it is not enough to refraine from euill but we must doe good Not bearing of fruit will be a cause of cutting downe the Tree 2. All Religion is pretended in vaine by such as are able and doe not shew mercy to the poore It is a sinne that Christ shall finde only in the wicked From the Apologie of the wicked we learne 1. That men may be very innocent in some things in their owne sight and yet be very guiltie in the sight of God They did thinke verily they neuer saw Christ naked c. and yet in his members they did 2. That it is the propertie of the wicked to remember the good they doe and forget the euill they can remember their prophecying working of miracles and eating and drinking with Christ Matth. 7. 22. but forget all their sinnes of vnmercifulnesse and the like No ma ruell if they iustifie themselues before men that shall dare to doe it before Christ himselfe From the answer to the Apologie we learne plainly that all the iniuries done to the godly yea euen to the poorest and meanest of them Christ reckons as done to himselfe and will accordingly punish them at the day of Iudgement yea not only iniuries but the neglect of honouring and succouring and relieuing of them Hitherto of the manner of the Sentence The execution followes Vnto the execution of the Sentence foure things belong 1. The deliuery of Possession of eternall glory to the godly 2. The detrusion of the wicked into Hell 3. The creation of the new Heauens and new Earth 4. The deliuering vp of the Kingdome of Christ into the hands of God the Father For the first after the sentence ended the Elect shall be all taken vp to heauen with Christ there to reigne with him in eternall blisse where they shall presently be possest of foure incomparable benefits The first is the immediate vision of God so as neuer man saw him in this world If to liue in the presence of great Princes on earth be such a preferment what is it to liue in Gods presence for euer and if to see the Monarches of the earth in their glory so much affect men what is that eternall sight when men that once were but dust and clay are now admitted to behold that infinite perfection and fountaine of all goodnesse In God wee shall behold most perfectly all those things that can be of power to stirre admiration all those beauties and praises that the nature of man can delight in The second is the perfection of their owne natures both in soule and body Then shall their countenances shine like the Sunne in the firmament then shall their very bodies be like spirits able to passe whither they will in a moment then shall they possesse health without all infirmitie or power to feele paine or defect nor sorrow sicknesse or weaknesse shall any more assaile them but greater things than those shall be bestowed vpon their soules for then shall their knowledge be made perfect Here wee know but in part there we shall know as we are knowne there we shall enioy an euerlasting day It is darke night with vs in this world in comparison of that celestiall light of knowledge Here we are groaping in the darke to finde out some parts of truth but there God who is whole truth it selfe shall fill our mindes with the shining beames of his light Then shall all the faculties of the soule be made perfectly glorious in all righteousnesse and true holinesse all impotencies being remoued God himselfe being all in all in the Elect for euer The third is the acquaintance and most glorious societie with all the Angels of Heauen and all iust men of all ages and degrees which fellowship shall be made perfectly comfortable all things that may offend being remoued from them both in their natures and workes The heart of man
〈◊〉 vnbegotten It is in the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicated by generation It is in the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceeding Now the humane nature is assumed by the diuine considered onely as it is in the Sonne and in the manner as the sonne enioyes it God the Father that eternall minde begets the Word or perfect Image of himselfe which is the second person Now to that Image of the Fathers person is the nature of man vnited It is true that the Incarnation being a worke ad Extra is common to all three Persons in the Trinity for about it all three worke and yet the Sonne onely did assume our Nature though the Father also did worke it by the holy Ghost Diuines vse to expresse it thus three Virgins in one common worke make a garment which one of them onely weares so heere the three persons make the humane nature which onely the second Person puts on or assumes when it was made The fourth thing is what was assumed and so in generall the matter assumed was the seede of the woman Gen. 3. 15. The seede of Abraham the seede of Dauid the flesh of the Virgin Mary In particular he tooke 1. A true humane bodie not the shew of a body not any diuine or Celestiall body but a true humane body the very flesh which the body of man consists of 2. A true humane soule aswell as body Mat. 26. 38. Marke 14. 34. Luke 23. 46. 3. The naturall proprieties of a humane soule and body for he was made like vnto vs in all things Heb. 2. 12. 4. 18. By proprieties I meane such proprieties as agree to the humane nature now or by Gods decree shâ—ll be fastened vpon the humane nature as his body on earth was heauy and needed meate and drinke and sleepe but now in Heauen is spirituall shineth as the Sunne and needs no food 4. The infirmities belonging vnto our nature both in soule body that this may be rightly vnderstood we must distinguish as first about the infirmities bodily some arise from an outward cause some an inward Those that arise from outward causes Christ bare onely so many of them as by the counsell of God or in respect of his Office was needfull for him to beare Such were the calamities and sorsorrowes inflicted vpon him by others and borne by him as our High-Priest These that arise from an inward cause doe either vniuersally follow the whole nature of man since it was fallen as to be subiect to heate cold wearines paine or the like or else are personall and arise not from the common sinne of man nor fall vpon all men at all times but are found onely in some men such as are some kinde of diseases the former sort Christ bare not the latter Now the infirmities of the soule are likewise of two sorts some vitious and detestable as sins others vnblameable deseruing rather pittie then punishment as to bee ignorant of some things feare sadnesse anger and the like the former sort were not in Christ Luke 1. 35. Heb. 4. 15. Ioh. 8. 46. The latter were Luke 2. 52. Marke 13. 32. Mat 26. 37. Iohn 11. 33. And those affections in Christ differed much from ours for his were easily ruled by right reason but not so ours his were carried onely to good obiects ours often to euill Christ was troubled in his affections and so are we but with great difference His affections were without sin As a glasse that is cleane and hath cleane water in it if it be shaked and tossed yet there is no filth in the water but if the glasse be foule and mud be setled at the bottome of the water if it bee shaked the water is all foule so is the difference betweene the trouble of Christs affections and ours The fifth point is the time when the Sonne of God was Incarnate and that was not assoone as man was fallen but long after it being deferred by the Wisdome of God of purpose that man being left to himselfe might both feele his disease and see need to call for the remedie and exercise his Faith in the expectation of it and that it might appeare that all mankinde was vnrecouerably fallen into mischiefe of themselues And at that time was this wonderfull worke done when most fitly an example of the Iustice of God towards the Iewes and his mercy towards the Gentiles might be shewed for at that time when the Word was made flesh was the sin of the Iewes almost full and among the Gentiles in that ripe Age of the world were innumerable Elect ones ready for the spirituall haruest Mathew 9. 37. Luke 10. 2. Iohn 4. 35. Gal. 4. 4. The sixth point is the Reasons why it was necessary hee should be Incarnate and these are diuers first the Iustice of God required that satisfaction should be made in the same nature that offended secondly for satisfaction the maledictions and curses of the Law and in particular death must bee inflicted vpon him that will bee our surety Now as God hee was impassible and immortall hee could not suffer nor die thirdly he tooke not the Nature of Angels but of man that so he might bee a mercifull High-Priest and fit to deale with man and for man as concerned not onely our necessities but our infirmities too Heb. 2. 17. 18. The seuenth point is how he was Incarnate or the manner of the Incarnation how the Word was made flesh This is a great Mystery and cannot fully bee expressed or comprehended especially by vs in this estate of Mortality yet diuers things may be vttered as 1. He did not assume the nature of man as it is extra subiectum or a thing that is conceiued by the minde or as it is common in the soules and bodies of all men but as the nature of a man is in one subiect in vno indiuiduo 2. The nature of man as it was in the wombe of the Virgin was in the very moment of the Conception ioyned to the Nature of God in personall vnion so as soule and body in Christ did not make a person as it doth in other men but did and doe subsist in the person of the Sonne of God being carried and vpheld by the diuine nature of Christ so as both his natures make but one person in him and this may bee gathered out of these places Luke 1. 36. Esay 7. 14. 3. We may approach to a better vnderstanding of this vnion if we consider it by way of negation how it differs from other vnions The word and the flesh are made one not in Essence as the Persons in Trinity are one nor in nature as soule and body make a third nature nor is this vnion carnall as man and wife are one nor spirituall or mysticall as God and the faithfull are one or as Christ and the Church are one but personall the two natures being one in person Nor is the flesh in the Word by simple inhabitation
of our liues against the sense of our owne vnrighteousnesse and defects of Holinesse It is the ioy of our Hearts that we may euer say of Iesus he is the Lord our righteousnesse and that he is made vnto vs of God righteousnesse Ier. 23. 6. 1 Cor. 1. 30. 2 Cor. 5. 21. Rom. 5. 19. And therefore this great and free gift of God we must not only beleeue but acknowledge and professe Againe we should alwaies be stirred vp from the meditation of the singular holinesse of heart and life which was in Christ to striue to be holy as he is holy for though a perfect obedience be not required of vs in the new Gouenant yet this righteousnesse of Christ is bestowed vpon those men only that walke not after the flesh but after the Spirit Rom. 8. 3 4. Now for the reasons why this Article of Christs actiue obedience was not mentioned in the Creed I cannot well tell what they were vnlesse it were for breuities sake or because it is implied in his passiue obedience for it is true that we must not diuide his actiue and passiue obedience the one from the other because as they meet both in one Sauiour so they are both ioyntly imputed to vs to make vp that one worke of our Iustification It remaines now that I enter vpon the explication of the sufferings of our Lord and Sauiour Iesus Christ and so there be Six things of great weight and profit to be distinctly considered of 1. Who suffered 2. From whom he suffered 3. For whom he suffered 4. Why it was needfull he should suffer 5. What he suffered 6. How he suffered For the first hee that suffered is described in the words next before in the Creed it was Iesus Christ the only Sonne of Godour Lord who was so wonderfully conceiued and borne For the vnderstanding whereof we must conceiue that the Passion of Christ belongs to his Person and so is attributed in respect of the Person to both Natures for though in his diuine Nature he cannot suffer because hee is Immutable nor can die because he is Immortall and therefore properly suffers but in his humane Nature yet in respect of the Person suffering his sufferings belong euen to the diuine Nature for if the flesh be the flesh of the Word then must also the sufferings of the flesh be the sufferings of the Word also for neither was the Word disioyned from the flesh nor the flesh seuered from the Word Nor was there any hurt done to the Nature that is inuiolable by that which was to be suffered in the Nature passible If the Sunne shine vpon a peece of timber though an axe cut the timber yet the Sunne remaines impassible so is it when the Diuinitie is ioyned to the suffering flesh of Christ yet I say in respect of the personall vnion the suffering is also attributed to the diuine Nature Thus the Scripture saith God redeemed the Church with his bloud Act. 20. 28. and the Lord of glory was crucified 1 Cor. 2. 8. So then the summe of all is that the Son of God did suffer in that Nature he could suffer in and this point may serue for very many vses As 1. We may stand still and with amazement gaze and wonder at the glory of this Mystery imported in this first point What is this the eyes of our faith behold was it euer thus seene before The Maker of man is made Man and while he rules the Starres he suckes the brests He that is Bread hungereth He that is the eternall Fountaine is athirst He that is the Way is weary He that is the Truth is obscured by false witnesses He that is the Iudge of quicke and dead is iudged by a mortall Iudge He that is Righteousnesse himselfe is condemned by the vnrighteous He that is the God of all Order is beaten with rods He that is the Power of God is made weake He that is Saluation is wounded and He that is Life dies 2. By the Euidence of this Truth the Christian Church draw out those Heretiques were called Patripassiani that held that God the Father suffered and that the termes of Father Sonne and Holy Ghost did note but one Person only Which grosse Heresie as it is confuted by the Doctrine of the Trinity before so by this Doctrine contained in this branch of this Article 3. We may hence gather how hatefull sinne is that can make God suffer that can abase so fearefully as you shall heare afterwards the very Sonne of God who yet did no sinne but was only a surety as is to be shewed yea it makes him suffer from his owne naturall Father so vile a thing is sin and so iust is God What can be more senselesse than the heart of man that from hence doth not clearely see the vgly and monstrous nature of sinne and the most vnauoidable iustice of God in punishing sinne Doth Christ suffer and from his owne Father and is it possible any of vs should be so bewitched as to go on in sinne and yet think there is such mercy in God as to spare him though he forsake not his euill wayes 4. Is Gods Sonne thus abased for vs and doe not wee pitie him Are not our stony hearts melted with compassion towards him Oh why doe we not more mourne for him suffering than we would for our owne and only sonnes This wee should doe and must neuer haue the praise of good Nature till we can be more affected with his abasement that was so high and excellent in his owne Person 5. Our faith should be wonderfully from hence strengthned considering the vnspeakable sufficiencie of the sufferings of Christ for our sinnes for if the Sonne of God redeemed vs and satisfied for vs and suffered for vs then wee must needs be fully ransomed and though our sinnes be many yet the bloud of Iesus Christ the Sonne of God cleanseth vs from all our sinnes 1 Ioh. 1. 7. Note that he saith the bloud of the Sonne of God for that makes his bloud a perfect and sufficient price of Redemption 6. If the Sonne of God suffered then it should be a shame for the sons of men to be vnwilling to suffer or to be impatient in their afflictions Heb. 12. 3. especially such as are in meane condition in this world should from hence be resolued without murmuring to beare hard vsage as is vrged in the case of seruants 1 Pet. 2. 18. 19. Thus of the first Point For the second Point viz. from whom he suffered We must know that if we let passe the higher causes of his Passion and looke vpon the creatures only he suffered from all sorts of Enemies The Deuils and the High Priests the Pharisies and the People Iudas and Pilate Herod and the Souldiers Iewes and Gentiles his owne Countrey-men and strangers all oppose him and from all he suffered as the History of the Gospell more at large shewes Which point is worthy our obseruation for diuers vses First
at the time of the Passeouer doth the Lambe of God passe out of this world Thus of the place and time The first thing we are to consider of that fell out before his Arraignment is the consultation of his Aduersaries which is recorded Matth. 26. 3 4. where obserue first what they did viz. they call a Counsell they doe not goe about the worke without aduice They gather a great assembly together to consult of the businesse They vnite their forces against Christ to let vs know that the authoritie of Councels is not infallible There haue beene Councels against Christ as well as for Christ and to teach Christian Rulers in Church and Common-wealth to lay their heads and hearts together how they may destroy Antichrist It is much to be lamented that Christians can no better agree together against Antichrist It is easier to get a Councell against Christ than against Antichrist Secondly note where they assemble viz. in the Hall of Caiaphas who was the man that before in another Councell had giuen his sentence for the killing of Christ and was the first that deliuered his opinion expresly for the death of Christ Ioh. 11. Thirdly consider who were of this wicked Councell viz. the chiefe Priests Scribes and Elders of the people euen the neerer men come to God by place and office the more desperately vile they are when they once fall to opposing the truth Christ had no enemies more malitious than the Priests and Scribes and therefore it is not safe to rest vpon men in the businesses of saluation Things are not therefore to be beleeued or done because they are graced with the authority of great men in Church or Common-wealth And it is not vnprofitable to note the causes of these mens proceedings against Christ First they enuied his glory and respect among the people which had so much eclipsed their glory then this Enuy begat the darknesse of affected Ignorance so as neither Scripture nor his teaching nor the often foyles he had giuen them nor his Miracles could conuince them Then their affected Ignorance begat hatted and loathing of the Truth and that hatred of the Truth made them fall into this mad and vnappeasable Rage and Malice against Christ which appeares by the last thing I note in their consultation which was the end why they assembled viz. to take him by subtletie and to kill him Note here that Malice in the enemies of Religion is very cruell Nothing but his bloud will satisfie them and they make no conscience to vse ill meanes to take him they professe to desire to take him by subtlety There is a world of wickednesse committed by such as sit in seats of Iustice and Iudgement and the Iudge of the world will haue it brought to light it shall bee knowne many times to their eternall shame amongst men I may adde one thing more about this consultation and that is about the time of it Now when they should haue beene preparing themselues for the Passeouer they are met here in a Councell to take Armes against the true Paschall Lambe and had it not beene for feare of the tumulting of the people they would haue as securely sought his destruction at that time as any other Quest But where was our Sauiour now Answ He was at Bethany and got himselfe of purpose out of the way that they might haue full scope to meet and consult about his death as knowing that his houre was come thereby declaring that he did willingly lay downe his life for vs. Thus of the consultation of his Aduersaries Concerning the Treason of Iudas diuers things are worthy the noting as 1. The parts of it and so his treason consisted of two deuillish practises The first was his compact with the Priests about betraying Christ of which reade Mat. 26. 14. c. The second was the villanous execution of the Treason according to that agreement of which reade Matth. 26. 47. c. where you shall finde that he betrayed him with a kisse 2. The qualitie of the Traytor He was a Minister a chosen Disciple of Christ yea preferred to the highest Calling in the Church viz. to bee an Apostle one of the Twelue that was called out of the rest of the Disciples and made one of Christs owne family and amongst the Twelue of some speciall reckoning for he was as it were the Steward and bare the Bagge 3. The cause of the Treason or what moued Iudas to this deuillish practise and that was his couetousnesse which is expressely noted by the Euangelist S. Iohn Chap. 12. 6. And his couetousnesse was the more vile and may be aggrauated against him diuers wayes As first because hee was an Apostle Couetousnesse is more hatefull in a Minister than in any other Secondly Because he would sell his Lord and Master at so meane a price that he should offer to sell the Lord of all things as if he had beene a vile bond-slaue and that he should reckon him to bee made for his owne priuate gaine that did vouchsafe to become a common price for the redeeming of all men was a grieuous offence but that hee should sell him for so meane a price as thirtie peeces of Siluer was extremely base Nay it was the more excessiuely vile that he vseth Christ worse than a Clowne would doe his hogge for if a country clowne were to sell his hogge hee would not leaue the price to the discretion of the buyers as Iudas did 4. The Patience of Christ towards the Traytor vsing so many wayes to warne him and reclaime him For first after the Treason began our Sauiour vouchsafeth to wash the very feer of the Traytor those feet that were ready to shed innocent bloud Ioh. 13. 2 5. Secondly He thence taketh occasion to say Yee are cleane but nâ—t all Ioh. 13. 10 11. Thirdly He comes nearer and by a prophecie tells them that one of them that did eat bread with him should file vp his heele against him vers 18. Fourthly-Heyet more plainly saith One of you shall betray mee not naming him Ioh. 13. 21. Fiftly To awaken him sieâ—hreatens him Woe vnto that man by whom the Sonne of Man is betrayed c. Mut. 26. 24. Sixtly When all this would not melt the heart of Iudas he falls into a grieuous Agony for very compassion and vexation at the sinne of Iudas so as be was troubled in Spirit as Saint Iohn shewes Chap. 13. 21. Seuenthly Though hee knew him to be a cursed Enemie and a Wolfe that wayted to prey vpon him though now in a sheepes skin yet he giues him a Sop He gaue vs a patterne how to practise that saying If thine enemie hunger feed him if he thirst giue him drinke 5. Why was it necessary Christ should be betrayd by Iudas Answ He suffered this betraying First that the Scripture might be fulfilled that had fore told this Treason Ioh. 13. 18. Secondly in abiding this Treason hee paid for our perfidiousnesse and ingratitude
became the Christ the Lords annointed King to carry himselfe Kings need not seeke protection or defence for themselues by words against the false accusations of their subiects 2. Hereby hee shewes his magnanimitie in contemning death If he had answered hee might seeme to doe it to preuent the sentence of death He that seekes not life feares not death He that saues all men betrayes his owne safetie that he might purchase our saluation 3. By his Silence hee satisfies Gods iustice for the sinnes of our words 4. He is silent on earth that he might merit to speake for vs in heauen by making intercession freely for vs at the right hand of God and that we might haue free accesse to God for our prayers in pleading for our liues through his merit 5. Hee hath thereby left vs an example to teach vs to beare false accusations patiently and imports that our innocencie shall not need defence when wicked men are vnreasonable He may well be silent that needs not defence Let them be eager to make Apologies that feare to be found guiltie the cause is the better that is not defended and yet is proued 6. Hereby he proues himselfe to be the Messias promised because he was as a sheepe dumbe before his Shearers according to the prophecie Esay 53. 7. And as he was silent in these accusations that touched his life so afterwards when they accused him for making himselfe the Sonne of God Ioh. 19. 7. he would giue no answer to Pilate that being much afraid asked him whence he was vers 8 9. both because Pilate was vncapable of the doctrine of the Trinitie and because there was no time to reueale his Deitie but rather to suffer and die according to his Humanitie Thus of our Sauiours examination Now follow the courses the Iudge tooke to auoid putting of him to death and so to saue his life and so in the story we shall finde that Pilate vsed foure policies to saue Christ or at least to put off the businesse from himselfe The first was that he perswades the Iewes to take him themselues and iudge him by their owne law Ioh. 18. 31. but this policie succeeds not and that for two Reasons First the Iewes plead they had not power to put any man to death because the Romans had taken that iurisdiction into their owne hands In which answer of theirs we see their horrible wickednesse and impudencie that professe to haue resolued vpon his death and to tell the Iudge so before the cause be opened and yet the prouidence of God was in this thing God had sent him to die for the people and by the people his death is called for with importunitie Secondly the Text saith That this was done that the saying of Iesus might be fulfilled signifying what death he should die for he had said that he should be deliuered vp into the hands of the Gentiles to be crucified and therefore this policie must be disappointed whence we may note that the Counsell and word of God concerning the sufferings of his people cannot be altered It shall not be with vs according to the will of men but Gods Counsell shall stand which should make vs with the more patience to beare what may befall vs seeing if God doe it it will be good for vs and no aduersaries can haue their wills of vs further than their plots and practises doe serue to accomplish Gods secret will The second policie vsed by Pilate was that he took occasion from the report that Christ was a Galilean to send him to Herod to be tried before him Luke 23. 6 7 c. This Herod was he that cut off Iohn Baptists head and was called to distinguish him from other Herods Herod Antipas Pilate though he dealt herein politickly yet he deales vniustly for he ought to haue defended the innocencie of our Sauiour and deliuered him from the hands of his violent and vnreasonable aduersaries and not send him to another In the Story of Christs appearing before Herod obserue 1. The disposition of Herod and how he stood affected towards our Sauiour the Text saith He was glad of his comming and had long desired to see him and hoped to see him work some miracle before him Luke 23. 8. There is a great difference betweene godly men and wicked men though they both meet in this that they desire Christ or to see Christ A wicked man desires more the miracles of Christ than his word A godly man especially desires to heare the voice of Christ My sheepe heare my voice saith our Sauiour Herod had beene so searched by the ministery of Iohn that he durst not aduenture to heare any effectuall ministerie afterwards He hath no desire to haue Christ to instruct him in the great mysteries of the kingdome of Heauen or to shew him how he might saue his soule To desire Christ for carnall ends as pleasure glory profit or the like is but an vnregenerat humour To desire Christ for his owne sake or for his word sake or for the holinesse we desire to get from him is proper only to the godly 2. The behauiour of our Sauiour who would not yeeld to worke any miracle before Herod because he knew Herod would abuse the power of God to make sport of such great works to feed his owne vanitie and besides our Sauiour constantly applies himselfe to the businesse he came about He knew then that was not a time of exercising his power but of suffering Secondly though Herod questioned with him in many words yet he answered him nothing Which he did first to abate the pride and vanity of Herod thereby intimating how little he esteemed his worldly greatnesse and how much he contemned his leuitie and vanitie of minde Secondly he would not cast Pearle before Swine He knew he should doe no good by talking to him that was a man giuen to so much viciousnesse of life and voluptuousnesse Thirdly because he knew that he must receiue his sentence not from Herod a Iew but from Pilate a Romane and Genâ—â—ie and be condemned and put to death after the Romane manner viz. by crucifying 3. The things our Sauiour suffered and so first from the Iewes then from Herod The Iewes viz. the chiefe Priests and Scribes stood and vehemently accused him which our Sauiour endured and came to passe by Gods prouidence that so thereby the innocencie of Christ might be the more manifest which was easily discerned by Herod obseruing the violent and tumultuous proceedings of the Priests and it may be gathered from Pilats speech that Herod did finde no fault in him Luk. 23. 15. From Herod our Sauiour suffred two things First he was extremely mocked by Herod and his men of warre and then hee was sent backe to Pilate arraied in a gorgeous robe For the first we see how great men that are giuen to pleasure and worldly pompe entertaine Christ and religion It is no strange thing that religion should be scorned by voluptuous
not in the substance but in the qualities of their bodies corruption putting on incorruption and mortality putting on immortality 1 Cor. 15. 53. 3. The collection of all the world of men and euill Angels for the Angels of Christ shall gather together into one place from all the foure winds of heauen euen from all the parts of the world all them that were raised or changed euen all both elect and reprobate Matth. 24. 31. and 25. 32. 4. The separation of the good from the bad which shall be performed by Christ himselfe which knowes the hearts of all men before the tryall euen then when they are brought in by the Angels and before hee proceed to the tryall of all mens causes Matth. 25. 32. Where by the way diuers things may be noted as first that wicked men to their terrour shal then haue that done by Christ which now in their malice and iolity they so much striue to doe themselues Now they shunne the godly and thinke the Townes the worse to liue in where they are setled especially if they be any number of them at that day as their grieuous punishment they shal haue the godly taken from them neuer more to liue amongst them Secondly wee gather hence that there shall neuer be a perfect separation no not in the best Churches on earth of the good from the bad onely at the day of Iudgement it shall bee perfectly made This is shewed by the Parables of the Tares and good corne and of the Draw-net that catcheth both bad and good fish Thirdly note the titles giuen to both sorts of people Christ calls the good Sheepe and the bad Goats to giue men before hand an intimation of their estates if they will try themselues by these similitudes they may know now how it shall goe with them then Goats are knowne to be creatures that though they be turned into the same pasture with sheepe yet will not be kept within any bounds but are vnruly and besides are creatures of very ill smell these resemble all such vngodly men as liuing within the compasse of the visible Church and enioying the meanes of saluation with the godly proue vnruly and rebellious and will not bee kept within the compasse of the rules and directions giuen by the word of God nor follow the example of the godly but in many things against their knowledge sinne wilfully and presumptuously and they also shadow out that prophannesse by which vngodly men discouer themselues by their words and deeds in euery place they come in so as they leaue an ill sent behinde them the very place is the worse for them Now Sheepe resemble true Christians and so true Christians are like sheepe in foure things First in teachablenes Christs sheepe heare his voice and follow him Ioh. 10. A sudden whistle startles sheepe so as they come in and are driuen whither the Shepherd will whereas Goats and Swine will not bee driuen without much toile and labour Secondly in sociablenesse sheepe will sort with sheepe and not with swine and will not easily liue but in the company of sheepe so is it with the godly their life is vncomfortable if either they be forced to dwell where the wicked are or where they may not enioy the society of the godly Thirdly in profitablenesse a sheepe is profitable in all things about him and therein resembles the good workes of all the godly in whom euery thing is profitable their praiers their practise their examples their workes of mercy their piety yea their very afflictions are profitable not onely to themselues but to others also Fourthly in their patience they are quiet in aduersity like a sheepe dumb before the shearer so are godly men when they fall into the hands of vnreasonable men that afflict them persecute them and oppresse defraud them Now by these things must men try themselues Thus of the preparation to the Iudggment The manner of the triall follows where three things must be inquired into 1. About what the triall shall be 2. By what law men shall receiue their triall 3. By what euidence they shall be tried For the first it is cleare by Scripture that the triall shall be about the workes of all men They shall be examined about their workes and the proceding shall be according to their workes as these and other Scriptures shew 2 Cor. 5. 10. Rom. 2. 6. If any say that then it seemes faith shall not bee enquired after I answer that it shall as is plaine 1 Pet. 1. 7. for by their works their faith shall be prooued to the world and faith it selfe is one of the highest workes of a true Christian Ioh. 6. 29. If any say further that hereby is imported that the godly shall then be iustified by their workes and be saued for their workes sake I answer that they shall be iudged then according to their workes not for their workes God of his free grace will giue reward according to their workes but not for their workes nor will their works then iustifie them otherwise then as they declare them to be iustified by Christ and truly righteous in themselues It may be further obiected that this may discourage poore Christains and all such as haue not power to doe good workes I answer that it is an error to thinke that there are no good works but giuing of almes There are good works in the obedience of euery one of Gods commandements Works of piety and the works of our particular callings are good works as well as works of mercy and the works of spirituall mercy a poore man may doe as well as a rich man About the triall of wicked men also diuers things may be obiected As first they shall be iudged for originall sinne being borne children of wrath Eph. 2. 3 and yet that is no worke I answer that originall sinne is a worke as it was wrought by Adam and imputed to them and as it is the cause and root of their actuall sinnes secondly it may be said that they may be punished for other mens workes and so be iudged for more works than their owne works To this I answer that the punishment of their Parents sinnes may reach to their children Commandement 2. but that is to be vnderstood of temporall punishments in this world and not of the sentence at that day only children may then be iudged for their Parents sins and others for other mens sins but that is only as other mens euill works become theirs either by consent or partaking or imitation Matth. 23. 35. There is another case that concernes both good and bad in that day and that is the case of Infants either elect or reprobate how shall they be iudged that haue done neither good nor euill in actuall works dying before they come to yeares of discretion To this I answer that the proceedings of God about Infants is not clearly reuealed vnto vs in this world and therefore we must leaue that as a