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
be an excellent estate he brings vs to we are redeemed out of the earth we are first fruits to God and the Lambe Revel 14. 4. hee accounts of vs as a peculiar people and as his onely treasure in the world Tit. 2. 14. The fifth question is when Christ died And that is answered either by the season of his death or by the Chronologie of it For the season S. Paul saith he died in the due time Rom. 5. 6. Christ himselfe saith it was when he had finished the performance of what was shadowed in the types and ceremonies of the Old Testament when all things were accomplished hee gaue vp the ghost Ioh. 19. 28 30. The Author to the Hebrewes saith it was once in the end of the world Heb. 9. 26 27 28. The Angell told Daniel that the Messiah should be cut off after 62. weekes in propheticall account from the time of his prayer Dan. 9. 26. Saint Peter said it was at the time that God had appointed in his eternall counsell and foreknowledge Act. 2. 23. yea he died precisely at the very houre God had set so as he could not be killed either before or after Ioh. 7. 30. and 13. 1. and that houre was the ninth houre of the day euen at the time when the Euening Sacrifice was offered vp Matth. 27. 46. 50. For the Chronologie Scaliger saith he died in the yeare of the world 3982. and the common opinion is that hee died in the 34. yeare of his owne age and on the Friday as we terme the fifth day of our weeke which that yeare was the 15. day of their Moneth Nisan or as others thinke the 14. day which that yeare answered to the seuenth day of our Aprill Quest If Christ were slaine towards the end of the world how can it be said that he was the Lambe slaine from the beginning of the world Revel 13. â—8 Answ Both are true in diuers respects For in respect of the Storie of his death he died at the time before specified but for many other respects it may be truly said hee was slaine from the beginning of the world as 1. In respect of Gods counsell and foreknowledge He was dead in Gods counsell from euerlasting 2. In respect of the promise of his death giuen in Paradise Gen. 3. 15. 3. In respect of the efficacie of his death for the iustice of God was satisfied with that promise of his death knowing it should as certainly be as if it had beene then fulfilled Neither was the effect here before the cause for if a Suretie compound with the Creditor the Debtor is deliuered out of prison though the payment be made long after at the time the Suretie and the Creditor agree vpon so it was here 4. In respect of the Sacrifices which shadowed out his death which were slaine from the beginning of the world Christ was slaine typically in those Sacrifices Adam or Abel offered to God 5. In respect of his seruants that were martyred So Christ was slaine when Abel was slaine 6. In respect of the faith of the godly for it is the propertie of faith to make things to come to be present as giuing a substance or person to things hoped for and a present demonstrarion of things which yet are not seene Heb. 11. 1. 7. In respect of sinne which was the cause of his death which was committed by the Elect and was the cause of his death Their sinne was his death when they began to sinne death was in the pot for Christ and so their sinne was remitted them only for the respect of that satisfaction was to be made in the sacrifice of Christ Rom. 3. 21. to 27. The Vse wee may make of the time of Christs death may be 1. To leaue the times and seasons to God and not to exact an account of him why he doth not doe the things concerne the Church in the time we desire or looke after Though the death of Christ was deferred almost 4000. yeares yet we see God saith it was the due time though perhaps a full demonstration of the reason of it doe not appeare to vs. God is so wise and good as we must beleeue that is the best time for euery worke which he chuseth and therefore we should giue God the glory of the time of euery worke of his whether concerning the Church in generall or our selues in particular as beleeuing that God hath done in the very day that which was fittest for the day and so also in the things we desire either of deliuerance or blessings we should wait till the time appointed come and beleeue that all shall be done when it is most seasonable 2. We should hence be much established about the time of our owne death God hath set the houre and till that houre come no disease nor enemies shall euer be able to take away our life and therefore wee should follow our worke with diligence and a holy securitie and leaue it to God to take vs from our worke when he sees it to be the fittest time Thus of the time when he died The consequences of his death follow and they must be considered negatiuely or affirmatiuely Negatiuely It is obserued by the Euangelists That not a bone of Christ was broken which is worthy to be noted First because the Iewes had made a request to Pilate that the leggs of those which were crucified might be broken to hasten their death that they might not hang on their Crosses on the day of the great Sabbath Iohn 19. 31 32. But notwithstanding they were preuented for Christ was dead before they came backe to shew that he died when himselfe would not when they would to let them haue cause to guesse thereby that he was more than a bare man Secondly because of the excellent signification of this thing for it is said the Scripture had said that not a bone of him should be broken Iohn 19. 36. Now the Scripture had only said so of the Paschall Lambe that not a bone thereof should be broken Exod. 12. 46. which manifestly shewes that Christ was the true Passeouer the true Paschall Lambe which was sacrificed for vs 1 Cor. 5. 6. and withall it signifies that the mysticall bodie of Christ shall be preserued The Church may haue many enemies but yet a bone thereof shall not be broken The flesh of the Church may be wounded but not a bone of the Church shall be broken Affirmatiuely the consequents of his death bot the piercing of his side with a Speare and the testimonie giuen of his glory in his death The side of Christ after he was dead was pierced with a Speare by one of the Souldiers and forthwith came out water and bloud Iohn 19. 34. and this was a businesse of so high a nature that the Euangelist saith thus vpon it He that saw it bare record and his record is true and he knoweth that he saith true that he might beleeue Now the side of
day Which should much incourage the godly against all the hardship of godlinesse in this life There are many things may be briefly noted from the particular words by which this glorious calling is exprest 1. In that the Iudge is suddenly by change of stile called a King it might haue some vse for the present respect of the Disciples that dreamed of an earthly kingdom in this world and besides a generall respect vnto the godly of all ages to informe them that though Christ entertaine his seruants in this world but in meane conditions many times and that thereby his glory seems much abased amongst men yet at that day he will speake and doe for them like a King yea a King alone when all other Kings shall lay their Crownes at his feet 2. In that he saith Come yee it notes how glad Christ will be of them at that day as of such as haue beene long from him No father can be so glad to see his children that haue beene long absent as Christ will be to see his members while he yet sits vpon the Throne of Iudgement he cannot chuse but shew his affection 3. In that he saith Yee blessed of my Father he shewes them the fountaine of all their preferment to be Gods free loue and grace to them and not their deserts And withall teacheth vs to be confident in it that no people are so blessed and happy as such as be true Christians They are the blessed of God euen such as God blesseth as a father If Israels blessing could make Iacob happy much more Gods blessings vpon those he acknowledgeth for his children It matters not though the world hate vs and curse vs if God will loue vs and blesse vs it is enough 4. In that he saith Inherit the kingdome it imports that we shall neuer haue full possession of perfect glory till the day of Iudgement We are heires now but we are as it were vnder age And besides merit of works is here againe confuted for if we hold heauen by inheritance then not by merit a mans child claimes not his land by desert but by descent And further in that he cals their glory a kingdome it giues vs a glimpse of the surpassing aduancement of euery true Christian at that day This world hath no higher estates to shadow it out by but a kingdome which is the highest greatnesse on earth and therefore we should be greatly comforted against the miseries we suffer in the daies of our banishment and pilgrimage here below 5. In that he saith Prepared we may gather from that word the great care of our heauenly Father that prouides estates for all his children long before they be ready to possesse it which should be some instruction to earthly Parents to shew care for their children in prouiding if it may be for them before hand 6. In that he saith for you it manifestly shewes that God did particularly chuse certaine men and not all men as heires of his kingdome 7. In that he saith from the foundation of the world we may againe note that Heauen is not had by our merits because it was prepared before we had done either good or euill Obserue also that our Sauiour making mention of the beginning of the world expresseth it by mentioning the foundation of the world great was the surpassing glory of Gods power and wisdome in making the world and likewise beyond all apprehension great was his power in hanging this mightie frame of all things without any thing to hold it vp saue his owne secret power and decree and will it should be so Or may not the foundation of the world be referred to the minde of God in eternitie Though this world were framed and reared in the beginning of time yet may we not say that it was founded in the minde of God from all eternitie The consideration of all these things in the calling to glory should greatly abase vs for our want of affection and admiration and strong consolation in the hope of all this glory and if it be possible it should plucke vp our hearts to a feruent loue and longing for and hasting to the appearing of Christ Iesus our hearts I say vpon whom the ends of the world are come when the day of the Lord is so neare at hand And withall it should worke in vs a perfect patience in bearing the afflictions of this life these light afflictions I say light in comparison of that eternall weight of glory Thus of their calling to glory The Reason followes vers 35. 36. And it is taken from their workes of mercy as they are signes of their faith in Christ and as markes of their Adoption not as causes of their glory and yet if it were granted they were causes of glory yet it will not follow they are meritorious causes There are many sorts of efficient causes besides causes meritorious if any aske why their workes of piety are not mentioned or workes of righteousnesse as well as mercy I answer that mercy is not absolutely better than piety but only in a sort viz. in respect of men and as mercy doth iustifie our pietie to be right Now out of all the words I obserue 1. That good workes are necessary to saluation as causes without which no saluation will be had 2. That workes of mercie are very acceptable to God Acts 10. 4. Phil. 4. 18. 3. That the best charitie is to releeue godly Christians Gal. 6. 10. From the answer of the godly we may gather something of defect and something of praise The defect seemes to be that they doe not sufficiently informe themselues of the dearenesse of relation betweene them and Christ and the great account that Christ makes of their workes As we must not be iust ouer-much to think better of our selues than there is cause so we must not be wicked ouer-much in denying Gods grace or attributing more sinne to our selues than is true Their great praise imported in these words is that they forget the good they haue done being more prone to see and acknowledge their vnworthinesse whereas wicked men can remember the good they haue done but forget their sinnes From the Reply of Christ we may obserue the neere coniunction betweene Christ and Christians Hee reckons of them as of himselfe and is affected with all that befalls them as if it did befall himselfe He is not ashamed to call them brethren yea he reckons poore Christians as a part of himselfe though they be despised in the world yet he loues them as he loues himselfe they are pretious in his eyes calling them brethren hee vouchsafeth them incredible honour which should greatly stirre vs vp to charity and if at any time we are dull set Christ before our eyes and thinke what a Sacrilege it is to deny releefe to Christ Thus of the sentence of absolution which being ended he will proceed to the sentence of condemnation Hee is not so mercifull as to forget to be
from the natures of all other things and therfore nothing can be found to liken God to it without singular iniurie Esay 40. 17. 4. God doth not now appeare to vs as hee did to the Fathers in the first Ages of the World 5. We are destitute of the helpe of Demonstration à priori as they call it in Schooles There was no essence before him nor any thing that might leaue the name or nature of a cause of his being 6. We are in and of our selues much more vnable to conceiue of God then we were at the first in our Creation by reason of our fall from God into sinne The light we had being put ouâ— and nothing left but sparkles these sparkles left breed more smoake in our mindes then either heate or light for 1. There is in vs naturally a world of Atheisticall conceits strange opinions about God as appeares not onely by the variety of strange Religions but also by that naturall Atheisme which euery man by occasion feeles in himselfe when he either doubts of God and thinkes things that bee altogether disagreeing and disproportionall to the Nature of God 2. A singular debility and impotencie to take in the doctrine of God especially with affection into our hearts 3. A slippery kinde of Leuity in our mindes that what we do receiue we loose and forget or else change into other conceites 4. An vnspeakeable kinde of sluggishnesse and vnwillingnesse to be at paines to study this doctrine 5. What knowledge of God doth come into our mindes for the most part we staine it miserably with villanous and filthy thoughts and desires 6. God hath reuealed to vs but onely his backe parts in this life wee cannot see him face to face Exod. 33. 7. The diuells vse all their methods to keepe men without the knowledge of God 8. The world distracts vs and deuoures vsually the time should be spent about the studie of God 9. God himselfe that he may be reuenged on the ingratitude of many men doth hide himselfe out of the way from them And it is necessary wee should take notice of this difficulty of the knowledge of God both to humble vs and to quicken vs to the more diligence and to make vs more thankefull if God be pleased in any measure to reueale himselfe to vs. For the third though it be thus extreame difficult to know God yet we must not dispaire of it as of a thing impossible for though the creature of it selfe cannot conceiue God yet God can reueale himselfe to the creature according to the the creatures capacity God that dwelt in the secrets of Eternity onely knowne and seene to himselfe since the Creation hath bin pleased to come out of his secret seate and by certaine meanes or degrees to make himselfe knowne to men as 1. By planting in the minde of man certaine naturall and common Notions and generall principles concerning God These were and are in euery man like little sparkles of light and fire fastened in mens mindes and such as by glimpse shew some little conceptions of God 2. By Apparition God was pleased in the first Ages of the world to appeaâ—e vnto men and by some certaine visible signes of his presence to acquaint himselfe with man 3. By the booke of the creature for by vnfolding before man in an open and â—â—sting shew the various formes and shapes of things which he made he by them did augment the light of the naturall sparkles and euidently confirme and proue his Diuinity Wisedome Power and Goodnesse to man Rom. 1. 4. When none of these were sufficient to bring man to a perfect knowledge of God nor to so much as might saue his soule and bring him into happy fellowship with God God was pleased in the book of Scripture to extract out of the infinite depths of knowledges which were in his eternall minde a frame of descriptions and testimonies concerning himselfe and his will and this in his due time by degrees he gaue vnto the Church and is contained in the writings of the Prophets and Apostles 5. To make all these helpes more effectuall vnto the eternall blessednesse of the Elect he sent his owne Sonne who was the ingrauen forme of his Person and his perfect Image to take mans nature and to come and dwell amongst vs and through his humanity to make God as it were after a most glorious sort visible The God-head shining through his flesh as the Candle through the Lanthorne Ioh. 1. 14. 9. and in that nature hee did himselfe teach and instruct man coâ—cerning God Heb. 1. 1. 6. Hee hath made himselfe further knowne vnto certaine choice men by inspiration that is by a speciall inlightning and breathing of the holy Ghoâ—â— 7. He is daily discouered vnto his children by effects especially by his blessings and benefits and long-suffering and manifold goodnesse Exodus 34. and among these by the entertainement hee giues to the soules of his people in his house and by the â—oyes in his presence Yea so farre is the Lord pleased to reueale himselfe this way to his people that they are said not onely to see God but to behold his beautie Psal 27. 4. 63. 2. It is true the vnquiet heart of man is vexed because God is not visible to his eyes as if the knowing of God by colours were the only pleasing way of seeing him Thy bodily eyes cannot see God what then If thy eyes cannot discerne God is it any greater thing then that thy hands or feete cannot discerne other thing God is discerned by such Instruments as are capable of him But thou wilt say not onely thy eyes but thy reason cannot reach God so as to ease or please thy minde I answer that some things are infra rationem below reason and so are all things discernable by sense onely Some things are iuxta rationem agreeable and discernable by reason and so are a multitude of things in nature Some things are supra rationem aboue Reason and so are diuers things in the doctrine of God especially the Mysterie of the Trinity and the like Now though Reason will not reach heere yet God hath not left his children destitute but hath giuen them an instrument from heauen which is capable of these things and that is Faith And yet God hath not altogether abandoned the vse of senses in his children for the knowledge of him for they know God by sight in his creatures and by hearing in the word and by trusting in his blessings 1. Pet. 2. 3. That this point may bee yet more clearely vnderstood wee must consider the different waies how God is knowne by seuerall things first himselfe knowes himselfe with infinite perfection of absolute knowledge and so hee is knowne onely to himselfe secondly Christ man knowes him by vnion that is by vertue of his vnion with the diuine nature hee doth after a way vnspeakeable and vnimitable see and vnderstand the God-head thirdly the Angels and
legall threatnings had in perpetuall doctrine of them the condiâ—ion of repentance annexed The condition therefore being performed by the Niniuites God destroyes them not yet without change in his will it being but a conditionall will And for Hezekiah he must die if we respect second causes yet in respect of Gods eternall purpose fifteene yeeres must bee added Now this Threatning of death being a Threatning of Tryall and containing true grounds of it in Naturall causes shewes neither dissimulation nor mutation in God Thus it is manifested that God is Immutable That he onely is Immutable is easily proued for that place Psal 102. 27. saith of the creatures that they all perish and wax old as a garment God remaining the same and that some Angels and men shall haue Immutable Natures after the day of Iudgement is not by nature but by grace as was said before The Vses follow and so Gods immutability may serue 1. For Humiliation and so first to Image-mongers that will needs haue God resembled by pictures what doe they lesse then change the glory of the Immutable God into the likenesse of a mutable creature Rom. 1. 23. secondly for all men it should humble the best of vs that thinke how glorious God is for Immutability and yet we so mutable as nothing can satisfie vs which mutability as it fearefully appeared in our first Parents so doth it breake out in the disposition of all sorts of men what fearefull change doe many men make in Religion Reade of the Iewes Isa 1. 21 22. Of the Christians Galat. 1. 6. 3. 1. Thirdly this is a terrible doctrine for wicked men for all that he hath willed and threatned shall certainly come vpon them God cannot change Hee is not as a man that he should repent as Samuel told Saul 2. For Instruction and so it should teach vs three things First Patience in all the changes of this life God only is immutable wee must looke for it to be subiect to many alterations Secondly the Celebration of Gods glorie here Wee should praise him for euer that is only Eternall Immortall and Immutable 1. Timoth. 1. 17. Thirdly the Imitation of his vnchangeablenesse in things we know to be true and good we should be vnmoueable such as cannot be altered whatsoeuer befalls vs 2. Tim. 3. 14. 1. Cor. 15. 58. Such and so we should be in our faith hope charitie promises and good workes 3. For Consolation and so this doctrine should much refresh all godly Christians It should giue them strong Consolations as the Apostle sayth and so in diuers respects 1. Because all Gods promises shall certainly bee accomplished as these places expresly shew Num. 23. 19. Heb. 6. 17. 18. Wherein God willing more aboundantly to shew vnto the Heires of promise the immutability of his Counsell confirmed it by an oath That by two immutable things in which it was impossible for God to lye we might haue a strong Consolation who haue fledde for refuge to lay hold vpon the hope set before vs. 2. Because hereby they know they shall neuer faile of saluation or fall from grace for the gifts and calling of God are without Repentance Rom. 11. 3. Because hereby God himself would assure his people that they shall not be destroied with temporall miseries though they be afflicted for a time as the Lord reasoneth Mal. 3. 6. For I am the Lord I change not and yee sonnes of Iacob are not consumed 4. Because when wee come to Heauen we shall by grace be made immutable too for then the Image of God shall be perfect in vs. Hitherto of the Immutability of God and so of the attributes of both sorts It remaines that we inquire after the Substance or essence of God vnto which all these glories are attributed and so two things are to be considered about the Essence of God 1. That it is spirituall 2. That it is One. First that it is Spirituall some essences haue being only and not life as the Heauens Earth Seas c. and amongst these wee must not looke for God Some essences haue life but it is onely bodily life as trees beasts foules and among these gods Essence is not Some things haue a mixt life partly bodily and partly spirituall and such is the essence of all men who consist and liue both in body and soule but to find out God we must looke for him only amongst minds There are essences that are onely mentall and immateriall but yet compounded though not of parts yet of power and act as the Angells For they are neuer in act that which they are in power they are in possibility still for diuers things may befall their Natures and their possibilities are finite too God is then higher then these God then is a minde or Spirit aboue all Spirits humane or Angelicall vnto which essence of his if we adde the former attributes we doe fullie difference him from all Creatures Thus God is an eternall minde infinite immutable in life knowledge holinesse and glory Is God a Spirit then these Vses will follow 1. That we should conceiue nothing bodily or terrene concerning God when wee thinke of God wee must not imagine of him any bodily forme for that is to make an Idoll 2. Wee must hence learne to checke and curbe that naturall desire in our corrupt hearts to haue God visible we should be ashamed of that secret rebellion of our hearts that are often after a close manner vnquiet and discontented because we doe not see our God we serue for God being a spirituall substance must needs be inuisible and altogether imperceptible by any senses hee could not bee a true GOD if senses might perceiue him 3. Since it is Gods glory to bee a Spirit wee should heartily praise him for our glory which is our soules for that hee hath made vs mindes also and so of more excellent essence then meere bodies be 4. We should therefore learne to serue God in Spirit and Truth It is the seruice of Spirits that agrees best to Gods Nature Iohn 4. 24. Lastly we should therefore most seeke such things as serue for the vse of Spirits The treasures that are spirituall are farre more excellent then bodily and earthly things can be euen for this reason because they bring vs neerer to God and more properly commend vs to him The second thing wee are to know about Gods essence is that it is one and but one The Nicen Creed and Athanasius haue it thus I beleeue in one God which the Apostles Creed doth affirme too though not so expresly for we say Wee beleeue in God not in Gods importing thereby that there is but one God Nor is God one by aggregation or consent or kinde or sort but he is one in number By aggregation a whole heard of cattell is said to be one by consent many friends are one by kinde men and beasts are one for they are liuing creatures By sort all men are one because
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.
〈◊〉 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
the food of our soules in the Word and Sacraments therefore we should spend our life as if it were a continuall Passeouer and so we must put away leauen euen the old leauen of such corruptions as we liued in and in particular the leauen of malice and keepe this feast in the vnleauened bread of sound sinceritie of life and truth in all holinesse without hypocrisie Thus of the third point The fourth point is why it was needfull that Iesus Christ the Sonne of God should suffer and for answer thereunto we must know that he did not suffer casually but by diuine prouidence so as nothing befell him in the least thing which was not seene to be necessarie for our redemption that God that doth all things by measure in afflicting his seruants doth much more exactly looke to the powring out and filling of the cup he did giue his owne Sonne so as not a drop could light into it without especiall reason and sound consideration Now there be many impulsiue causes or reasons giuen in Scripture why Christ must suffer as 1. That so the Scriptures might be fulfilled that foretold his sufferings Luke 24. 26 27. and therefore it is vsuall in the history of the Gospell when the particular sufferings of Christ are mentioned to say it was that such and such a Scripture might be fulfilled Let wicked men marke this point God is so iust of his wotd that he will not spare his owne Sonne but executeth euery Iudgement and misery which in his word hee foretold hee should suffer nor he did not release him from the least circumstance of any part of his Passion as the diuiding of his garments and casting Lots for his vesture c. and therefore how can it be possible that they that are so hatefull to God should escape any of those woes and curses denounced in Scripture Let Swearers Drunkards Adulterers Lyars Hypocrites and the like be afraid of this 2. That so he might leaue vs an ensample that we might walke in his steps The perfect practise of Patience was cleane worne out of the world so as a man could not see by any bodies practise how he should carry himselfe in affliction If we looke vpon Iob himselfe that was one of the best patternes amongst men yet we reade of strange impatience in Iob he was not dumbe but opened his mouth to speake strange and vnsauourie things Now that this hard lesson might be learned our Sauiour himselfe vndertakes to act it before our eyes that we might see it done to the life and so be made more willing and more able to learne to suffer They are deceiued that thinke that if godly persons suffer it is for their faults for if Christ himselfe come into the world he shall suffer from the world and true Christians are too faint-hearted that seeing the Prince and Captaine of their saluation consecrate through afflictions cannot yet be excited with magnanimitie and solide patience to endure the hardship of godlinesse 1 Pet. 2. 21. 3. That so he might deliuer vs from the bondage of the Ceremoniall Law Iohn 1. 17. Act. 11. and 15. Gal. 3. 13 14. 4. That so he might become a mercifull High-Priest and might know how to haue compassion on our infirmities and might attaine to a very feeling of our distresses and so be more fit to succour vs Heb. 2. 17 18. and 4. 15. which should afford vnto vs strong consolation in all grieuances of life it is a glory we giue to Christ when we by faith in our particular tryals doe rest vpon this goodnesse and fellow-feeling in our blessed Sauiour These causes are lesse principall but the principall reasons follow and so 5. He was to suffer that so he might reconcile vs to God or bring vs againe to God as the Apostles phrase is 1 Pet. 3. 18. which he did effect when in his sufferings he was made an expiation atonement and propitiation for our sins as our surety he was to make payment and satisfaction to God by suffering that malediction which we should haue borne God condemning our sins in his flesh Esay 53. 5. Rō 4. 25. and 3. 25. and 8 3. 1 Ioh. 2. 1 2. This end of his suffering appeares in this that scarce any mysterie was more frequently shadowed out in the Old Testamen for euery day the sacrifices did as it were force it into the mindes of men and this was it the Prophets so longed to see 1 Pet. 1. 11. 6. He was to suffer that so he might heale our diseases and kill and mortifie the vile humours and spirituall leprosies had infected our soules and liues which his Passion doth partly by way of argument as the meditation of his suffering doth giue vnto the godly cause to hate sin and with sorrow to put it away and partly and chiefly by a speciall vertue as a diuine plaister is deriued vnto our soules secretly by the ordinances of Christ as by the word of the Crosse which is the preaching of the Gospell and by both the Sacraments Baptisme the Lords Supper Rō 6. Mat. 26. ◠Cor. 1. 1 Pet. 2. 24. Ioh. 17. 17 19 which vertue is deriued vnto vs by these means by the Holy Ghost which he obtained of the Father for this end Gal. 3 13 14. 7. He was to suffer that he might purchase thereby eternall life for vs who were not only cast out of Paradice but shut out of Heauen and could neuer enter within the veile had we not beene sprinkled with his bloud Iohn 3. 14. Heb. 10. 19. Iohn 6. 51. and 12. 32 33. Heb. 2. 10. Ob. But how can the sufferings of one man be a sufficient satisfaction for the sins of so many men Sol. Though the man Christ suffered yet being also God the dignity of his person was such as it was of more price and value for him to suffer than if all the men and Angels in the world had suffered the same things and so we answer that obiection also that his sufferings were but for a time and his death but temporary and therefore how could that be equiualent to damnation eternall which all men deserued and were guilty I say it is answered by this that it is more for Christ to suffer a temporarie death than for all men to suffer eternall damnation Ob. 2. How can it stand with Gods iustice to punish the most righteous man that euer was and that for sinners sake seeing Tyrants will not doe so Answ Christ is not to be considered as a priuate person but as a publike surety for the Elect and so it is iust to require their debts at his hand that becomes surety for them The consideration of these principall ends of Christs sufferings may serue for great vse For first we may hence see cleerely how wicked the doctrine of the Church of Rome is that tels vs of satisfactions for mens sinnes to be made by the works partly of themselues and partly of Saints departed when the
Scripture acknowledgeth no other propitiation than the passion of Christ nor can there be need of any other seeing it is the passion of him that is God Secondly hence we may be confirmed against the scandal of the Crosse of Christ though Iewes and Gentiles declaime against Christ for that very cause because he was so vile and contemptible in the eyes of the world yet we see there was great reason for it he should be so abased for else our sinnes had not beene satisfied for nor heauen purchased Thirdly hence we may see the difference betweene Christs sufferings and the sufferings of the Martyrs For first the sufferings of the Martyrs were not punishments for sinnes but only trials or chastisements whereas Christs sufferings were maledictions and punishments laid vpon him for our sins Againe the sufferings of the Martyrs were not meritorious they deserued nothing for others because they are considered but as priuate men but Christs sufferings were meritorious because he vndertooke them as our suretie and was sustained vnder them by the immediate assistance of the Diuine Nature in respect of which they were the sufferings of God Fourthly hence we may take occasion to be grieued at heart for our sinnes for our sinnes were the cause of the sufferings of Christ and brought vpon him all the miseries he endured when we see Christ crucified we see him who was so pierced for our sinnes Fifthly seeing we are bought with such a price as the sufferings and bloud-shedding of Iesus Christ we should therefore not be the seruants of men seeing Christ paid so deare for vs we should be ashamed to applie our selues to the humours and lusts and vanities of the men of this world as if we were still their seruants He knowes not Christ or the price of his redemption that for base and corrupt respects will leaue the sinceritie of Christs seruice to humour or please men 1 Cor. 7. 23. Sixthly seeing Christ laid downe this price to redeeme and saue his people from their sinnes wee should goe away resolued to sinne no more and to walke worthy of so great redemption Shall wee againe crucifie the Sonne of God by returning with the dogge to our vomit or the swine to the wallowing in the mire Seuenthly how should we admire the loue of Christ to vs that hath washed vs from our sinnes by his owne bloud Oh glorious medicine Oh how vnspeakable was that loue What tongue can vtter it What heart can conceiue of it Reuel 1. 5. But the especiall vse is for consolation for these ends of Christs sufferings doe manifestly import the fruits and benefit of his suffering to vs which is so great as we should euer exult and glory in the Crosse of Christ aboue althings and desire no better a way of liuing than to liue by the faith of the Sonne of God that gaue himselfe for vs Galat. 2. 20. and 6. 14. For since Christ did suffer for those reasons before specified it will manifestly from thence follow 1. That the hand-writing that was against vs is cancelled our bond which we forfeited cannot now be sued against vs Col. 2. 15. 2. That God is pacified and well pleased with vs Mat. 17. 5. 1 Ioh. 2. 12. 3. That death and damnation is now swallowed vp into victory that we need not liue in such feare of them Ro. 8. 1. 1 Cor. 15. Heb. 2. 14 15. 4. That the deuill being but Gods Sergeant or Iaylor hath now no power ouer vs Heb. 2. 14. 5. That we are absolued and discharged from the guilt of all our sinnes and may by faith lay hold vpon all the promises of grace and pardon in the Scripture 6. That sinne shall haue no more dominion ouer vs for the bloud of Iesus Christ cleanseth vs from all our sinnes as well in respect of vertue as in respect of merit and against the power of it as well as against the guilt of it Rom. 6. 7. That we shall be sure of heauen when we die And in generall the passion and bloud-shedding of Christ doth ratifie and assure to vs all the good things of the new Couenant or Testament Heb. 9. 16. c. and for matters may be needfull for vs in this life how can we doubt for if God haue giuen vs his Sonne how shall he not with him giue vs all things Romanes 8. 32. Thus of the fourth point The fifth point is what he suffered for vs and this will be large in the explication of it For though his sufferings vnder Pontius Pilate be mentioned and his suffering of what fell out at the end of his life be called the Passion by an excellencie yet in as much as Christ suffered nothing casually or for himselfe but for vs therefore we must reckon all the parts of his sufferings as parts of his Passion for vs and so remouing the Synecdoche which is in the words of the Creed and considering at large of Christs sufferings euen those parts which are not menâ—ioned in the Creed as well as those that are the whole Systeme or Method of the doctrine of Christs Passion may be disposed as followeth The Passion of Christ is both Priuatiue and Positiue His Priuatiue Passion did consist in this that he wanted that glory ioy and felicitie which he might and ought to haue had if he had not voluntarily for the redemption of man depriued himselfe of such glory and felicitie and this kinde of Passion did extend it selfe to both Natures For first his Diuine Nature suffered as it were an eclipse of glory all the time of our Sauiours dwelling on earth it was hidden as it were behinde the veile for if his Diuinitie had shone out in the brightnesse of the glory of it when he came to dwell amongst vs Iohn â—â— 14. it would haue beene as wonderfull on earth amongst men as it was and is in heauen amongst Angels And besides though the glory of Christs Diuinitie be so infinite as nothing can be added to it or taken from it in it selfe yet is it said to be glorified or obscured according to the conceptions of it in the minds of men and so he suffered a priuation of glory or rather a defect of it in that light came into the world and the darknesse of mens hearts was such as they did not compâ—ehend it Yea it was a great Passion that the Diuinitie of Christ should be so slowly and by so few acknowledged al the dayes of Christs being in the flesh on earth And as for his humane Nature there was due to it all abundance of glory and happinesse and ioyfull life in as much as he was a iust man and did perfectly fulfill the whole Law of God for he that doth that should liue the meaning is he should liue a most pleasant and happy life for euer But this glory also for our sakes he was contented to want for a time to his very humane Nature Of this kinde of Passion is spoken Ioh. 17. 5. Phil.
in Adam our perfidiousnesse in betraying the Truth to the Deuill and our ingratitude that had receiued of God so many benefits by Creation and yet so euill rewarded him and hee was betrayed with a kisse that hee might satisfie for vs that in Adam had admitted the flattery of the Serpent when hee told vs wee should be like God yea that had as it were flattered the Serpent obeying him rather than God 6. What end this Traitor had viz. He died miserably liued to see Christ suffer so much as filled his conscience with cruell torments and afterwards hanged himselfe so desperately that he burst afunder in the middest and all his bowels gushed out as you may reade in the Gospell and the Acts Matth. 27. 3 4 5. Act. 1. 18. Out of all this diuers vses may be made As 1. For Information and so two things may benoted First that Ministers if they be corrupt and lye in the practise of any grosse sinne proue very deuils incarnate Iudas for this cause is called a Deuill Iohn 6. 70. Nothing is more loathsome to God than a wicked Minister and no men proue more vile and impudent and fenselesse than they if they make not conscience of their wayes If Salt be vnsauoury where with shall it be salted Seldome doeiwe reade or heare of the conuersion of these men Againe if God forsake a man in his iust iudgement we see how impossible it is for a man to get out of the snare of sinne Iudas after Couetousnesse had infected him was still an Apostle had excellent gifts of preaching and working miracles enioyed the benefit of the daily doctrine holy example of our Sauiour saw his Miracles was enterrained into his familiar acquaintance and had manifest warning giuen Ioh. 6. 70. And now at the time of his Treason frequent admonitions as was shewed before and yet so corrupt was his nature and so had the Deuill bewitched him that he giues not ouer till he had fully finished his wicked deuice Yea let all men take heed how they trust vpon vaine euasions or pretended proiects to auoid the hurts and mischiefe may follow vpon their wicked actions It is probably gathered by some Diuines that Iudas though hee meant to betray Christ yet hee meant not to haue him killed but thought he might get the money of the Priests and yet Christ when he came to the pinch would escape from their hands as he had often done And this may beegathered two wayes For first when he comes to Christ and giues the signe to the Iewes by kissing him he so speakes to Christ as he seemes to will him to shift for himselfe when he said Master saue thy selfe or haile Master And secondly the Euangelist obserues that when Iudas saw that Christ was condemned he was horribly troubled and falls into despaire which imports that he thought he should neuer haue beene condemned But all this forecast notwithstanding by betraying him he became guiltie of Innocent bloud which he saw when it was too late Yea yet further all men may take warning too from Iudas to looke to the beginnings of discontent The Deuill can work strange mischiefes out of small beginnings for though Iudas was couetous yet what made him fall vpon this practise of betraying Christ at this time The Text notes that he was discontent about the losse of the oyntment grew sullen displeased that the woman was iustified in her course his reproofe not allowed Now vpon this discontent it is said the Deuill entered into him Let men receiue information from thence and take heed of anger and grudge and discontent for by giuing place to these things they may let in the very deuill into their hearts who may leade them to desperate and vile conclusions and practises as we reade the like in Iosephs brethren Saul Achitophel and diuers others Math. 26. 14. Ioh. 12. 4. Ephes 4. 26 27. Againe we may from hence note that a man may be a monstrous vile creature and yet liue amongst good company and speake Christ faire and professe to be his Disciple and salute him with a kisse and yet be a notable enemy to Christ Many Christians amongst vs draw neere to Christ with their lips when their hearts are farre from him Notorious wicked liuers are yet so impudent as to come and sit downe with Christ and eat at his table and dip their hands with him in the same platter but let them not deceiue themselues their place shall not priuilege them nor their hypocrisie couer them Christ knowes them to be Iudasses and will make them knowne in due time 2. For instruction and so all men from hence should learne to beware of couerousnesse if they doe not that which vndid Iudas will vndoe them Now that men may both discerne what couetousnesse is and what reason they haue to auoid it I will briefly define couetousnesse Couetousnesse is a spirituall disease in the heart of man arising from Nature corrupted and insnared by Satan and the world inclining the soule to an immoderate yet vaine care after earthly things for his owne priuate good to the singular detriment of the soule I call couetousnesse a disease because it hath such a priuation as hath not only want of vertue and happinesse but a disposition to euill and painfull disquietnesse and so Solomon cals it an euill sicknesse I say it is a spirituall disease to awaken couetous persons for that imports it is hard to be cured no medicine but the bloud of Christ can heale it and it is the worse because it is not felt of the most but hated only in the name of it The subiect of the disease is the heart of man there is the seat of it and therefore Saint Marke addes couetousnesse to those vices Saint Matthew had said did defile a man Mark 7. 22. Matth. 15. The internall efficient cause of this sinne is Nature corrupted it had need to be looked to because it is a disease the Nature of man is apt to be infected withall Yet I say Nature corrupted for Nature it selfe is content with a little The outward causes are the deuill and the world A couetous heart is neuer without the deuill in it or not for any long time and therefore the text notes that vpon the stirring or fits of this disease in Iudas the deuill entred into him The world also by varietie of baits and obiects excites this disease The forme of this sinne lieth in the inclination of the soule to an immoderate and confident care of earthly things I make earthly things the obiect because it were a great vertue to couet spirituall things 1 Cor. 14. I say immoderate because honest labour and desire after necessary things is not condemned and care is immoderate when it hath any of these signes following all which are euident signes of couetousnesse 1. When a mans affections are so set vpon earthly things that he is in loue with them and placeth his felicitie in them
him or bee quickly remoued if it were possible and might stand with Gods will there was no necessity that his Agonie should abide still vpon him Secondly if it be vnderstood of his death yet all that might bee without sinne because they are the words of Christ now astonished and amazed his vnderstanding and memory by the violence of the paine being interrupted in their working for a short time As a Clocke may be perfect and yet stand by reason of some outward cause as a mans hand or the weather or the like so the frame of our Sauiours affections and desires was most perfect though by the violence of the hand of God vpon him for a time his nature remembred only the preseruation of her selfe From this frailty of our Sauiour shewed in the matter of his petition weake Christians may gather much comfort and perswasion that their weaknesse and frailties in prayer shall be passed by of God and Christ 3. The clauses limiting his petition are two Frst if it bee possible Secondly not my will but thy will be done which as they shewed the holinesse of Christ in desiring to auoid the requesting of absurd contrary things and to submit himselfe his desires to Gods will notwithstanding the tormēt he was in so it is a notable example to teach vs what to do in all distresses yea the bitterest crosses can befall vs euen to striue vehemently to beare Gods sharpest stroakes with all humble submission to his good will and pleasure Thus of the fourth point in his prayer The fift point is the issue and euent of his prayer and that is reported partly by the Euangelist and partly by the Apostle to the Hebrewes The Euangelist saith that an Angell came from heauen and comforted him in his Agonie Luk. 22. 43. which may teach vs to know that when God will not presently deliuer vs from the crosse yet he is able to comfort vs vnder the crosse and if ordinary meanes faile he can supplywith extraordinary If men on earth will not pitty vs he can send his Angels from heauen to releeue vs. The Apostle to the Hebrewes further tels vs euen that this prayer was heard of God as he reports Heb. 5. 7. Now from hence ariseth another great scruple and that is how it can be said this prayer was heard seeing hee was not deliuered but did suffer death I answer if you vnderstand his prayer only of the speedy taking off of Gods hand then there is no difficultie or doubt and if it bee vnderstood of death wee must fly to a distinction which is thus God heareth prayer two wayes the one when he directly grants what we expresly aske the other when he giues vs so much of our suit as is good for vs and what he denies recompenceth in some other thing which is answerable thereunto and more profitable for vs. So he dealt with Christ here though he did not free him from death yet he did free him from the hurt of death so as he was able to beare it and was deliuered from it in due time which was all that which the nature of Christ in distresse in effect sought viz. the preseruation of it selfe and this may bee very vsefull for vs to obserue God may seeme to deny vs many things which yet he grants and our weakest prayers may get vs some blessing though wee feele it not for the present and if God change with vs and giue vs that which is better for vs than that which we aske he doth vs no wrong In hearing prayer God considers not so much the pleasing of our wills as the furthering of our Saluation And therefore wee must take heed we grow not froward or discouraged and iudge that God heareth vs not because he lets vs pray often and yet according to the letter of our praier we see not that we are heard let this example of Christ that prayed thrice and the like of Paul praying thrice against the temptation of the Deuill stay our heart and teach vs as to get skill and resolution to pray so to seeke the skill of Gods different manner of hearing of prayer Thus of what Christ did now followes to consider what was done to him and that both by the Iewes and by his owne Disciples Concerning the behauiour of the Iewes in the apprehension of Christ I obserue two things First how they came to Christ and met him Secondly how they laid hands vpon him and bound him and led him away About their comming to Christ three things would be noted 1. Who came 2. How they came furnished 3. What communication passed betweene Christ and them when they were come For the first The persons that came to Christ were the Iewes and Iudas souldiers and feruants all sent from the High Priests and Pharisies and Elders of the people Matt. 26. 47. Iohn 18. 3. And they were a great multitude of them So naturall is the hatred that the men of the world beare to Christ that it is easie to get men enow to beare armes against Christ or to doe hurt to Religion or religious persons but wee see in our times what a wonderfull hard thing it is to get men or money to doe any seruice against Antichrist For the second Iudas and the Iewes came thus furnished They first get a band of men which being not in the power of the Priests they must needs haue them as borrowed from Pilate And with this Band they send their owne officers and all were furnished with weapons swords and staues and the Text notes that they were a great multitude of them Now what was all this to doe It was to take Christ Christ I say that was knowne to be so peaceable a Man and so quiet as no man came neere him for meekenesse and lowlinesse and besides he was vsually in the Temple and so easie to be taken at any time or in any place if they will needs lay violent hands vpon him But obserue two memorable things First the effect of an ill conscience in Iudas and the Priests they knowing the cause to be so naught suffer such a conflict with an armie of feares in their owne hearts that fearing lest both God and men should be against them they raise an armie of men for the effecting of their wicked purpose Oh the force of conscience What a fearefull basenesse is it to be wicked or to set vpon wicked purposes It is a very troublesome and chargeable thing to be engaged for the effecting of mischieuous deuices Secondly note how iust God is these sinfull men haue drawne their swords and bent their bowes against the Iust one How deseruedly therefore afterwards did God make the sword enter into their owne brests These men that entertaine but one Band of Romans against their Lord and King euen Christ shall afterwards receiue into their owne bowels and bosomes the swords of the whole armie of the Romans to reuenge their rebellion not against them but against
doctrine but saith nothing of his Disciples and yet he might haue answered that one of them betrayed him and another denied him and the rest ranne away from him To teach vs that no extremity befalling our selues should make vs discouer the weaknesses of others to the Enemies of Religion when it may any way doe hurt to the honour of the profession of Religion And againe we may learne to be patient vnder the aspersion of Schisme not to be vnquiet at it Our Sauiour was examined about his Disciples vpon pretence that he had made a Schisme in the Church by admitting so many followers and such concourse of people to heare him with intimation that he might intend sedition in the State Now to all this he giues no answer but rests satisfied as knowing that the consciences of his aduersaries were perswaded otherwise of him 2. When he answers about his doctrine it is in generall and sparingly to teach vs wisdome in euil times and to learne how to bridle our tongues when we speake before men in authority especially if they be enemies to Religion 3. From his answer about his doctrine the Hearers of godly Teachers may learne one profitable lesson namely to marke the doctrine of their Teachers and to grow so cunning in it that they may be able to defend their Teachers and the Truth Christ referred himselfe to his Hearers Iohn 18. 19 20. 4. What admirable patience was that in Iesus Christ when he was smitten by the High Priests seruant to speake to him so coolely saying If I haue euill spoken beare witnesse of the euill but if I haue well spoken why smitest thou me Iohn 18. 23. He deales like a wise and patient Physitian if he haue a patient that is madde he doth not rage if his madde patient should strike at him but rather quietly will striue to pacifie the fury of the madde man or else binde him So doth our sweet Physitian of our soules they are spiritually madde that will strike Iesus their spirituall Physitian or offer indignities to such as come in his name Let vs all learne patience of our blessed Sauiour 5. We should from the consideration of all this vniust proceeding with our Sauiour be stirred vp from our hearts to praise God for the publique peace wee enioy in preaching and hearing the Gospell We little know what we should suffer if we should fall into the hands of vnreasonable men whether in the Ecclesiastical or Ciuil Courts but if at any time without our fault we should haue experience of corruption and enuious and malitious proceedings against vs for our consciences sake wee should comfort our selues by the remembrance of these things that befell our blessed Sauiour Before I leaue this part of his Passion one question may be asked and that is why our Sauiour held his peace when the false witnesses gaue euidence against him yea he held his peace though the High Priest vrged him to speak to the accusation of the witnesses Now for answer to this question we may conceiue that our Sauiour was silent for these Reasons 1. Because he knew that he came thither to suffer not to defend himself as being sent thither to suffer by God himself 2. Because he knew he should be condemned though he did cleare himselfe of their accusation 3. That by his patience and silence he might intimate the vanitie of their accusation and the falsenesse of it 4. That the Scripture might be fulfilled that said He was as asheepe dumbe before his shearer Esay 53. 7. 5. That so he might pay for our shiftings and excuses 6. That he might thereby acknowledge our sin-guiltinesse as suretie he stood there for men that were iustly accused of God and therefore as one confessing a fault he forbears to defend or excuse himselfe 7. That hee might by his example teach vs to bee silent in euill times when truth will not take place Thus of the Arraignment of our Sauiour in the Ecclesiasticall Court Now followes the things he suffered in the Ciuill Court before Pontius Pilate And here first in generall we may consider the reasons why Christ would be iudged in the Politicall Court of Iustice and he did it 1. That his innocence might be made more publike which fell out as appeares by the story in many things 2. That so he might be sentēced to die by the ordinary Iudge for the Iewes had not power to put any man to death 3. That so it might appeare that the Gentiles had interest in his death as well as the Iewes and therefore the Gentiles lay their hands vpon the head of this Sacrifice 4. That the crueltie and vnequall dealing of the Chiefe Priests and their counsell might be more manifest when it should appeare that the Politicall Iudge shall vse Christ with more respect than they did And thus it often comes to passe still in the case of his Ministers and seruants Quest But why must he be iudged by Pilate a Gentile a Deputie of the Roman Caesar Answ Euen that was not without speciall cause For first Christ seemes to say himselfe that God had giuen that power to Pilate to put Christ to death Ioh. 19. 10 11. Secondly it hath beene noted before that by this circumstance it appeared that the Scepter was now departed from Iudah and therefore Iesus was that Shiloh that should come And here by the way they of the Church of Rome might learne that Church-men must abide the iudgement of Lay Iudges yea though they be of a false religion Christ yeelded himselfe to be iudged by Pilate and therefore it is a tricke of Antichrist to refuse it Now in the Arraignment of our Sauiour before Pilate we are to consider two things 1. His Accusation 2. The proceedings of the Iudge About his Accusation three things may be noted 1. By whom he was accused viz. By the Chiefe Priests and Elders and Scribes and Pharisies They that were erewhile his Iudges are now become his accusers Saint Matthew notes they did it of enuy Matth. 27. 18. Surely enuy is very cruell and very base It is a cruell thing to pursue a man to the death for no other cause but because he is better beloued of God or man than themselues And it was most base for these great men to turne accusers at the Barre of the Ciuill Iudge and to doe it in their owne persons 2. Where he was accused viz. at the doore of the Common Hall Iohn 18. 28. These wretched men that made no conscience of pursuing an innocent man to the death yet are very strict about Ceremonies They would not enter into the Common Hall lest they should be defiled and so be made vnfit to celebrate the Passeouer And why would the Hall defile them but because it was the seat of a Gentile Oh vile hypocrisie will the house defile them and yet the presence of the man do them no hurt It is a most hateful thing to be an Hypocrite and an Hypocrite he
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
worldlings or people giuen to vanitie It is enough for the seruant to be as his Lord is If we be set at nought and reproched and scorned by the world we should not thinke any great matter was befallen vs for thus was Christ himselfe vsed and that in the open Court of a great King publikely Againe we should know that Christ did therefore endure to be thus vilified by Herod and his men of warre that hee might make vs pretious before God and his heauenly Armie of Saints and Angels And whereas Herod sends him backe clothed in a white or gorgeous robe though Herod intended nothing but matter of scorne yet Diuines conceiue that God did thereby acknowledge him to be that lambe without spot that should take away the sinnes of the world and to be indeed the true King of Heauen That which men did in iest God did in earnest Herod clothes him with a robe like a King as one that foolishly had affected the kingdome But God by permitting the Royall robe doth acknowledge his iust claime to be King of Sion 4. The euent of this businesse was the reconciliation of Herod and Pilate who were made friends the same day Luk. 23. 12. which shews the temper of the men of this world who though they cannot agree among themselues yet rather than Christ shall not be persecuted they will become friends Wicked men are easily agreed when there is a common opposition to be made against religion Ephraim is against Manasses and Manasses against Ephraim and yet both will agree to be against Iudah Yet obserue here the vanity of all friendship amongst Politicians Herod is greatly pleased that Pilate will acknowledge so much right to him as to send his prisoner to him only because hee was a Galilaean Now Herod was mistaken for though that were Pilates pretence yet he intended another thing which was to deriue the hatred of so foule a businesse vpon Herod as Caiaphas had serued Annas before And thus of Pilates second Policie The third Policie which Pilate vsed to acquit Christ was to make a motion to the people to haue Christ giuen to them in honour of their great Feast About which obserue 1. The occasion of this practise and that was a custome which the Iewes had to haue a prisoner deliuered at the Feast of the Passeouer by the Gouernour which they would Now this custome was either an ancient custome of the Iewes who to signifie their deliuerance out of Egypt had deuised this custome at the Passeouer to let a prisoner goe free Or else it was some grant which the Romanes had made vnto the Iewes after they had reduced the Country into the forme of a Prouince 2. The manner of Pilates dealing to accomplish his will in this motion and so he matcheth Christ with one Barrabas that was a murtherer and a notorious malefactor and then giues them power to chuse their prisoner so as they chuse one of the two supposing that the horrible offence of Barrabas would for the very shew of it hinder them from chusing him 3. The choice the Iewes made and so by the perswasion of the Priests the multitude chuseth Barrabas and reiecteth Iesus The author of life is by the Iewes reiected and a murtherer chosen The innocent must die and the guilty liue He that thought it no robbery â—o be equall with God hath a Theefe and a Robber preferred before him Now doth he pay for our sinne that preferred the Deuill that murtherer before God the author of life In these Iewes we see the nature of carnall persons They make more account of grosse offenders than they doe of godly Christians They chuse the Barrabasses of the world Drunkards Papists Whoremongers Swearers Murtherers to be the companions of their liues but altogether shun and auoid the company of Gods seruants But the godly that are so vilified should comfort themselues by this example of our Sauiours suffering herein Christ was not so well accounted of as Barrabas and yet endured it but what cause haue those Christians to be so vnquiet when others are preferred before them that are indeed more wise learned godly humble than they 4. When none of these courses will serue turne then Pilate yet tries one more to see whether he can appease the cruell malice of the Iewes The way he vsed was this He tooke Iesus into the common Hall and caused him there to be extremely scourged and vilified by the souldiers Iohn 19. 1 2 3. thinking that when the Iewes saw him so hardly vsed and abased and that he being a Iew should be so dealt withall by Gentiles they would haue relented and so haue beene satisfied with that punishment was now inflicted vpon him Obserue the implacable malice of men that hate sinceritie and true religion nothing but bloud will satisfie their thirst of reuenge And withall obserue the foolish reasoning of Pilate I finde no fault in this man I will therefore chastise him and let him goe Most senslesly spoken Shall he be chastised and yet be innocent Luk. 23. 14 15 16. But wee must looke higher if we would finde out the true cause of the scourging of Iesus 1. He was scourged that he might redeeme vs from those spirituall and eternall scourges were due vnto vs for our sinnes Amongst the Romans fugitiue seruants were brought backe to their Masters and beaten with rods We haue all beene fugitiue seruants and run away from God our Masters workes Iesus now beares our stripes and giues his owne hands that giue liberty to be bound and his owne bodie to be beaten that he might deriue our stripes vpon himselfe 2. That he might sanctifie those bodily scourges which befall vs such as are diseases of any sort For diseases are called scourges Matth. 5. 29. 3. That by the vertue of his stripes our soules might bee healed of our sinnes 1 Pet. 2. 24. and the sores that arise from the buffets of Sathans temptations 4. That we might learne in patience from his example If we be scourged vniustly either with the scourge of the tongue or of the hand and in particular seruants that are beaten by froward Masters vniustly are exhorted to patience by the force of this ensample 1 Pet. 2. 20 21. Hitherto of the accusation of our Sauiour and the proceedings of the Iudge in his tryall his condemnation followes and there foure things may be noted 1. How our Sauiour was pronounced innocent before sentence 2. Why Pilate would not deliuer him knowing him to be innocent 3. The Sentence it selfe 4. The consequents of the Sentence For the first our Sauiour was declared to be innocent first by Pilates wife and then by Pilate himselfe Concerning Pilates wife it is obserued Matth. 27. 19. That when Pilate was now set on the Iudgement seat shee sent to him saying Haue thou nothing to doe with that iust man for I haue suffered many things this day in a dreame because of him Where we may note diuers things 1.
innocent and did not consent to our Sauiours death It seemes that he had borrowed this Ceremony from the Iewes who had an ancient vse of it in some cases as appears Deut. 21. 6. and did thereby think the more to affect them with remorse see Psal 26. 6. Though this Ceremony were not necessary yet Iudges and publike Officers of State should haue cleane hands hands I say cleane from bribes and corruption and hearts fearing God and hating couetousnesse and so all solemne seruice in Piety as well as Iustice requires the washing of the hands in innocencie Psal 26. 6. for if the Ciuill seat of Iustice must not be compassed but with integritie of heart and life much lesse should we dare to compasse Gods Altar vnlesse we haue washed our hands in true innocencie But further obserue what poore shifts a troubled and ill conscience flyes to What will it iustifie Pilate that he washeth his hands and yet by and by doe that which himselfe condemnes The basenesse of his minde cannot be scoured off with the water on his fingers An ill conscience is often attended with a senselesse minde To conclude Note one fearfull thing that fell out vpon this Action Pilate said I am innocent from the bloud of this man Immediatly the madde Iewes shout it out that for his bloud let it light vpon them and their children Matth. 27. 25. How suddenly did the Iudge of the world take vp this Imprecation He ratified it in heauen This direfull curse fell vpon them and yet lyeth vpon them to this day as a standing monument to warne all cursing Caitifes such as wish death and damnation or desperate diseases to themselues or others God may say Amen before they be aware Thus of the declaration of our Sauiours Innocencie The second thing about his condemnation is the cause why Pilate would not deliuer him knowing him to be innocent and so two causes are assigned the first was his willingnesse to content the people Marke 15. 15. And Luke saith the instancie and clamour of the Commons and the chiefe Priests preuailed Luke 23. 23. And a second cause is assigned by Saint Iohn Chap. 19. 13. And that was the feare of Caesar for they had charged him that if he did not condemne Iesus he was not Caesars friend and when he heard this saying he sate downe in the Iudgement seat to giue sentence Which shewes vs that it sometimes comes to passe that Christ and the sincerity of Religion may suffer very vniustly either to satisfie the stubborne humours of wicked people or vpon pretence that Christ and true Christians are enemies to Princes Many things are done in Caesars name and vpon pretence of Caesars right which yet Caesar knowes not of or if he did ought not to fauour such proceedings We see that of old these two things haue beene great motiues to iniustice The third thing was the manner of the Iudgement and so Saint Iohn reports that Pilate brought forth Iesus and sate downe in the Iudgement seat and after some reproachfull speeches to the people about Iesus as their King and after their last tumultuous crie to haue him crucified he deliuered him to be crucified Oh what heart can by faith see Iesus come out vpon the Pauement and so patiently set himselfe before the Tribunall of Pilate and not be dissolued into teares to see our sweet Sauiour after so many indignities to stand amongst such vile people to receiue iudgement of death that was the blessed Author of life But in this sentence of condemnation lieth one chiefe consolation for in that houre and in that sentence did God our heauenly Iudge giue sentence vpon our sinnes in him our Surety and condemned sinne in his flesh that had no sinne and therefore our faith should gather hence assurance of eternall comfort seeing he was condemned that we might be saued and in this sentence vpon him God hath fully satisfied his iustice so as we need not feare the day of Iudgement for Iesus hath beene already iudged for our sinnes Rom. 8. 3. and a part of the iudgement it is to be reckoned that he found no mercy in the Iewes when Pilate said Behold the Man but rather with greater rage they called for the sentence to haue him crucified and withall that he was reiected of the chiefe Priests and Scribes and Elders of the people He found no mercy in the Iewes that he might thereby procure for vs the eternall Mercy of his Father He found no mercy with Men that we might obtaine mercy with God And he was reiected of the chiefe Priests that the Scripture might be fulfilled that had said That the stone that the builders refused should be made the head of the corner Psal 118. 22. And that he might thereby satisfie for vs that had refused God and would not haue him raigne ouer vs but yeelded our selues to the Deuill to rule vs. The fourth thing in the Story is the consequent of the Iudgement or what followed immediatly vpon the sentence and that was most vile vsage by the Souldiers of the Gouernour for they tooke him into the common Hall and gathered vnto him the whole band and they stripped him and put on a Scarlet Robe and a Crowne of Thornes vpon his head and a Reed in his righthand and bowed the knee and mocked him saying Haile King of the Iewes and spit vp-vpon him and smote him on the head with the Reed and after they had mocked him they tooke off the Scarlet Robe and put his owne rayment on him Matth. 27. 27. to 32. Now whereas Saint Iohn Chap. 19. 1 2 3. mentioneth that diuers of these things were done before the sentence to moue the people to pitie we may suppose that they were twice done once by Pilates commandement before sentence and then by the prophane rage and storme of the Souldiers after sentence howsoeuer to vs it is sufficient to know they were done and why hee endured such things wee should chiefly inquire Now out of this part of the Story some things may be learned in generall and somethings from the signification of some speciall things here mentioned In generall wee must inquire after the Reason of two things 1. Why he is here shewed in the habit of a King and scorned by the representation of the ornaments reuerence of a King He is crowned and clothed with a Robe and a Reed put into his hand like a Scepter and saluted as a King all in scorne Consider first that God did by his speciall prouidence acknowledge the regall dignity of his Sonne euen in the middest of his greatest abasement that which Pilate and the Souldiers did in scorne God did in earnest for all these things are ensignes of his Kingdome Secondly hence we may gather how senselesly and scornefully the men of this world doe iudge of the Kingdome and glory of Iesus Christ It is so farre remoued out of their sense and iudgement that they account it but foolishnesse and scorne
that is in the world and be presented pure before God being washed in his bloud For the second point that is the things that fell out before his crucifying we haue three things noted in the storie The first is about his carrying of his Crosse The second is about his speech to the women that met him on the way The third is about a potion they gaue him when he was come to the place where he must suffer About the cariage of his Crosse it is noted in the storie both that they made him carry his owne Crosse and that when by reason of his former Agonie in the Garden and ill vsage by Pilate and the souldiers he was not able to carry it any further they compelled one Simon of Cyrene to carry it to the place of execution Our Sauiour carried his Crosse for diuers reasons First that thereby he might fulfill the figures of the Old Testament for Isaack who was a type of Christ carried the wood for the Sacrifice when Abraham would offer him vp to God Gen. 22. 6. Secondly that thereby he might signifie that he had taken vpon him the malediction of the Law due to vs and carried it vpon his owne shoulders About Simons carrying of the Crosse diuers things are thought to be signified in the storie First that when godly men faint vnder the burthen of their crosses God will send some helpe he will prouide one Simon of Cyrene or other to helpe vs. Secondly that there is a spirituall fellowship and consociation betweene Christ and the Saints in suffering The Martyrs carried Christs crosse their afflictions are Christs afflictions as Paul said of his sufferings Coloss 1. 24. Thirdly this Simon was a Cyrenian a stranger to Christ and not a Iew and is now made to beare his Crosse and in bearing it is first discouered to be a disciple of Christ which might signifie two things The one that the Gentiles should haue their part in Christ crucified and the other that men are strangers to Christ till they suffer for him if wee be at peace in the world and are not put to beare Christs crosse we are still strangers to Christ Some conceiue that the interest of the Gentiles in the Crosse of Christ was intimated by that that the Euangelist saith Simon came from the country Evilla sâ—â—a now Pagos was the Greek terme for a village whence came vp the terme of Pagans which now noted the Gentiles Concerning our Sauiours speech to certaine women that met him by the way the Euangelist Saint Luke chap. 23. 27. to 32. notes both the occasion of it and the matter of it The occasion was that as he went to execution a great company of people followed him and women also which bewailed and lamented him Now it is noted of our Sauiour that passing ouer the forlorne multitude as men that were senslesse and not yet ripe for repentance for their late horrible crime in crying to haue him crucified he turnes his speech to the mournefull women and in that speech First he compassionately seekes to restraine their lamentation for him Secondly he foretels the horrible misery shall fall vpon that Citie which he describes both by intimation when hee bids them weepe for themselues and their children and by way of aggrauation expresses the horror of the destruction shall fall vpon the Iewes by telling how they shall be affected in that day wishing they neuer had had posteritie v. 29. and that they might speedily die before they felt it v. 30. Thirdly he giues a reason of it by an argument taken from the lesse to the greater If God suffer men to shew such seueritie vpon Christ that flourished in grace and good workes like a greene tree how can they escape Gods terrible vengeance that haue beene voide of all goodnesse and good works like a dry tree fit for nothing but the fire And out of all this I will obserue a few instructions 1. We may see what power teares haue ouer Christ Hee that for no words or terrors would speake to Pilate Herod or the Iewes now of himselfe with great compassion answers the teares of these women God is much moued with the teares of tender-hearted persons He must needs speake to a melting heart Howsoeuer these women were wrought vpon we know not but sure it is that God can deny nothing to a broken and contrite heart The teares of such persons are strong arguments with God The like to this we reade of Christ Iohn 11. 33. 2. The vniust death of godly persons hath more comfort in it than the life of wicked men They must not weepe for Christ dying that haue great cause to weepe for the Iewes liuing 3. Publike miseries vpon the Church and State where we liue are to bewailed And out of verse 29. and 30. we may obserue these things 1. That strange punishments shall be to the workers of iniquitie Notorious offenders shall be followed with notable iudgements Though God may spare for a time yet there daies are comming vpon them Eccles 8. 12. Iob 31. 3. 2. Wicked men are monstrous impatient when God visits them for their sinnes They blesse the barren and wish to die Iudgements when they come from God haue such a face of terror and a guilty conscience is so outragious and besides when outward things are taken from the wicked they are vtterly vndone in their owne sense and if they be no better able to beare temporall iudgements what will they doe when they come to suffer eternall torments And here is implied that a Christian that can stand in the euill day vndaunted is an excellent creature one of a thousand if godlinesse did neuer appeare to be of great worth yet in the euill day it is most remarkable for that it works vpon godly persons 3. To say It is good to be barren or to be dead only for temporall crosses is the saying not of God nor any godly but of wicked men only 4. Wicked men neuer begin to talke of their misery till it be vpon them And out of verse 31. we may â—ote 1. That Christ and so godly Christians are like a greene tree they alwaies flourish whether they be in prosperitie or aduersitie they are good and they doe good 2. That wicked men are like a dry tree and so to haue a heart void of gifts and the affections of godlinesse and a conuersation void of good works is a signe of a wicked man 3. That if iudgement begin at the house of God where shall the wicked and sinners appeare If profitable Christians suffer from men how shall vnprofitable people escape suffering from God 1 Pet. 4. 17. Thus of his speech to the women The third thing that befell our Sauiour before his crucifying was a Potion which they gaue him when he was come to the place of execution Concerning which Saint Marke saith They gaue him wine mingled with mirrhe Mark 15. 23. Saint Matthew saith They gaue him vineger mingled with
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
speakes on the Crosse is the words of his intercession Luke 23. 34. which should be an admirable paterne to teach vs to goe and doe likewise Neuer was there a greater man on earth nor did euer man suffer such wrongs and yet you see how he is affected He that bids vs pray for our enemies doth it himselfe in a harder case than euer can be ours If we will be true disciples we must shew it by forgiuing men their trespasses and by praying for them especially when we are about to die if we would euer haue God forgiue vs we must forgiue men their trespasses against vs. This prayer of Christ was heard as appeares by the conuersion of many of those enemies of his after his death Yet obserue he prayes not for such as sinned of malitious wickednesse but for such as sinned out of ignorant zeale or generall prophanenesse of Nature many of the people were carried with blinde zeale and many of the Gentiles were ignorant of the true story of the life and cause of Christ for which he suffered those were curable and for those he prayes And this may be a comfort to vs he that can obserue this difference in his persecuting aduersaries will much more shew it in considering the frailties and ignorances of his owne seruants that desire to please him though they faile of that they desire to doe through strength of temptation or other weaknesse and ignorance Againe note it is not enough for the partie offending that the partie offended doe forgiue but God also must be sought vnto for forgiuenesse Lastly our Sauiour shewes his religiousnesse in his maner of dying by his deuout care for his owne soule shewed in his prayer when he said Father into thy hands I commend my Spirit Luke 23. 46. when he had be queathed all other things as Peace to his Disciples his body to the Iewes his garments to his Tormentors Paradise to the Theefe pardon to the penitent and his Mother to his Friend now only remained his Soule and that he commends to God Euen Iesus can carry nothing with him out of the world but his Soule and therefore he prouides for that Which should teach vs what we should doe our greatest care should be that our soules may be safe when we die and that they may be so we see here two things must be done while we liue First we must get assurance that God is our Father we are his children and then when we come to dye we must commit our soules by faithfull and heartie prayers into his hands and for feare of the worse wee should begin betimes to prepare for death and by daily prayer to put our soules into Gods hands Obserue that these words were first vsed by the Prophet Dauid Psal 31. 5. who committed his soule to God being horribly persecuted by Saul and in great danger and hauing no friend to trust to Now our Sauiour being in like but greater distresse doth make choice of Dauids words to expresse his prayer in which should teach vs to acquaint our selues with the Scriptures especially of this kinde for as it will be accepted if our prayers be made according to Gods will so is it a speciall aduantage and helpe to our faith and prayers to fashion them to the very paternes in Gods Booke and to say as the godly haue said to God in the like case Finally this practise of our Sauiour may be a great comfort to vs and that two waies for first we may gather from his example that if once we haue committed our soules to God he will keep them safe as Paul said 2 Tim. 12. And secondly it will be comfortable for vs in death or danger to flie to Iesus Christ to beseech him to helpe our soules with his Father who cannot forget that once himselfe on earth made the same moane to his Father that we doe now to him Thus Stephen doth Act. 7. The fourth question is for whom Christ died and the Answer is giuen distinctly in many places of Scripture First he died for men not for other creatures Heb. 2. 14. 18. Though the effect of his death reach to other creatures as to the Angels Phil. 2. 10 11. and to the creatures that suffered vanitie for mans sinne Rom. 8. 19 20 22. Secondly he died not for his friends but such as in the state of nature were his enemies and sinners not iust men Rom. 5. 8 10. Thirdly he died not for Iewes only but for the Gentiles also 1 Ioh. 2. 2. Fourthly hee died not for goats but for his sheepe Ioh. 10. 11 15. not for the world but for the Church Ioh. 17. 9. Eph. 5. 25. euen for such as should beleeue in his name Ioh. 3. 16. Fifthly he died not for some beleeuers but for all beleeuers Rom. 8. 32. and so not for learned men or great men but for all men of all sorts that beleeue 1 Tim. 2. 6. Sixthly he died not for those that did beleeue his words but for all that should beleeue the words of his seruants afterwards to the end of the world Ioh. 17. 21. And so he died for vs many hundred yeares before wee were borne Seuenthly not for all beleeuers in generall only but for euery particular by name Ioh. 10. 3. 14 15. And the knowledge hereof should serue for diuers Vses For first it should be very comfortable for all sorts of Christians to thinke that Christ died for them and did thinke of them in particular and by name Secondly it should much affect vs with admiration of the greatnesse of his loue that would die for such vile wretches as we were by nature wicked and enemies to him as the Apostle vrgeth it Rom. 5. 6. to 10. And thirdly in speciall it should much incourage such as are burthened with the greatnesse of their sinnes to know that he well vnderstood it that he was to die for the vngodly Fourthly it should teach Christians to restraine censure and iudging of them that are without The vertue of Christs death may reach to many more than we know and to such as for the present are vile enemies to the Christian name Fifthly wee should all labour to be such as Christ hath described to haue actually a part in his death And so Saint Paul tels vs we must be such as see and acknowledge how vile and wicked we are by nature whatsoeuer gifts or priuiledges we haue and how ciuill soeuer we haue liued in comparison of others Rom. 5. 6 c. and our Sauiour tels vs we must be beleeuers and sheepe such as will heare and be ruled by his voice and 2 Cor. 5. 15. the Apostle saith We must be such as will liue to him that died for vs and Saint Iohn saith Reuel 14. 3 4. we must not be defiled with women that is with Idolatry or spirituall whoredome that is with any beloued sinne and must follow the Lambe whithersoeuer he goeth Finally if Christ died for vs it must needs
the Maiestie vncreated the Maiestie created which is in Christ the one belongs to the Diuine nature the other to the humane The good that comes to vs by his exaltation is threefold the first is the confirmation of our faith and hope for his exaltation shewes plainly that hee hath fully satisfied for our sinnes and conquered all our enemies Sinne the Law Death the Deuill the Graue and Hell and that hee hath purchased Gods fauour and all that concernes our eternall saluation 1 Pet. 1. The second is the perpetuation of his office both as the Prophet and Apostle of our confession Psal 22. 23. Ioh. 17. vlt. as our Priest to make intercession for vs Psal 110. 4. Rom. 8. 33. and as our eternall King Psal 45. 4. 5. and 89. 36. Dan. 7. 27. Luk. 1. 33. Rom. 14. 9. and in all these by his glorification hee hath procured a larger donation and effusion of the Holy Ghost which makes the times vnder Christ more happy than those before Ioh. 7. 39. In all his gifts he giues now as he that is exalted aboue euery name that is named in heauen and earth The third is our owne exaltation he was therefore exalted that he might exalt vs to the glory of heauen Eph. 2. 6. 7. The consideration of the exaltation of Christ may serue greatly for our comfort for besides the former benefits it may raise vp in vs an assurance of hope of preferment by him seeing our Brother is so highly preferred and withall it may greatly encourage vs in all our suits to God seeing wee haue Christ with him that is so high in his fauour and further in all the straits and distresses of the Church here on earth this may ioy our hearts that Christ is so highly preferred that he is able to preserue and deliuer the Church when pleaseth him But yet we must remember two things if wee would haue benefit by Christs exaltation the one is that wee be true Christians for else his preferment will not reach to vs onely such as are bone of his bone and flesh of his flesh haue part in his glory and such are none but true beleeuers The other is that if wee will reigne with Christ wee must suffer with him wee see here how it was with him first he was abased and then exalted so it must be with vs Luk. 24. 26. Heb. 2. 9. 2 Tim. 2. 12. Thus of his exaltation in generall The first degree of his exaltation was his Resurrection from the dead Concerning the Resurrection of Christ diuers things are to be considered of 1. That he did rise from the dead 2. What of him did rise 3. When he rose 4. How he rose 5. Why he rose from the dead 6. His Apparitions after his Resurrection 7. What good comes to vs by his Resurrection That Christ did rise from the dead we beleeue against all Iewes Turkes and prophane Mockers and are enduced so to doe by testimony both diuine and humane The diuine testimonies are three first the Spirit of God which testifiech two waies first by the Apostles and Euangelists in the Euangelicall Story which wee ought to beleeue if the Apostles had neuer beene eye-witnesses for if the witnesse of men be receiued the witnesse of God is greater Secondly in the heart of euery beleeuer that relyes vpon the Gospell Ioh. 15. 26. The second testimony is the witnesse of Angels who were sent from heauen of purpose to signifie so much Luk. 24. 5. as by Angels the conception and birth of Christ was testified from heauen so was his resurrection The third was the Apparition of Christ shewing himselfe many times aliue from the dead The Humane testimonies were three first was the testimony of Mary Magdalen and the other women that came to annoint the body of Iesus Ioh. 20. 1. as a woman was the first that brought from the Deuill the tidings of sinne vnto the first Adam so a woman is the first that from the good Angels brings the tidings of the Resurrection of the second Adam by whom we are iustified from our sinnes The second was the testimony of the Apostles and fifty Disciples and S. Paul who all saw Christ after hee was risen 1 Cor. 15. 6. The third was the testimonies of the Souldiers that watched the Sepulchre wherein obserue the great prouidence of God that makes the high Priests against their wils from these men to know that Christ was risen from the dead who were set of purpose to hinder the report of the Resurrection by watching the Sepulchre lest his Disciples should steale away his body by night The second point is quickly opened If any aske What of Christ did rise The answer is That the body of Christ onely did rise his Deity could not and the sould did not For the time of the Resurrection Christ did rise the third day after the end of the Sabbath on the first day of the weeke about Sunne rising and concerning this answer diuers things are to be considered of First it was necessary Christ should not rise from the dead sooner or later than the third day from his death and buriall for so it was foretold Hos 6. 2. He shall restore vs to life after two daies viz. the Messiah shall doe it and the third day hee shall raise vs vp viz. in his owne person which was a pledge of our Resurrection and wee shall liue in his sight It is thought S. Paul had respect vnto this place when he said He rose againe the third day according to the Scriptures 1 Cor. 15. 4. and besides this was prefigured by the type Ionas the Prophet as our Sauiour himselfe shewed in his life time Mat. 12. 40. Thirdly he could haue risen as soone as hee was buried but he would not lest the truth of his death should haue beene questioned and beyond the third day hee would not tarry lest the faith of his Disciples should faile and lest any should haue cause to thinke that he brought not the same body was dead but some other Further obserue that as Christ died the same day Adam was created so he liued againe the same day the world began to be the same day God made heauen and earth the same day he filled the earth with the grace and heauen with the ioy of the Resurrection of Christ and therefore this day was called the Lords day Rev. 1. 10. Thirdly hee rose at the rising of the Sunne to shew that he was the true Sunne of righteousnesse that was now rising to enlighten the new and Christian world after the long night of darknesse and legall shadowes and that hee had brought life and immortality to light 2 Tim. 1. 10. For the fourth point to wit how Christ rose diuers things are to be answered first that he rose by his own power He raised himselfe vp from the dead Ioh. 2. 19. and 10. 18. and 5. 25. for though other Scriptures attribute resurrection to God the Father the Holy
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
secret till that day In Infants reprobated Adams worke is imputed and the vile corruption of their natures makes them children of wrath In elect children both the worke of their Parents faith is imputed vnto them and besides the Spirit of Christ supplies outward works by inward sanctification after a way we cannot expresse Thus of the first point The second is by what Law men shall be iudged at that day And to that I answer out of Scripture that all such to whom the Gospell hath come they shall be iudged by the Gospell Rom. 2. 16. which is thus to be vnderstood that godly men shall be tried by the Gospell so as their faith and repentance and new obedience being auouched they shall receiue the benefit of triall not by the rigor of the Law but by the promises of the Gospell and wicked men shall be tried by the Gospell only as their vnbeleefe shall be an aggrauation against them that hauing so many waies broken the Law would not flie to Christ nor seeke atonement in him so as properly the godly are tried by the Gospell Now all the wicked men in the world are chiefly tryed by the Law and so either by the Law of Nature euen by the principles infused into euery mans minde by Nature as the Pagans and all that know not the Scripture or else by the Law of Scripture that is by the Law or Couenant of works recorded in Scripture see Rom. 2. 12. The third thing is by what Euidence mens causes shall be tryed and how the sinnes of the wicked shall be proued against them And for answer hereunto we reade Reu. 20. 12. that when the dead both great and small shall stand before the Lord there shall be certaine Books opened out of which shall be taken manifest euidence in all the Trials Now what books these shall be other Scriptures tell vs and so we reade of fiue books that are likely then to be opened The first is the booke of Nature and so the creatures abused by men shall be for euidence against men as vnto the Idolatrous Iewes the very hornes of their Altars shall testifie against them Ier. 17. 1. their sinne is grauen and as it were written vpon the creatures they haue abused The second booke is the booke of Scripture for all those places of Scripture haue beene in this world rightly propounded and vrged against them shall then serue for vndeniable euidence The word which they haue heard shall iudge them at the last day saith our Sauiour Ioh. 12. 48. The third booke is the booke of Conscience Euery mans conscience shall then be wonderfully dilated and made able to remember all their sinnes afresh and so shall be as a thousand witnesses Though the consciences of most men are now asleepe yet Christ will make them awake at that day and giue in full and perfect euidence That worke of accusing which the conscience doth in some men vnperfectly in this life it shall doe perfectly at that day and so for excusing in the godly The fourth booke is the booke of Gods remembrance mentioned in the case of the godly Mal. 3. 16. and intimated in the case of the wicked Ier. 17. 1. in which booke are written all the things that men haue done in their bodies whether good or euill Now besides these books we reade in that place of the Reuelations of a booke of Life that is of such a booke as containes the names of all that God hath appointed vnto saluation by Iesus Christ and by that booke the Iudge will see vpon whom to passe the sentence of Absolution and so by consequent on whom to passe the sentence of condemnation Reuel 20. 12. with Phil. 4. 3. Now besides these books we reade of a booke of prouidence that containes a Record of all the persons to whom God gaue naturall life and forme of which Dauid makes mention Psal 136. 16. and this booke may be of vse to shew who must be called to Iudgement And yet further we may gather out of other Scriptures that if there be need God can produce other Euidence As first the Heauens and the Earth will declare Gods righteousnesse at least by way of aggrauation either in respect of the benefits they haue brought forth vnto man to allure him to goodnesse and the iudgments haue beene vpon them to terrifie him Psal 50. 6. The very vanitie which the creatures haue beene subiect to will testifie against man in that day The heauen saith Zophar shall reueale his iniquitie and the earth shall rise vp against him Iob 20. 27. And hence it was that God called the heauen and the earth to witnesse betweene him and the people at sundry times in the Old Testament Secondly the examples of the faith and piety patience and mercy in godly men that haue liued amongst the wicked will be euidence against them as the example of Noah will condemne the old world Heb. 11. 7. so the example of the Queene of the South and the Niniuites will rise vp in Iudgement against the Iewes Matth. 12. 41 42. Lastly the Spirit of God which hath rebuked the world of sin will be able to conuince all the vngodly openly of all their wickednesse at that day Thus of the manner of the Triall The manner of the Sentence followes The manner of the Sentence we cannot in this world know saue that our Sauiour himselfe hath giuen a little taste of it by making a briefe description of it in Matth. 25. the latter part of the chapter and this glimpse of that glory of his proceedings there he giues that both the godly might be established in consolation and the wicked left without excuse hauing so faire warning The sentence stands of two parts the one concernes the godly and that is a sentence of absolution as Diuines call it or rather a sentence of glorification and the other concernes the wicked and that is a sentence of condemnation Our Sauiour will begin with the sentence of absolution to shew thereby his readinesse to mercy and long-suffering and that he is not caried with vniust furie against those on his left hand and that thereby also he may make the elect capable of the dignitie of being Assessours with him in the Iudgement vpon the wicked The sentence that concernes the godly may be considered of according to the foure parts of it The first is the calling of the elect to glory vers 34. The second is the reason giuen for this calling vers 35 36. The third is the answer Christ shall receiue from the elect v. 37 38 39. The fourth is the replication of our Sauiour to their answer v. 40. For the first in generall we may note That if Christ call vs to grace and good works in this life he will call vs to glory in another world All that are effectually called and set about Gods worke in this world shall haue a most ioyfull call to the possession of an eternall kingdome at the last
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
vs in diuers things page 192 Wicked men likened to Beasts page 193 Gods seruants must learne of Beasts page 194 Beast hurt without the Campe fore signified Israâ—l page 382 How Christ is Begotten page 237 How the Father did Beget the Sonne shewed by way of negation in seuen things page 129 Gods Begetting of Christ informes vs of two things page 130 A threefold manner of Being of things page 120 A two fold Beginning page 103 I Beleeue the Christians answer all his life page 17 Truely to Beleeue the Articles hath in it six things page 18 Beleeue aboue reason page 409 Beleeue in Christ page 209 Right Beleeuing in Christ casts out six things page 309 It hath in it foure things Ibid. Beliefe of our saluation in Christ hath in it six things Ibid. How we must Beleeue in Christ. page 210 Foure Rules for the attaining this right Beliefe page 211 Foure motiues to this duty Ibid. Eight benefits that come to vs by Beleeuing in Christ page 212 What it is to beleeue in God page 113 Three sorts of men doe not Beleeue in God page 114 Tenne things in the manner of Beleeuing these Articles page 19 Christian simplicity in Beleeuing must haue two things in it page 21 Questions about Beleeuing answered page 38 Christ Betrayed many waies page 333 Christ abased at his Birth for three Reasons â—18 Bishops of Rome oppose Christs Kingdome page 358 What it is to Blesse page 479 Christs Bloud shed vpon the Crosse for seuen reasons page 391 Body of man excells all other Bodily creatures in fiue things page 195 Gods Workemanship to make a Body Ibid. Christs Body needes no embalming page 441 Why it did not putrifie page 442 Fiue Books opened at the last day page 521 Not a Bone of Christ broken page 428 Creatures in Bondage how page 531 Christs Buriall He was Buried for seuen reasons page 434 Place where he was Buried page 435 Christ Buried by whom page 436 By rich men why Ibid. Manner of Christs Buriall page 439 He was wrapped in fine linnen page 440 C. TWo signes of a Childe of God page 356 Christ the signification of it page 218 Christ doth two things for vs. page 320 Christ carried from Annas to Caiphas page 351 The indignities the Iewes offer to Christ page 355 Christ indited and condemned for three reasons page 357 Christ charged with three things page 364 Christ falsely accused Ibid. Christ a King page 365 Christ stripped of his clothes why page 381 Christ slaine from the beginning in seuen respects page 426 Christ a sweet Sauiour page 440 Christ suffered strange indignities and scornes for two reasons page 380 Christ lifted vp vpon the Crosse for three reasons page 391 Why Christ did not saue himselfe from the Crosse page 394 Christ first humbled then exalted page 302 Christ did absolutely fulfill the whole Law for three reasons page 103 Christs conception declared by an Angel why page 259 Christ conceiued of the holy Ghost page 260 An Obiection answered Ibid. Two things done by the holy Ghost in this conception page 261 Christ conceiued without sinne page 262 Diuers Obiections answered Ibid. How Nature proceeds in the conception page 263 The manner of Christs conception page 265 Why Christ was so conceiued page 266 When the Virgin conceiued Ibid. Effects of Christs conception Ibid. Christs conception a medicine against originall sinne page 269 Christ Crucified The place where he was Crucified page 382 Crucified without Ierusalem for foure reasons page 382 Christ Carried his Crosse for two reasons page 384 Christ Crucified for foure reasons page 387 Christ Crucified becomes a sacrifice page 388 Christ crucified with his hands spred abroad for two reasons page 391 Christ lifted vp vpon the Crosse for three reasons Ibid. Christ crucified in the midst of theeues for foure reasons page 392 Christ tooke a true body page 267 Christs call at the last day page 533 Difference of being in Christ page 267 Christians like Ezekiels bones page 477 Christians resemble sheepe in foure things page 518 Distinction of true Christians page 438 Coniunction betweene Christ Christians page 526 Christians highly to be esteemed page 553 Church The originall of the Church page 429. 561 Church diuersly taken in scripture page 556 Definition of it page 557 The generall nature of it Ibid. How the Church from the beginning is called Catholike page 558 From what the Church is called page 560 To what it is called page 561 Members of the Church written in the Booke of life page 562 Church borne of God Ibid. Christ the Head of the Church Ibid. Churchmen most malicious against Christ page 358 Computation of the Romans page 440 God communicates himselfe vnto the creature three waies page 257 Christ condemned that we might bee saued page 378 A true Conuert cannot abide sin page 406 A true Conuert loues Christ better then his old acquaintance page 407 Euil Conscience what it doth page 347 377 Cost in Christs seruice page 439 Couetousnesse the cause of Iudas sinne aggrauated page 328 Beware of Couetousnesse page 331 Couetousnesse defined Ibid. Couetous heart not without the Diuell in it Ibid. Couetousnesse foure signes of it page 332 Couetous care vaine in diuers respects Ibid. Couetousnesse 4. vile effects of it page 333 Counsell of God cannot be altered page 368 Testimony of Counsels no infallible markes of truth page 359 Counsels against Christ as well as for him page 226 Sentence of condemnation at the last day page 527 Creation CreatioÌ„ a work of the whole trinity page 145 How all-things were created page 169 Created in six dayes why page 146 Creation the end of it Gods glory page 147 Gods power manifested in the Creation Ibid. Gods goodnesse appeares in the Creation page 148 Gods wisdom appears in the CreatioÌ„ Ib. A curious question about the Creation answered Ibid. Creation teacheth eight things page 149. Giue God the glory of our Creation page 200. Wee should answer the end of our Creation page 201 Doctrine of the Creation terrible to wicked men page 150 Comfortable to the godly page 150,202 Creation of new Heauens page 531 Creatures set at liberty at the last day page 532 Creatures how they discerne things page 59 How God knowes them page 60 Creed The Analysis of the whole Creed page 16 What the Creed is page 3 Why the Creed is called a patterne page 5 Creed called a little Bible Ibid. What respect wee should haue to this Creed page 6 Twelue reasons for it Ibid. Doctrine of the Creed Catholike page 7 No Science hath such a subiect as the Creed page 6 Creed food for all sorts of Christians page 9 Creed the character of the Church Ib. Creed a touchstone to try all religions by Ibid. How called the Apostles Creed page 11 Creed not collected by the Apostles Ib. Gathered out of Apostoticall writings page 12 Creed came not in all at once page 13 When it was finished page 14 Why called the Apostles Creed Ibid. Diuers
Christ prepared himselfe for his Passion in fiue things page 3â—5 Christs speech before his Passion Ibid. Patience of God See God The Patience of Christ towards Iudas page 328 Learne Patience page 450. 461 Perseuerance a worke of the spirit page 544. 492 How Perturbations are in Christ page 342 Peters dâ—niall page 351 Foure degrees of his fall page 351. 352 Manner of his fall page 353 Peters fall teacheth vs diuers things page 353 His example no warrant to sinne page 354 Persecutors are Atheists page 394 The wonder of Christs Person page 256 A Person what it is page 118 Fourethings common to each Person in the Trinity Ibid. Each Person is the true God as appeâ—res in three things Ibid. Three Persons are one in another page 119 Persons in the Trinity differ from the Essence how to be vnderstood page 112 Persons differ one from another foure waies page 121 Priority of Persons how to bee vnderstood Ibid. Persons differs in operations how to be vnderstood page 122 A Person in Trinity differs from a Person among men page 424 Christs Piety manifested in his death page 421 Pilate vseth Christ with more respect then the Priests page 362 Pilate examines Christ page 364 Pilate vseth foure policies to saue Christ page 368 Pilate in sending Christ to Herod dealt politickly though vniustly Ibid. Pilates wife declareth Christs Innocency page 373 Christ conuerts Pilates wife whilst he is ready to condemne him page 374 That shee was truly conuerted is probable Ibid. Pilate declareth Christs Innocencie by washing of his hands page 376 Whence that ceremonie was brought page 377 Two causes why Pilate would not deliuer Iesus Ibid. Which are strong motiues to iniustice page 378 When Pilate condemned Christ God condemned sinne Ibid. Pilate consents to Christs buriall for two reasons page 438 Poore men may speede in great suites page 411 Poore men may not repine at their distresses page 164 Potion giuen to Christ and why and what it was page 387 Two things signified by it Ibid. Christ indured pouerty for diuers reasons page 321 This teacheth vs 4. things Ibid. All Power was giuen to Christ at his resurrection how to be vnderstood page 470 Christs Power declared to the Apostles for diuers ends page 471 Christs Prayer Six things obseruable in it page 337 He Prayeth for six things for vs. page 338 Hee vrgeth his Petitions with foure reasons Ibid. Christs Prayer for himselfe page 338 He chuseth three of his Disciples to be with him for two reasons page 340 Christs Prayer for himselfe without sinne how page 344 Christs Prayer was heard yet hee not deliuered page 346 Preachers Publique cryers page 559 Two waies of Preaching page 1 Priests and Scribes most malitious against Christ page 326 The causes of it Ibid. High-Priests Office twofold page 337 Christs Priest of the New Testament page 388 Christs Priest-hood page 227 Difference betweene the Priest of the Law and Christ. Ibid Parts of Christs Priest-hood Ibid. Christs Priest-hood comfortable in diuers respects page 228 Benefits we obtaine by Christs Priesthood Ibid. The Priests more senselesse then Pagans page 433 A Prisoner deliuered at the Passouer the occasion of it page 371 Preferment by Christ. page 454 Man produced foure waies page 272 Production of Christs body page 261 Christ Prophecies in the Ministerie of his seruants page 221 Esteeme of Prophecying page 223 Communication of Proprieties page 252 Strange Punishments to workers of iniquity page 385 No Purgatory for soules page 412 R. TVVo things noted bout the Rainebow page 177 VVhat need wee haue of a Redeemer page 204 Our Redeemer must bee the Sonne of God for diuers Reasons page 237 Redemption giues no liberty to sin page 401 Christ had a Reed put into his hand why page 381 Religion hath small intertainment amongst voluptuous great ones page 370 Wicked men are easily agreed when there is opposition against Religion page 370 Heads of Religion handled two waies page 2 Christ Remembers vs in heauen page 410 Hee Remembers those onely in heauen that remember him vpon earth Ibid. A signe of a gracelesse heart not to Repent when wee are vnder the Rod. page 407 Christs Resurrection proued page 455 When Christ Rose againe page 455 Why not till the third day page 456 Christ Rose againe the same day the world was created Ibid. He Rose againe with an earthquake to signifie foure things page 457 He Rose againe for fiue reasons Ibid. Christs Resurrection assures vs of our Iustification page 474 Fiue fruits of Christs Resurrection page 473 A twofold Resurrection in vs. page 474 Christs Resurrection warrants our perseuerance page 474 Christs Resurrection a proofe of his diuinitie page 475 Rise to newnesse of life Ibid Christs Resurrection comfortable in foure respects page 476 What is necessary to true Repentance page 354 Reprobation of the wicked at the last day page 527 Restraining grace page 540 Rich men must honour Christ page 437 Right hand of God how taken page 489 Rockes rend page 432 Amongst the Romans fugitiue seruants were beaten with Rods. Gods Iustice in sending the Romans to destroy the Iewes S. CHrist Rested in the graue on the Sabbath day why page 442 Sabbath reckoned from morning to morning page 463 Incroach not vpon the Sabbath day page 439 Burials not so conuenient on the Sabbath day Ibid. Christs Sacrifice a propitiatory Sacrifice page 388 Fruit of this Sacrifice Ibid. This Sacrifice continues for euer page 386 That wee may receiue benefit by this Sacrifice we must doe three things Ibid. Christs Sacrifice excells cerimoniall Sacrifices page 227 What Sacrifices we must offer vp page 229 Rest vpon Christ alone for Saluation page 409 In things done for our Saluation consider foure things page 255 Gods glory in contriuing away for our Saluation page 257 Sanctification a worke of the Spirit page 543 How it is wrought page 544 No Satisfaction but Christs page 313 Burden of Satisfaction onely vpon him page 343 Christ a Sauiour page 215. 399 What Christ requires in his Schollars page 224 Christ scourged for foure reasons page 372 Sea What it is page 178 Originall of it Ibid. Wonder of Gods power in placing the Sea page 178 What vse it serueth for page 179 Gods workemanship about the Sea teacheth vs diuers things page 180 It is comfortable in three respects page 181 Prophets and Apostls course in their Sermons page 2 Seruant like theire masters true in courts page 359 A stone rowled to the Mouth of Christs Sepulcher why page 44 Christs goodnesse to his Seruants page 242 Christs Side peirced for two reasons page 429 Water and bloud commeth forth of his Side which is miraculous page 429 And Misticall page 430 Out of his Side came a Fountaine for sinne page 431 Christ was silent being accused for seuen reasons page 362 Christ Silent before Herod why page 369 Simon carried Christs Crosse it signifies diuers things page 384 Sins must be like a dead body in foure things page 443 Sin punished