Pro. 30. 19. 6. The Vses they serue for both in respect of God for the Foules praise God in their kinde Psal 148. 10. and in respect of men to whom they are giuen not onely for their foode and seruice Gen. 9. 2. but as the companions of their liues and therefore it is noted as a iudgement to haue the very Foules of the Ayre taken away Ier. 4. 25 9. 10. Especially God hath giuen to the Kings of the Earth a supreame rule ouer the Foules of the Ayre in the places where their subiects dwell Dan. 2. 38. 7. The naturall order among the Foules euery kinde knowing his season Ier. 8. 7. From the Contemplation of the Foules of the Ayre the holy Ghost in Scripture raiseth diuers Vses both to teach and reproue and terrifie First for matter of Instruction hee shewes that the very foules may teach vs first to know that there is a God and that he gouernes the world Iob. 12. 7. secondly to liue without carking care for foode and rayment and trust vpon God for the successe of all our labours Mat. 6. 26. thirdly with all thankfulnesse to acknowledge Gods goodnesse to vs that hath made vs wiser then the Foules of the Ayre Iob 35. 11. and giues vs power ouer them Psal 8. 8. and that hee hath made a couenant with them in our behalfe that they shall not hurt vs Hosea 2. 18. and for that now in the New Testament God hath taken of these ceremoniall restraints and pronounced that all the Foules are now cleane and lawfull to be eaten or vsed Acts 10. 12. Secondly Man is reprooued by the Foules for not obferuing the seasons of grace in that the Foules in their kinde obserue the seasons of nature for their appearing and breeding c. Ier. 8. 7. Thirdly man is threatned that if he sinne against God that God that gaue the carcases of the Foules for meat to man will giue the carcases of men for meat to the Foules Deut. 28. 26. Thus of the Foules The Meteors in the Ayre are certaine impressions God by his power makes in or by the Ayre the Lord framing wonderfull things thence and there for the seruice of his glory The Scripture considers of these Meteors either as altogether extraordinary importing their vse but not the causes of them or else more ordinary God hath strange things in this Heauen vnknowne to vs and of which he giues no account to vs in the booke of Nature Thus wee reade of fire rained downe from Heauen Gen. 19. 2. Kings 2. 10. and oâ— great stones throwne downe from Heauen Iosh 10. and also that God opened the dore of Heauen and rained downe Manna Psal 78. 23. and by experience it hath bin knowne that God hath rained downe liuing creatures from Heauen also as frogges or the like The more ordinarie Meteors may for order sake be cast into three sorts some fiery some ayrie some watery The fiery Meteors in Nature are many which are seene in great diuersity and often as pillars of fire the fire we call the falling of the Starres the fire they call Ignis fatuus or fooles fire the fire that will hang about mens garments or the sailes of ships blazing Starres or the Lightning But the Scripture doth especially single out the Thunder and Lightning to make obseruations about it for our vses And so first of Thunder and Lightning both together the Scripture would haue vs take notice 1. That they are in a speciall manner of Gods making though the Philosopher say much to tell vs how they are raised and framed by nature yet God challengeth a peculiar honour in the making of them aboue what wee can reach too and therefore they are called his Thunder and his Lightning Psal 77. 17. 18. 104. 6. 7. Iob 38. â—5 2. That they are both Officers vnto God in a speciall place about him seruing about the Lord when there is speciall occasion to shew the terror and greatnesse of his Maiesty as when the Law was to bee giuen and the Lord was to come downe vpon Mount Sinay Exod 19. 16. and so when the Lord as King would come downe amongst vs here in the world the Thunder and Lightning doe not onely giue notice of his comming but as his high Marshalls they make roome for it and compell people of all sorts in their places to expect the comming of the Lord Psalme 97. 1. 3. 4. Secondly each of them are magnified apart as 1. The Thunder is called the voice of God the sound that goeth out of his mouth which God directeth vnder the whole Heauen as a wise man directeth his speech to the Hearers It is a roaring voice called also the voice of his Excellence because he speaketh when he speaketh by Thunder with speciall Maiesty The Lord is said to thunder maruellously with his voice all this in Iob 37. 2 3 4 5. Hee speakes in Thunder as the God of glory Psal 29. â— This voice of the Lord is powerfull and therfore called the Thunder of his power Iob 26. 14. Psal 29. 4. 2. The Lightnings are called Gods Arrowes 2. Sam. 22. 14. 15. and so they are wonderfull if we consider that it is God onely that diuided a way for the Lightning Iob 38. 25. 28. 26. and that God can by these Arrowes discomfit an Armie of enemies Psal 144. 6. and that God can shoot so farre with them viz from one end of the Heauen to another Mat. 24. 27. and that God doth make the Lightnings with the raine at the same time when one would thinke the raine should quench the fire of the Lightning Psal 135. 7. and this obseruation of the Psalmist the Prophet Ieremie twise alledgeth Verbatim as a matter of wonder Ier. 10. 13 51. 26. Lastly it is wonderfull that God should shoot with such strange Arrowes as inlighten the world Psalme 97. 3. 4. 77. 17. 18. What vse we should make of the Thunder and Lightning we are likewise taught in the booke of God for the Thunder being Gods voice we are enioyned when God speakes in such Maiesty to heare him attentiuely yea and to speake of his glory in the Temple Psal 29. 9. Iob 37. 2. and what the meaning is of his voice he hath told vs in his Word so that as often as we heare the Thunder wee should know that God by that mighty voice doth tell vs 1. That he is the true God and there is none so great as he Ier. 10. â—0 13. Psal 77. 13. 18. 17. 2. That he raigneth and gouerneth all things and can doe what he lists Psal 97. 1. 2. 3. 3. That wicked men are sure to be destroyed and that their strength shall not preuaile 1. Sam. 2. 10. 4. That the mightiest men on earth must doe their Homage to God and now acknowledge his Glory and Maiesty and worship him with all possible deuotion Psalme 29. 1 2 3 c. 5. That the heart of all men should tremble at the
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
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
22. 15. 20. All ciuill honest men that rest only in being free from outward grosse crimes these shall come to iudgement for their want of the power of Religion Matth. 5. 19. and for all their idle words Matth. 12. and for all their euill thoughts for God will trie the heart and reines Lastly all the godly must come to iudgement too but not to the iudgement of condemnation as was shewed before wee must all appeare wee as well as other men 2 Cor. 5. 10. This point should greatly terrifie all impenitent sinners seeing no man can escape the iudgement of God multitude will not helpe them nor can there be any help from worldly meanes God hath his booke in which are written the names of all to whom he gaue life and therefore none shall be forgotten and therefore this should be a warning to inforce euery man to repent in time lest God surprize him at vnawares and carry him away in an houre he thinks not of and then as Death leaues him Iudgement will finde him And besides this very point should greatly stirre vp the desire of all that loue the appearing of Christ to wait for and long for this great Assise Men generally long to be at such Assises where many persons are to be tried and where they shall haue great causes examined and iudged especially if there be any great man to be arraigned How them should we desire that day when all men shall be iudged and the causes of so many great men of the earth shall then be openly heard c. Thus of the Sixth point The Seuenth Question concernes the signes of the comming of Christ and these are of two sorts for they are either signes that goe before and prognosticate and foretell of his comming or else are such as are ioyned with the instant of his comming Before I reckon the Signes that goe before I must giue the Reader warning of certaine euents that are by some Diuines reckoned for signes which I take vnder correction of the better learned to bee no signes at all of the last Iudgment it is easie for vs when wee take things vpon trust somtimes to mistake As first some make the preaching of the Gospell to all Nations to be a signe and such a one as is yet to be performed whereas it is cleare by that of the Apostle Col. 1. 6. that that promise was accomplished in the Apostles daies For all Nations in that text Matth. 24. 14. stand opposed to the countrey of the Iewes that whereas in former times and then the Gospell was onely preached to Iewes the time should come and that shortly that it should be preached all the world ouer that is in many other Countryes There is no necessity to vnderstand it so that euery particular Nation in the world should haue the Gospell preached to them or if it were it must not be meant of any one time but successiuely at one time or other Againe some make the security of the world which our Sauiour likens to the security of the old world Matth. 24. to be a signe whereas that is spoken of by way of complaint of the carelesnesse of men that would not awaken no not when his comming was neer at hand for otherwaies the world is alwaies secure and wicked men are alwaies so minded and therefore it cannot bee a signe that hath no distinction in it Againe some make that a signe that when Christ comes he shall not finde faith vpon earth Luk. 18. which place is not meant of his second comming but of his comming to auenge the quarrell of his Elect that suffer in all ages And the want of faith he complaines of is not to be vnderstood simply but in that respect which hee intends in the Parable before and so his meaning is that thâ—â—e are few of the very elect themselues that haue so much faith as to persist in praier to resolue to ouercome God by importunity and not to be discouraged though God seeme not to heare their praiers and put off a great while before he deliuer them Againe some make the persecutions mentioned Mat. 24. 9. and the warres and other plagues mentioned vers 6. and the decay of loue in many vers 12. and the rising of false Prophets and false Christs vers 24. to bee all seuerall signes whereas these were accomplished before or about the time of the finall destruction of Ierusalem as is plaine in the text for hee speakes not of the signes of his comming till the 29 vers and besides it is said they shall be accomplished before that generation passe vers 34. The signes which do properly prognosticate and giue warning to the world of the comming of Christ are so described in Scripture as they serue successiuely one after another to giue warning in euery age of the Church and therefore the signes began to discouer themselues in the very age of the Apostles and so downwards and will so be ordered as euery age yet to come shall haue their speciall warnings to prouide for that day and so I take the proper signes to be in number eight The first is the signes of certaine Antichrists that is speciall false and hereticall teachers professing the Christian religion which should teach doctrine that depriued the soules of men of the benefit of redemption by Christ and these Antichrists were but fore-runners of the great Antichrist This Saint Iohn makes a signe and this signe was accomplished or began to be so while yet S. Iohn was aliue 1 Ioh. 2. 18. The second signe is giuen by S. Paul 2 Thes 2. 3 4. and that is a generall Apostasie of men in the visible Church from the soundnesse of religion and this was accomplished vnder Arrius and the many ages of the Papacy The third signe is the reuealing and discouering of Antichrist and the making of it knowne who was that great Antichrist 2 Thes 2. 4. and this was done by Gods two witnesses that is by a few choise Instruments that God raised vp in the very times of this Apostasie to preach and teach that the Pope was Antichrist and this was done in seuerall ages of that Apostasie The fourth signe is the preaching againe of the euerlasting Gospel and the publike profession of reformed religion Rev. 14. 6. 7. and 15. 1 2 3. and this began in the age next before vs that now liue in the ministery of Luther Zwinglius and diuers other The fift signe is the fall of Babylon not onely in respect of the consumption of the body of it which hath been a doing by the word of Gods seruants now this 100. yeares but also in respect of the destruction of the seat of that Whore of Babylon the Pope and the dissoluing of his visible gouernment 2 Thes 2. Rev. 18. and 14. 8. This in the latter part of it is yet to come and will bee accomplished at a time appointed in the day that is called The day of the great Battell
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
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
is that straines at a Gnat and swallowes a Cammell that is precise and superstitious about small matters and yet makes not Conscience of grosse sinnes 3. What they charged vpon him They charged vpon him three things First seducing of the people as one that had peruertedâ— their Nation and stirred vp the people throughout all Iudea beginning from Galile to Hierusalem Luke 23. 2. 5. Secondly sedition as one that deceiued and forbade the paying of tribute to Caesar Luk. 23. 2. Thirdly high treason against Caesar in saying hee was a King Luke 23. 2. Ioh. 19. 12. The first of these was vaine and the two last false For the extraordinary mouing of the people is not in it selfe a fault vnlesse they be moued without cause or by ill meanes or to ill ends The other two are false for he paid tribute himselfe though as a Prince of the bloud hee was free Matth. 17. 27. And when the people would haue made him King he refused it Ioh. 6. 15. Hence we see that euen Christ himselfe hath beene liable to the same accusations and slanders are cast vpon his poore seruants which should the more comfort the godly when they are slandered and charged with Innouation Schisme Sedition or to be enemies to Princes or the like But especially hence should the godly take comfort in the hope of the forgiuenesse of all their sinnes against God how great soeuer for to this end was Christ charged with these great offences vniustly that he might make atonement for our sinnes that were guiltie euen of high treason against God Thus of his Accusation The proceeding of the Iudge followes where we may note two things First how Pilate exammed Christ Secondly what meanes he vsed to deliuer Christ For the first when the Iewes had thus accused our Sauiour Pilate went in to Christ and examined him only vpon the three points whether he were a King The first as a businesse concerned their owne Law hee would not meddle with And the second either he beleeued not or accounted it to be comprehended in the third Now to this question of Pâ—late our Sauiour giues an answer wherein we should take notice of soure things which he thought good to testifie and auouch at his Arraignment as truths most needfull and not to be denied or controuled at any time First that hee was a King Secondly that his Kingdome was not of this world Thirdly that the end of his comming was to beare witnesse of the Truth Fourthly that his subiects were such as were of the Truth and did heare his voice Ioh. 18. 36 37. These parts of the confession of Iesus should not passe without liuely vse in our hearts For first if Iesus be King why are we discontented with our estates why liue we not out of feare and care Is there not a King in Sion Mich. 4. 9. and the rather because our King is a King vniuersall and all power is giuen vnto him in heauen and earth and besides he is a King immortall and of his kingdome there is no end and therefore we should seeke to him in all our necessities who is so able to helpe and trust in him And for the second if his kingdome be not of this world wee should not expect to haue the glory of our Religion to be liable to outward obseruations but rather pray that God would open our eyes to see wherein the true glory of Christs kingdome lies Eph. 1. 19. And withall it should teach vs to imploy our selues about spirituall things and not about earthly for the wealth of his kingdome lieth not in earthly things our trading must be about heauenly commodities Coloss 3. 1 2. And further seeing his kingdome is ouer the spirits of men wee should labour to get spirits without guile and to serue him in spirit and truth And poore men should not be discontent with their estates His kingdome is not of this world hee neuer promised great things in earthly matters to his followers they should rather reioyce that they are exalted to get the preferments of his kingdome in spirituall things Now for the third point if the end of Christs comming were to beare witnesse of the Truth we may gather diuers things from thence As first it may informe vs of the entertainment Truth findes in the world It is more villanously neglected and opposed and wronged when the Sonne of God must come from heauen to giue euidence in the behalfe of truth It imports the truth is more often questioned than error and wickednesse Againe it may intimate that Truth is great and will preuaile God will send from heauen to helpe it rather than it shall be supprest though it be opprest And besides we may gather hence that the preaching and publishing of diuine Truths is a most excellent worke in that the chiefe office of the Son of God was to beare witnesse of the Truth and so it should teach vs to receiue the word of truth with all reuerence and gladnesse and good conscience as accounting truth to be the most precious treasure God sends to men And from the practise of Christ both Ministers and People should learne with all wisdome and constancie to stand for the truth though it were to death and neuer to be ashamed to witnesse to the truth by holding out the light of the profession of it and shewing our sound obedience and subiection to it howsoeuer it be taken in the world As for the last point our Sauiour giues an excellent mark to know his subiects by They are of the Truth and heare his voice They are of the Truth not only as they take part with Truth to defend it but as men that were borne and bred by the power of truth they were regenerated and sanctified by the force of the sound of Truth and accordingly the chiefe comfort and treasure of their liues they account to be the hearing of the voice of Christ Hearing of Sermons is the Character of a true Christian But it is not all hearing but a hearing of such Sermond as haue the voice and power of Christ in them and such a hearing as placeth such felicity in the voice of Christ as they could be content as it were to doe nothing else but heare Christ still and such a hearing too as will giue glory to Christs voice in the hardest times when it is most scorned and opposed in the world and especially it is such a hearing as containes obeying and willingnesse to be ruled by the voice of Christ And this was the answer which our Sauiour made to the Gouernours question but Saint Matthew notes that when the chiefe Priests accused him he answered nothing and though Pilate said vnto him Hearest thou not how many things they witnesse against thee yet he answered not in so much that Pilate maruelled greatly Matth. 27. 12 13 14. He thus constantly forbare and refused to answer 1. Because he needed not any apologie being knowne to be innocent and thus it
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
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
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