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
and his comming to Iudgement Concerning the holy Ghost the Church hath retained and maintained that truth in all ages without any great opposition and therefore that Article is very barely set downe the greatest quarrells were raised either by Gentiles against the doctrine of God the Father or by Hereticks against the doctrine of Christ the Sonne which made faith speake out more distinctly in the doctrine of these two persons Thus of God Concerning the Church two things are to be noted Properties or Priuiledges Her properties are two holy and Catholique The goods or Priuiledges of the Church are either in this world or in the world to come In this world there is Communion of Saints and forgiuenesse of sinnes In another world faith sees and wonders at the Resurrection of the body and the life Euerlasting I Beleeue This word I beleeue is not a word onely of a Christian addressing himselfe to lay hold vpon these treasures contained in the Articles following but it is the word of a man making answer The question is suppressed but the Answer is expressed for as it is true that a true beleeuer is oft questioned so 't is as true that by his Creed he answers all that can be said to him for heere is contained that Answer of a good conscience spoken of 1. Pet. 3. 2â— This forme of answering came first in at Baptisme in the Primitiue Church for before the partie to be baptized was admitted vnto Baptisme hee was examined as the Eunuch was by Philip and did answer by making confession of his faith in this or the like forme Neither is this the answer of the Christian at the time of his Baptisme onely but all the daies of his life for if God aske him what he hath to doe to take his words into his mouth or what he makes among his seruants or if the diuell aske him why he liues not in his sinnes or contrariwise why he dispaires not or why he entertaines doctrines of which their can bee no Reason giuen or if the Lawe aske him what shift he can make with all his sins hauing broken euery Lawe and with all the curses due to him for his sinnes or if the world aske him why he liues so retiredly and keepes not companie with the men of the world and seekes not or admires not the pleasures of life or the honors and fauours of great men or the Riches of this world and why hee suffers so much disgrace and affliction which hee might auoid if hee would doe as other men doe to all or any of these or the like questions he still answers I beleeue in God c. Beliefe or Faith is diuersly accepted sometimes it is taken for fidelity or faithfulnesse or assent and this sense it hath among the Philosophers aswellas among the Diuines that are Christians but all the other senses following it hath onely among Christian Diuines And so it is taken sometimes for the doctrine of faith 1. Cor. 13. 13. Phil. 1. 27. sometimes for the profession of faith and so Simon Magus beleeued sometimes for the things beleeued 1. Tim. 1. 19. Iude 3. But most vsually for the gift by which we beleeue and so it is taken heere But what is it to beleeue these Articles 't is not to gesse at them that they are true or to conceiue some probable hope that they may be iustified nor is it to say them ouer nor is it onely to liue in such places where such doctrines are taught and defended but to beleeue must haue these six things distinctly in it for to beleeue is 1. To vnderstand the meaning and sense of these Articles this is so necessary as it is impossible wee should beleeue when wee know not what it is we beleeue yet this is the least thing in faith 2. It is to assent to all this doctrine that it is the Truth 3. 'T is to esteeme and like this doctrine aboue all other kindes of doctrine in the world which is contrary or different from it and accordingly to ioy in it and bee much affected with it 4. 'T is to professe it and openly to declare my selfe resolued to liue and die in the beliefe of this doctrine and so this profession hath in it two thinges first a Separation from such societies of men as receiue not this faith secondly Apologie for it so as to defend it and contend for it Phil. 1. 27. Iude 3. 5. 'T is yet more and that is to rest in the happinesse contained in this doctrine of the Creed as it containes all that excellent treasure which is sufficient for our eternall saluation and our chiâ—fe good 6. 'T is lastly to ioyne our selues to true beleeuers as to the only excellent people in the world with sincere affection to them and desire of fellowship with them for this is such a faith as workes by loue So that this beleeuing heere hath in it all the three faithes spoken of by Diuines for to vnderstand and assent is the worke of Historicall faith To esteeme and professe is the worke of temporarie faith To rest vpon this happinesse by Christ and to ioyne in hearty fellowship with the godly is the worke of iustifying faith Now because some of these things in beleeuing may bee found in reprobates as well as the Elect and that the heart of man is exceeding deceitfull in the point of faith and the diuell applied his temptations with all subtilty and power to deceiue men in their beleeuing therefore vnto these things which are comprehended within the nature of the beleeuing heer mentioned I adde the distinct consideration of such things as must bee found in the manner of our beleeuing wee must looke to it how we beleeue these Articles for we may be many waies deceiued for 1. We must beleeue them with the heart and not confesse them with the mouth onely Rom. 10. 10. and to beleeue them with our hearts is to beleeue them in deede not in shew to beleeue them voluntarily not vpon compulsion to beleeue them affectionately not coldely or dully our faith must be a liuely faith not a dead faith 2. We must beleeue them personally each one must haue his owne faith 'T is not inough to ioyne our selues to such men as doe beleeue them but euery one must get him a faith of his owne The Iust must liue by his owne saith Hab. 2. 5. and therefore we say I beleeue not they beleeue or we beleeue We say our Father when we pray because we may pray one for another but we say not we beleeue because we cannot beleeue one for another 3. We must beleeue explicitely not implicitely It was one principle in the Kingdome of Antichrist to the intent that the people might be kept in blindnesse to teach them that it was inough for them to beleeue as the Church beleeued without inquiring into particulars and therefore they tell a tale to this end how the diuell tempting a man and vrging him to tell how
in stonie places where there is a little earth mingled withall whereas he that beleeues aright and so will hold out hath the naturall stoninesse of his heart dissolued by the word and is so affected with it for the present that he receiues it so as it tarrieth in him and growes in him and he brings forth the sound fruit of Reformation of life and his seede abideth in him it cannot vtterly be destroyed but Faith in him is like the tree of life that will euery yeere bring new fruit Whereas in Nature the corne that is sowne after one haruest is destroyed in respect of that particular graine that was sowen Nor may any say that he cannot know whether he shall hereafter keepe his Faith he can iudge of his Faith what it is now for if he get a sound Faith it will keepe and besides he beleeues with perseuerance that doth resolue for euer to rest in that Faith simply for the euidence worth and vse of the doctrine beleeued for he that hath but a temporary faith as he doth receiue doctrine but for certaine aduantages or carnall ends so can he not get his heart at that very time to a resolution to cleaue eternally to that doctrine of Gods grace 9. It is not yet innough to resolue to keepe the faith and to preserue the doctrine but we must looke to it that we lay it vp in a cleane place which is a pure Conscience 1 Tim. 3. 9. and that we keepe it there cleane from the mixtures of mens deuises being curious in the businesses of our faith to let in no priuate interpretations but to resolue to beleeue onely as Gods word doth bid vs beleeue we must take heede and not admit carelesly any interpretations of the Articles of our faith that any sort of men will bring to vs but we must still haue an eye to Gods word to see all expounded by the word 2 Pet. 1. 20. 19. 16. we must receiue nothing here no not in the least part of the apparrelling of these truths which is not agreeable to some patterne in the booke of God Lastly we must beleeue these Articles but not all with one kinde of faith for some of these things we beleeue in that is place our trust and confidence and all hope of happinesse in them so we beleeue in God and in Iesus Christ and in the holy Ghost but other things wee doe not beleeue in but beleeue as the properties and priuiledges of the Church as wee may discerne by the difference of speaking in the Creed Wee say I beleeue in God but doe not say I beleeue in the holy Church c. The vse may be first for information we may hence gather that there are but few sound Christians in any place there are but few that beleeue their Creed obseruing all the duties and conditions required in beliefe and consequently but few that receiue the benefit of the Gospell or that shall be saued This will appeare if a Tryall could bee made euen in the places that are most populous and abound most with Christians in name For if all the sorts of men bee cast out that haue not a faith agreeable to this doctrine there will bee but a few left as for instance 1. Cast out all such worldly minded people as haue not at all regarded their Creed or the Doctrine contained in it vndoubtedly some such there are who scarce learned their Creed at all and liue so without God in the world as they neuer regarded Religion at all with their hearts 2. Cast out all such as vnderstand not their Creed many can say the words who yet neuer were instructed concerning the meaning and haue not any competent measure of knowledge concerning the sense of the Articles Now it is impossible these should be true beleeuers 3. Cast out such as know perhaps the meaning but assent not to the doctrine They cannot tell whether these things bee true or no nor how to approue them and is there not in all places diuers men that are of this humour are there not men that will be of any Religion That are temporizers 4. Cast out such as beleeue that all the doctrines be true but it is by such a saith as the diuells haue for the diuells beleeue the doctrines to be true but so as they hate it and the teaching of it and all such as thriue in knowledge and profession of it Are there not multitudes of people with vs that discouer this kinde of diuellish quality doe they not from their hearts loath preaching doe they not from their hearts hate such as are the best beleeuers doe they not readily and spitefully speake euill of such as feare God in euery place these cannot be right that beleeue loathing 5. Cast out such as beleeue with a dead faith that is such as finde no manner of feare nor vertue nor operation in these doctrines but can take in a great deale of the literall knowledge of these truthes and yet it hath no power to worke vpon their hearts These haue not so much faith as the diuells haue for they beleeue and tremble that is they are afrighted and extreamely amazed at the thought of the fulfilling and accomplishment of these truthes considering their owne misery Whereas multitudes of Christians heare of beliefe and talke of these things and are not a whit moued either with feare or sorrowe 6. Cast out such as haue but a temporarie faith And in them consider first what they haue in their faith and then by what things it may be manifest that their faith is insufficient for the first these men are not altogether without faith they haue knowledge of the meaning of the doctrine of the Gospell they assent to it and are assured it is the truth and can proue it and they hate not the doctrine but rather like it and loue it And besides their beliefe of these things worketh much vpon them for they heare the Word with Ioy Mat. 13. yea and are moued and perswaded to reforme their liues and by it escape much filthinesse which is in others and was in themselues 2. Pet. 2. 20. and they do ioyne themselues to and keepe company openly with such as feare God as Iudas and Demas did with the Apostles and doe spend much time in reading the Scriptures and good books and may be forward to reproue or punish vice and wickednesse in other men as Iehu was and yet all this notwithstanding their faith is vaine which will appeare to their consciences if they consider these things in them 1. That they beleeue not with application to themselues They lay not hold on these things by a particular faith They place not their happinesse in the perswasion of their interest in these truthes 2. That they are not reformed in theâ— beloued or gainefull sinnes there bee some sinnes they know by themselues which they desire not to leaue and therefore neuer repented of them Iudas would not leaue his couetousnesse
that Iudas sinned and was damned and yet was an Apostle of Christ as well as Peter 3. We may hence learne what is necessarie to true repentance viz. First to get out from the society of wicked men a man cannot repent and yet remaine still by the High-Priests fire Secondly to bewaile our sinnes by true godly sorrow in secret without mourning for sin there can be no true repentance for sinne and therefore the afflicting of our soule for our sinnes is peremptorily required Ioel 2. 12. Iam. 4. And the sacrifices of God are a broken and contrite heart Psal 51. 4. Here are diuers things worthy the marking about the meanes of a mans conuersion For first hence we may learne that the Doctrine a man heares though it doe not presently worke vpon him yet the remembrance of it in after-times may be very powerfull to turne a mans heart to God as here Peter is turned by remembring what Iesus said vnto him though when he said it Peter made no good vse of it Againe wee may gather hence that God can awaken the conscience of a man by strange operations by very simple and vnlikely meanes as here the conscience of Peter is excited by the crowing of a Cocke but especially the heart of Peter is dissolued and grownd almost to powder with the very lookes of Christ Iesus looked backe vpon him and he went out and wept bitterly 5. Here is also matter of Consolation for penitent sinners may bence gather that great offences may be forgiuen if they be truly humbled If we weepe for our sinnes as Peter did we may be receiued to fauour as Peter was Besides our Sauiour that foretold his fall annexeth two admirable consolations First that he prayeth for the godly that their faith should not faile though they fall grieuously Secondly that how far soeuer the Deuill preuailes yet all his temptations shall be but like a winnowing God can tell how to draw light out of darknesse and to waste the maine heape of corruption euen from his working vpon mens hearts through the sight of their falls into some particular corruptions Luk. 22. 31 32. Lastly the example of the falls of godly men should teach vs to vse all meanes to strengthen one another that wee may be vpheld from falling especially such as haue fallen and are recouered should striue by all meanes to warne others and to helpe by all waies they can to preserue others When thou art conuerted strengthen thy brethren said our Sauiour to Peter Luk. 22. 32. Thus he was denied by Peter 3. He was ill intreated by them that kept him bound for as Saint Luke shewes chapter 22. they mocked him and smote him and when they had blindfolded him they stroke him on the face and asked him saying Prophecie vnto vs who it is that smote thee And many other things blasphemously spake they against him Here we may behold a lamentable spectacle of that disorder into which wretched men fall when they giue the reynes to their wicked malice and thinke they may doe it without punishment What wofull indignities are these these base Iewes offer to our blessed Sauiour They blindfold and buffet that face which their godly Forefathers and Prophets so longed to behold euen that face that was fairer than the children of men And what was of more authoritie than the sacred Prophecying of Iesus who spake as neuer man spake and confirmed it by miracles and yet see how this base vulgar scornes his Prophecying They that before persecuted the Prophets of the Lord now blaspheme and deride the Lord of the Prophets Thus it is still with vs in places where the wicked multitude dare oppose the Messengers of Christ with opinion they may doe it without punishment When Magistrates are wicked haters of goodnesse these things fall out amongst the multitude There are two signes of a childe of God The personall loue of the Lord Iesus 1 Pet. 1. 8. and the high estimation of the word of Christ Now on the contrary there cannot be more palpable signes of a wicked or reprobate heart than to loath Christ and despise Prophecying Againe note another madnesse and folly in these beasts They thinke they can hoodwinke Christ What can their base couering hide the eies of the Son of God that had so often made them know that he could see into their very hearts Will God be blindfolded Thus foolish are wicked men and this mad folly is not out of the hearts of such men amongst vs that thinke they haue the skill still to hoodwinke God that he should not see their hypocrisie and know their secret corruptions But some one may say it was wonder Christ would endure such meane vsage I answer we must looke higher than the wickednesse of these men Christ as our surety suffers all this that he might make expiation for our sinnes that had lost the face or image of God and that he might deliuer vs from those contumelies might iustly follow vs for our sinnes and withall might leaue vs an example of patience if we suffer meane vsage from the men of this world and the rather because we see in the Text what interpretation was made of this dealing of theirs it is reckoned as blasphemy against God And thus of the things done in the Night tumultuously Now followes the things he suffered in the Day when they proceed to Iudgement for in the morning early they bring forth Iesus to be indited and heare Iudgement and that both in the Ecclesiasticall and in the Ciuill Court But before I open the particulars our hearts should make a stand and thinke of the generall with amazement at the worke was done that day There was neuer such a dreadfull sight to be seene in any age of the world for on that day the Sonne of God the King of Heauen and Earth stood at the barre of mortall creatures was indited and condemned of sinfull men and had many grieuous things laid to his charge Oh in what Labyrinths are our dead hearts sleeping that so prodigious a thing as this cannot waken vs to vnspeakable sense and wonder But let vs consider the reasons of his Passion in this kinde in generall 1. Our Sauiour would not die in a tumult or secretly but came solemnely to his triall in both Courts that so his innocency might be fully cleared and the wicked enuie and malice of the High Priests and the Iewes might be made manifest 2. He stood there as surety for vs that were obnox ous to the sentence of the eternall Iudge and had deserued by our sinnes to bee indited and condemned to eternall perdition 3. He was indited and condemned on earth that he might free vs from the furie of Gods iudgement that we might neuer appeare before Gods Tribunall to be arraigned for our sinnes but only to heare iudgement for our absolution and entrance into the possession of that euerlasting kingdome And therefore the Vse of this should be for singular comfort to
true members Rom. 6. 4 5. And if thou haue no part in this first Resurrection thou art in danger to be swallowed vp of the second death Reu. 20. 6. and therefore we must all with Saint Paul seeke the vertue of the Resurrection of Christ Phil. 3. 8 9. And to this end we must daily present our selues with honest and good hearts before the voice of Christ in the Gospell which is able to raise vp the dead hearts of men Ioh. 5. 25. and withall pray to God by his power to plucke vp our hearts out of the graues of sinne that we may liue the life of grace in his sight Thirdly Saint Paul vrgeth another vsâ— Col. 3. 1. If we be risen with Christ then we must set our affections on things that are aboue and not on things here below and haue our conuersation so lifted vp from the respect of earthly things as Christ had in the fortie dayes he was on earth 3. By way of consolation and so it is comfortable foure wayes 1. Against desperate afflictions if we be brought as low as Christ was by the hand of God or malice of men yet we should hope in God who is able to raise vs vp from most deadly crosses Thus the Prophet Esay tells the people their dead men shall liue Esay 26. 19. 2. Against the combat with Gods wrath for our sinnes We may safely flie to the Resurrecton of Christ to assure our Iustification hee died and was buried for our sinnes and therefore rising from the dead it must needs be for our Iustification Rom. 4. 25. Seeing in his Resurrection hee comes our of Prison and so declares that he hath discharged all our debt and this a good conscience may plead to saue it selfe against the seas of Gods wrath if they were like the waters of the Deluge as Saint Peter shewes 1 Pet. 3. 21. 3. In the point of our Sanctification against our sinnes and the power and filth of them for if lesus be aliue he receiued this life as our head and for vs as the head is the fountaine of Senses whence they are deriued to all the parts of the body so is Christ our Head the Fountaine of spirituall life and senses whence comes life and sense to euery member If Christ rose the third day then after two dayes also we shall be reuiued Hos 6. 1 2. And we are ingrafted into the similitude of his Resurrection Rom. 6. 4. Nor should weake Christians be discouraged that finde not a like degree or measure of life as other Christians haue from Christ for all the members haue not a like measure of sense from the head and Christ doth conueigh the influence of his grace by degrees as he that went into the water that ran out of the Temple first was in to the Ankles then to the knees then to the loynes then it grew so deepe as it could not be sounded to the bottome so is it with the water of life in true Christians Ezech. 47. 3 4 5. Some Christians are like Ezechiels bones when they first had life there appeares nothing in them but skin and bone but the Lord can cause the wind so to blow that they shall be filled vp and made compleat men in Christ Ezech. 37. 4 7 8. 4. In the case of the resurrection of our bodies as hath bin shewed before for by the sound beleefe of this Article we infallibly gather that our owne mortall bodies shall be raised vp at the last day as is euidently affirmed Rom. 8. 11. 1 Thess 4. 14. The sixth Article LVKE 24. 51. He ascended into heauen c. HItherto of the Resurrection from the dead The second degree of his exaltation was his Ascension into heauen Concerning which before I diuide the matter to bee handled I must speake somewhat of the sense of the words To Ascend in this Article doth not signifie a change from one condition to another or a disparition or vanishing out of fight nor is it vttered figuratiuely by an Anthropopathie as it is sometimes ascribed to God as Gen. 17. 22. Psal 47. 6. but it signifies properly a Motion from one place to another and from a lower place to a higher and so from earth to heauen which the diuers tearms vsed in Scripture manifestly shew He was receiued vp saith S. Marke Ch. 16. 19. He was parted from them and caried vp saith S. Luke Ch. 24. 51. He was taken vp from them Act. 1. 9. And the Apostles looked stedfastly as he went vp Act. 1. 10. and the place is mentioned expresly viz. into heauen So that the sense of the Article is as it soundeth literally Hee went vp from earth to heauen Now concerning this degree of his Exaltation I would consider of these things 1. Who ascended 2. How he ascended 3. When he ascended 4. From what place he ascended 5. Whither he ascended 6. The witnesses of his Ascension 7. The ends of his Ascension and then the vses of all For the first If wee aske who ascended The Creed answers Iesus Christ the onely Sonne of God that was borne of a Virgin c. so that Ascension is attributed to the whole person Christ God and Man ascended he that descended first is he that now ascends Eph. 4. 9. Christ God ascended but it was in respect of his humane nature The Word that was with God and was God was alwaies in heauen but yet the Word made flesh was not alwaies in heauen now the Word ascended as it was made flesh that is as it presented his humane nature taken vp locally from earth to heauen before his Father and the Angels So then the answer is That Christ the Son of God ascended in his flesh not in his Diuinity which fills all places and so cannot ascend For the second question diuers things are to be answered viz. that he ascended first by his owne power euen by the power of his diuine nature carrying vp his body into heauen and opening heauen to bring in his Humanity as also by a vertue in his glorified body which was able to moue vpward as well as downward Secondly that being about to leaue his Disciples in a solemne manner hee lift vp his hands and blessed them To blesse is sometimes to wish a blessing as when Parents blesse their Children Sometimes it is to pronounce a blessing as when the Priests blessed the people Numb 6. 22. or Melchisedech blessed Abraham Gen. 14. 19. sometime it is to foretell a blessing as when Isaac blessed his two sonnes sometimes it is to conferre a blessing and so only God blesseth vs and his Sonne Christ God blesseth vs in bestowing all spirituall blessings in heauenly things Eph. 1. 3. And so when wee read that Christ blessed them lifting vp his hands wee must thinke of him as that blessed seed the fountaine of blessings to all Nations in whom onely all blessednesse was to be had that had now satisfied Gods Iustice and remoued the curse and therefore
the word they reioyce in nor doe they apply the promises to themselues so as to beleeue Gods fauour and their owne saluation in the world to come 7. The gifts of restraining grace this is a great gift by which a man is made to forbeare many vile actions contrary to the bent of his owne nature and to act diuers things wholly aboue his owne disposition so as he is as if he were another man as Saul was when the spirit of God fell vpon him and so many men euen among the heathen had an expression on of valour wisdome chastity iustice c. and this was from the holy Ghost for the good of humane societies Thus God kept Abimelech from Abrahams wife Gen. 20. 6. Thus Haman can refraine his rage against Mordecai Hest. 5. 10. If this gift were not wicked men would bee as the wilde beasts of the desert And yet it is one thing to restraine a mans corruptions and another thing to mortifie them Thus of the operations of the holy Ghost tâ—at are common both to good and bad but the surpassing glory of his working is in the benefits proper to the Elect only so his works may be considered either in general or in particular The generall workes are 1. The conception and qualification of the humane nature of our Sauiour by which hee was made fit for that great worke of the redemption of all the Elect Math. 1. 18. Esay 61. 1. and 42. 1. and thus hee receiued the Spirit without measure Ioh. 3. 34. 2. His habitation in the godly their hearts being the temple of the holy Ghost so as he dwells in them after a wonderfull manner Rom. 8. 11. Eph. 2. 22. 2 Cor. 6. 3. The regeneration of all the Elect in their seasons Ioh. 3. 3. 5. 1 Thes 2. 13. Tit. 3. 5. Thus they are washed sanctified and iustified 1 Cor. 6. 11. and in respect of new graces the godly are the Epistle of Christ euery grace being as a word or letter grauen vpon their hearts by the holy Ghost 2 Cor. 3. 3. 4. The vniting of all the godly into one mysticall body being himselfe the bond of that vnion in Iesus Christ of which most glorious worke the Scriptures speak euidently Eph. 4. 3 4. 1 Cor. 12. 12 13. 5. The quickning and raising vp of our bodies at the last day Rom. 8. 10. The particular workes or things he worketh in the godly are such as these maruellous things as 1. Liberty Liberty I say chiefly from the power of sinne making a godly man able to subdue such corruptions as nostrength of nature or naturall arguments or meanes could euer master This is farre aboue restraining grace Where the Spirit of God is there is liberty 2 Cor. 3. 17. and The law of the Spirit of life which is in Christ Iesus hath freed me saith S. Paul from the law of sinne and of death Rom. 8. 2. and this the Spirit doth first by working a spirituall circumcision vpon the heart causing a man to imploy himselfe in the duties of mortification till he giue deadly wounds to his beloued sinnes and at length cast them away like a lothsome fore-skin Rom. 2. 29. making a man to accuse and condemne himselfe pray against the deedes of the flesh till hee get some victory ouer his corruptions Rom. 8. 13. and in this worke the holy Ghost discouers himselfe as a Spirit of iudgment and a Spirit of burning as the Prophet Esay calls him Esa 4. 4. Secondly by lusting against the flesh that is stirring vp consent and earnest desires and grones to be rid of the burthen of corruption Gal. 5. 17. Thirdly by causing a man to heare a word behind him when hee is about to goe out of the way either on the right hand and on the left Esay 30. that is by daily good motions and inward checks of conscience which tend to diswade a man from yeelding to any thing he knowes to be a sinne Fourthly by baptizing the penitent sinner with the baptisme of fire Matth. 3. 11. which is when the holy Ghost falls vpon his heart and so inflames his affections that he is full of indignation and a desire of holy reuenge against his corruptions and an vnspeakable zeale after righteousnesse and Gods glory 2. The infusing of diuine gifts qualifying the godly with such abilities as are altogether aboue nature such as are Faith Loue Hope and the gift of Prayer no man can beleeue things aboue reason and without meanes vnlesse he haue the spirit of faith Rom. 4. 17 18. 2 Cor. 4. 13. Heb. 11. 1. The loue of God is likewise shed abroad in our hearts by the Holy Ghost Rom. 5. 5. and it is the Spirit that makes a man hope and wait for the righteousnesse to be reuealed in another world Gal. 5. 5. and therefore is the Spirit called the Spirit of prayer or supplication Zach. 12. 11. because it is he only that qualifies a man with such a language as to be able to speake to God with iudgement affections and confidence Rom. 8. 15. Yea besides these he bestowes such gifts vpon the godly in respect of which they are said to partake of the diuine nature as they are made like vnto God 2 Pet. 1. 4. as when the Spirit makes a man resemble God in his contentment in his loue in his knowledge or wisdome and in mercy and a pure and sound minde and patience and goodnesse and such like First it is a wonderfull worke to make the heart of man vnmoueable like God delighted and pleased and at rest in himselfe without discontentment at his condition and this peace and ioy the Holy Ghost is the author of Rom. 15. 13. and 14. 17. Secondly the Holy Ghost makes a man to resemble God in his loue to the godly aboue all the people of the world and is therefore called the Spirit of loue Rom. 15. 30. 2 Tim. 1. 7. Thirdly to let goe all the other gifts of the Spirit which are mentioned in that catalogue Gal. 5. 22. I will only instance further in that grace of knowledge it is a wonderfull worke to make a man vnderstand supernaturall things the mysteries of Gods kingdome which are knowne only to God himselfe for the naturall man perceiueth them not 1 Cor. 2. 14. 13. 10. Matth. 13. 11. as to know how God stands affected to vs yea to know the height length bredth and depth of Gods loue to vs Eph. 3. 19 20. yea to know those sacred truths so as to be transformed by them and changed into the likenesse of the things taught vs from one glorious grace to another 2 Cor. 3. vlt. Now this knowledge or wisdome from aboue the Spirit worketh in vs both by curing and making sound our mindes 2 Tim. 1. 7. and by leading vs into all truth and bringing to remembrance the things which we haue heard Ioh. 14. 26. The third worke of the Holy Ghost in the elect is the fanctification of their works or