suffered for our Salvation descended into Hell rose again the third day from the Dead And Ruffinus tells us that though the Oriental and Roman Creeds had not these words in them that Christ descended into Hell yet they had the sense of them in the word Buried By which it appears that the first intention of putting these words into the Creed was to express the burial of our Saviour and the descent of his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locus invisiâ—â—lis sic â—eddidit vâ—tus Iâ—enai interpâ—â—s into an invisible place namely the Grave The Aquileian Creed is the first that we read of that mentioned both his burial and descent into Hell But Ruffinus thinks they intended by both expressions one and the same thing though others by mistake as it seems did from the latter expression conclude that our Saviours Soul did actually and locally descend into Hell But we have shewed before what little ground there is for that opinion But there are some who by Christs descent into Hell will not allow should be meant his burial only for then say they there will be a tautology in the Creed which that in so short a symbol the composers of it would be guilty of is hard to imagine Others therefore to obviate that objection say by his descent into Hell is not to be understood his burial but his continuance under the power of death for some time though it was very short For death had no long dominion over him Rom. 6.9 This I acknowledg to be a true and safe sense But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie a permansion or continuance for some time in the state of the dead does not to me appear However let every pious and judicious person follow his own Judgment herein especially seeing as the learned Vossius tells us The Fathers did not hold this descent of Christ into Hell for an Article of Faith Patres hoc dogma de descensu animae Christi non habuere pro capite sive ut nunc loqui solemus pro articulo fidei Vnde id videas prope in omnibus symbolis omitti ut in ipsius synodi Nicenae symbolo ubi profecto non praeteriissent si dogma hoc agnovissent Quippe eo nihil magis valuisset ad refellendum Arrium siquidem is negabat Christum habuisse animam ac Divinitatem ei pro anima fuisse aiebat Nec hujus meminit confessio fidei synodi Illyricae nec meminere Concilia duo Occumenica Constantinopolitanum Chalcedonense Sic ergo statuimus Orientales per descensum Christi ad inferos primitus intellexisse id quod Occidentales vocarunt Sepulturam Et errore quodam factum esse ut cum prius qui unum dicerent alterum praeterirent ambo postea caeperint conjungi Sane temporibus Ruffini id est circa annum quadringentesimum ipsa ecclesia Romana erat contenta meminisse solius sepulturae Aquileiensis vero Ecclesia habuit quidem utrumque in symbolo suo sed si ex Ruffini mente judicandum unum idemque ambobus significari arbitrabatur Ruffini verba in expositione symboli haec sunt Sciendum est quod in Ecclesiae Romanae symbolo non habetur additum descendit ad inferna sed neque Orientis in Ecclesiis habetur hic sermo Vis tamen verbi eadem videtur esse in eo quod sepultus est Errore etiam illa duo conjungi judicium est doctissimi Schindleri sic in Lexico suo scribentis in voce Sheol Sheol significat Sepulchrum Gen. 44.29 deducetis canos meos i. e. canitiem meam vel me canum ex senectute in Sheol id est in terram quatenus est mortuorum receptaculum 1 Reg. 2. v. 6. 9. Neque sinito canitiem ejus descendere cum pace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi Gehennam non possumus intelligere nec enim hec poena a Judice terreno infligitur sed plane sign atur Sepulchrum statusque mortuorum SECT VII Of our Saviours Resurrection The third day he rose again from the Dead OUr blessed Lord and Saviour as we have shewed was crucified put to death and buried We come now to shew that the third day after his burial He rose again from the Dead And here several particulars will fall under our consideration 1. We shall shew That it was prophesied of the Messias that he should rise from the dead 2. That Jesus our Lord did so rise as was foretold 3. We shall produce the proofs of his Resurrection 4. We shall shew the principal cause of his Resurrection 5. The time 6. The ends for which he arose I begin with the First namely that Christs Resurrection was prophesied of and foretold And this may appear from Acts 2.31 Where the Apostle shews us that David seeing this before spake of the Resurrection of Christ that his Soul was not left in Hell neither did his flesh see corruption Christ himself did foretell it Mat. 17.22.23 The Son of man shall be betrayed into the hands of men and they shall kill him and the third day he shall be raised again And John 2.19 Destroy this Temple viz. of my Body and in three days I will raise it up Christ had so plainly and so often foretold his Resurrection that the Chief Priests and Pharisees could say to Pilate Sir we remember that this Deceiver said while he was yet alive after three days I will rise again And the Apostle Paul professes Acts 26.23 that he said no other things then what Moses and the Prophets did say should come viz. that Christ should suffer and that he should rise from the Dead And as Christs Resurrection was prophesied of so it was typified and prefigured 1. By Isaac Gen. 22. who was bound and laid on the Altar and as good as dead in his Fathers account yet Abraham received him from the dead again in a figure Heb. 11.19 that is in a figure of Christs Resurrection 2. By Jonas Matth. 12.40 as Jonas was three days and three nights in the Whales belly so shall the Son of man be three dayes and three nights in the heart of the earth 2. Jesus Christ our Lord did so rise as was foretold The Lord of Life was buried on that day on which he was Crucified and his body was in the grave some part of that day and all the next day and some part of the day following And very early on the first day of the week he arose The Apostles to whom he shewed himself alive after his passion by many infallible proofs gave witness of his Resurrection Acts 1.3 He being seen of them forty days and speaking of the things pertaining to the Kingdom of God And our Saviour himself after his Resurrection said to his Apostles Luke 24.39 40. Behold my hands and my feet that it is I my self handle me and see for a Spirit hath not flesh and bones as ye see me have
made man after his own Image I come now Secondly to shew what Laws he gave him The Law given to Adam in innocency was tâ—â—fold 1. Naturall which was written or imprinted upon his Soul in his first Creation 2. Positive given as is probable by some external discovery or revelation and imposed on man to try whether he would be obedient to his Creator or no. The Law of Nature as subjected in mans mind consists in certain practical Notions or Rules about good and evil right and wrong true and false just and unjust honest and dishonest And mans will was dispos'd and inclin'd to conform to the Dictates of this Law So that these Natural Laws by which Man was to be governed and which were at first stamped on his Soul were such as were exceeding agreeable to his Reason and sutable to the inclinations of his will and not at all contradicted or opposed by any principle within him which might make him doubtful about his duty or disincline him to the performance of it So that Adam in innocency was indued with sufficient ability to conform to the whole Law of God both Natural and Positive He was furnished with particular Principles inclining him to comply with whatsoever the Law of Nature prescribed and with a general Principle disposing him to yield obedience to whatsoever any positive Law as the declared will of God should injoin Thus much of the Law of Nature I come now to shew what positive Law God gave Adam in innocency Of the Covenant of Works God having placed our first Parents in Paradise besides the Law of Nature which he wrote on their hearts he gave them also a positive command to assert his right and dominion over them as their Creator that they might be obliged to do something because it was their Creators will as well as other things because they appeared in their own Nature reasonable and fit to be done Something 's God commands because they are in themselves and in their own Nature just and fit to be done and other things are therefore fit to be done because God commands them God therefore gave Adam a positive Law as a test or proof of his obedience and to try him how he would behave himself towards his Maker Gen. 2.16 17. And the Lord God commanded the man saying of every Tree of the Garden thou mayest freely eat but of the Tree of Knowledge of good and evil thou shalt not eat of it for in the day that thou eatest thereof of thou shalt surely die In these words is contained the Covenant that God made with man at first and which is commonly called the Covenant of Works or Covenant of Nature being made with man in the time of his innocent Nature And this is contradistinguished to the Covenant of Grace which was made with man after the Fall of which we shall speak more afterwards Now a Covenant between God and man is not to be considered as between man and man where consent is mutually requisite For man was bound to accept the terms God offered him being in themselves exceeding reasonable God is an absolute Lord and hath full power in his hands to give and impose what Laws he pleases on his Creatures and to require what duties and impose what conditions he sees good and man is bound to accept and submit unto the Law or Covenant so propounded and imposed And in a dutiful performance of the conditions on his part required he may expect the benefits promised Here therefore it will be requisite 1. To shew that this was a Covenant 2. To shew the Nature of it Now that the command included in a Covenant may appear 1. Because God promises Adam life if he obey As if he should have said Till the day thou eatest thereof thou shalt surely live So much must needs be included 2. He threatens him with death if he disobeyed In the day thou eatest thereof thou shalt surely dye 3. We find our first Parents did so understand it by Eve's words to the Serpent Gen. 3.2 3. The woman said unto the Serpent We may eat of the fruit of the Trees in the Garden But of the fruit of the Tree which is in the midst of the Garden God hath said Ye shall not eat of it neither shall ye touch it lest ye die 4. He appointed the Tree of life as a Sacrament * Erat homini in lignis aliis alimentum in hoc vâ—ro Sacramentum Aug. de Gen. or Symbol of this Covenant Gen. 2.9 Which Tree did signifie to them that they should always enjoy that happy estate in which they were made upon condition of their obedience viz. A most blessed life free from all misery and flowing with all manner of good things that were agreeable to the Soul and Body of man in that perfect state Having thus shewed that those words Gen. 2.16 17. contained a Covenant we come now to consider 1. The Nature and Tenour of this Covenant And for the clearing of that let us observe these particulars 1. The great honour that God put upon man by entring into Covenant with him 'T is a great honour to a mean man to have a King enter into Covenant with him How much greater honour is it unto Man to have the great God of Heaven and Earth to enter into Covenant with him 2. Observe the great goodness of God in laying upon man no harder a command then the forbearing of one Tree which he must needs judge easie and reasonable 3. Obâ—erve Mans great advantage by this Covenant Before this God had not engaged himself to man to continue him in that happy estate in which he had made him Nothing hindred but he might have annihilated him But by this Covenant God freely bound himself and gave man a right to expect the things promised in this Covenant God now promises to continue mans life and happiness if man continued his obedience 4. Under this Covenant man was furnished with sufficient ability to stand but was left in the hand of his own counsel He was left in a mutable state he might stand or he might fall 5. Observe Gods great care of man in arming his mutable will against falling both by promises and threatnings He encourages him to obedience by the reward promised he deters him from disobedience by the danger threatned What greater good could man expect than what was here promised What greater evil could he fear than what was here threatned 6. This Covenant required on mans part perfect personal and perpetual obedience as the condition of it It required perfect obedience to the moral Law stamped on mans heart and to this pâ—sitive precept which God had given him A curse and death was to be the wâ—ges of the least transgression thereof But if he were obedient he might expect a reward answerable to his works and thereupon it was called a Covenant of works 7. Under the Covenâ—â—t man had no need of a Mediator Till man
That requires works to be performed by our own strength and ability received at our creation whereby we were sufficiently inabled to do the things required of us But the Covenant of Grace requires works to be done by the assistance of the Spirit of Christ Phiâ— 4.13 I can do all things sayes the Apostle through Christ that strengthneth me Therefore the obedience of the Gospel is called the obedience of Faith Rom. 16.26 as following Faith and springing from it Repentance and Faith are not so in mans power now as Obedience was under the Covenant of Works And secondly it doth not require works for the same end For the Covenant of Works requires works as the way and means of our standing right before God But the Covenant of Grace doth not require works as the matter of our Righteousness and Justification before God but that thereby we should glorify God in this World be fitted for Heaven and should evidence and testifie our renewed nature 2. In the Covenant of Works there was no Mediator But in the Covenant of Grace there is Therefore the one is called Foedus amicitiae the other Foedus misericordiae 3. One sin broke the Covenant of Works but in the Covenant of Grace there is pardon obtainable for multiplied transgressions Isa 55.7 Let the wicked man forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon 4. The Covenant of Works gave unto man some occasion as it were to glory if he had stood But the Covenant of Grace cuts off from Man all pretence to glory in himself and engages him to give all the glory intirely unto God So saith the Apostle Rom. 3.27 Where is boasting then It is excluded By what Law of Works Nay But by the Law of Faith And 1 Cor. 1.31 The Apostle tells us Christ is made unto us Wisdom Righteousness Sanctification and Redemption He that glorieth let him glory in the Lord. So Eph. 2.9 By grace are ye saved through Faith and that not of your selves it is the gift of God not of Works lest any man should boast Having thus shewed the agreement and difference between these two Covenants I come now to speak more particularly of the Covenant of Grace Concerning which let us observe these things 1. The Covenant of Grace was for substance one and the same in all ages of the Church though diversly administred before and after the coming of Christ From Adam to Noah from Noah to Abraham from Abraham to Moses from Moses to David and so on from David to Christ and from Christ to the end of the World the Covenant of Grace hath been one and the same without change or alteration Yet it was administred in a different manner under the Old and New Testament and thence it had the denomination of Old and New Covenant Yet both did agree in many things As Of the old administration of the Covenant of Grace of the new 1. They both lead to one and the same Mediator by and through whom the blessings promised are to be expected Christ at his Resurrection raised up together with himself many of the Saints who died under the former Covenant as we read Mat. 27.52 Whereby he shewed that the benefit of his Mediation Death and Resurrection did belong to them under the old Covenant as well as to us under the new But some will perhaps say that Christ is called the Mediator of the New Testament Heb. 9.15 Answ He is so in respect of actual and personal confirmation of it by his own blood which was not done in the old Covenant But he was Mediator of the old Covenant as may appear by the types that did prefigure him and in respect of the vertue and efficacy of his blood which was to be shed which did take away the sins committed under the old Covenant as to them that truly believed in him Hereunto agrees that in Heb. 13.8 Jesus Christ the same yesterday and to day and for ever that is as to the vertue of his death 2. The same condition is required under both administrations namely Repentance and Faith in the Messiah 'T is true many of the Jews under the old Covenant sought Righteousness by the works of the Law and not by Faith in the Messiah but this was their error and sin It was not the true Doctrine of that Covenant 3. Under both there was the same Law and Rule of Life to walk by viz. the Moral Law Jam. 28. This Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Royal or a Kingly Law because it hath a Kingly and authoritative power over all Mankind 4. They both propound the same Salvation God would not have called himself the God of Abraham Isaac and Jacob if they had not been saved Neither would the place of Rest haâ—e been called Abrahams bosome if Abraham himself had not had part in that place of Rest But some will object Heb. 8.8 9. Where 't is said the New Covenant is not as the Old I answer We must distinguish betwixt the substance of the Covenant and the manner of its dispensation In respect of the dispensation the new is not as the old though it be as to substance As Rebecca vailed and unvailed was the same woman and yet not the same The same in person not the same in habit and attire That which brought the blessing to Abraham was this that he believed on that seed which was to spring from him looking for Righteousness and Life by him So then the old Covenant spoken of in the old testament and the new which is now published in the Gospel are for substance one and the same without any essential difference between them But though they thus agreed yet in many things they differed As particularly 1. The old administration of the Covenant of Grace was more burthensome the new is more easie this the Apostle plainly intimates Acts 15.10 Now therefore why tempt ye God to put a yoke upon the neck of the Disciples which neither our Fathers nor we were able to bear And Gal. 4.3 Even so we when we were children were in bondage under the elements of the World There were required under the old Covenant Circumcision costly Sacrifices and Oblations tedious journeys to Jerusalem at the three solemn feasts restraint from many liberties which we enjoy under the new 2. The one was more dark the other is more clear Eternal life was not so clearly discovered in the old Testament as it is in the new 2 Tim. 1.10 Yea Christ himself and his offices and benefits were then but darkly revealed Hence the Gospel is called the revelation of the mystery kept secret since the World began Rom. 16.25 not that it was absolutely hid or kept secret but comparatively in respect of the more clear and plain discovery of it afforded to us in these dayes Hence that of our Saviour to
true Messias by the descending of the Holy Ghost upon him John 1. from 29. to 35. 5. Upon this Testimony Two of John's Disciples follow Jesus viz. Andrew and Peter Joh. 1. from 35. to 43. 6. Christ calleth Philip and Philip bringeth Nathanael to Christ who acknowledges him to be the Son of God Joh. 1. from 43. to the end 7. Christ worketh his first Miracle at a Wedding in Cana where he turns Water into Wine and prepares to go unto the Passover now at hand Joh. 2. from 1. to 13. The Third Part of our Saviours life from the first Passover after his Baptism to the Second wherein are comprehended the Acts of the first intire Year of his publick Ministry 1. He purges the Temple of Buyers and Sellers Joh. 2. from 13. to the end 2. He instructs Nicodemus concerning Regeneration and Faith in himself Joh. 3. from 1. to 22. 3. He institutes Baptism * Baptism instituted of which see a particular Tract at the end appointing his Disciples to Baptize which they accordingly perform John in the mean time Baptizeth in Enon John 4.1 2. 4. John's Disciples take it ill that Christ was more followed than their Master from whence John takes occasion to instruct them in the difference betwixt himself and Christ whose high dignity above himself he sets forth and declares as also what they shall have from Christ who believe in him and what they are to expect who believe not in him John 3. from 25. to the end 5. Herod Antipas now casts John into Prison for reproving his incestuous taking of Herodias Luke 3. from 18. to 21. Mark 6. from 17. to 21. Mat. 14. from 3. to 6. 6. Christ hearing of John's imprisonment leaves Judea and resolves to go into Galilee Mat. 4.12 John 4. from 1. to 4. Mark 1.14 7. Going into Galilee through Samaria he talks with a Woman of Samaria and revealeth himself to her and instructs her concerning the right way of Worship and that he is the Messiah which she relates to the Inhabitants of the City Sychar many of whom come out to him He declareth to his Disciples upon this occasion what is his principal meat and drink and that now the time of his Spiritual Harvest is at hand Many of the Samaritans believe in him John 4. from 4. to 43. 8. He goeth from thence into Galilee and being at Cana he healeth a Nobleman's Son with a word of his mouth that lay sick at Capernaum John 4. from 43. to 55. 9. He preacheth with great fame in the Synagogues of the Galileans Luke 4 from 14 to 16. Mark 4. from 14. to 16. Mat. 4.17 10. He tâ—acheth in the Synagogue at Nazareth out of Esai 61. that he himself is the promised Messiah and sheweth by the instances of what was wrought by Elias for the Widow of Sarepta and by Eliseus for Naaman the Syrian that Gods favours are free and gratuitous and therefore he might bestow them where he pleased giving that for a reason why he did no Miracle there They being angry with him endeavour to cast him headlong from the brow of a H ll but he passing through the midst of them escaped their hands Luke 4. from 16. to 31. 11. He comes now to Capernaum and teacheth there on the Sabbath day Mat. 4. from 13. to 17. Luke 4.31.32 Mark 1.21.22 12. In the Synagoue there he dispossesses a man of an unclean Devil Luke 4. from 33. to 38. Mark 1. from 23.29 13. He cures Simon 's Wife's Mother of a Fever Luke 4. from 38. to 40. Mark 1. from 29. to 32. Mat. 8. from 14 to 16. 14. Also many other sick and possessed Persons Mat. 8. from 16. to 18. Mark 1. from 32 to 35. Luke 4.40.41 15. He goes from thence and preaches in many other Cities in Galilee and casts out Devils Mark 1. from 35. to 40. Luke 4. from 42. to 45. Mat. 4. from 23. to 26. 16. He cleanseth a Leper sending him to the Priest to offer for his cleansing according to the Law of Moses Mark 1. from 40. to the end Luke 5. from 12. to 17. Mat. 8. from 2. to 5. 17. In the presence of many of the Scribes and Pharisees he cureth one sick of the Palsie that was let down through the Roof of the House to him and pronounceth his sins to be forgiven him and proves he had Authority so to do Mark 2. from 1. to 13. Luke 5. from 17. to 27. Mat. 9. from 2. to 9. 18. He teaches the Multitude out of Peter's Ship and after a miraculous draught of Fish which he had helped them to he promises to make him and Andrew James and John Fishers of men Luke 5. from 1. to 12. Mark 1. from 16. to 21. Mat. 4. from 18. to 23. 19. He calleth Matthew the Publican from the receipt of custom to follow him Mark 2. from 13. to 15. Mat. 9. Vers 9. Luke 5.27.28 20. Matthew invites him and many other Publicans and sinners to a Feast to which he goes and eats with them and justifies it because he was a Physician of Souls He gives reason why his Disciples fasted not at that time as the Disciples of John and the Pharisees did Mat. 9. from 10. to 18. Mark 2. from 15. to 23. Luke 5. from 29. to the end The Fourth Part of our Saviours Life from the Second Passover after his Baptism to the Third containing the Acts of the Second Year of his publick Ministry In which we have these particulars 1. Jesus goeth again to Jerusalem at the Passover and there healeth on the Sabbath day a man that had had an infirmity Thirty eight Years lying at the Bath of Bethesda who at his command carries away his Bed and being reproved for it by the Jews he he justifies himself by the warrant he had from him so to do The Jews hereupon seek to put Jesus to death as one that brake the Sabbath and made himself equal with God Christ justifies this action and asserts his equality and conjunction with the Father in all his works such as are raising the dead judging receiving Divine honour saving sinners quickning those that are dead in trespasses and sins and farther shews by the Testimony of his Father of John and of his Miracles themselves and of the Scriptures who he was John 5. from 1. to the end 2. His Disciples pluck and eat Ears of Corn on the Sabbath day and are by him defended for it against the Pharisees by Scripture and reason Luke 6. from 1. to 6. Mat. 12. from 1. to 9. Mark 2. from 23. to 29. 3. He heals a man on the Sabbath day that had a withered hand and proves that the Sabbath was not profaned thereby Hereupon the Pharisees and Herodians consult to destroy him Mark 3. from 1. to the 7. Mat. 12. from 9. to 15. Luke 6. from 6. to 12. 4. To avoid this danger he withdraws himself to a private place but Multitudes flock to him and he healeth
Caesar or no. Then he answers the question of the Sadduces concerning a Woman that had seven Husbands and proves to them the Resurrection of the Dead He answers a Doctor of the Law demanding of him which is the great Commandment and tells him he is not far from the Kingdom of God He then propounds a question to the Pharisees how the Messiah could be Davids Son whom David himself calls Lord but they could not answer him Mat. 22. from 15. to the end Mark 12. from 13. to 28. Luke 20. from 20. to 45. 71. He now begins a severe commination against the Scribes and Pharisees exhorting his hearers to follow what they should rightly teach them out of Moses and the Prophets but not their example and works He describes their Hypocrisie and Ambition in making broad their Phylacteries and fringes of their Garments in loving salutations in publick places and to be called Rabbi He admonishes his hearers to take heed thereof and to study Humility He denounceth eight woes against the Scribes and Pharisees 1. Because they shut Heaven against men 2. Devoured Widows houses 3. Made bad Proselytes 4. Taught perversely to swear by the Temple Altar and Heaven 5. Tythed small matters and neglected the weightier matters of the Law 6. Made clean the out-side but not the heart 7. Were like whited Sepulchres 8. Repaired the Sepulchres of the old Prophets and sought to kill the new Then complaining of the stiff-neckedness of the City of Jerusalem He foretells her destruction Mat. 23. whole Chapter Mark 12. from 38. to 41. Luke 20. from 45. to 48. 72. He commendeth the poor Widows gift of two mites which she cast into the Treasury of the Temple Mark 12. from 41. to the end Luke 21. from 1. to 5. 73. Going now out of the Temple into which he never entred again he foretells the destruction thereof Being come to Mount Olivet he foretells the grievous calamities that should befall the Jews before the Temple and Cities destruction and gives them Signs that should sometime before precede it as the arising of false Christs Wars and rumors of Wars Famines and Pestilence and Earthquakes and fearful sights and signs from Heaven Great persecutions against those that professed him The arising of many false Prophets and Heretical teachers The spreading of the Gospel among all the chief and principal Nations in those parts of the World Then he gives them signs that should immediately precede it Namely the begirting the City by the Roman Army at which time the Prophecy of Daniel should be fulfilled The arising of false Christs and false Prophets that should be so cunning that they should deceive if it were possible the very Elect. He now comes to describe the destruction it self which he sets forth as the destruction of the whole World of which it was to be a Type For the precise time when this destruction should be he tells them they must not expect to have it revealed to them it being hid from men and Angels yea and from himself also as man Yet two things he acquaints them with 1. That this Judgment would come suddenly and unexpectedly on the Jews as destruction did on the old World 2. See §. 47. of this part That the Providence of God would much appear in the rescuing of some out of that calamity in which others will fall He exhorts them to watch and pray that they may be accounted worthy to escape those calamities by the Parable of good servants expecting the coming of their Master and because the time of his coming is uncertain he presseth them again to a diligent watchfulness by the Parable of an Housholder watching against the coming of a Thief Mat. 24. whole Chapter Mark 13. whole Chapter Luke 21. from 5. to 37. 74. By the Parable of five wise and five foolish Virgins he again exhorts them to watchfulness against his coming and by the Parable of Servants which had each of them received Talents from their Lord to trade withal he exhorteth to a faithful improvement of the gifts which God had given to every one Then he comes to describe his last coming to Judgment and how he will distinguish his â—heep from the Goats and give and execute Sentence upon them both Mat. 25. whole Chapter 75. Having thus Preached his Prophetick Sermon on Mount Olivet he comes to Bethany and suppeth there Rising from Supper he girded himself and washed his Disciples feet Peter at first refused to admit of it but afterward suffered it He teacheth them hereby his spiritual washing of them and exhorts them to imitate this example of his Humility and to be serviceable one to another He complains of and detects the Traytor Judas whom he discovereth to John by giving him a sop After which the Devil entred into him and he went forth Our Saviour comforts himself against his near approaching death with this consideration that God should be glorified thereby He exhorts his Disciples to mutual Love Peter promises he will lay down his life for him but Christ telleth him he will deny him thrice John 13. whole Chapter 76. Wednesday Wednesday On this day the Chief Priest and Elders met in Caiaphas's House and hold the second Council how they might take Jesus and put him to death Whilst they were thus consulting Judas comes to them and offers to betray him to them They bargain with him for thirty pieces of silver to do it which he having accepted returns to his Master at Bethany Mat. 26. from 1. to 6. and from 14. to 17. Mark 14.1 2. and 10 11. Luke 22. from 1. to 7. 77. Thursday Thursday Our Saviour now sendeth Peter and John to Jerusalem to prepare the Passeover for him and his Disciples and directs them by a special token to follow a man that would lead them to a great Chamber ready furnished which they accordingly do and having provided all things for the present Supper return to him again Matth. 26. from 17. to 20. Mark 14. from 12. to 17. Luke 22. from 7 to 14. 78. Being now ready to go with his Apostles to eat the Passeover which he was to eat that night he comforts them concerning his going away from them to the Father seeing he went to prepare Mansions for them at his Fathers house He declares to Thomas that he is the way the truth and the life and to Philip that he that seeth him seeth the Father He promiseth his Apostles that they should do great Miracles and obtain what they shall pray for in his name That they shall receive the Comforter the Hâ—ly Ghost and not be left Orphans He exhorts them to love him and keep his Commandments promising his and his Fathers abode with them and that the Holy Ghost should bring all things necessary to their remembrance He leaveth his peace with them and declareth that they ought to rejoyce because he goeth to the Father He sheweth his willingness to obey his Father even in suffering
and when he had thus spoken he shewed them his hands and his feet 3. For a further proof of his Resurrection let us consider the manner of it and his several Appearings after it 1. Very early on the first day of the week with a great Earthquake our Lord arose and an Angel descending rolled away the stone and sate thereon The watchmen are frighted away 2. Mary Magdalen Joanna Mary the mother of James with others come to the Sepulchre with spices prepared to embalm him The Angel speaks to them not to be affraid but to come and see where Jesus had been laid but was now risen He bids them go tell his Disciples that in Galilee they should see him 3. The women go and tell the same to the Disciples but their words seemed to them as idle tales 4. Peter and John run to the Sepulchre and see the linnen cloaths in which Jesus was wrapped but his body was not there They return home wondring but Mary Magdalen still stayed there weeping and looking back she saw Jesus yet thought it had been the Gardner but upon his speaking to her she discerned that it was He. This was his first appearing after his Resurrection 1. Appearing She goes to imbrace his feet which he forbids but sends her to tell his Disciples whom he calls his Brethren which she accordingly does but they believe her not The other women run to the Sepulchre to try if they likewise could see him and being there told by the Angel that he was risen Christ meets them in the way and sayes All-Hail and sends them to his Brethren to tell them they should meet him in Galilee 2. Appearing This is his second appearing The affrighted watchmen who had fled into the City and had acquainted the Chief Priests with all that had hapned have money given them to say that his Disciples stole him away while we slept But how miserable a fiction was this For if they had stoln his body away which yet they did not could they have put life into it 3. Appearing And we see our Saviour is alive again His third appearing was to the Disciples that were going to Emaus His fourth was to Simon Peter 4. Appear His fifth appearing was to his Disciples met together Thomas being absent 5. Appear Here he shews them his pierced hands and side See these things morefully set down in the 8th Ch. of the 6th Book of my Harmony and eats a piece of a broiled fish and an honey-comb with them bids them tarry at Jerusalem till the gifts of the Holy Ghost should be poured forth upon them He gives them a new Commission and breaths on them saying Receive ye the Holy Ghost adding whose sins ye remit they are remitted and whose sins ye retain they are retained Thus he appeared five times on the day of his Resurrection His sixth appearing was to his Disciples on the eighth day after his Resurrection 6. Appâ—ar being the first day of the Week Thomas being present whom he condescends so far to satisfie that he cries out my Lord and my God 7. Appear His seventh appearing was to several of his Disciples at the Sea of Tyberias as they were fishing he helpeth them to a great draught of Fish having before caught nothing whereby they knew him Peter casts himself into the Sea to swim unto him The other Disciples come to him by boat He eats with them bread and fish He asks Peter thrice whether he loved him and commands him to feed his Sheep He foretelleth him of his future sufferings and reproves him for his Question concerning John 8. Appear His eighth appearing was on a Mountain in Galilee to above five hundred at once Where he gives commission to his Disciples to go and teach all Nations and baptize the Converted And promises that not only many shall be converted to the Faith but that miraculous gifts of the Holy-Ghost shall be conferred on them that believe as casting out Devils speaking with tongues c. and that he will be with them and their successors to the end of the World â— Appear His ninth appearing was to James His tenth and last was on the fortieth day after his Resurrection 10. Appear At which time having commanded them to wait at Jerusalem for the descending of the Holy Ghost upon them and answered their question whether he would restore the Kingdom to Israel at that time or no He led them forth to Mount Olivet and there lifting up his hands and blessing them he was carried up into Heaven a Cloud receiving him out of their sight Two Angels appearing to them assure them that he will so come to Judgment as they had seen him go to Heaven And thus much for our Saviours several appearings after his Resurrection Fourthly Let us consider how our Saviour arose The principal cause of his Resurrection was God himself For no other power then that which is Omnipotent can raise the dead as the Apostle intimates Acts 2.32 This Jesus hath God raised up Eph. 1.19 20. according to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places This great work is attributed to the Father but not to him alone For to whomsoever that infinite power doth belong by which Christ was raised That Person must be acknowledged to have raised him The Son of God therefore being of the same essence and consequently of the same power with the Father and the same being true also of the Holy Ghost we must accordingly acknowledge that the Father Son and Holy Ghost raised up Christ from the dead John 2.19 21. Jesus said unto them destroy this Temple and in three-days I will raise it up he spake of the temple of his body So that not only God the Father raised the Son but also God the Son raised himself by the power of his Divinity which was never separated after his incarnation either from his Body or his Soul 5. Let us consider the time when he arose viz. on the third day from his passion This was foretold of the Messias not only that he should rise again but that he should arise the third day after his death it was typified by Jonas as we shewed before Our Saviour did rise properly on the third day after his death and he was three days and three nights in the heart of the earth synecdochically the whole time or space of three dayes being put for a part of it Our Saviour rose the first day of the Week and his Resurrection being so eminent a declaration that he had fully accomplished the work of our Redemption from thence the Sabbath was changed to that day Acts 20.7 And upon the first day of the Week when the Disciples came together to break bread Paul preached unto them 1 Cor. 16.1 As I have Ordained in the Churches of Galatia
then every branch of the execution shall cease 1 Cor. 15.24 28. Then cometh the end when he shall have delivered up the Kingdom to God even the Father when he shall have put down all Rule and all Authority and Power and when all things shall be subdued unto him then shall the Son also himsef be subject unto him that put all things under him that God may be all in all But though the Mediatorship of Christ be then resigned and the Regal Office as a part of that Mediatorship yet Christ shall not cease to be King or loose any thing of that power and honour he had before but as the Nicene Creed has it His Kingdom shall have no end 4. Let us now consider what improvements we ought to make of this Article 1. If Christ be set down on the right hand of God let this mind us of our duty which is humble subjection and obedience to him 2. Let us encourage our selves if we belong to him to expect protection from him God hath given him to be head over all things to his Church And all power is given him both in heaven and earth 3. Let us remember his intercession Heb. 9.24 For Christ is not entred into the Holy places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us 1 John 2.1 If any man sin we have an Advocate with the Father Jesus Christ the Righteous Heb. 7.25 He is able to save them to the uttermost all that come unto God by him seeing he ever liveth to make intercession for them Doth the guilt of sin sting and wound our Consciences Let us remember what an Advocate we have Are we in want of any mercy Let us remember what our Saviour himself sayes John 16 23. Whatsoever you ask the Father in my name he will give it you Whatever trouble we are in let us not be dismayed considering Christ is at Gods right hand Heb. 12.2 4. Let all those that oppose Christ and his Kingdom think seriously of this His enemies must be made his footstool SECT IX Of our Saviours coming to judge the World THe words of the Creed are these From thence He shall come to Judge the Quick and the Dead From thence he shal come to judge the quick and the dead Concerning this Article we shall make these inquiries 1. How may we be assured there will be a day of Judgment 2. Who is to be the Judge at that great day 3. What will be the nature and manner of that Judgment 4. What will be the Consequents of it 1. How may we be assured there will be a day of Judgment The Scripture holds forth to us a twofold Judgment to come 1. Particular judgment which follows immediately upon every ones death Eccles 12.7 Then shall the dust return to the earth and the Spirit shall return unto God who gave it This is also held forth by that Historical Parable of Dives and Lazarus Luke 16.22 23. and Heb. 9.27 The Apostle tells us It is appointed unto man once to die and after this to Judgment * Unum sciâ—icet Nam ultimum judicium nihil aliud erit quam promulgatio solennis totalis executio sententiae semel in singulos cum moriuntur latae Jac. Capellus in loc 2. A General Judgement at the end of the World the certainty of which may appear to us from these Arguments 1. From the sence that even natural conscience seems to have of it Acts 24.25 and as he reasoned of Righteousness Temperance and Judgment to come Foelix trembled 2. From the Justice of God which requires it Here Barabbas a murderer is released and Christ is Crucified here Judgment is often perverted and the Righteous oppressed But there is a Judgment to come that will set all things streight 3. From the clear and manifest declaration of the will of God that it shall be so Eccles 12.14 God shall bring every work into Judgment with every secret thing whether it be good or whether it be evil And Acts 17.31 He hath appointed a day in the which he will judge the World in Righteousness by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him up from the dead 4. From the representation made of it to some of Gods servants in Divine visions as 1. to Daniel Dan. 7.9 10. I beheld till the Antient of dayes did sit whose Garment was white as Snow thousand thousands ministred unto him and ten thousand times ten thousand stood before him The Judgment was set and the books were opened and 2. to St. John Rev. 20.12 I saw the dead small and great stand before God and the books were opened And another book was opened which is the book of life and the dead were Judged out of those things which were written in the books according to their works 2. Let us inquire who is to be the Judge The Apostle assures us that this Jesus Christ will be the Judge Acts 10.42 He hath commanded us to preach unto the people and to testifie that it is he which was ordained of God to be the Judge of quick and dead John 5.22 27. For the Father Judgeth no man that is immediately by himself but hath committed all Judgement unto the Son and hath given him authority to execute Judgment also because he is the Son of man Now Christ is appointed the Judge 1. Because he is the Son of man * The authority of Judging is common to all the three Persons but the execution of this power is proper only to the Son The Father and the Holy-Ghost will Judge the World by Him who suffered so much for the sins of men and this as a reward of his humiliation 2. Because God intending to make a general and visible Judgement will have a visible Judge Rev. 1.7 Behold he cometh with Clouds and every eye shall see him that the Judicial proceedings may be in an outward and visible manner Christ indeed came not at first as a Judge but as a Redeemer John 3.17 but his second coming will be to Judge the World 2 Tim. 4.1 3. Let us inquire what will be the nature and manner of this Judgment And here 1. Let us consider the Preparations to it Scripture sets forth this by the Arch-Angels Trumpet by which all the World shall be as it were summoned to appear at Gods Tribunal 1 Thes 4.16 2. For the manner of it the Scripture represents it to us under the form of a judiciary process wherein 1. The Judge himself will appear exceeding glorious He will come with power and great glory even the glory of the Father Mat. 16.27 And when this his Glory shall be revealed then the Saints shall be glad with exceeding joy 1 Pet. 4.13 2. His attendance will be very glorious Mat. 25.31 The Son oâ— man shall come in his â—lory and all the holy