wrought therefore he would signifie that the new world had a Paradise prepared as well as the old world had at first In this answer of Christ diuers errours are confuted as 1. Theirs that said that the soules of men after death did either sleepe or perish 2. Theirs that dreame that mens soules must goe into Purgatory for this Theese had been a great offender and had not performed the satisfactions they talke of and yet went to heauen presently 3. Theirs also that say the soules of the faithfull before Christs Ascension were not in heauen but in Limbo 4. Theirs that say the soule of Christ went downe into hell locally after his death Paradise is not Hell and into Paradise he went 5. Theirs that say that outward Baptisme with water is precisely necessary to saluation whereas this Theefe was not baptised and yet saued 6. Theirs that thinke heauen is had for mens merits euen for the deserts of their good workes that is false for as Adam was placed in Paradise by Gods free gift and Creation so are all the godly placed in heauen and therefore doth Christ liken it to Paradise Eternall life is the gift of God Rom. 6. 23. Thus of the Conuersion of the Theefe The fourth testimony giuen to Christ on the Crosse before he died was the miraculous rending of the Veile of the Temple from the top to the bottome and that this fell out before the death of Christ appeares by Saint Luke Chap. 23. 45. The Temple had three roomes in it the one more inward as it were our Chancell and into that roome came only the High Priest once a yeare and was called Sanctum Sanctorum The Holy of Holies and in that roome was the Arke and the Mercy Seat The next to that was the Holy place as it were the body of our Church and into this place came the Priests only to offer sacrifice for there was the Altar for burnt offring and the Altar of Incense and the Table of the Shew-bread Now without this was a third roome whither the People came to worship and was called the Court and Solomons Porch It is resembled by our Church porch but it was a very great roome able to receiue a multitude of people Now the Veile was that parted the Holy of Holies from the Holy place and was made of Blew and Purple and Skarlet and fine twined linnen of cunning worke hanged vpon foure pillars of Shittim wood ouer-layed with gold The most holy place was a type of Heauen and the holy place a type of the Church Militant on Earth as it consists only of Gods elect as a Nation of Priests offering holy sacrifices to God The outward Court was a type of the visible Church as it confists both of good and bad professing the true worship of God The rending of the Veile signified diuers things 1. That God did abhorre and despise the Temple of the Iewes and was departed from them with indignation and had reiected that Nation for their reiecting of Christ his Son and that he did dissolue all their priuiledges and staine their glory If the Iewes will forsake God he will forsake them and so will hee deale with all Nations where he hath dwelt if they despise his word and Gospell and will not walke worthy of his mercies shewed to them 2. That there was now an end of ceremoniall worship the rending of the Veile was the seale of the words of Christ saying It is finished Now that Christ had fulfilled all was shadowed by these ceremonies by the tearing of the Veile he signified that there was now no further vse of those rites 3. That now we haue accesse freely to goe to the Mercy-seat euen to the Throne of Grace with our suits and requests in the name of Christ Iohn 1. 51. Eph. 2. 18. Heb. 4 16. 4. That whereas heauen was shut for our sinnes now it is opened by Christ and we may enter in as the Apostle expresly shewes Heb. 10. 19 20. The passage into heauen is now set open Only we should looke to our assurance and sound sanctification as followes vers 22. Dead 1 THESS 5. 9 10. 9. For God hath not appointed vs vnto wrath but to obtaine saluation by the means of our Lord Iesus Christ 10. Which died for vs that whether we wake or sleepe we should liue together with him HItherto of the crucifying of Christ His death followes And concerning his death I shall first consider of the Proposition Reasons and Vse in generall and then consider of diuers particular things that concerne the explication of the doctrine and storie of his death That Christ died is abundantly testified by the Scriptures 1 Cor. 15. 3. Now the reasons why it was necessarie that Christ should die are these 1. To satisfie the iustice of God for our sinnes The wages of sinne is death Rom. 6. 23. Christ therefore taking vpon him the similitude of sinfull flesh as our surety God condemned sinne in his flesh by inflicting death vpon him and so satisfied his iustice Obiect But can the death of one man satisfie so as to be accepted for the death of many men Sol. The death of one bare or meere man cannot bot the death of him that is the Sonne of God both God and man is of infinite price and so an infinite satisfaction Act. 20. 28. 2. In respect of the truth of God God had said The day thou eatest thereof dying thou shale die Gen. 2. 17. which presently fell vpon Adam in respect of spirituall death and in time inuaded his body and seazed vpon the bodies of his posteritie Now Christ comming in the first Adams stead must suffer what God had threatned and beare that punishment he had appointed 3. For the fulfilling of the types and prophecies of Scripture the Sacrifices were slaine and Esay had said He must be as a sheepe led to the slaughter Esay 53. 7. and Christ himselfe had foretold his owne death and buriall diuers times 4. For the ratifying of the New Testament and the confirming of his last Will wherein he grants by vertue of the new couenant with God all those Legacies that comprehend the spirituall and eternall felicitie of the Church This will is not of force without the death of the Testator Heb. 9. 15 16 17. 5. That he might abolish the power and kingdome of death and so deliuer vs from eternall death and from the authoritie of the Deuill who had power to inflict death vpon vs Rō 6. 10. 2 Tim. 1. 10. Heb. 2. 14. Ob. But seeing eternal death was due to vs for our sins how could Christ deliuer vs from it seeing he suffered not eternall death Or how did he suffer al was due to our sins seeing he suffered not eternall death Answ Death in it self is the wages of sin growes eternal only because men or deuils that suffer it cānot ouercome it performe sufficient satisfaction in a shorter time Now Christ in a short time
all things as they doe 3. Infirmities of all sorts especially bodily weaknesses as famine and thirst and wearinesse and teares and the like reported in the storie of the Gospell as also infirmities of the minde as anger sadnesse trouble of heart and the like and these he suffered for diuers reasons also First that in all things he might be made like vnto vs sinne only excepted Heb. 4. 15. Secondly that he might assure vs that he knowes how to haue compassion of our infirmities Thirdly Christ was made weake for vs that we might be strong in his might and might each of vs say with Paul I can doe all things by Iesus Christ that strengthneth me Lastly it is a shame for vs to be impatient when we suffer these things seeing the Prince of our saluation hath abased himselfe to suffer such things in his owne person 4. Ignominie and extreme disgrace And his sufferings that belong to this head were of diuers kinds As first vile estimation and neglect as to be reckoned but as a Carpenter or the sonne of a Carpenter Mark 6. 3. and to be regatded of none of the Rulers and great men Iohn 7. 48 49. Secondly the expresse deniall of his chiefe glories Thus the Iewes denied his Diuinitie as is recorded in diuers places of the Gospell They likewise would neuer acknowledge the glory of his birth of a Virgin but still reckoned him for Iosephs sonne Nor would they receiue him as their Sauiour and King Ioh. 1. 10. and his Miracles they said he wrought by the Deuill Thirdly vniust accusations and vile reproaches and thus he is charged with all sorts of vices against God and the Magistrates and against his owne Soule Against God he is charged with blasphemy and seducing the people and to be a Samaritane Against the Magistrate he is charged with treason and sedition and against his owne Soule he is charged with gluttony and working with a Familiar madnesse and to be a friend of Publicans and sinners and these Indignities were the more grieuous because hee suffered them from the Priests and Scribes and Pharises as well as from the people they being men that professe learning and religion and because he suffered them also from his owne euen those amongst whom hee was borne and bred and because also these things wrought such an impression in the hearts of the people that they not only disliked him but were scandalized and offended in him Mark 6. 3. and some of his Disciples fell away from him Iohn 6. All this shame and reproach he bare for diuers reasons First hee thereby suffers the imputation of our sinnes being our surety he endures it to be charged with all sorts of crimes because though he were innocent yet we were guilty and that may be the reason why he saith so little to excuse himselfe against these aspersions Secondly that thereby he might deliuer vs from that eternall shame was due to vs and merit for vs eternall honour and glory and praise Ioh. 19. 2. Thirdly that therein he might giue an vnanswerable proose of that naturall hatred of goodnesse that is in the men of this world of what degree soeuer Fourthly that hee might leaue vs an example of patience vnder the like sufferings and that we might prepare and looke for the tryals of reproach for well-doing and not thinke it strange to be reckoned for euill doers and to lie buried vnder the disgrace of foule aspersions Matth. 10. 24. Heb. 12. 3 4. 5. Many dangers of the losse of his life The Nazarens would haue cast him downe headlong from the brow of a Hill Luk. 4. 29. The Iewes tooke vp stones to kill him Iohn 8. 59. The Pharisees and Herodians tooke counsell how to destroy him Mark 3. 6 7. Diuers consultations of this kinde we reade of as Iohn 7. 1. and 11. 53. And these dangers he suffered as the fruits of our sin they are neuer safe that liue in sinne And also he endured these dangers that he might redeeme our liues and saue vs from danger of eternall destruction And further that he might teach vs how to carry our selues in time of danger viz. to rest vpon God without feare as knowing that our times are in Gods hand as Christ did when he sent that message to Herod Goe tell that fox I worke to day and to morrow c. and yet withall to vse all lawfull waies of preuention or escape from danger as we reade our Sauiour often did Iohn 7. 1. 11. 53 54. And further that we might rest vpon this experience of his power He that was able to preserue himselfe from such desperate dangers is able and will keepe vs in all our waies Finally it should teach vs patience vnder losses crosses and dangers seeing as the Apostle saith We haue not resisted vnto bloud Heb. 12. 4. our dangers are not so great as his and therefore it is a shame for vs to faint or be discouraged Thus of his sufferings from his Baptisme till about the time of his last Supper His Arraignment followes Vnder his Arraignment I comprehend those dreadfull things he suffered which containe the first part of his extreme Passion And here we are to consider first what went before his Arraignment and then the things he suffered in the Arraignment it selfe Before his Arraignment fell out three things 1. The consultation of his Aduersaries 2. The treason of Iudas 3. His apprehension But before I open these points two things in generall that concerne his last Passion are to be considered viz. the place where he suffered and the time when The place where he suffered was Ierusalem which was ordered so of purpose in the prouidence of God for three reasons First that so the types of the Old Testament might be fulfilled for there it was that Abraham would haue sacrificed his sonne Isaack as a type of Christ Secondly that so our Sauiours owne prophecies concerning the place of his Passion might be fulfilled for hee had foretold his Disciples that it must be at Ierusalem Matth. 20 17 18 19. Luk. 13. 31 c. Thirdly chiefly that by his Death and Passion he might obtaine for vs the vision of eternall Peace which the word Ierusalem signifies The time when he suffered was at the Passeouer At which time was the greatest assembly and concourse of people of all sorts and from all parts of the world Hee being our surety payes our debt publikely before thousands of witnesses and withall thereby signifies that hee is the true Paschall Lambe which was offered vp for people of all Nations and the better to confirme our Faith and affect vs chuseth to be killed about the same time the Paschall Lambe was eaten And it might signifie that God that would send the Destroyer against the world would yet passeouer the Elect that are sprinkled with the bloud of his Son and that Christ Iesus will guide vs out of the Egypt of this world into the heauenly Canaan and
Romanes 8. 32. 3. In their Sanctification both in respect of the matter of grace as also in respect of the meanes of it he hath dealt bountifully in the matter of sauing grace because hee is the God of all grace 1 Pet. 5. 10. and euery good gift proceedeth from him as the Father of Lights Iames 1. 17. and so doth his bounty shine in the meanes of grace 1. In the word giuing gifts to men sometime extraordinary as Apostles Prophets and Euangetists and ordinary Pastors and Teachers sent abroad to preach the Gospel to euery creature Ephes 4. Mat. 28. 2. In the Sacraments adding to his word and oath his seales to assure his Immutablenesse Heb. 12. and in the Sacrament of the Lords Supper feeding his people with the flesh and bloud of his owne Sonne A foode better then the bread of Angels Iohn 6. 3. In Prayer promising to grant whatsoeuer shall be asked of him in the name of Christ Marke 11. 24. Iames 1. 5. 4. In their Saluation prouiding for them an inheritance immortall incorruptible and that in the most glorious place of the whole world the Heauen of Heauens when they shall liue in his presence for euermore enioying Riuers of pleasure at his right hand 1. Pet. 1. 3. Psal 17. Tit. 2. 12. The last thing that she weth the goodnesse of Gods nature is his Patience and his Patience is admirable 1. If we consider the prouocations to moue him to implacable displeasure and these arise either from the consideration of the persons that prouoke him or from the things by which he is prouoked there are foure things that might irritate extreamely if wee looke vpon the persons prouoking The first is their Number worlds of men by their sinnes daily transgresse and offend against God if he looke downe from heauen he may see what to loath in the works of all men scarce one of a Cittie or two of a Tribe that haue any care to please God The second is their enmity God is prouoked by men that are his professed enemies and therefore might conceiue iust furie against them there being no reason why he should pittie or spare them Thirdly it adds to the prouocation that they are his creatures the worke of his owne hands they rebell against him that were made by him and therfore the indignity of the offence is the greater Fourthly their impotencie he needs not feare them he might blow them away at once as a little dust of the Ballance he could destroy them with frogges and lice and flies and for the euills by which he is prouoked what man or Angell can describe the haynousnesse of them what heart of man can conceiue the horror of the sinnes of the whole world All the Commandements of God being broken by euery man many of their sinnes committed with an high hand crying to heauen for vengeance Treasons daily and euery where and these committed before the very face of God no place so sacred but wretched men dare offend there the frame of transgression beginning from the womb and holding on to the graue and the offendors relapsing by breaking their vowes and couenants from time to time and to make vp all that Trayterous man should yeeld himselfe to bee wholly gouerned and led forth against God by the diuell the Arch-enimy of God 2. If we consider who God is that endures all this hee is infinite in Holinesse and Iustice infinitely hating sin and conceiuing wrath against sinners and whose Office it is to bee the Iudge of the world and hath power to Plague all oftenders at his will Nahum 1. 2. 3. 3. If we consider the manner how hee exerciseth his patience where obserue 1. That hee is slow to anger hee is not easily prouoked Psal 103. 8. 2. That he can suffer exceeding long Exod. 34. 6. as in the case of the Israelites they had tempted him more then tenne times before he Plagued them Numbers 14. 12. 18. 19. 20. 22. 3. That where hee doth enter into iudgement hee doth not poure out his whole displeasure but proceeds by degrees 4. That hee sent a Sauiour as a remedie for their sinnes and punisheth those persons but not till they haue reiected the Saluation offered Iohn 3. 16 17. 5. That hee sends to his very enemies before they seeke to him and sets vp his ordinances amongst them as meanes to reclaime them and with great importunity and continuance vrgeth men to saue themselues from so great destruction 2. Cor. 5. 19. 20. 2. Chron. 36. 15. Esay 65. 2. c. 42. 14. 6. It appeareth that he is infiniâ—ely patient that puts off the day of Iudgement to so long a day 2. Pet. 3. 9. and thus of the manner of his Patience 4. If we consider the effects of his patience or the ends Hee is patient that men may repent and be saued 2. Pet. 3. 9. Yea thousands of men are saued by Gods forbearance that had else bin damned if God had called for their accounts sooner â— Pet. 3. 15. Lastly if we consider the cause of his patience Some Iudges spare to punish some offendors but it is because they are Alyed to them or because they giue bribes to be freed or because they are great persons c. but Gods Patience and forbearance is not wrought by any of these meanes but it ariseth meerely from the goodnesse of his owne Nature hee doth it for his owne sake not for any thing in them Thus of the Doctrine of Gods Goodnesse The Vses follow and so the knowledge of Gods maruellous goodnesse of Nature may both informe vs and teach vs and comfort vs in diuers things As it serues for information so it should compell vpon vs a most setled and resolute iudgement especially in foure things for since there is such a transcendent glory of good nature in God whatsoeuer can be said or obiected or whatsoeuer God doth we should vnmoueablie bee established in full assurance 1. That God can doe nothing that is ill or vniust He cannot be the Author of any thing that is euill so good a Nature cannot decree or effect any thing that is cruell bloudy or tyrannicall Iames 1. 13. 17. 2. That in afflicting punishment vpon offenders hee takes no delight in the death of the very wicked Ezek 18. 3. That no men can bee saued by their merits That great Saluation hee prouides for men is meerely out of his owne bounty and not from their merits Romanes 6. vlt. 1â— 6. 4. That there can be no goodnesse in any creature comparable to the goonesse of God all the goodnesse loue bountie mercy clemency Patience or grace that can bee found in Princes Parents Husbands Wiues or Friends is nothing in comparison of Gods goodnesse which appeares if wee remember what was before taught 1. Because all their goodnesse was receiued from God they had it not of themselues 2. Because it is not so great as Gods goodnesse which is immense they may bee said to bee louing
mercifull bountifull c. but GOD is loue it selfe mercie it selfe c. 3. Because their goodnesse began but yesterday a little while agoe whereas Gods goodnesse was from euerlasting 4. Because their goodnesse is mutable they may hate and loath whom they formerly loued and piâ—tied vehemently and they may loue and pittie such persons as when they die may perish in hell for euer where they shall neuer enioy comfort by them more whereas Gods loue is immutable and euerlasting 5. Because they can shew no such fruits of their loue and mercie as God doth they cannot ransome the world nor quicken and raise the dead soules and bodies of men nor medicine the afflictions of them they loue to turne them to good nor subdue those mighty enemies diuells sin death and hell nor nourish soules nor giue an immortall inheritance Secondly the consideration of his glorious goodnes should compell vs 1. To magnifie him for his goodnesse and striue to set out his praises to mention the louing kindnesses of the Lord according to his great goodnesse shewed to vs Esay 63. 7. The Prophet Dauid in many places vrgeth this vse vehemently vsing this forme of exhortation in many places Oh praise the Lord for he is good for his mercy indureth for euer Psalme 106. 1. 107. 1. 118. 1 1â—6 1. and though worlds of carnall people cannot bee inflamed to the admiration of this matchlesse goodnesse of his yet Israel the redeemed of the Lord all that feare him and haue experience of his mercy should bee vehemently affected with desire to magnifie his praises as these places shew Neither will it suffice after a dull or sullen manner to doe it but wee are bound to praise this goodnesse of God after a speciall manner for 1. We must studie his praises herein and striue to seeke out with delight the conceptions of his glorious praises Psal 111. â— â— 2. We must bee sure that Gods praises heere bee set out with affirmations and language aboue the praises of all other things in the world we must do it abundantly Psal 145. 7. and with our whole hearts Psalme 111. 1. our soules must blesse him not our tongues onely Psal 103. 1. 3. Wee must not rest satisfied to praise him for a fit but must striue to doe it for euer all our life should bee full of his praises Psal 104. 33. and good Reason seeing wee can neuer want matter and cause of praise because the earth is full of his goodnesse Psal 3â— 5. and who can at once declare all his praise Psal 106. 2. 4. Nor will it suffice that wee praise him when wee worship him in the word Prayer or Sâ—craments but we must talke of his praises one to another and labour mutually to heate our hearts by daily mentioning the glory of his Nature and Kingdome Psal 145. 11. 2. Gods goodnesse should force vs to repentance and so it should diuers waies It hath in it strong incitations to humiliation to cast downe to the care of a new life It should exceedingly humble vs and breake our hearts to think that wee haue so long and so grieuously transgressed against God that is so full of goodnesse towards vs. It should make vs teare our very hearts with weeping mourning and fasting Ioel. 2. 12. secondly It leades vs to repentance also as it giues vs incouragement to come to him to beg mercy and forgiuenesse because mercy pleaseth him Mich. 7. 18. and his Throne of grace is alwaies easie to come to and he freely shewes mercy and will multiply pardon There can be no such aggrauations of our sinnes but if wee repent all will be swallowed vp in the seas of his goodnesse Esay 55. 7. Ioel 2. 13. Heb. 4. 6. thirdly it should continually fire vs to the hatred of our sinnes and care to liue righteously and soberly and godly in this present world denying vngodlinesse and worldly lusts Titus 2. 12. who would not serue so good a Nature 3. It should set our affections all in a flame and make vs wonderfully in loue with God seeing beyond all comparison there is all that in Gods nature which should kindle affections Oh we should loue him with all our hearts and all our soules and all our might both because hee is so infinitely amiable in himselfe and shewes it to vs daily as also because he seekes to be ours and to vnite vs to himselfe The Doctrine is wholly lost if it will not make vs more in loue with God If such Loue Mercie Bounty Grace and Patience cannot allure vs then nothing that is good can The whole booke of the Canticles sets out the Loue should be in the Church to God Yea it shewes that the vehement passions of Loue should be in vs because all that can be Amiable is in him The desire of our soules should bee euer after him and the remembrance of him We should be much abashed that any louer should shew more affection to an earthly creature then we shew to God Our mindes should still runne vpon him And because we may finde a horrible vnto wardnesse in our nature and extreame dulnesse in our affections therefore wee should make conscience of it to circumcise our hearts that we might more be in loue with God both by afflicting our soules and iudging our selues for our defects and by cutting off and casting away all those delights that might steale away our affections from the Lord beseeching the Lord himselfe to direct our hearts into his loue 2. Thes 3. 5. Esay 26. 9. Psal 31. 19. 21. 23. Deut. 30. 6. 4. It should teach vs to make more account of his loue to vs and all the signes of it we should wonderfully ioy in all the pledges of his fauour esteeming his louing kindnesse better then life Our very soules should be satisfied as with marrow Psalme 63. shall the Lord reioyce ouer vs with ioy and take such delight in vs Zeph. 3. 17. and shall wee so lightly esteeme of his fauour presence and all his loue tokens Oh the Tidings that GOD loues vs should fill our hearts with indelible delights and admiration 5. It should fully perswade vs to rest vpon God and trust in him with all confidence in all estates euen wholly to commit our selues and our waies to his protection who would not trust so good so louing so pitifull so bountifull a Nature Blessed are they that are fauoured by him and can trust in his mercies and shew it both by their abundant contentation and by their continuall recourse to him to seeke all needfull good things from him that is the Fountaine of all goodnesse Psal 34. 9. 13. 6. 6. How should it make vs long for the comming of Iesus Christ and hast to that day how should wee desire to bee dissolued that we might be prefent with the Lord and see his beauty face to face and enioy that vnspeakeable sweetnesse of his Nature immediately Oh what hearts haue we that doe not euen
as the sailes are in the ship nor by affectioÌ„ as two friends are one nor in respect of ioynt worship as if onely the humane nature had the honour to be worshipped with the diuine nor in respect of Harmonie or consent as if onely the diuine and humane will of Christ did agree nor in respect of Title only as if the flesh of Christ had no more but the honour to be called by the same Title his Diuinity is as the Sonne of God or Christ or the like nor by mingling the humane nature with the diuine to make a certaine third thing but the humane nature is fastened to the diuine nature in the vnity of person after an vnconceiueable manner so as the diuine nature is not changed nor either nature altered nor separated by distance one from another The eight point is the effects of this personall vnion of the diuine and humane nature in this worke of Incarnation The effects I meane in Christ not in vs. Now many things flow from this vnion as 1. The communication of proprieties and that is the attributing of such things as are proper to either nature vnto the person of Christ because that these natures doe subsist in that person so as that is truely said of Christ which yet is to be vnderstood with a respect to that nature vnto which that property doth belong Thus the Sonne of Man is said to haue power to forgiue sinnes on earth which is the propriety of the diuine nature Mat. 9. 6. and to bee called the Sonne of the most High Luke 1. 32. Thus the Sonne of Man is said to ascend where hee was before Now he was not in heauen in his humane nature before Ioh. 6. 62. and so he saith hee was before Abraham was Ioh. 8. 58. and his bloud is called the bloud of God Acts 20. 28. The like speeches are found in other Scriptures as Colos 1. 17. Heb. 1. 2 c. 2. The pouring out of gifts vpon the humane nature which were as great as could be receiued by a created nature and these were giuen both to the body and soule of Christ His body obtained the highest degree of perfection could be fall a body which glory for our saluation was with-held from his body during his abode on earth in respect of his office and so his body was subiect to infirmities passions of diuers sorts and death and buriall but that worke being finished which he vndertooke for vs in his body it now shineth in Heauen in greater glory then any bodily creatures doe or shall attaine vnto Vpon the soule of Christ by vertue of this vnion with the diuine Nature were powred out gifts aboue the glory of the gifts which are in men or Angels and to make this a little better to appeare I will instance in his knowledge and in his Charity There were diuers kinds of knowledge in Christ Hee had an eternall and vncreated knowledge and wisdome which did belong onely vnto his diuine Nature but it is the created knowledge belongs to this place and that vnderstanding and knowledge is either from experience or from reuelation or from vision 1 There was in our Sauiour an experimentall knowledge by which our Sauiour knew all things could be knowne by the light of Nature and though hee had not expeperience of all things yet by reasoning from the like or the contrary or from the causes or effects he perceiued things hee had not experience of As by the infirmities he felt and by the things he suffered he knowes all the things we suffer in the full nature of them Heb. 2. 18. 4. 15. and in this kinde of wisdome it is that hee was said to grow vp in or profit and increase in and in this kinde of wisdome he was able to discerne more then any man in the world 2 There was in our Sauiour a knowledge infused which they call the knowledge of Reuelation by which heauenly things are vnderstood by a light they call the light of grace And by this knowledge our Sauiour did discerne in his soule spirituall things more exactly then euer man or Angell did of this is spoken Esay 11. 12. 3 The third kinde of knowledge in Christ is the knowledge by vision which is called the knowledge of the blessed in Heauen by which God is seene face to face and in this Christ excells all men and Angels for it is hee that brings all iust men to this happinesse of seeing God in Heauen Heb. 2. 10. And besides this personall vision his soule is neerer vnto God then men or Angels can bee and therefore sees GOD more cleerely then they can doe As a man that hath a good sight doth see a thing that is hard by him more exactly then another man that is farther off from it Yea this knowledge in the soule of Christ doth not fully comprehend God for that which is infinite cannot be comprehended by that which is finite he seeth God whole that is all tâ—at iâ— in God but not wholly that is not by an absolute comprehension of it And in as much as all iudgement is committed vnto Christ as the Sonne of man it is most probable that as man hee doth see the thoughts of all men that are to be iudged by him as man though not by any naturall efficacy in his vnderstanding as man yet by a supernaturall infusion of light from his diuine nature Ioh. 5. 27. Thus of the gift of knowledge Charity and loue was powred out vpon the soule of CHRIST aboue all the measures of Charity in men or Angels Iohn 13. 1. Romans 5. 6 7. Thus of the gifts were powred out vpon the humane nature of Christ Yet by the way it is not amisse to note that certaine gifts were not powred out vpon CHRIST or not till his glorification as faith and hope were not in CHRIST at all for in as much as the obiect of faith is things not seene faith it selfe could not be in CHRIST who did inioy the vision of GOD by vertue of the personall vnion with the diuine nature euen from the beginning of his Incarnation by that kind of knowledge which I called before his knowledge of vision or the knowledge of the blessed yet to want faith did not argue imperfection in CHRIST but rather remoued imperfection as hee that wants Spectacles when he needeth them not is no whit inferiour to him that vseth Spectacles because of the weaknesse of his sight The like is to bee said of hope for as Faith beholds things that are not seene so hope lookes to things which are not yet had or possessed Rom. 8. 24. and the cheife obiect of both is the chiefe good which is GOD now CHRIST enioyed GOD yea euen in the very instant of his death but if we looke to secondary obiects and by hope vnderstand an expectation of some kinde of helpe promised by GOD then such a kinde of hope may be granted to haue beene in
27. and this priuation of glory he suffered that wee might be brought to perfect glory in heauen and that wee may see how hatefull the clouds of our sinnes were that could darken and hide from shining the beames of such glory and to teach vs to be content though our liues be also hid with Christ as his was when he liued in this world expecting the reuealing of our glory when he appeares in glory Col. 3. 3 4. Thus of his priuatiue Passion His Passion considered positiuely comprehends both the euill was imputed to him and the euill was inflicted vpon him His suffering by way of Imputation was very grieuous for the Lord Iesus standing before the Iustice of God as our Suretie all our sinnes were charged vpon him as if he had committed them himselfe and this was a most fearfull kinde of Passion which the Scripture takes expresse notice of Saint Paul saith he that knew no sinne was made sinne for vs 2 Cor. 5. 21. and the Apostle Peter saith hee bare our sinnes in his owne body on the trce 1 Pet. 2. 24. and this is a consideration of great necessitie and vse for hereby the hearts of the godly may be wonderfully setled in coÌ„solation so as to liue out of the feare of Gods wrath for our sins All our sinnes are charged already vpon Christ and therefore God in iustice cannot charge them vpon vs and it is an increase of comfort to know that therefore our sinnes were imputed to him that his righteousnesse might be imputed to vs 2 Cor. 5. 21. And withall we should hence learne seeing all our sinnes are taken off our shoulders and laid vpon him therefore to spend our daies in righteousnesse and holinesse of life 1 Pet. 2. 24. And thus also of his imputatiue Passion Concerning the Euill he endured for vs which was inflicted vpon him it is true that the Scripture doth most frequently mention his death and bloud-shedding but yet that must be vnderstood Synecdochically for into the Doctrine of the Passion ought to be taken all the things he suffered from his Conception to his Resurrection and that for these two Reasons First It is most manifest he suffered nothing for himselfe but for vs and if all he suffered were for vs then all his sufferings must be reckoned as concurring to the price of our Redemption Secondly Hee was to suffer the Curses and malediction of the Law which was due to vs for our sinnes Now by our breach of the Law wee deserued not only death but a miserable life also and though it is true that such punishments as are inflicted vpon men considered in their particular persons and not common to the Nature of man he was not bound to suffer as hee was not bound to suffer the paines of the stone or gout or other like diseases which are not the maledictions which belong to the whole Nature of Man but speciall iudgements God inflicts vpon some men yet the common Miseries of mans life which may stand with the Libertie and freedome of the execution of his office in the chiefe sorts of them he did sustaine to increase the merit of his Passion in some things he extends his sufferings further as will appeare afterwards Now the contemplation of the Miseries our blessed Sauiour suffered which were positiuely inflicted vpon him may bee diuided into these parts viz. 1. The Humiliation of his Incarnation 2. His abasement from his Birth to his Baptisme 3. His sufferings from his Baptisme to his last Supper 4. His Araignment 5. The miseries he endured after his araignment which are comprehended in the words of the Creed Crucified dead c. First for the Humility of his Incarnation He did not only take the Nature of Man but he tooke vpon him the forme of a seruant and was borne in a most meane and contemptible condition of a poore Mother not allowed the common entertainment of an lnne but thrust out to be borne in a stable amongst the beasts and laid in a very manger not looked after or regarded either by his own or by strangers Phil. 2. Luke 2. And thus he was abased for diuers reasons For first hereby the second Adam paies for the extreme arrâ—gancie of the first Adam The second Adam is thrust downe below the ordinary condition of a man because the first Adam affected a condition aboue the Angels euen to be like to God himself Secondly he thus hides the glorie of his eternall Natiuity in a meane and temporary birth that he might purchase for vs an heauenly and eternall birth Our Lord takes vpon him the forme of a seruant that we might enioy the states of sonnes Thirdly he refuseth the glory of greatnesse and pompe of entertainment at his birth to reach the great ones of the world not to be proud of their births in Nature but to seeke after the heauenly new birth as the only true glory And the poore of the world may be comforted against the meannesse of their prouisions for themselues and their children by remembring that the Sauiour of the world had not so good entertainment as vsually the poorest of their children haue For the second to wit his Abasement from his Birth to his Baptisme two things are to be reckoned as parts of his Passion namely his exile and his contemptible condition A little after the birth of our Sauiour wee reade that Ioseph and Mary were forced to flie out of Iury into Aegypt and in this suffering he beares the similitude of the first Adam As the first Adam shortly after he was created in Paradise was banished out from thence So Christ the second Adam shortly after he was borne in Iudaea is driuen out to goe into Aegypt And this also he suffered that the prophecie might be fulfilled that said long before Out of Aegypt haue I called my Sonne Hosea 11. And this part of his suffering had also comfort in it for he therefore lost his liberty in his owne Countrey that he might purchase for vs the right and libertie of our heauenly Countrey and that such godly men as suffer banishmeÌ„t might comfort themselues in his example Now for the other Branch we may obserue that for thirty yeares which was the greatest part of our Sauiours life on earth he liued in a most obscure condition reckoned euen in Israel but as the Carpenters sonne and made subiect to the authoritie of that poore man Ioseph In all which time no man regarded him or once acknowledged his glory either as the Sonne of God or King of the Iewes or Sauiour of the world and in this time was the old prophecie fulfilled He was as a Root growing vp out of a drie ground he hath no forme or comlinesse and when we shall see him there is no beautie that we should desire him he is despised and reiected of men and we hide our faces from him he was despised and we esteemed him not Esay 53. 2 3. And hence godly men may learne to
Christ verse 23. 6. That God would in his due time bring them all to him in heauen that they may for euer behold his glory there verse 24. These are maruellous things and should wonderfully affect vs and comfort vs. 5. By what arguments our Sauiour vrgeth these peâ—itions for his very reasons doe shew what care he had of vs and how he pities vs and that he stands vpon our right And so we shall finde that hee vsed foure Reasons why God should grant all he asked for them The first was because we are Gods thine they are vers 9 10. and therefore God should defend vs in that we are his owne and belong to his charge and care The second was because the world hates vs vers 14. we are likely to be so ill vsed in the world that God must needs looke to vs to protect and prouide for vs. The third was because our Sauiour himselfe should be now no more in this world to looke to vs in his owne person and therefore hee praies God to looke to vs vers 11. The last was because hee had sanctified himselfe for our sakes and therefore pleads his owne merits for vs vers 19. Lastly it is profitable for vs to marke the intimation our Sauiour giues all along his prayer by which he lets fall a description of what we must be if we would haue our part in his Intercession For in the 20. verse wee may see it plaine we must be beleeuers and verses 6 7 8. with 26. We may see further that we must be such as will receiue the words which God gaue to Christ to deliuer to vs by them will know Gods name and such as will keepe the word as the greatest treasure in the world They that heare not Christs preaching on Earth shall not haue benefit by Christs praying in Heauen Nor will hearing serue turne but there must be knowledge and beleeuing and keeping of the word as a treasure and for practise Thus of the prayers our Sauiour made for the Church The prayers he made for himselfe concerne either his Glory in Heauen or his Passion on Earth His prayer for his Glory in Heauen is recorded Iohn 17. v. 1. to 6. and in that prayer our Sauiour first layes downe the substance of his request vers 1. Secondly hee vrgeth it with arguments vers 1 2 3 4. Thirdly hee explaines his meaning for the manner how he would haue his petitions granted The substance of his suit is that God would glorifie his Sonne The Reasons are First because God is his Father and he his Sonne vers 1. Secondly because if God glorifie him hee will glorifie God againe verse 1. Thirdly because God had giuen him power before to bestow glory vpon others and therefore much more he should haue it himselfe verse 2 3. Fourthly because hee had glorified God on earth and should within a little time finish all his hard taske verse 4. Now the manner how hee would be glorified was by receiuing the same glory againe which hee had with the Father before the world was which referred to his humane Nature must be vnderstood of his exaltation aboue all things that are made in heauen or earth and so to be worshipped with the diuine Nature And as it is referred to the diuine Nature it must bee vnderstood of manifestation to the world that as alwaies he as second Person had glory equall with the Father so that God would let it be knowne to be so through the world which was accomplished after his resurrection when the Diuinitie of Christ was published to all Nations Thus of his prayer for his Glorification The prayer that concernes his Passion was made in the Garden a little before his enemies came to apprehend him And concerning that prayer diuers things may be obserued 1. The company was with him or neere to him at the time of his prayer and so the Text notes that he singled out of all the Disciples three of them whom he loued most viz. Peter and Iohn and Iames. Now this company hee tooke for two Reasons First that they might bee witnesses of this part of his Passion Secondly he chose them to be by him as such as to whom he could more freely discouer himselfe and in this our Sauiour did expresse that which is setled in the natures almost of all men and so of all godly men in the businesses of religion There be some persons before whom a man would more willingly pray or preach or doe any dutie and yet others haue no iust cause to take exceptions as if they were neglected or it was partialitie for we see here Christ himselfe did single out these men and leaue the rest of the Disciples further off Matth. 26. 36 37. and withall from hence we may learne that the very presence of such as we loue doth vs good when we are in distresse though they should say nothing to vs as here our Sauiour giues these Disciples a great charge to tarry by him and yet they say not a word to him no not when he makes his moane that his heart was heauy to the very death yea it seemes our Sauiour was not willing to be without them though they slept by him and seemed to take little notice of his distresse Further these three were they that had seene his Transfiguration on the Mount and therefore are now the fittest to behold this great abasement without wauering in the faith of his Diuinitie because they had seene him glorious whom now they are to behold so infirme 2. The gesture he vsed in prayer viz. He felt on his face and praied Euen the more grieuous the distresse was vpon him the more humbly did he demeane himselfe towards God When his heart was so heauy nothing but praying to God would helpe him for he had made his moane to the Disciples and that eased him not Nor doth hee rest in that simply to pray but his Agonie being great hee applies himselfe to that gesture might best fit the greatnesse of his distresse to teach vs what we should doe when our hearts are heauy and how we should striue to inlarge our affections and suit our whole behauiour in Gods presence according to his hand vpon vs or the great need we haue of his helpe 3. What befell him when he went to pray viz. a most grieuous Agonie in soule which with such speed increased vpon him that he cried out to his Disciples that his soule was euery way compassed about with sorrow euen vnto the death and he sweat in that Anguish very bloud as is noted by the Euangelist and he was maruellously amazed and afraid Now if any aske what made our Sauiour fall into this perplexitie I answer that wee must not thinke that it was the feare of bodily death that thus affrighted our Sauiour seeing we know that the Martyrs that were infirme men did yet embrace death without these Agonies though by the way we must remember that
it is a thousand times more easie to suffer the death of a Martyr than for Christ to suffer bare death of any kinde because Martyrs in death are freed from the guilt of all their sinnes whereas Christ in death as our surety stands charged with sinne but it was not the feare of death thus troubled our Sauiour he had many other more dreadfull things to thinke of As first the tyrannie of Sinne Death and Sathan that had preuailed ouer mankinde Secondly the great ingratitude of the greatest part of mankinde who would not regard redemption though made in his bloud Thirdly the dispersion of his Disciples and the scandall that euen they would take at his death Fourthly the ruine would come vpon the Iewish Nation by making themselues guilty of his bloud Fifthly and especially the sense of the most horrible wrath of God against the sinnes of the world which he must endure and did begin to feele for our sakes as being our surety It was not death then simply that he feared but death ioyned with that powring out of the dreadfull wrath of God vpon his soule this bred that incredible and deadly sadnesse and paine and inward feare in our Sauiour Now this mournfull consideration of his grieuous feare and agonie may serue vnto vs for great consolation and that in diuers respects For first herein we may see his loue to vs that can be content to take vpon him our infirmities euen those that are most troublesome such as this dreadfull feare and perplexitie was he was here truly transfigured for as on the Mount by transfiguration hee shewed what glory he should haue in heauen so in the Garden by this transfiguration he shewes what weaknes cleaues to his members on earth only we must still remember that he tooke vpon him only vnblameable infirmities for in this he sinned not If any aske how could such vnspeakable feare and sadnesse be without sinne seeing the affections were so violently moued and troubled I answer that the perturbation that was in our Sauiours heart was like to cleane water in a cleane glasse if it be shaked neuer so violently yet it is cleane still because there is no mud in the bottome But on the other side if cleane water be put into a cleane glasse and mud withall be setled in the bottome then the least stirring that is makes it foule and so it is with vs there is sinne in almost all perturbations that arise in our hearts because euery shaking of our hearts stirs vp some corruption that is in our nature but it was not so with Christ Againe fearefull Christians may take some comfort from hence to see that their Sauiour was afraid as well as they His Agonie may comfort them against their pusillanimitie and further such as finde strange accidents in prayer and are suddenly oppressed with feares and doubts or terrors may profitably remember what befell their Sauiour when he went to pray Lastly such as are afflicted in conscience vnder the sense of Gods wrath may wonderfully from hence be releeued First by considering that Christ himselfe did feele the same or much greater sorrowes than they doe and therefore doth pitie them and will suocour them Secondly by considering that Christ hath borne in his owne soule the brunt of Gods displeasure for sinne and therefore they should not be so dismayed but behold his soule as made a sacrifice for their sinnes And thus of his Agonie There was yet another great discouragement befell him in his prayer and that was the maruellous senslesnesse and drowsinesse and want of compassion in his Disciples who were so farre from comforting him or mourning with him that they could not watch with him one houre That Peter that a little before said If all men were offended in him yet he would neuer be offended yea he was ready to die for him yet now he doth not resist his very sleepe but neglects his Sauiour in his greatest distresse And from this obseruation we may gather diuers Vses For hereby it is manifest that the whole burden of satisfaction lies vpon Christ only Here is no bodie to helpe him to pay one farthing nor so much as pitie him or incourage him when our ransome is in paying the great Apostles are a sleeping Besides men in misery must learne to trust vpon God only for there are none so neare or deare to vs but in times of distresse may come farre short of that compassion or succour which we may expect from them and if any such thing befall vs in our paines or other miseries we must labour to comfort our selues with this example of the like case of our Sauiour Moreouer men that are giuen to bodily sleepinesse in time of Gods seruice should be warned from hence Euen such a bodily infirmitie if it be nourished may bring vs into fearefull temptations and makes vs guilty of grieuous offence against God and Christ as is imported by our Sauiours milde reproofe of the sleepie Disciples Matth. 26. 4. The forme of prayer hee vsed and that was Abba father let this cup passe from me if it be possible yet not my will but thy will bee done Mark 14. 36. In which forme we may note three things First the Titles he giues to God Secondly the substance of his suit to God And thirdly the clauses limiting his petition 1. The Titles are recorded by Saint Marke and wee shall finde them giuen to God in three places of the new Testament viz. in this prayer of Christs and Rom. 8. 15. and Galat. 4. 7. The tearme Abba is an Hebrew or Syriacke word and the other word Pater is both a Greeke and Latine word Now in that Christ calling vpon his Father giues him his title in diuers languages it is thought that thereby Christ would intimate that he was the God of both Iewes Gentiles and in as much as the time drew on in which the partition wall was to be broken downe and God was to bee beleeued on and called vpon by both sorts of people Christ himselfe first beginnes to treat with God in both languages And it may well be that being now in infinite torment he would intimate by these tearmes that he suffered them both for Iewes and Gentiles 2. As for the substance of the petition a great doubt may arise in a mans mind how this could be in Christ without sinne or contradiction to himselfe He that had foretold his death and professed so often to bee willing to die and was sent into the world for this purpose and if he died not all the Elect were vndone how can it bee that now hee prayes that if it be possible he may not die I answer this obiection two wayes first that he doth not expresly pray against his death but his words may be vnderstood as well as I conceiue of the Agonie he was in in his soule and so what inconuenience can follow if we grant that hee desired of God that it might passe from
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
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
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
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
is slaine by the creature which also vpbraids the stupiditie of men that cannot be moued with such an obiect especially the horrible wickednesse of the chiefe Priests and Rulers and people of the Iewes that are not stirred with remorse for so grieuous a sinne Thirdly this shaking of the earth is thought to signifie and foretell the shaking of the world by the Gospell afterwards so as all the world should be moued at the sound of the voice of Christ in the Gospell Heb. 12. 26 27. The rending of the Rockes 1. Did vpbraid the Iewes for the hardnesse of their hearts that were worse than the very Rockes The Rockes cleaue at the death of Christ and yet their hearts are vnmoued 2. It might signifie the same with the Earthquake viz. that the vertue of Christs death carried by the Gospell into the world would bee of force to teare and rent the hearts of wicked men though they were as hard as Rockes The opening of the graues signified that Christs death had vanquished Death and that it should not haue power to hold the body of the Saints in the graue long and withall it told the Iewes aforehand that it would be in vaine for them to roule great stones vpon Christs graue for he would rise againe doe they what they could It is said that the dead bodies arose after the Resurrection of Christ which hath made some Diuines thinke that the graues were not opened till after the Resurrection though Saint Matthew reckons this thing together with the rest of the Miracles that concerned Christs death Thus of the Testimony Diuine The Humane Testimony was the Testimony of the Roman Centurion and the Souldiers with him who feared and glorified God and said Of a truth this was the Sonne of God and the multitude that came to the execution beholding the things that were done smote their breasts and returned Matth. 27. 54. Mark 15. 19. Luke 23. 47 48. And this Testimonie shewes 1. The maruellous senselesnesse of the Priests and learned men and great men of the Iewes that these men that were Pagans and these poore Plebeians should be so affected with feare and wonder and giue such an honourable testimony to the innocencie and Diuinity of Christ when these great Pillars of the Church are so obstinately auerse and hostily minded it shewes that they were prodigiously sinfull and hard hearted and withall it shewes what a plague a hard heart is whereso euer it is found though in learned or great men Though God shake the earth teare the Rockes open the graues and though he make strangers to confesse his glory yet they are the same men still 2. That it is easie with Christ to defend his owne credit and cause euen in the hardest times though Iudas betray him Peter deny him and the rest of the Disciples flie from him yet he can make a Centurion a Souldier a Pagan to doe the worke his Disciples should haue done Hee can glorifie himselfe by the mouth of Babes and Sucklings if need be Psal 8. 2. Buried ACT. 13. 29. And when they had fulfilled all things that were written of him they tooke him downe from the tree and put him in a sepulchre THat Christ was buried is manifest by the Storie of the Euangelists and is a part of the Creed not doubted of by any amongst vs. Concerning his buriall I propound these things to be considered 1. The reasons why it was needfull Christ should be buried 2. The place where he was buried 3. The persons by whom he was buried 4. The manner how he was buried 5. The time how long he continued in the graue Our Sauiours bodie was buried for these Reasons 1. That the Scripture might be fulfilled that had prophecied of it see Esay 53. 9. 2. That it might appeare he was truly dead 3. That he might pursue and ouercome death in his owne cell or den 4. That he might burie our sins with him and for euer hide them from the sight of God 5. That we being made partakers of the fruit of his buriall might be buried with him in respect of our sins The immersion in the water of Baptisme is a signe of this spirituall buriall with Christ Rom. 6. 4. Col. 2. 12. 6. That he might sanctifie our buriall to vs and so expell from vs that horror and feare we might conceiue about our lying in the graue and so confirme vs in the hope of our Resurrection 7. That we might learne from thence to giue honour to the body of Christians in prouiding honest and decent buriall for them such as might answer the hope wee haue of our Resurrection Mens bodies shall rise and to signifie so much we should lay them in the graue as in a safe place to keepe them till the Resurrection For the place where he was buried that may be diuersly answered 1. He was buried in a noted place neere to Ierusalem and that for two causes The one that so all occasion of doubting of his death or truth of his buriall and so of his resurrection might be remoued The other that by the rest of Christ in the graue the vision of rest and peace which the name Ierusalem signified might be knowne to bee procured by Christ Rest I say spirituall and eternall 2. He was buried in a Garden thereby hauing relation to the first Adam for as our vnrest began at the sinne of the first Adam so here in a Garden doth the second Adam come to rest and so begins our spirituall rest And withall to giue vs hope that as from the sinne of the first Adam we were cast out of the garden of pleasure so by the suffering of the second Adam who lay buried in a Garden we might haue a happy returne to the heauenly Paradise And as Christ was carried from the Crosse to the garden of rest so shall we be taken from the calamities of life into heauenly rest 3. He was buried in a Sepulchre hewed out of a rocke that so his enemies might haue no occasion to cauill and say his Disciples stole him away by secret holes or passages vnder ground and withall to signifie what the state of our naturall hearts is when Christ comes spiritually to rest in our soules hee must hew him a place out of the rocks if he get roome in our hearts 4. He was buried in a Sepulchre that was new that thereby might be signified that the condition of death was by the merit of Christ made new and was altogether different from that which it was wont to be and withall to tell vs that Christ will rest in the heart of no man vnlesse it be new 5. He was buried in a Sepulchre in which neuer man was laid lest his aduersaries should cauill and say it was some other that was risen or that he rose from the dead by vertue of touching some other corps see 2 King 13. 21. 6. He was buried in another mans Sepulchre to signifie that he died and was
buried not for himselfe but for other men and that he might shew that graues properly belong to vs which haue sinned to warne vs of our mortalitie Ioseph caused his sepulchre to be made in his garden of pleasure that he might be thereby put in minde of his mortalitie in the middest of the delights of this life The persons by whom Christ was buried are diuersly described as by their names Ioseph of Arimathea and Nicodemus and by their worldly estate they were Senators and rich men and by their profession or religion they were disciples iust men such as waited for the kingdome of God but yet all was done secretly for feare of the Iewes and by the authoritie they had to doe it viz. the consent of Pilate Matth. 27. 57. Mark 15. 45. Ioh. 19. 38 39. For the first of these it is to be obserued that God hath giuen these men an honourable name in the Storie of the Gospell so as what they haue done shall alwaies be remembred where the Gospell is preached and this honourable mention they attained not till this seruice done to the dead bodie of Christ Whereby God would teach vs that such as honour Christ God will honour and the best way to get into the Catalogue of Gods Worthies is to imploy our selues in well-doing and in the seruice of Iesus Christ and then we can doe no good worke to Christ dead or liuing in himselfe or his members but it shall be had in honour yea it may be in euerlasting remembrance For the second Christ was buried by rich men First that the Scripture might be fulfilled that said He exposed his graue to the wicked and to the rich man in his death To the wicked because he could not be buried without Pilates consent and to the rich man because hee was buried by Ioseph of Arimatheas meanes Thus he was said to be buried and raised vp according to the Scriptures 1 Cor. 15. 4. Secondly he gaue his dead bodie to rich men to signifie that amongst rich men he had his elect and that the vertue of his death should reach euen to them for though it bee impossible in respect of men that a rich man should be saued yet it is not so vnto Christ who can effect wonderfull things and so can by the vertue of his death so vntwist the gable of a rich mans heart as to make it in true humilitie like a thread to goe thorow the eye of a needle Matth. 19. 24. Iam. 1. 10. 1 Cor. 1. 26. And hence rich men should learne of Ioseph of Arimathea and Nicodemus that they ought to professe their loue of Christ and sincere Religion not only when Christ is adorned with miracles and worldly applause but euen when he fals into the hands of wicked men and is buried in ignominie they must not feare danger or reproach They must honour Christ not onely in the peaceable times of the Church but in troubled times Euen when Christ in his members is betrayed persecuted oppressed forsaken of his owne condemned either in spirituall Courts or politicall pursued by warres or any other vexations And the poore seruants of God that suffer for the testimonie of Iesus may hence take comfort God that stirred vp rich men to doe this honour to the bodie of Iesus will not forsake the afflicted members of Iesus he can stirre vp men to prouide for them and honour them euen greatmen when it pleaseth him both in their life time and at their death and after their death also Now for the third point they were disciples of Christ but yet it was secretly for feare of the Iewes Whence we may obserue the great wonder of Gods power in these men When Christ was in prosperitie they were afraid to be seene to follow him or to professe respect to him Now that Christ is in extreme disgrace and the enemies of Christ fleshed in cruelty and malice now these fearfull men proue valiant and whatsoeuer comes of it Christ shall be honoured euen the dead bodie of Christ shall not be forsaken by them Which is the more wonderfull because the best disciples of Christ were so ouercome with feare that they had all forsaken Christ Which may serue for great vse to all of vs. They that stand should take heed lest they fall Those that now go for strong Christians if euill daies come may proue faint-hearted and by their fearefulnesse dishonour the Religion they professe And on the other side weake Christians should not be dismayed God is able to make them to stand Rom. 14. 4. Such as in dayes of prosperitie were afraid of the reproach of men may proue so full of courage in the euill day as not to feare though the foundations of the earth be moued Further we may hence gather a distinction of true Christians Some are so and seeme so they make a profession before men Some are so but seeme not so as here these Counsellors were iust men and disciples and waited for the kingdome of God and yet they were not taken for disciples nor knowne to be so commonly which should restraine censure in rash Christians some of those persons they despise as prophane may be true Christians in Gods sight But yet lest wicked men should be hence emboldned obserue that how weake or fearfull soeuer these men were yet they would not consent to the death of Christ Though the weake Christians I speake of doe not so much for the truth as others doe and they should yet they will doe nothing against the truth 2 Cor. 13. 8. and therefore such persons as not onely make no profession but withall doe scoffe at and oppose sinceritie in others cannot be reckoned in the catalogue of true Christians Pilates consent was had for the buriall of Christ 1. That there might be no doubt made of his death and buriall seeing so great a person is made priuy to the ordering of it 2. That we might know that the hearts of the greatest men are in Gods hands and he can turne them which way he will euen to execute his counsell when they thinke nothing of it He can make the very enemies of the Church become friendly and louing when please him And further in that Ioseph doth not take the dead body downe and burie it without leaue of the Magistrate it serues to teach men that they should doe all things with due respect not only of the warrant of the action but of all circumstances belonging to it especially great respect should be had to authoritie that by rash zeale the power of Magistrates be not prouoked against vs. Thus of the third point The manner of the buriall containes diuers things First they did it hastily towards the euening because of the preparation of the Iowes for the Sabbath Ioh. 19. vlt. Secondly they did it openly Thirdly they did it with great cost for Ioseph brought fine linnen to wrap it in and Nicodemus brought a mixture of Mirrhe and Aloes to the quantitie
earth but to assume Earth when he tooke our nature and that too considered as the earth was vnder malediction for the first Adams sinne and exprest in that sentence Thou art earth and to earth thou shalt returne and that other The earth is cursed for thy sake thorns and briers shall it bring forth And that he descended both in respect of his body and soule and of both of them together In respect of his body as Adam made of the earth so was Christ borne of a Virgin who had her originall from the earth and the earth is vsually said to be the common mother of vs all and his soule descended into this earth when it was vnited to his most sacred body In both soule and body in his Incarnation he descended into the earth euen the earth as it was accursed both in respect of infirmitie and in respect of mortality The infirmities of our Nature which he tooke both in soule and in body what were they but so many thornes and briers to afflict and seratch and paine his most blessed Nature I meane by his infirmities such as were without sinne such as came from sinne but did not tend to sin such were in his soule sorrow and feare and in his body thirst hunger pouertie And besides our Infirmities he tooke our Nature as it was Mortall and so descended into that Infernum the Fathers call Infernum mortalitatis for though he died not so soone as hee was borne yet he liued alwaies vnder the sentence of death A prisoner in the Goale when he is condemned all the time he liues is reckoned but as a dead man So was Christ Now the Scripture seemes clearely to acknowledge the descension of Christ into the earth of mortalitie and infirmitie as when he descended to take vpon him the forme of a seruant Phil. 2. 7. So it is by some Interpreters conceiued to be meant Rom. 10. 7. and Ephes 4. 9. though it is not doubted but these places haue a further meaning Thus of the first sense as Hades signifies the earth and the rather because some Diuines make it a rule that Christ is neuer said to descend any whither but into Hell or Hades 2. Christ may be said to descend into Hades when by death he went among the dead both in his body and soule He descended when he went downe among the dead And thus he descended not only into the Infernum mortalitatis but into the Infernum mortis also Thus according to the Psalme he was free among the dead and this was the greater abasement because hee was detained so long among the dead kept downe as a Prisoner in the graue in respect of his body He descended then when he suffered the state of the dead both in body and soule I say his abasement was very great in this condition because both his friends thought all was lost in him Luke 24. 21. Marke 16. 10. and his enemies insulted ouer him as conquered and called him Deceiuer Matth. 27. 62 c. Luke 23. 43. See what God saith Dan. 9. 26. And death held him downe as his prisoner Rom. 6. 9. So as it was with him as Iob 17. 12 13. But yet it is true he was glorious in this estate both in that his soule was in Paradise and his body inioyed incorruption But yet all this was secret and not knowne to men therefore some Diuines call this a kinde of middle state betweene humiliation and exaltation because it was partly glorious and partly ignomious And his detention in the graue answerâ— fitly to the order of the Articles For as Resurrection answers to his death and crucifying so A scension answers to his going into the graue and Session at the right hand of God answers to his continuance in the graue 3. Christ may be said to descend into Hell in respect of efficacie because though neither soule nor body went into the Hell of the damned locally yet the vertue of what he suffered in soule and body penetrated into Hell it selfe This was an operatiue descension The merit and vertue of his Passion descended euen amongst the damned Angels to spoile them of their power and confirme them in the horror of their estates and to signifie the deliuerance of the Elect out of their hands 4. These words He descended into Hell may be taken as an effectuall Epitome and repetition of all his Passion described before with a generall intimation of the vnexpressablenesse of the things he suffered for our sinnes as if they that inserted the words into the Creed would say he suffered all things that might concerne our Redemption which were so many and so grieuous as the heart of man is not able to reckon them or to finde the bottome of them for when he came to suffer for vs he desended into a very Abissus or bottomlesse pit of misery not to bee sounded by any mortall heart This sense is taken too by some Diuines as the most proper sense of the words in this place And for mine owne part with submission to information of better iudgements if one particular sense must be taken to I best like this Thus of his descension in respect of the whole Man In respect of his body our Sauiour descended into Hades or Sheol when he descended into the graue and so it is the same in sense with his buriall and this interpretation is not to be slighted for first I haue quoted many places of Scripture before where the Translators themselues render the words by the terme of the graue So Iacob descended into Hell when he went downe into the graue Gen. 42. 38. And besides Athanasius in his Creed which is one of the most ancient that haue this Article in leaues out Buried and puts in He descended into Hell as if he signified thereby that he tooke that to be the meaning of the Article And Ruffinus saith in his Exposition of the Creed that the sense of these words seemes to be the same with the other word Buried Thirdly in respect of his soule our Sauiour may be said to descend into Hell in two senses First in that hee abased himselfe so farre as to let his soule to be in that condition which our soules are in betweene the time of our death and our resurrection which was a great abasement though the soule suffered no paine for his very soule herein endures the common condition of all mens soules in death though the soule die not in respect of the substance yet in a generall sense euery change from that being wee haue for the present is a kinde of death because it makes a not being of that which was before or makes something not to be which had a being before What is mutabilitie but a kinde of death which while it changeth any thing into another fashion that ceaseth to be what it was and beginneth to be what it was not Thus in the soule of Christ there was not only a change but a
such as are deare vnto God and sometimes of great place in the Church may befor a time exposed to great wants in outward things As here the Apostles that were called to be conquerors and commanders of the world are faine to goe a fishing to get them meat to sustaine their liues Secondly that men may take great paines in a lawfull calling and yet many times get little or nothing as here they are a fishing all night and can catch nothing Thirdly that great wants and disappointments in the ordinarie meanes of life doe sometimes forerume extraordinarie supplies from God They that can catch no fish in the Sea finde fish broyling on the Land The Diuinitie of Christ was demonstrated three waies by all which they might plainly see he had lost none of his power by death First that by his direction they catch a great draught of fish that could themselues catch nothing Secondly that the net was not broken though it dragged great fishes to the number of an hundred fiftie three The third was that on the shore was miraculously prouided a fire with fish broyling on it Thus of the literall sense of the Storie It is very probable that our Sauiour that tooke occasion when he first called his Disciples from their fishing to instruct them about their office in being fishers of men did likewise intend by this manifestation of himselfe to them now they were fishing againe to giue them first instructions from what fell out then concerning their mysticall fishing which they were to goe about within a little time after and so the comparison holds in many things The Disciples are the Ministers of the Gospell the ship is the Church the world is the Sea the fishes are the people of the world where the Gospell is the casting of the Net is the preaching of the Gospell the shore is heauen or that estate into which we are brought by the power of the word in outward profession Now about this fishing we may be instructed in many things from this Storie as 1. That the proper end of the labours of Ministers is to catch soules 2. That there is difference of gifts and qualities in Ministers as there was in these Disciples went a fishing 3. That the best place to fish in is the Sea and not small Riuers or Brookes The places to catch soules are those where there is the greatest multitude of people 4. That in the spirituall fishing we fish in the darke as they did in the night we cannot see where our nets fall or what hearts of our hearers our words fall vpon 5. That godly Ministers may take great paines and yet catch nothing as they fished all night and caught nothing 6. That Christ is present with his seruants in the worke or when they haue not successe though they discerne him not 7. That it is the speciall prouidence of Christ if any soules be caught and comes by his direction 8. That many of Gods deare seruants may take great paines and yet scarce get meat to keepe them Children haue yee any meat 9. That after long fruitlesnesse Christ may blesse the ministerie of his seruants to effectuall conuersion of soules but then vsually they must turne to the other side of the ship get them to other people 10. That sometimes God doth shew his power in giuing great successe to the ministerie of his seruants euen when it is not looked for but it is very rare as was the great draught of fishes 11. That a powerfull and succesfull ministerie is one of the most effectuall meanes to manifest and discouer Christ and his presence on earth 12. That godly Ministers that seeke Christ in their preaching may differ much in zeale and yet all meet in the end with Christ vpon the shore Peter leaps into the Sea which seemed a kinde of vnwarranted singularitie of Peter and yet he did not ill the other Disciples came slowly in a Boat to shore and yet are not blamed for want of loue to Christ 13. That it is great deale of businesse to get euen godly people to heauen as here the Disciples haue a great toile in it to drag the fishes after they haue caught them to bring them to shore 14. That the best fishing is to fish for great fish For though it be a blessed thing when the poore receiue the Gospell yet if we could catch the great ones of the world they would bring much more glory to God 15. That in places where many are caught by the preaching of the Gospell it is a wonder if the net be not broken that is if diuision and some rent in vnitie follow not It is the great power of Christ if it be otherwise but yet note it is not humble Christians the small fishes but either great men or such as are growne big with conceit of their gifts that breake the net Yea note that men may continue long in profession and yet breake the net in the end as great fishes doe that fall a bounsing when they come neere the shore In generall here is intimated that great concourse of hearers indangers the preaching the net payes for it the fish escape but yet wee see Christ can preuent all this when please him 16. The end of all this fishing is a sweet dinner with the Lord Iesus in heauen which sweet fellowship with Christ is beyond all similitude and therefore the Euangelist doth not striue to set out the dinner in many words The third Apparition was to the eleuen Disciples on a Mountaine in Galilee concerning which both S. Matthew chap. 28. 16 c. and S. Marke chap. 16. 14 c. make report Concerning which Apparition if both the Euangelists be compared together we may obserue 1. The place where Christ appoints his Disciples to meet him viz. a Mountaine as a place neare to heauen and further from worldly distractions and where he might more freely discourse with them 2. The condition of the Disciples when Christ comes to them he finds them as S. Marke saith sitting together and it is likely they sate so expecting the cōming of Christ to them being wearied with trauell to the place herein the Disciples are a fit resemblance of the condition of our assemblies what are we all when we meet in the house of God but poore disciples that sit here to watch when Iesus will appeare amongst vs we are desolate creatures cast out of the world that haue no happinesse but in the presence of Christ with vs. 3. The effect of the Apparition in the Disciples viz. some beleeued and worshipped him but some doubted Mat. 28. 17. The right faith in Christ and knowledge of him doth breed adoration and the worship of Christ And herein the inward manifestation of Christ to the hearts of true Christians differs from illusions in Hypocrites that in true reuelations of the presence of Christ the effect is a greater care of the worship of Christ and practise of all holy duties whereas illusions
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
doth despight the works of the power and grace of the Holy Ghost without remorse to the death 1. When I say the sin vnpardonable I exclude all the sins against the Holy Ghost named before 2. When I say a sin after illumination and sanctification I exclude all the sins of such people as neuer had the powerfull meanes of saluation or neuer so as to worke a manifest change in them The person that commits this sin must be such a one as was before inlightned Hebr. 6. and sanctified Heb. 10. 29. that is such a one as did attaine to diuers gifts which he had not before which were wrought in him by the Holy Ghost and had a taste of the doctrine he heard and of the powers of the life to come but yet he was not sanctified with any sauing grace or repentance from all sinne or effectuall relying vpon Iesus Christ for his owne saluation He had tastes of many things but did not soundly digest any thing 3. When I say he doth wilfully and wholly fall away I meane diuers things First that this sin cannot be committed by such as continue in the same manner they were in relation to Religion it must haue apostacie in it Secondly it must be a wilfull apostacie which is when a man falls into sin not only against his knowledge but without any temptation Heb. 10. 26. and this excludes the sins of Dauid and Peter Thirdly I say it must be a totall apostacie not a falling into some one or two grosse euils but a falling away from respect of all parts of truth that should master his nature or works though he shew not all this openly but in heart he is an Apostata from all grace He doth as it were depose or abrogate all the Law Heb. 10. 28. 4. When I say contemning the Gospell I meane two things The one that he doth loath that way of saluation by Christ and the other that he doth extremely scorne the meanes of publishing the Gospell that is effectuall to worke sanctification in men and that meanes which had before power to worke change in the partie himselfe both these I take it are imported Heb. 10. 29. He may brooke the generall vse of exercises of Religion still as the Pharisees did but not that meanes that hath power and life in it 5. I adde the word despight from Heb. 10. 29. to include the sins of persecuting and blaspheming and both out of desperate malice without any colour of cause or measure of dislike This person is alwaies a knowne aduersarie and withall doth reproch godly persons and godlinesse but it is of wilfull malice which excludes persecuting or blaspheming that is done of ignorance as in Paul 1 Tim. 1. 13. 6. When I adde the works of the Holy Ghost I difference this sin from the blasphemie that is against the nature or person of the Holy Ghost for so it is no greater sin than to blaspheme the nature or person of the Father or Sonne but it is the speciall operation of the Holy Ghost that is the obiect of this sin by which God comes more neere vnto man than he is in nature or person 7. I adde works of power or grace because as vsually this sin is committed by despighting the worke of grace in other true Christians so sometimes also it is committed by despighting the works of power as the miracles wrought by Christ were reproched by the Pharisees Matth. 12. 8. I adde without remorse because I thinke that he that commits this sin is so far from being capable of true repentance that it is impossible he should get but that remorse or repentance he had when he was first inlightned So I take that place Heb. 6. and so I thinke such as haue any remorse or despaire arising from the sense of the greatnesse of their sins cannot be guilty of this sin 9. I adde to the death only to note that this is that sin which the Apostle calls the sinne vnto death in a speciall sense Finall impenitencie in any sin is vnto death but then it hath not the description going before Nor doe I meane that it cannot be knowne till death but that it will last vnto death without returning from it Now this sin is said to be vnpardonable not because it is greater than Gods mercy or Christs merits but because God hath resolued to shew his iustice vpon this sin without mercy and because in that way of sauing of men which God hath now resolued vpon all meanes of salustion are disappointed to the vttermost else if they could repent God could forgiue and this iustice of God may not seeme strange since he declares himselfe willing to forgiue all sins and doth except but this one Now the explication of this sin should serue for a warning to such heareres as haue had remorses and illumination and finde themselues in many things changed I say they should be warned to looke to themselues since this sinne can be found in no other persons and to this end they should take counsell in two things 1. Now that they are neere the kingdome of God by these effects of the Holy Ghost in them they should be carefull to goe on and neuer rest till they attaine to sound conuersion and true sauing grace and that they will doe if they humble themselues before God for euery knowne sinne especially those sins that haue beene most loued of them or most rooted in nature and secondly if they will be at the paines to vse all good meanes to get the particular assurance of Gods loue to them for these two things were neuer found in any of those that so fall away 2. My next counsell is that they take heed of those speciall sins that were in such as at length grew faultie in this vnpardonable sin that when they feele any of them in themselues they make haste to get out lest they proue forerunners of the sin against the Holy Ghost such as were in the Pharisees and others these or the like the forsaking of that meanes by which that inlightning was wrought as the Pharisees did the ministerie of Iohn Baptist Secondly the constant affectation of the praise of men more â—â—an the praise of God Thirdly habituall alienation of 〈◊〉 heart from God and goodnesse Fourthly wilfull euill practises without temptations Fifthly constant enuie at the gifts and praises of the godly Sixthly wilfull misinterpretation of all that godly men doe euen their best works especially if they be gone so far as to feele themselues to bee tempted to fall into a course of open opposing and persecuting of good men and good causes if it bee possible let them breake off and by speedy repentance preuent the horrible mischiefes they may fall into lest from these oppositions and the custome in them they fall into malice and despighting of the worke of grace Thus of the Vse of Admonition The Vses for Instruction follow and so the consideration of this Article should
with eternal punishments why page 500 Sins remitted and retained how page 463 Sitting what it signifieth page 489 Christs Sessio at the right hand of God is comfortable in seuen respects page 492 Christs Soule how produced page 263 Excellency of mans Soule aboue other creatures appeares in seauen things page 197 Soule of man made in the Image of God page 197 Soule immortall page 198 What the Soule workes in the body Ibid. Soule resembles God in the Creation Ibid. Condition of our Soules in death page 449 Soule of Christ in his death indured a priuation of what it had before Ibid Soules of the righteous cry vnder the Alter Ibid. Our greatest care must be for our soules page 422 Christ the Sonne of God page 335 God hath many Sonnes page 336 Where the Spirit is there is liberty page 541 Spirit quenched by two sorts of men page 546 Happinesse of Christs subiects page 233 Christs subiects must doe seuen things page 234 Sufferings of Christ Suffering attributed to the diuine nature in respect of personall vnion page 305 Christs Sufferings full of wonder and amazement Ibid. They teach vs six things Ibid. He suffered not for all proued against the Arminians page 307 He Suffered from all sorts of enemies Ibid. To teach vs three things Ibid. Who haue part in Christs Sufferings page 308 Christs Sufferings a matchlesse patterne of his loue page 309 Iust Suffers for the vniust Ibid. Seuen reasons why he suffered page 310 Scriptures fulfilled in his Sufferings Ibid. His sufferings teach vs patience page 311 Two obiections against his Sufferings answered page 312 Difference betweene Christs Sufferings and Martyrs page 313 End of Christs Sufferings teach vs diuers things Ibid. Benefit of his Sufferings appeares in seuen things page 314 Hee suffered by waie of Imputation page 316 Hee Suffered from his conception to his resurrection page 317 What he Suffered from his Baptisme to his last Supper page 320 Where he Suffered page 325 When he Suffered Ibid. Hee Suffered Voluntarily page 326 348 421 Hee Suffered meane vsage why page 356 Christ suffers two things from Herod page 370 Christs Sufferings should make vs afraid of sinne page 397 We should Suffer any thing for Christs sake page 417 Superscription ouer Christs Head page 399 Pilates meaning in it Ibid. God by this giues testimonie to his Son Ibid. Superscription written in three Languages page 402 Deriuation of Symbolum with signification thereof T. ALL men need be Taught page 471 Teares haue power ouer Christ page 385 Christ Teacheth diuers waies page 221 Excellency of Christs manner of Teaching page 222 Christ Tempted for diuers reasons page 320 Christs Temptation teacheth vs fiue things page 321 Christ dwels not in Temples made with hands page 243 Thiefe conuerted page 404 Abuse not his example to procrastination page 405 Three fruits of his conuersion page 406 Thiefes confession page 408 Thiefes prayer hath in it three things obseruable page 409 Christs answer to the Thiefe page 411 How the Thiefe vnderstood what was meant by Paradise Ibid. Profitable to teach the people the whole body of Theology page 2 Thomas his vnbeleefe page 464 Thomas his confession page 465 Christ crowned with Thornes page 381 Thankefulnesse to God for the blessings of Heauen page 176 Thunder and lightning page 170 Times and seasons left to God page 427 Worldfull of Treachery page 334 Christs apparition to his Disciples the doores being shut no proofe for Transubstantiation page 462 Truth of God See God Christ beares witnesse to the Truth page 365 Truth will preuaile Ibid. Constancy for the Truth page 366 Christs subiects are of the Truth Ibid. Christ fastened to a Tree for three reasons page 390 Doctrine of the Trinity page 115 Proofes of the Trinity page 116 In handling the Trinity wee must bee wise to sobriety page 117 Trinity Essence Persons all brought in in the Primitiue Church page 123 Eleuen obiections against the Trinity answered page 124 Doctrine of the Trinity vsefull page 126 We must speake of the Trinity in vnity page 127 Vnsound speeches of the Trinity Ibid. What Heretikes haue assaulted it Ib. V. ORiginall of vegetable creatures page 185 Their variety and vse page 186 Vaile of the Temple rent page 413 What it was Ibid. What it signified page 414 Vbiquitaries confuted page 502 They gaue Christ Vinegar to drinke for three reasons page 398 Virgin Mary not conceiued without sinne page 265 Virgin ouer-shadowed page 265 Christ tooke his Body of a Virgin page 267 Wofull estate of vnbeleeuers page 35 240. Christ vpbraided his Disciples for vnbeliefe why page 470 Vnity of God See God W. GOds dearest seruants exposed to outward Wants page 466 Great Wants fore-runne extraordinary supplies Ibid. Christ speakes to Women page 285 Comfort for Women in Child-bearing page 269 Women chiefe witnesses of Christs death page 419 What wholsome words are page 3 Wicked men incorrigible page 348 Wicked desire Christs miracles not his Word page 369 Wicked men of more account then godly page 371 Wicked men within the Church may be as vile as they are without page 376 Wicked men are impatient vnder Gods hand page 386 Wicked men are like a dry Tree Ibid. Wicked men in a wofull case page 397 Wicked men how condemned already page 509 Wicked men are Goats page 418 Wicked men are cursed creatures page 527 Wicked men forget their sins page 528 Wicked men taste the Word of God without digestion page 540 Difference betweene godly and wicked men in their desire after Christ page 369 Great World a little Garden page 161 It is like a Booke Ibid. Like a faire House Ibid. Fiue things wonderfull in the making of the world page 162 Workes of God of two sorts page 144 Externall Workes of foure sorts page 145 When the world was made page 148 Giue God the Glory of his Workes page 149 Meditate on Gods Workes not delight in idle shewes Ibid. World fiered at the last day how page 531 Word doth not euer presently worke page 354 God Workes sometimes by vnlikely meanes Ibid. How the Word was made flesh page 251 Vnion of the Word and flesh differ from other vnions Ibid. Gods Wisdome moderates betweene his Iustice and mercy â—8 Three beare Witnesse of Christ in Heauen three on earth page 430 LONDON Printed by G. M. for R. R. P. Stephens and C. Meredith and are to be sold at their shop at the golden Lyon in Pauls Church-yard 1626. Pro. 335. * So much as now is published comes vnto thy hands as it was left fully perfected by the Author in his life time 2. Waies of Preaching 1. By Text. 2. Without Text. And both expedient The Apostles Patterne The method intended What the Creed is What wholesome words are Vnwholesome doctrines of two sorts 1. Corrupt doctrine Diuers sorts of corrupt doctrine How many waies true doctrine may be vnwholsome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How the Creed is a Patterne Note What great respect we should haue of the doctrines