hate life for this very respect because it hinders the Lords presence from vs and keepes vs absent from him whom our soules loue 2. Thes 3. 5. 1. Iohn 3. 2. Psal 31. 19. 7. It should especially fire vs to a desire to imitate these sweet praises in God and to striue by all meanes to make our natures like to his we should from our hearts seriously constantly diligently endeuour to bee bountifull mercifull free patient and full of Loue as our God is Wee should neuer thinke we had a iot of good nature in vs till we could in some sound measure shew a constant disposition in these things 1. Iohn 4. 11. Luke 6. 36. Romanes 15. 4 5. Thirdly this Doctrine of Gods goodnesse is wonderfull comfortable if wee soundly consider our interest in the fauour of him that is so louing mercifull gratious and bountifull and especially against our sinnes and in the case of Afflictions for in both these Arguments of great consolation may bee drawne from the goodnesse of his nature as 1. Against the burthen and guilt of our sinnes it may greatly ease our hearts and quiet our consciences to know that he hath set vs vnder grace and freed vs from the hard conditions vnder the Law and so acknowledgeth satisfaction in his owne Sons death and passeth by without grieuance a world of infirmities in vs and is most ready to declare forgiuenesse of all our sins so as the Iustification of life by his grace shall exceed and ouercome the condemnation for our sins Rom. 5. 20. 21. Esay 55. 7. 2. In the case of afflictions as was partly shewed before for he is of so good nature 1. That he will not consume vs but onely try vs hee will not afflict vs for his pleasure but for our profit Heb. 12. 18. Lament 3. 21. Mal. 3. 17. Deut. 4. 31. 2. That he will not forsake vs nor chide for euer Nehemiah 9. 17. 31. Psal 103. 8 9. nothing shall separate vs from his loue Rom. 8. 38. Esay 54. 7. 10. 3. That he will heare vs gratiously when wee come to him in the day of trouble Zach. 13. 9. Psal 118. 5. Exod 22. 27. so as we may goe boldly to the Throne of grace to seeke help Heb. 4. 16. Nahum 1. 7. Yea he will shew himselfe to be a God of consolation 2. Cor. 1. 3. 4. That we shall neuer be oppressed by our Aduersaries though neuer so great and malicious Psal 1â—8 6. if so good a God be on our side what can man doe against vs Psal 86. 14 15 16. and so in generall out of all affliction he will deliuer and giue a good end Psal 34. 17. Iames 5. 11. Hee will repent him of the euill Ioel 2. 13. Lastly heere is matter of great Humiliation 1. To all ill natured fierce vnmercifull froward and cruell minded persons for hence it appeares they are not of God they that are of God are like to his nature in some degree but these natures are of the diuell 3. Iohn 11. 1. Iohn 3. 6. 10. Iohn 8. 44. 2. To such as abuse this so great goodnesse of God as they doe that prophane the doctrine of it by taking liberty from thence to sinne the more securely and so turne the grace of God into wantonnesse wofull is the condition of such persons for thereby they heape vp wrath against the day of wrath and depriue themselues of all the benefits of Gods goodnesse Iude 3. Rom. 6. 1. Heb. 10. 29. Rom. 2. 5. 4. Deut. 29. 19. 3. To all wicked men that are in disgrace with God Oh what a miserie is it to want his fauour or suffer his displeasure that shewes so much goodnesse to all that serue him Exodus 34. 7. Iohn 3. 17. 19. 4. The best men in the Church may be most heartily grieued for their owne deficiencies that they cannot more admire loue and praise his infinite goodnesse Hitherto of the goodnesse of God His Iustice followes The Iustice of God comprehends his Truth and his Righteousnesse Gods Truth is diuersly magnified in Scripture partly as it is in himselfe and partly as it is declared towards the creatures God is Truth in himselfe three waies 1. In his Essence as he truely is and truely is such as he is said to be thus he is said to be the true God Ier. 10. 10. Ioh. 17. 3. and thus he winnes himselfe glory and triumphes ouer all the Idols of the Gentiles Ier. 10. 14. 1. Thes 1. 9. and thus God is truely infinite truely immutable truely immortall truely wise truely good truely iust c. 2. As he is that increated first and chiefe Truth and that immutable Archetype exemplar and Idea of all true things without himself as he is the frame of all things in his minde The true patternes of all things were in the minde of God from eternity and all created things are said to be true only as they answer these patternes 3. In his internall workes and so his decrees are all true not one of them mistaken or disappointed but haue their precise and punctuall accomplishment 2. God is true without himselfe towards the creatures and so 1. In his workes because all his workes he doth truely there is nothing counterfeit or dissembled or fained in them Reuel 15. 3. 16. 7. He did truely create and doth truely gouerne the world call iustifie sanctifie and will glorifie the Elect c. Psal 11â— 7. 2. In his words all he saith is true This is called the iustice of his words and so 1. All his Commandements are true right Statutes and true iudgements and so they are as they containe an absolute platforme of Holinesse and haue no imperfection defect or wickednesse or iniquity in them Nehemiah 9. 13. Psal 19. 8 9. 119. 86. 142. 160. 2. All his promises are true and so the Couenant of grace is true the Gospell is the Word of Truth Not a Tittle of the good word of God shall faile Zach. 8. 8. Ephes 1. 13. 3. All his Threatnings are true and shall bee truly accomplished Rom. 2. 2. 4. All his Prophecies are true and faithfull sayings Reuel 22. 6. 7. The Truth of GOD is yet further magnified in Scripture 1. As it is the Fountaine of all Truth in the creature so God is called the God of Truth and the Light that inlightneth euery man in the world he is the Father of all light in the minds of the creatures Psal 31. 5. Iohn 1. 9. Iames 1. 17. 2. As it is eternall and immutable and inuincible no parcell of Gods Truth can faile Psal 117. 2. Mat. 5. 18. 24. 35. Rom. 3. 3 4. 2. Tim. 2. 13. great is the Truth and will preuaile It may bee ouerwhelmed with strong clouds and mountaines of darkenesse and error and yet it will so struggle and get ground that in the end it will destroy and consume what is exalted against it As we see in the consumption of the Kingdome of the man of sinne The
consideration of this doctrine of Gods Truth should first teach vs diuers duties for 1. We should striue to acknowledge and praise God for the glory of his Truth especially when we obserue the experience of it and can say this is the Word or Truth of the Lord and thus he hath fulfilled it Psal 89. 6. 92. 2. Isay 38. 19. 2. It should make vs with all confidence to beleeue what God saith to vs though it be in things vnlikely or aboue carnall Reason This is to seale to it that God is true Iohn 3. 33. thus did Abraham and Sarah Heb. 11. 23. 3. If any man want the Light of the Truth let him come hither euen to the God of Truth and hee will bee the true Light to enlighten him hee is the Father of Lights and therefore let him pray with Dauid that God would direct him in his Truth Iames 1. 17. Psal 25. 5. 43. 3. 4. It should make vs loue the Truth and sticke to it without fainting or discouragement though all the world doe oppose vs for the Lord wil be iustified in his Truth and it shall preuaile Wee should choose out that way of life which God hath directed vs and not doubt of the issue for there is no error or deceit in his waies they will be found all true Ierusalem should be called a Cittie of Truth Gods people should trade more heartily for the Truth then any other people would doe for any Merchandize They should loue the Truth but neuer sell it for any respect Zach. 8. 3. 19. Pro. 23. 23. Psal 119. 30. Phil. 4. 8. 5. It should fashion vs to the imitation of Gods Truth wee should be a people that hate lying and falshood and all deceitfull waies wee should speake truth euery man to his neighbour Ephes 4. 24. 25. Zeph. 3. 13. 6. It should teach vs in all straites to flie vnto God and beleeuing his promises to pleade his Truth for our succour trusting vpon him and committing our waies to him Psal 31. 5. as knowing that Gods Word hath bin tryed and purified in the fire seuen times and neuer failed and therefore we should rest our selues vnder the shadow of his winges whatsoeuer danger or aduersaries we haue Psal 12. 7. 36 7 8. 86. 14 15. Reuel 6. 10. 11. Yea if God doe himselfe afflict vs yet we should be sure and fully perswaded that his Mercy and Truth will neuer be taken from vs Psal 89. 34. 35. 7. It should teach vs to serue God in all sincerity without dissembling and hypocrisie and come neere to him with a true heart for God is Truth and cannot abide lying and hypocrisie He cannot be deceiued nor will he accept deceitfull workers as hee is our God in Truth so must we be his people in Truth and Righteousnesse Hebrewes 10. 22. Zach. 8. 8. 2. This Doctrine of Gods Truth may also serue for singular consolation to all the godly of whom such glorious things are spoken How many sweet comforts and promises are made in the whole Booke of God And how should it fill vs with refreshing to know that all these are true and that heauen and earth may sooner passe away then any iot of these good words shall faile of their Truth Psalme 146. 5 6. 3. It may also informe vs in diuers things as 1. That the Testimonie of God is Authenticall His Word is onely fit to iudge in all controuersies God is true and all men are lyars It is a most blasphemous impiety to deny vnto the God of Truth the fulnesse of sufficiencie to testifie or conclude in the things of his owne glory what men say may bee false but what God saith must bee true 2. Concerning the wofull estate of all men that liue in their sinnes without Repentance Oh how fearefull is their estate when all the curses written in Gods Booke must vnauoidablie bee executed vpon them God will not repent him of the least word in his Threatnings Hee is God and not man that he should repent 1. Sam 15. 29. 3. That true Religion will preuaile It may bee resisted and ouerwhelmed for a time but they shal not prosper that hate the Truth The Truth will get vp againe and ouercome because God is Truth and the power of his Truth is as great as the force of any other his Attributes Hitherto of the Truth of God His Righteousnesse followes His Righteousnesse is to bee considered more generally or more specially in generall the Righteousnesse of God is magnified in Scripture six waies 1. Because in himselfe hee is most pure and holy without any vice sinne defect or blemish aboue all that Holinesse can be found in all or any of the creatures Esay 6. 2. 1. Samuel 2. 2. 2. Because in all his dealings he is most iust he doth no wrong there is no iniquity in him his waies are neuer vnequall Psal 84. 11. Deut. 32. 4. 3. Because he is Author of all the Holinesse is in the creatures they haue nothing but what they haue receiued they haue all their Holinesse by participation 4. Because his Righteousnes for eminency is like great mountaines and for vnsearchablenesse is like a great deepe Psal 36. 7. Iob 37. 23. 5. Because hee executes Iustice in all places and at all times there are yeerely springs of iustice from God Esay 45. 8. 6. Because his Righteousnesse cannot be abolished In particular his Iustice is to bee considered either towards godly men or towards wicked men first then of his iustice towards godly men The iustice of God towards godly men is described in Scripture either as it is his iustice of Anger or his iustice of Grace The iustice of his anger towards the godly he hath shewed two waies 1. Towards their suretie Christ Iesus and how fearefully he was displeased with sinne euen in them may appeare in that he spared not his owne Sonne but abased him to the very condition of a seruant exposed him to the temptations of the diuels and the disgraces and oppositions of vnreasonable men and laid vpon him all the curses of the Law humbled him to death euen the death of the Crosse powred out vpon him his fierce wrath when he made his soule a very sacrifice for sinne so as for very paine hee sweat bloud c. 2. Towards themselues by scourging and chastening them with all sorts of afflictions when they sinne against him Psal 89. 34. and that in so grieuous a manner sometimes that the whole world is searched for similitudes to expresse their sorrowes and miseries as we may fee in the booke of Lamentations The iustice of his Grace is that wonderfull qualification of his wrath by an agreement as it were betweene his grace and his iustice which hee shewes vnto them by many admirable consolations And so it is his Iustice and hee confesseth himselfe to bee bound to them in Iustice 1. To moderate all his Chastizements and that in foure respects 1. That they be not
was his Father and the rather because in the Originall the proposition imports that this Conception was not onely by him but of him Answ The holy Ghost did worke this Conception not materially but effectually by causing it to be not by giuing matter out of himself to the Nature of Christ As Damascen said the holy Ghost begetteth not spermatically but operatiuely And Bernard saith that Christ was conceiued not of the substance but of the power not by any generation but by the appointment and benediction of the holy Ghost Rom. 11. vlt. all things are said to be of God Now it were senselesse therefore to conclude that God is the Father of all things for though he made all things yet hee did not make them out of his own substance for he is Father that makes a thing to be out of his owne substance so the holy Ghost did not make the humane Nature of Christ For the fourth there were two things done by the holy Ghost in this conception the first was the production of the humane Nature the other was the vniting of it to the second Person in the Trinity The first of these is most properly the worke of the holy Ghost the secoÌ„d but in som respects for the secoÌ„d Person in Trinity did assume the matter so prepared wrought by the holy Ghost The humane nature produced was both the body and soule of our Sauiour now in the production of the body of Christ there are two things to be considered first the preparation of the matter of his bodie secondly the sanctification of it The matter of the body of Christ prepared in the conception was the very substance of the flesh of the Virgin that is the seed or purest bloud of the Virgin separated by the holy Ghost and carried to the place of conception and therefore is Christ called the fruit of her wombe Luk. 1. 42 The sanctification of this matter containes in it two things first the washing of that substance from the staine of sin with which it was infected by nature so as now it should neuer more haue any spot or staine of sin in it and the stopping of the imputation of Adams sinne secondly the infusion of all purenesse and holinesse which belongs vnto the soule aswell as the body in that very moment it was ioyned to the body Now that Christ was conceiued without sinne of that there was no sin in that flesh when it became the flesh of Christ is manifest by these Scriptures he was made like vnto vs in all things sinne onely excepted Heb. 4. 15. and Rom. 8. 3. he was said to be made onely in the similitude of sinfull flesh Against this diuers things are obiected as Ob. 1. That the Scripture saith that Christ was made sinne for vs. Answ He was made sinne for vs as he was made a Sacrifice for sinne so the sinne offerings in the Old Testament were called sinne Againe he was made sinne for vs by imputation because our sinnes were charged vpon him but he had no sinne in his Nature 1. Pet. 2. 21. Ob. 2. Whosoeuer were in Adam sinned in Adam Rom 5. 12. But Christ was in Adam as appeareth by the Genealogie which is drawne vp euen to Adam Luke 3. Answ It is not true that all that were in Adam sinned in him for they onely sinned that were in him not onely in respect of the substance of the flesh but in respect of the carnal manner by which ordinarily man is begotten by man but Christ was in Adam in respect of the substance of his flesh but not in respect of the manner of propagation by him because he was conceiued without the seed of man and therefore sinned not in Adam or thus Originall sin is deriued vnto Adams Posterity by propagation only now Christ to preuent that came into the world by this wonderfull conception by the holy Ghost Paul saith not of one man but by one man sin entered into the world Christ is onely from Adam other men are from him in respect of substance and by him in respect of propagation Ob. 3. But the flesh of the Virgin Mary was sinfull and therefore his flesh must needs be so Answ That flesh of hers was first sanctified made cleane by the holy Ghost before it was the flesh of Christ Ob. 4. If it be granted corruption of nature was not in Christ yet there is another part of Originall sinne and that is guiltinesse of Adams sinne in Paradise for all his posterity being in him sinned in him as Leui paid Tythes in Abraham and therefore that flesh of Christ sinned in Adam and was guilty of Adams particular offence though it neuer was propagated for propagation caries downe onely corruption of nature or an euill disposition to sinne after conception Answ If Adams offence bee imputed to none but to such as come of him by propagation as the Apostle imports Rom. 5. 12. then this scruple is so auoided secondly doth not the sanctification of that flesh in the wombe of the Virgin clense it from Adams actuall offence aswell as from euill disposition thirdly what inconuenience will follow if we grant that Adams sin was imputed to Christ so as we vnderstand it in respect of the Malediction for Christ was a surety for all sinnes Adams sin and all the sin of his posterity Ob. 5. Vpon whomsoeuer death came he sinned but death came vpon Christ therefore it seemes he sinned Answ It is true that whomsoeuer death by his owne power doth preuaile against that party surely sinned because death is the wages of sinne But death did not exercise any power ouer Christ for hee was not compelled to die but laid downe his owne life voluntarily Iohn 10. 17. 18. besides death befell him not as a sinner but as a surety for sinne and so though death came vpon him for sinne yet it was not for his sinne but for other mens The Papists to auoid sinne in the flesh of Christ say that the Virgin Mary was conceiued without sinne and so it came to passe that Christ was without sinne But this is a senselesse doâ—age for first where doe they proue it by Scripture that shee was without sinne Secondly if shee were conceiued without sinne then her parents were so too and if her parents then theirs and so into an infinite thirdly then what needed Christ this conception by the holy Ghost Thus of the producing of the body of Christ His soule was produced as the soules of other men are that is It was immediately created by the holy Ghost and infused into his body onely there is difference amongst diuines about the time of the infusing of the soule of Christ for in the ordinarie course Nature proceeds in this manner first there is the masse of bloud or seed receiued in the wombe but there is no parts of a body framed at the first after a certaine number of weekes
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
the Maiestie vncreated the Maiestie created which is in Christ the one belongs to the Diuine nature the other to the humane The good that comes to vs by his exaltation is threefold the first is the confirmation of our faith and hope for his exaltation shewes plainly that hee hath fully satisfied for our sinnes and conquered all our enemies Sinne the Law Death the Deuill the Graue and Hell and that hee hath purchased Gods fauour and all that concernes our eternall saluation 1 Pet. 1. The second is the perpetuation of his office both as the Prophet and Apostle of our confession Psal 22. 23. Ioh. 17. vlt. as our Priest to make intercession for vs Psal 110. 4. Rom. 8. 33. and as our eternall King Psal 45. 4. 5. and 89. 36. Dan. 7. 27. Luk. 1. 33. Rom. 14. 9. and in all these by his glorification hee hath procured a larger donation and effusion of the Holy Ghost which makes the times vnder Christ more happy than those before Ioh. 7. 39. In all his gifts he giues now as he that is exalted aboue euery name that is named in heauen and earth The third is our owne exaltation he was therefore exalted that he might exalt vs to the glory of heauen Eph. 2. 6. 7. The consideration of the exaltation of Christ may serue greatly for our comfort for besides the former benefits it may raise vp in vs an assurance of hope of preferment by him seeing our Brother is so highly preferred and withall it may greatly encourage vs in all our suits to God seeing wee haue Christ with him that is so high in his fauour and further in all the straits and distresses of the Church here on earth this may ioy our hearts that Christ is so highly preferred that he is able to preserue and deliuer the Church when pleaseth him But yet we must remember two things if wee would haue benefit by Christs exaltation the one is that wee be true Christians for else his preferment will not reach to vs onely such as are bone of his bone and flesh of his flesh haue part in his glory and such are none but true beleeuers The other is that if wee will reigne with Christ wee must suffer with him wee see here how it was with him first he was abased and then exalted so it must be with vs Luk. 24. 26. Heb. 2. 9. 2 Tim. 2. 12. Thus of his exaltation in generall The first degree of his exaltation was his Resurrection from the dead Concerning the Resurrection of Christ diuers things are to be considered of 1. That he did rise from the dead 2. What of him did rise 3. When he rose 4. How he rose 5. Why he rose from the dead 6. His Apparitions after his Resurrection 7. What good comes to vs by his Resurrection That Christ did rise from the dead we beleeue against all Iewes Turkes and prophane Mockers and are enduced so to doe by testimony both diuine and humane The diuine testimonies are three first the Spirit of God which testifiech two waies first by the Apostles and Euangelists in the Euangelicall Story which wee ought to beleeue if the Apostles had neuer beene eye-witnesses for if the witnesse of men be receiued the witnesse of God is greater Secondly in the heart of euery beleeuer that relyes vpon the Gospell Ioh. 15. 26. The second testimony is the witnesse of Angels who were sent from heauen of purpose to signifie so much Luk. 24. 5. as by Angels the conception and birth of Christ was testified from heauen so was his resurrection The third was the Apparition of Christ shewing himselfe many times aliue from the dead The Humane testimonies were three first was the testimony of Mary Magdalen and the other women that came to annoint the body of Iesus Ioh. 20. 1. as a woman was the first that brought from the Deuill the tidings of sinne vnto the first Adam so a woman is the first that from the good Angels brings the tidings of the Resurrection of the second Adam by whom we are iustified from our sinnes The second was the testimony of the Apostles and fifty Disciples and S. Paul who all saw Christ after hee was risen 1 Cor. 15. 6. The third was the testimonies of the Souldiers that watched the Sepulchre wherein obserue the great prouidence of God that makes the high Priests against their wils from these men to know that Christ was risen from the dead who were set of purpose to hinder the report of the Resurrection by watching the Sepulchre lest his Disciples should steale away his body by night The second point is quickly opened If any aske What of Christ did rise The answer is That the body of Christ onely did rise his Deity could not and the sould did not For the time of the Resurrection Christ did rise the third day after the end of the Sabbath on the first day of the weeke about Sunne rising and concerning this answer diuers things are to be considered of First it was necessary Christ should not rise from the dead sooner or later than the third day from his death and buriall for so it was foretold Hos 6. 2. He shall restore vs to life after two daies viz. the Messiah shall doe it and the third day hee shall raise vs vp viz. in his owne person which was a pledge of our Resurrection and wee shall liue in his sight It is thought S. Paul had respect vnto this place when he said He rose againe the third day according to the Scriptures 1 Cor. 15. 4. and besides this was prefigured by the type Ionas the Prophet as our Sauiour himselfe shewed in his life time Mat. 12. 40. Thirdly he could haue risen as soone as hee was buried but he would not lest the truth of his death should haue beene questioned and beyond the third day hee would not tarry lest the faith of his Disciples should faile and lest any should haue cause to thinke that he brought not the same body was dead but some other Further obserue that as Christ died the same day Adam was created so he liued againe the same day the world began to be the same day God made heauen and earth the same day he filled the earth with the grace and heauen with the ioy of the Resurrection of Christ and therefore this day was called the Lords day Rev. 1. 10. Thirdly hee rose at the rising of the Sunne to shew that he was the true Sunne of righteousnesse that was now rising to enlighten the new and Christian world after the long night of darknesse and legall shadowes and that hee had brought life and immortality to light 2 Tim. 1. 10. For the fourth point to wit how Christ rose diuers things are to be answered first that he rose by his own power He raised himselfe vp from the dead Ioh. 2. 19. and 10. 18. and 5. 25. for though other Scriptures attribute resurrection to God the Father the Holy
the word they reioyce in nor doe they apply the promises to themselues so as to beleeue Gods fauour and their owne saluation in the world to come 7. The gifts of restraining grace this is a great gift by which a man is made to forbeare many vile actions contrary to the bent of his owne nature and to act diuers things wholly aboue his owne disposition so as he is as if he were another man as Saul was when the spirit of God fell vpon him and so many men euen among the heathen had an expression on of valour wisdome chastity iustice c. and this was from the holy Ghost for the good of humane societies Thus God kept Abimelech from Abrahams wife Gen. 20. 6. Thus Haman can refraine his rage against Mordecai Hest. 5. 10. If this gift were not wicked men would bee as the wilde beasts of the desert And yet it is one thing to restraine a mans corruptions and another thing to mortifie them Thus of the operations of the holy Ghost tâ—at are common both to good and bad but the surpassing glory of his working is in the benefits proper to the Elect only so his works may be considered either in general or in particular The generall workes are 1. The conception and qualification of the humane nature of our Sauiour by which hee was made fit for that great worke of the redemption of all the Elect Math. 1. 18. Esay 61. 1. and 42. 1. and thus hee receiued the Spirit without measure Ioh. 3. 34. 2. His habitation in the godly their hearts being the temple of the holy Ghost so as he dwells in them after a wonderfull manner Rom. 8. 11. Eph. 2. 22. 2 Cor. 6. 3. The regeneration of all the Elect in their seasons Ioh. 3. 3. 5. 1 Thes 2. 13. Tit. 3. 5. Thus they are washed sanctified and iustified 1 Cor. 6. 11. and in respect of new graces the godly are the Epistle of Christ euery grace being as a word or letter grauen vpon their hearts by the holy Ghost 2 Cor. 3. 3. 4. The vniting of all the godly into one mysticall body being himselfe the bond of that vnion in Iesus Christ of which most glorious worke the Scriptures speak euidently Eph. 4. 3 4. 1 Cor. 12. 12 13. 5. The quickning and raising vp of our bodies at the last day Rom. 8. 10. The particular workes or things he worketh in the godly are such as these maruellous things as 1. Liberty Liberty I say chiefly from the power of sinne making a godly man able to subdue such corruptions as nostrength of nature or naturall arguments or meanes could euer master This is farre aboue restraining grace Where the Spirit of God is there is liberty 2 Cor. 3. 17. and The law of the Spirit of life which is in Christ Iesus hath freed me saith S. Paul from the law of sinne and of death Rom. 8. 2. and this the Spirit doth first by working a spirituall circumcision vpon the heart causing a man to imploy himselfe in the duties of mortification till he giue deadly wounds to his beloued sinnes and at length cast them away like a lothsome fore-skin Rom. 2. 29. making a man to accuse and condemne himselfe pray against the deedes of the flesh till hee get some victory ouer his corruptions Rom. 8. 13. and in this worke the holy Ghost discouers himselfe as a Spirit of iudgment and a Spirit of burning as the Prophet Esay calls him Esa 4. 4. Secondly by lusting against the flesh that is stirring vp consent and earnest desires and grones to be rid of the burthen of corruption Gal. 5. 17. Thirdly by causing a man to heare a word behind him when hee is about to goe out of the way either on the right hand and on the left Esay 30. that is by daily good motions and inward checks of conscience which tend to diswade a man from yeelding to any thing he knowes to be a sinne Fourthly by baptizing the penitent sinner with the baptisme of fire Matth. 3. 11. which is when the holy Ghost falls vpon his heart and so inflames his affections that he is full of indignation and a desire of holy reuenge against his corruptions and an vnspeakable zeale after righteousnesse and Gods glory 2. The infusing of diuine gifts qualifying the godly with such abilities as are altogether aboue nature such as are Faith Loue Hope and the gift of Prayer no man can beleeue things aboue reason and without meanes vnlesse he haue the spirit of faith Rom. 4. 17 18. 2 Cor. 4. 13. Heb. 11. 1. The loue of God is likewise shed abroad in our hearts by the Holy Ghost Rom. 5. 5. and it is the Spirit that makes a man hope and wait for the righteousnesse to be reuealed in another world Gal. 5. 5. and therefore is the Spirit called the Spirit of prayer or supplication Zach. 12. 11. because it is he only that qualifies a man with such a language as to be able to speake to God with iudgement affections and confidence Rom. 8. 15. Yea besides these he bestowes such gifts vpon the godly in respect of which they are said to partake of the diuine nature as they are made like vnto God 2 Pet. 1. 4. as when the Spirit makes a man resemble God in his contentment in his loue in his knowledge or wisdome and in mercy and a pure and sound minde and patience and goodnesse and such like First it is a wonderfull worke to make the heart of man vnmoueable like God delighted and pleased and at rest in himselfe without discontentment at his condition and this peace and ioy the Holy Ghost is the author of Rom. 15. 13. and 14. 17. Secondly the Holy Ghost makes a man to resemble God in his loue to the godly aboue all the people of the world and is therefore called the Spirit of loue Rom. 15. 30. 2 Tim. 1. 7. Thirdly to let goe all the other gifts of the Spirit which are mentioned in that catalogue Gal. 5. 22. I will only instance further in that grace of knowledge it is a wonderfull worke to make a man vnderstand supernaturall things the mysteries of Gods kingdome which are knowne only to God himselfe for the naturall man perceiueth them not 1 Cor. 2. 14. 13. 10. Matth. 13. 11. as to know how God stands affected to vs yea to know the height length bredth and depth of Gods loue to vs Eph. 3. 19 20. yea to know those sacred truths so as to be transformed by them and changed into the likenesse of the things taught vs from one glorious grace to another 2 Cor. 3. vlt. Now this knowledge or wisdome from aboue the Spirit worketh in vs both by curing and making sound our mindes 2 Tim. 1. 7. and by leading vs into all truth and bringing to remembrance the things which we haue heard Ioh. 14. 26. The third worke of the Holy Ghost in the elect is the fanctification of their works or
be an Hypocrite page 365 I. I Dols are false Gods page 165 Christ suffered at Ierusalem page 325 He was buried neere to Ierusalem for two causes page 435 Iesus whence this word comes page 214 Why Christ was called Iesus page 215 The word Iesus is a short Gospel page 216 That Iesus may be our Sauiour wee must doe three things Ibid. The saued by Iesus must shew it in seuen things page 217 Diuers men know not Iesus Ibid. Calling of the Iewes page 414 Christ suffered Ignominie and disgrace in three things page 323 Hee bore this for foure reasons Ibid. Ignorance no plea. page 488 Immutability of God See God Gift of Illumination page 540 Humility of Christs Incarnation page 318 He sustained Infirmities of all sorts for foure reasons page 322 Christs Innocency page 37â— 440 God can giue testimony to the Innocencie of his page 373 Insufficient Ministers page 487 Christs Intercession shadowed out in the Law page 484 Incarnation of Christ page 248 How one Person is Incarnate and not the other Ibid What Christ assumed in his Incarnation page 249 When he was Incarnate page 250 Why Christ was Incarnate page 251 Gods glory shineth in Christs Incarnation page 257 Christ makes a threefold Intercession for vs. page 248 His Incarnation teacheth vs diuers things page 258 It is comfortable to the godly Ibid. Doctrine of Christs Incarnation terrible page 259 Christ like vs in all Infirmities page 258 Day of Iudgement shall bee in the end of the wâ—rld page 505 Why it is deferred so long Ibid. The precise time of this Iudgement vnknowne and why page 506 Christ did not know the day and houre of it how it is meant page 507 Place where the Iudgement shall bee Ibid. Who shall be Iudged page 508 Signes of Christs comming to Iudgement page 513 Euents no signes page 112 Corruption of manners a signe of Christs comming to Iudgement how page 514 Preparation of the Iudge to Iudgement hath in it foure things page 416 Preparation of the Persons ' Iudged hath in it foure things Ibid. The world summoned to Iudgement Ibid. Wicked men shall be Iudged according to their workes page 519 Diuers obiections answered Ibid. Infants how Iudged page 520 By what lawmen shall be Iudged â—â—0 Doctrine of the last Iudgement terrible to the wicked page 532 Comfortable to the godly page 534 Iudas his treason six things obseruable in it page 327 Why it was necessary that Iudas should betray Christ page 329 Iudas sin Informes vs of diuers things Ibid. Iudas meant not to haue Christ killed probable page 330 Good Iudges must learne expedition page 360 Christ Iudged in a polyticall court for foure reasons page 362 Church-men must abide the Iudgement of lay Iudges page 363 Why Christ Iudged by Pilate page 362 Iudges no accusers page 363 Iudges must haue cleane hands page 377 Needfull to vnderstand Christs comming to Iudgement page 496 Seuen properties of this Iudgement Ib. Particular Iudgement page 498 Last Iudgement manifest Ibid. It is sudden Ibid. Christs Iudgement a righteous Iudgement page 499 It is an eternall Iudgement how page 500 Christ shall be the Iudge page 501 This is comfortable to the godly Ibid. Terrible vnto the wicked page 502 How Saints and Apostles Iudge the world page 501 Whence Christ shall come to Iudgement page 502 When the day of Iudgement shall bee diuers opinions Ibid. Memoriall of the Iust blessed page 440 Iustice of God See God K. KIngdome of Christ page 229 Kingdome of Christ not of this world page 365 Christ clothed in habit of a King in way of scorne page 379 Christs Kingdome scorned page 380 Iesus that King by an excellency page 400 Kingdome of Christ deliuered to God page 532. 490 That Christ is a King appeares by seuen things page 229 Christ excells all other Kings in thirteene things page 230 Lawes of Christs Kingdome page 232 Christ our King what we learne from hence page 234 Diuers kinds of Knowledge in Christ page 253 Knowledge of God See God L. PVrge out the old Leauen page 310 Christs Legacy page 422 Lightnings Gods arrowes page 171 Liue not to our selues page 417 Iewes cast Lots vpon Christs garments for fiue reasons page 393 Beleeue that Iesus is our Lord. page 240 Christ is our Lord by a fiuefold right page 241 Excellency of Christs Lordship in six respects page 241 This teacheth vs diuers things page 243 Seuen Rules for the seruing of this Lord. page 244 Diuers vses of this point page 245 A threefold act in Loue. page 64 M. OBey Magistrates in the Lord. page 243 Malice in the wicked cruell page 327 372 Man the Epitome of all Gods workes page 194 Man miserable in respect of the euill of punishment diuers waies page 205 Christ the Son of Man page 268 Man hath eight prerogatiues aboue the creatures page 199 Notorious Malefactors may repent and be saued page 405 Christ appeared to Mary Magdalene page 460 Christ Manifested three waies page 270 Whether Mary may be called the Mother of Christ. page 267 Matter of Christs Body page 261 The sanctification of that Matter Ibid. God not tyed to the vse of Meanes in what cases page 559 Religion is vaine without Mercy page 528 How Mercy better then piety page 526 Ministers corrupt page 329 How Ministers betray Christ page 333 Qualifying of Ministers page 539 Publique Miseries to bee bewailed page 385 Christs care for his Mother page 421 He calls her woman Ibid. Mortality and Immortality in the same person page 256 Merit of workes confuted page 487 Meteors in the ayre page 169 Fiery Meteors page 170 Watery Meteors page 174 What vse God puts them to Ibid. N. Christs Natiuity HE was Borne three waies page 269 Bethlem the place of his Natiuity page 270 Time of his Natiuity Ibid. Christ borne poore why page 271 Borne of a Virgin why Ibid. Christ a first borne how page 272 Signes about the time of his Natiuity page 272 Three things haue relation to Christs Natiuity page 269 Diuers effects of Christs Natiuity page 271 Son of God tooke the Nature of Man page 248 He tooke it into vnion with his diuine Nature page 258 Mans estate by Nature hath need of mending page 205 No worke of Nature to beleeue in Christ page 207 Christ fastned to the Crosse with Nailes for foure reasons page 390 To destroy Niniuey a conditionall will in God page 108 O. CHrists Obedi nâ—e to his Father in death page 421 Auoid Occasions that leads to sinne page 353 Christs threefold Office page 226 Originall sinne page 204 A threefold Opposition page 120 P. PApists sin against Christs prophecie page 226 A twofold Paradice page 411 Paradice a Type of the glory of heauen page 412 Our life a continuall Passeouer page 310 Christ the true Passeouer page 428 Why Christ suffered at the Passeouer page 325 How Passion is in God page 107 Passions of two sorts Ibid. Christs primitiue Passion page 315 Extended to both Natures Ibid.
〈◊〉 vnbegotten It is in the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicated by generation It is in the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceeding Now the humane nature is assumed by the diuine considered onely as it is in the Sonne and in the manner as the sonne enioyes it God the Father that eternall minde begets the Word or perfect Image of himselfe which is the second person Now to that Image of the Fathers person is the nature of man vnited It is true that the Incarnation being a worke ad Extra is common to all three Persons in the Trinity for about it all three worke and yet the Sonne onely did assume our Nature though the Father also did worke it by the holy Ghost Diuines vse to expresse it thus three Virgins in one common worke make a garment which one of them onely weares so heere the three persons make the humane nature which onely the second Person puts on or assumes when it was made The fourth thing is what was assumed and so in generall the matter assumed was the seede of the woman Gen. 3. 15. The seede of Abraham the seede of Dauid the flesh of the Virgin Mary In particular he tooke 1. A true humane bodie not the shew of a body not any diuine or Celestiall body but a true humane body the very flesh which the body of man consists of 2. A true humane soule aswell as body Mat. 26. 38. Marke 14. 34. Luke 23. 46. 3. The naturall proprieties of a humane soule and body for he was made like vnto vs in all things Heb. 2. 12. 4. 18. By proprieties I meane such proprieties as agree to the humane nature now or by Gods decree shâ—ll be fastened vpon the humane nature as his body on earth was heauy and needed meate and drinke and sleepe but now in Heauen is spirituall shineth as the Sunne and needs no food 4. The infirmities belonging vnto our nature both in soule body that this may be rightly vnderstood we must distinguish as first about the infirmities bodily some arise from an outward cause some an inward Those that arise from outward causes Christ bare onely so many of them as by the counsell of God or in respect of his Office was needfull for him to beare Such were the calamities and sorsorrowes inflicted vpon him by others and borne by him as our High-Priest These that arise from an inward cause doe either vniuersally follow the whole nature of man since it was fallen as to be subiect to heate cold wearines paine or the like or else are personall and arise not from the common sinne of man nor fall vpon all men at all times but are found onely in some men such as are some kinde of diseases the former sort Christ bare not the latter Now the infirmities of the soule are likewise of two sorts some vitious and detestable as sins others vnblameable deseruing rather pittie then punishment as to bee ignorant of some things feare sadnesse anger and the like the former sort were not in Christ Luke 1. 35. Heb. 4. 15. Ioh. 8. 46. The latter were Luke 2. 52. Marke 13. 32. Mat 26. 37. Iohn 11. 33. And those affections in Christ differed much from ours for his were easily ruled by right reason but not so ours his were carried onely to good obiects ours often to euill Christ was troubled in his affections and so are we but with great difference His affections were without sin As a glasse that is cleane and hath cleane water in it if it be shaked and tossed yet there is no filth in the water but if the glasse be foule and mud be setled at the bottome of the water if it bee shaked the water is all foule so is the difference betweene the trouble of Christs affections and ours The fifth point is the time when the Sonne of God was Incarnate and that was not assoone as man was fallen but long after it being deferred by the Wisdome of God of purpose that man being left to himselfe might both feele his disease and see need to call for the remedie and exercise his Faith in the expectation of it and that it might appeare that all mankinde was vnrecouerably fallen into mischiefe of themselues And at that time was this wonderfull worke done when most fitly an example of the Iustice of God towards the Iewes and his mercy towards the Gentiles might be shewed for at that time when the Word was made flesh was the sin of the Iewes almost full and among the Gentiles in that ripe Age of the world were innumerable Elect ones ready for the spirituall haruest Mathew 9. 37. Luke 10. 2. Iohn 4. 35. Gal. 4. 4. The sixth point is the Reasons why it was necessary hee should be Incarnate and these are diuers first the Iustice of God required that satisfaction should be made in the same nature that offended secondly for satisfaction the maledictions and curses of the Law and in particular death must bee inflicted vpon him that will bee our surety Now as God hee was impassible and immortall hee could not suffer nor die thirdly he tooke not the Nature of Angels but of man that so he might bee a mercifull High-Priest and fit to deale with man and for man as concerned not onely our necessities but our infirmities too Heb. 2. 17. 18. The seuenth point is how he was Incarnate or the manner of the Incarnation how the Word was made flesh This is a great Mystery and cannot fully bee expressed or comprehended especially by vs in this estate of Mortality yet diuers things may be vttered as 1. He did not assume the nature of man as it is extra subiectum or a thing that is conceiued by the minde or as it is common in the soules and bodies of all men but as the nature of a man is in one subiect in vno indiuiduo 2. The nature of man as it was in the wombe of the Virgin was in the very moment of the Conception ioyned to the Nature of God in personall vnion so as soule and body in Christ did not make a person as it doth in other men but did and doe subsist in the person of the Sonne of God being carried and vpheld by the diuine nature of Christ so as both his natures make but one person in him and this may bee gathered out of these places Luke 1. 36. Esay 7. 14. 3. We may approach to a better vnderstanding of this vnion if we consider it by way of negation how it differs from other vnions The word and the flesh are made one not in Essence as the Persons in Trinity are one nor in nature as soule and body make a third nature nor is this vnion carnall as man and wife are one nor spirituall or mysticall as God and the faithfull are one or as Christ and the Church are one but personall the two natures being one in person Nor is the flesh in the Word by simple inhabitation
became the Christ the Lords annointed King to carry himselfe Kings need not seeke protection or defence for themselues by words against the false accusations of their subiects 2. Hereby hee shewes his magnanimitie in contemning death If he had answered hee might seeme to doe it to preuent the sentence of death He that seekes not life feares not death He that saues all men betrayes his owne safetie that he might purchase our saluation 3. By his Silence hee satisfies Gods iustice for the sinnes of our words 4. He is silent on earth that he might merit to speake for vs in heauen by making intercession freely for vs at the right hand of God and that we might haue free accesse to God for our prayers in pleading for our liues through his merit 5. Hee hath thereby left vs an example to teach vs to beare false accusations patiently and imports that our innocencie shall not need defence when wicked men are vnreasonable He may well be silent that needs not defence Let them be eager to make Apologies that feare to be found guiltie the cause is the better that is not defended and yet is proued 6. Hereby he proues himselfe to be the Messias promised because he was as a sheepe dumbe before his Shearers according to the prophecie Esay 53. 7. And as he was silent in these accusations that touched his life so afterwards when they accused him for making himselfe the Sonne of God Ioh. 19. 7. he would giue no answer to Pilate that being much afraid asked him whence he was vers 8 9. both because Pilate was vncapable of the doctrine of the Trinitie and because there was no time to reueale his Deitie but rather to suffer and die according to his Humanitie Thus of our Sauiours examination Now follow the courses the Iudge tooke to auoid putting of him to death and so to saue his life and so in the story we shall finde that Pilate vsed foure policies to saue Christ or at least to put off the businesse from himselfe The first was that he perswades the Iewes to take him themselues and iudge him by their owne law Ioh. 18. 31. but this policie succeeds not and that for two Reasons First the Iewes plead they had not power to put any man to death because the Romans had taken that iurisdiction into their owne hands In which answer of theirs we see their horrible wickednesse and impudencie that professe to haue resolued vpon his death and to tell the Iudge so before the cause be opened and yet the prouidence of God was in this thing God had sent him to die for the people and by the people his death is called for with importunitie Secondly the Text saith That this was done that the saying of Iesus might be fulfilled signifying what death he should die for he had said that he should be deliuered vp into the hands of the Gentiles to be crucified and therefore this policie must be disappointed whence we may note that the Counsell and word of God concerning the sufferings of his people cannot be altered It shall not be with vs according to the will of men but Gods Counsell shall stand which should make vs with the more patience to beare what may befall vs seeing if God doe it it will be good for vs and no aduersaries can haue their wills of vs further than their plots and practises doe serue to accomplish Gods secret will The second policie vsed by Pilate was that he took occasion from the report that Christ was a Galilean to send him to Herod to be tried before him Luke 23. 6 7 c. This Herod was he that cut off Iohn Baptists head and was called to distinguish him from other Herods Herod Antipas Pilate though he dealt herein politickly yet he deales vniustly for he ought to haue defended the innocencie of our Sauiour and deliuered him from the hands of his violent and vnreasonable aduersaries and not send him to another In the Story of Christs appearing before Herod obserue 1. The disposition of Herod and how he stood affected towards our Sauiour the Text saith He was glad of his comming and had long desired to see him and hoped to see him work some miracle before him Luke 23. 8. There is a great difference betweene godly men and wicked men though they both meet in this that they desire Christ or to see Christ A wicked man desires more the miracles of Christ than his word A godly man especially desires to heare the voice of Christ My sheepe heare my voice saith our Sauiour Herod had beene so searched by the ministery of Iohn that he durst not aduenture to heare any effectuall ministerie afterwards He hath no desire to haue Christ to instruct him in the great mysteries of the kingdome of Heauen or to shew him how he might saue his soule To desire Christ for carnall ends as pleasure glory profit or the like is but an vnregenerat humour To desire Christ for his owne sake or for his word sake or for the holinesse we desire to get from him is proper only to the godly 2. The behauiour of our Sauiour who would not yeeld to worke any miracle before Herod because he knew Herod would abuse the power of God to make sport of such great works to feed his owne vanitie and besides our Sauiour constantly applies himselfe to the businesse he came about He knew then that was not a time of exercising his power but of suffering Secondly though Herod questioned with him in many words yet he answered him nothing Which he did first to abate the pride and vanity of Herod thereby intimating how little he esteemed his worldly greatnesse and how much he contemned his leuitie and vanitie of minde Secondly he would not cast Pearle before Swine He knew he should doe no good by talking to him that was a man giuen to so much viciousnesse of life and voluptuousnesse Thirdly because he knew that he must receiue his sentence not from Herod a Iew but from Pilate a Romane and Genâ—â—ie and be condemned and put to death after the Romane manner viz. by crucifying 3. The things our Sauiour suffered and so first from the Iewes then from Herod The Iewes viz. the chiefe Priests and Scribes stood and vehemently accused him which our Sauiour endured and came to passe by Gods prouidence that so thereby the innocencie of Christ might be the more manifest which was easily discerned by Herod obseruing the violent and tumultuous proceedings of the Priests and it may be gathered from Pilats speech that Herod did finde no fault in him Luk. 23. 15. From Herod our Sauiour suffred two things First he was extremely mocked by Herod and his men of warre and then hee was sent backe to Pilate arraied in a gorgeous robe For the first we see how great men that are giuen to pleasure and worldly pompe entertaine Christ and religion It is no strange thing that religion should be scorned by voluptuous
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