Christ Now for the communication that passed betweene Christ and the Iewes the storie of it is recorded Ioh. 18. 4 5 6. And in the whole story I note three things First how willing Christ was to be apprehended Secondly how miraculously he shewed his diuine power vpon his enemies Thirdly how carefully he prouides for his Disciples His willingnesse to suffer appeares by those words that affirme that he knowing all things should come to him went forth and as it were offered himselfe by asking Whom seeke yee and by answering that it was He when they name him Euen the more he feared in the Garden at prayer the more he striues to shew vndauntednesse now yea to shew how great difference there is between affliction of spirit and outward distresses when the fit of the distresse of his Soule vnder Gods wrath for our sinne is for a while intermitted hee goeth out to seeke his Aduersaries that sought him as being most willing to take vp a crosse hee accounted so easie in comparison of what he had felt The demonstration of his diuine power vpon his enemies he thus shewed When he had answered that he was that Iesus of Nazareth whom they sought then all went backward and fell to the ground such amazement fell vpon the hearts of the stoutest of them They sought the Man Iesus but that God whose Name was I am out of the temple of his body giues that answer I am he with such impressions of his Diuinitie as strikes them to the ground like dead men And this he did for diuers reasons First to preserue the vndoubted testimony of his Diuinitie He that was shortly to be sacrificed as a Lambe now warres like a Lion for a season that at least the Christian world might know that it was God that did suffer for our sinnes Act. 20. 28. Secondly hereby his enemies are conuicted and left without excuse that will lay hands on him iniuriously that had first laid hands on them so iustly and made them know how able hee was to binde them ouer to eternall perdition Oh how incorrigible is the heart of a wicked man Here may a man behold men smitten to the ground by the hand of God and yet see them rise vp againe as desperately bent as before Yea here stood with these men and among them fell Iudas the Apostle the seruant of Christ and yet riseth againe still a Deuill a Traitor and a Standard-bearer of the Iewes malice who hauing the Deuill in his brest doth most impudently giue the signe of peace with his mouth Thirdly hereby he giues euident demonstration to all the world of the terror of his voice against wicked men at the last day Hee that can fright them thus when he is about to die being yet in the forme of a seruant on earth how will he be found then when he comes in his Kingdome to iudge them from heauen and shall shew himselfe in the forme of God as well as Man What tongue of man can expresse the terror of that voice at that day Goe yee cursed into euerlasting fire prepared for the Deuill and his Angels And impenitent men may ghesse at this by the power they haue felt in the voice of Christ in the preaching of the Gospell Another demonstration of his diuine power may it be reckoned that such as knew him should looke vpon him and not know him when hee asked them Whom seeke yee they doe not answer thee but Iesus of Nazareth yet Iudas was amongst them Thirdly his care of the safetie of his Disciples he shewed two waies First by going out alone to meet his Aduersaries lest in the tumult his Disciples should be seazed vpon Secondly by speaking to the armed men to take him and let them depart without inâ—ury Now the reason why he was so carefull of them was as the Euangelist notes that the word of Iesus might be fulfilled which he spake in his prayer to his Father Of those which thou hast giuen me I haue not lost one And lost they had beene in our sense if they had not beene preserued to do the worke they were elected to viz. to be witnesses of Christs Death and Resurrection throughout the world which worke might haue beene hindered by their apprehension Againe note how our Sauiour carries himselfe towards them Hee speakes to them as their Lord and King and therefore saith Let these depart which are words of authoritie coÌ„manding them to let the Apostles go which thing is the more cleare because they did let them go accordingly And thus of their comming to Christ The taking of him and binding of him and leading him away followes the story of it we finde in all the Euangelists Now the reasons why he suffered these things are to be considered He that giues libertie to Captiues was taken himselfe that hee might deliuer vs from captiuity vnder Satan by whom wee were detained and that his captiuitie might comfort the Martyrs that suffer for the Testimony of Iesus and might sanctifie their restraints and so he was bound that we might be freeed from the bonds of our sins and of the Deuill and euill examples and customes of the world in which we were fettered and that he might comfort such as are in bonds for righteousnesse sake He was vnciuilly led out of the Garden that so he might lead vs into the heauenly Paradise out of which we were cast Thus of what the Iewes did to him What was done by his Disciples is briefly noted and that was that they all forsooke him and fled so as he was forsaken on all hands And he suffered this desertion for diuers reasons First that so no iot of our redemption no not the least parcell of it might be ascribed to any other than to one Iesus alone Secondly that hereby he might satisfie Gods iustice for vs that had forsaken God and fell away from him by our sins Thirdly that this example might somewhat ease and comfort such as are left and forsaken by their friends in their distresse Fourthly the Scripture was herein fulfilled Smite the shepherd and the sheepe shall be scattered and Christs words came to passe All of you this night shall be offended in mee I omit here the resistance made by the Disciples especially by Peter and the discourse and behauiour of our Sauiour vpon it because that was no part of Christs Passion though it were something that fell out in the storie Hitherto of Christs Apprehension and so of the things that went before his Arraignment The things he suffered at his Arraignment follow and these may be referred to two heads The one is the things he suffered when he was brought bound before the Iudges or Rulers in the night when things were carried tumultuously and without any order The other containes the things he suffered when they would proceed iudicially with him and that was in the day time In the night he suffered three things First he was carried vp and downe bound from
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
makes sufficient payment to Gods iustice and ouercomes death for vs and that by reason of the worthinesse of his person It is more for Christ to die one houre than for all the world to be dead for euer For it is in this as it is in a prison into which many debtors are cast It is an euerlasting prison to such as cannot pay their debts but it is but a temporarie prison to such as either by themselues or any other make full payment of what is owing 6. That by his death he might make a medicine to kill sinne in vs which might so eat downe the power of sinne that it should no more reigne in vs and so by degrees abolish sinne He died that we might die to sinne by the vertue of his death Rom. 6. 7. That thereby he might buy life for the world He gaue his flesh for the life of the world euen to purchase eternall life for the elect world Ioh. 6. 51. 8. That many sonnes might be borne to God Christ was like seed falling from heauen to the earth and there dying it quickned and brought forth many sonnes to God Esay 53. 10. Ioh. 12. 24. yea the doctrine of Christ dead for our sins is still like to diuine seed falling into our hearts which conuerts men and turnes them to God Thus of the Reasons Now what vse may we make of the consideration of the death of Christ Many things we may learne from hence 1. It should teach vs to be stedfast in the faith and to beleeue and trust vpon Gods mercies for Christ died for our sinnes and therefore wee are certainly reconciled vnto God 1 Cor. 15. 3. Rom. 5. 10. And God doth assure vs of so much in the Sacrament of the Lords Supper Matth. 26. 2. We should neuer be afraid of Death and Hell 1 Thess 5. 9 10. Christ by dying for vs hath deuoured and euen swallowed vp Death and Hell so as they shall neuer hurt vs. As the fire consumes the stubble so by wonderfull Art Christ by dying hath consumed all the forces and power of Death and the sting of it 1 Cor. 15. 54. Heb. 2. 15. 14. Death as a curse was laid vpon Christ that our death might be blessed to vs. 3. It should maruellously inflame our hearts with the admiration of the loue of Christ to vs 1 Ioh. 3. 16. 4. Henceforth we that liue should not liue to our selues but to him that died for vs and carry our selues as men that are dead to the world and the sinfull pleasures and lusts thereof and shew the proofe of the vertue of Christs death in vs by the mortification of our sinnes 2 Cor. 5. 15. Rom. 6. 2. 6. 5. It should breed in vs a holy resolution to suffer any thing for his sake euen to forsake Father Mother Wife Children Husband yea and Life it selfe for his sake and the Gospels Iohn 12. 24 25 26. yea it should make vs willing to lay downe our liues one for another if our life may doe seruice to the Church of God and our brethren 1 Ioh. 3. 16. 6 Seeing Christ in death falls to the ground like a dead carkas we should be like spirituall Eagles to flie to it wheresoeuer we finde it whether in the Word or Sacraments and our soules should feed heartily but spiritually vpon it Matth. 24. And seeing God in his ordinances presents vs still with the dead body of his Sonne it should be a meanes to draw all men to it and to gather into one all the children of God that were scattered abroad Iohn 11. 52. and 12. 32 33. 7. The meditation of the death of Christ should make vs in all estates to liue at rest and in a holy security as knowing that Christ died for vs that whether we wake or sleepe we might liue together with him 1 Thess 5. 10. If we liue we liue to the Lord and if we die we die to the Lord Whether we liue or die we are the Lords Rom. 14. 7 8. Thus of the generall proposition concerning the death of Christ and the Reasons and Vses of it In the Explication these things are to be confidered 1. Who died 2. Who were the speciall witnesses of his death 3. How he died 4. For whom he died 5. When he died 6. The consequents of his death For the first if we aske who died the Apostle Paul Rom. 8. 34. answers It is Christ which is dead Which is to be obserued the better to stirre vp our hearts to consider both the wonder of it and the reason of it That any other man should die is no wonder because all other men were sinfull and mortall but here Iesus Christ the Righteous who onely hath immortality dies and withall it leads vs to thinke of the reason of it for he did not die nay he could not die if he had beene considered as a priuate person because he deserued not death in his owne person but he died as our suretie and as a publike vndertaker for vs all hee died in our roome But yet we are further to inquire into this question and to consider whether this death belong to the person of Christ or only to his Natures or to each of them he being God and man in one person And in this we must take heed what our hearts answer for though it be true that Christ died in respect of the flesh so as it was only the flesh that suffered death in respect of the Nature that died yet his death belonged to the Word in respect of the Person for the Word the Lord of life and glory suffered and died not in respect of his Diuinitie which is immutable and altogether impassible but in respect of his Humanitie or in his flesh God did not die with the flesh but in the flesh and he died in his flesh that is in that flesh which was vnited to the diuine Nature If the flesh of Christ were the flesh of the Sonne of God then his dying in the flesh doth belong to him as the Sonne of God Thus his bloud is said to be the Bloud of God Act. 20. 28. and this we must needs beleeue for else his death as a bare man could not haue beene of sufficient merit for all our sinnes There is yet one thing more to be thought on about this Question and that is that the Humanitie that is the soule and flesh of Christ did in death and after death remaine in the Person of the Sonne of God firmely vnited Though the Soule was disvnited from the Body yet neither Body nor Soule were dis-vnited from the Person of the Sonne of God The parts of the Humane Nature were diuided in death one from another so as one was on earth and the other in heauen but yet both of them remained and subsisted in the Diuine Nature else if in death there had beene a new manner of subsisting Christ had had two Persons as well as two Natures which is Heresie to
beleeue Thus of the first Question For the second we shall finde in the Story of the Euangelists that the chiefe Witnesses of Christs death were women that followed Christ from Galile and ministered to him by name Mary Magdalen and Mary the mother of Iames and Ioses and Salome and the mother of Zâ—bedees children These a farre off beheld what was done Of all the Apostles and seuentie Disciples here is not one but onely Iohn the Euangelist who was by the Crosse with the Virgin Mary Thus will God exercise the faith of his seruants the Church must receiue the report of the things that concerne the death of Christ from women as the chiefe Witnesses and hereby did Christ honour the pietie of these women that followed him to the death when the Disciples fled and left him which is an euerlasting honour to their sex and shewes that God can make women glorious confessors of the Truth euen at such times as men hide their heads for feare What a shame is this for the Apostles to be absent from a spectacle vpon which the saluation of the whole world doth depend Besides hence we may gather that Christ can preserue vnto himselfe some number that professe his Truth and can arme them against the feare of danger euen in the most desperate persecutions Yea some such as will neither flie nor hide themselues Now for the third Question there are many things to be noted in the manner how Christ died for 1. Hee died truly It was not a putatiue death but a true death He died in deed and not in shew or appearance onely 2. He died a grieuous death for hee died a painfull death and he died a violent death and he died a cursed death There were certain in ancient times that held that Christ receiued many wounds was smitten whipped nailed and shed his bloud and died his Soule going out of his Body but yet neuer indeed felt any paine He had they said a body that could suffer but not a Nature that could grieue or feele paine But that he did feele paine is not only manifest by his owne words but is expresly affirmed by the Prophet Esay Chap. 53. He suffered also a violent death he did not die a naturall death and it must needs be so because Christ had nothing in him to cause him to die and besides he thereby answers to the Types in the Sacrifices of the old Testament which were not onely beasts dead but beasts slaine Thirdly he suffered a cursed death for such was the death of the Crosse and God had before pronounced it a cursed way of dying Galat. 3. 13. All which as it shewes the grieuousnesse of our sinnes by nature so doth it import the greatnesse of our blessednesse by grace for therefore did Christ die a cursed death that wee might liue a blessed life as the Apostle shewes Gal. 3. 13 14. Yea and besides hereby the Curse is remoued from our death so as it is a blessed thing for a Christian man to die and go out of the world when God calls for him 3. He died willingly not by compulsion he laid downe his life for no man could take it from him Ioh. 10. 18. and that may appeare by the Story for Christ cried with a loud voice and gaue vp the ghost Now men that lye a dying languish and their voice failes them or at least growes weake Againe it is said Christ laid his head aside and then gaue vp the ghost whereas other men first giue vp the ghost and then their heads fall aside and further to shew that he died when he listed he was found dead sooner than other men that died on the Crosse which Pilate himselfe wondered at Now this is for our great comfort that he died so willingly for it both addes to the sufficiencie of the propitiation in his death and shewes vs the greatnesse of his tender loue to vs and withall it should fire vs to a holy resolution with all willingnesse to doe any thing he would haue vs or suffer any thing for his sake 4. He died most religiously and his piety in his death is commended for his obedience to his Father and for his care for his Mother and for his loue to his enemies and for his deuotion in respect of himselfe His obedience to God his Father in his death is commended Phil. 2. 9. because hee did not onely obey all the Morall Law that all men were bound to but obeyed the singular commandement giuen by his Father euen that of dying for the people which as Man he was not bound to but as a Mediator Which should teach vs abnegation of our selues whatsoeuer it is God commands vs we should be willing to do how hard soeuer Gods work seemes to be This care for his Mother is recorded by Saint Iohn Chap. 19. 25 26. when he saw his Mother standing by with the beloued Disciple he said Woman behold thy Sonne and vnto him Behold thy Mother Thus is Christ a most perfect Patterne of righteousnesse in both Tables for as hee had before shewed his godlinesse in the first Table so doth he here shew his naturall affection and tender care of his Mother in the second Table Now was the time come when Simeons prophecie was accomplished vpon his poore Mother now did the sword of bitter sorrowes pierce thorow her righteous soule while shee beholds that dolefull spectacle of her matchlesse Childe suffering death vpon the Tree Luke 2. 35. And therefore now to comfort her doth he commit her to Iohn his beloued Disciple with charge that he should looke to her after his death taking this care for his Mother of whom he was made man and commending her to his Disciple with such humane affection he shewes himselfe to be that high Teacher sent of God The Tree to which the members of Christ dying were fastened was a chaire of a spirituall master teaching for hereby he teacheth children how they should honour their parents and continue a reuerent loue to them euen to their last gaspe and hereby he teacheth hearers how to performe gratefulnesse to their Teachers not only by releeuing their Teachers while they liue but by helping their parents or children when they are dead He calls her Woman not out of contempt but to tell her and all men that he that then was a dying was more than the Sonne of Mary Yea and thereby the comforts her for he intimated that being more than Man hee was able to ouercome death and could not be van quished by his enemies His loue to his enemies he shewes by praying for them when they most outragiously and blasphemously persecuted him to the death He said Father forgiue them they know not what they doe The crie of their blasphemies and his innocent bloud went vp to heauen against them but Iesus makes haste to send vp the crie of his prayers for them that they perish not for euer and therefore the first words he
society that is in heauen that is to that family of adoption which is the house of our Father in heauen of which family and society Christ is the head Sixtly the witnesses were first Angels Act. 1. and that for diuers reasons for it was very fit to make vse of their testimony now that he was to shew the greatest worke of his diuine Maiesty seeing he had vsed them and their testimony and seruice at his Conception Natiuity Tentation Death and Resurrection and beside their testimony is vsed to appease the griefe of the Disciples for their separation from so meeke and louing a Lord and Master And further to reach them that though he be absent in body yet would protect his by his Spirit and by the ministery of his Angels The other sort of witnesses were the Disciples themselues This Article containing one great part of the mystery of godlinesse 1 Tim. 3. 16. it pleased our Sauiour to giue them first teachers of it assurance of it by the testimony of their senses that with the more liberty power they might vrge faith in their hearers seeing they brought them what they had not onely heard but seene and felt 1 Ioh. 1. 2. If any aske Why our Sauiour would not ascend in the sight of the whole Nation of the Iewes as well as in the sight of the Disciples I answer they were not worthy so much as once to see the Lord in his glory that had made no vse of his doctrine and miracles when he was amongst them in his estate of abasement And besides here by all the world is warned to take notice of it that the ordinary meanes to breed faith and saue their soules is the hearing of the Word and therefore doth our Sauiour of purpose withhold from men other waies of information The end of his Ascension were diuers 1. To fulfill the Type The high Priest once a yeare was to goe into the most holy place The most holy place was a type of heauen and the high Priest of Christ and his going into the most holy place shadowed out Christs Ascension and going into heauen Heb. 7. 26. and 6. 20. and 8. 4. 2. To shew that all things were fulfilled and accomplished by him which were written of him and that he had perfectly performed all that concord our reconciliation and the victory ouer our enemies and therefore his Ascension was a most glorious manifestation of his triumph and spirituall and heauenly glory after his most absolute victory and conquest 3. That hauing ouercome death hee might now enter vpon that glory which was prepared for him before the foundation of the world Ioh. 17. 5. for then was the singular glory of Christ made manifest when as Homo-deus or God-man hee entred into heauen which was a sight the Angels had neuer seene before whither may belong that of the Psalme Psal 24. 7. Open ye Princes your gates that the King of glory may enter in 4. That he might lead Captiuity captiue and before God and Angels exercise a perfect triumph ouer the spirits in the Aire that had assaulted him and whom hee had spoiled and now made to attend the Chariot of his triumph 5. That thereby he might shew that Angels and powers in heauen were also subiect to him 1 Pet. 3. 22. 6. That in heauen he might make intercession for vs with the Father Heb. 9. 24. 1 Ioh. 2. 1. Rom. 8. 34. which was shadowed out in the Law The high Priest went into the holy place alone and caried vpon his shoulders and brest the names of the Tribes in pretious stones but the people stood a great way off shut out in the vtter court of the Temple making their praiers there which were caried in by the high Priest sprinkled with blood So it is with vs wee are here in this world a great way off shut out of heauen here we make our moane and prayers with hearts lift vp to that heauenly Sanctuary and there doth Iesus cary our names on his breast and shoulders and presents himselfe for vs sprinkled with his owne blood to couer and make propitiation for our sinnes and imperfections 7. That he might open heauen for vs and make a way into the most holy place for vs which sinne had shut vp Heb. 10. 19. 20. Ezech. 44. 1 2 3. and so he saith he ascended that he might prepare a place for vs Ioh. 14. 2. 3. and 20. 20. 17. for by lifting vp our flesh into heauen therby as by a certaine pledge he being our head and wee his members we might haue assurance to ascend thither also in due time Eph. 2. 6. 8. That from thence he might send the holy Ghost the Comforter as a most diuine token of his loue to his Spouse the Church and by him might fill vs with vnutterable assistance and qualifie vs with diuers gifts Ioh. 16. 7. Psal 68. 19. Eph. 4. 10 11. 9. That our affections might not be misplaced on earth or on his bodily presence but might be drawne vp to heauen and the minding of heauenly things Col. 3. 1. The Vses follow and are 1 For information and so we should striue to be affected with the great glory of Christs triumph in ascending from earth to that glorious heauen in so glorious a manner But perhaps some one will say Elias ascended vp to heauen before and therefore it seemes this ascension of our Sauiour was no singular thing Answ There was great difference betweene the Ascension of Elias and this of our Sauiour for first he ascended by vertue of the merit of Christ which had couenanted with God to make satisfaction and so did open heauen from the beginning of the world But Christ ascended without the helpe of the merits of any other Secondly Elias went to heauen hauing not first tasted of death but Christ died and was buried and rose againe before his Ascension Thirdly Elias ascended by the helpe of Angels being not able to ascend by his owne power but Christ ascended by his owne power Fourthly Elias ascended into heauen but as a Citizen of heauen but Christ as Lord of heauen hauing a name aboue euery name Fiftly Elias went into heauen onely for himselfe Christ opened heauen for vs also 2 For consolation and so this Article ought to bee a fountaine of great consolation to vs if we consider especially the fruit and profit comes to vs by it which may bee partly gathered by that which hath beene declared before for first wee get heauen open for vs by it since the sinne of the first Adam heauen was shut against vs which was shadowed out by the Angell with a flaming Sword stopping the way into Paradise which was a type of heauen The first Adam shut heauen and the second opened it opened it I say for vs for Christ entred into heauen in our person to take possession for vs so as we doe actually possesse heauen in that our flesh is there and our head is there God
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
2. What are the offices of Angels or what vses did God make them for Answ Angels serue for many vses They are Apparitors or seruants about God ready to receiue Commandements from him and they worship God by lauding and praising him in Heauen Psal 104. 4. 148. 2. Esay 6. 3. Luke 2. 14. Reuel 4. 8 9. 5. 13. and they are appointed as speciall attendants about CHRIST as the MESSIAH Mat. 4. 11. and they serue also as ministring spirits to keepe and attend vpon the Elect men Heb. 1. 14. and manifold are the seruices which Angels doe for men both in life and death In life they defend and keepe them as a strong guard about them Psal 34. 91. and plague their enemies 2 King 19. 35. besides the vnknowne seruice they doe about the soules of the godly by counselling or comforting them And in death they are about them and carry their soules to Heauen as they did Lazarus his soule and in the end of the world they will gather all the Elect from the foure winds of Heauen and bring them to Christ Quest 3. But why doe you not intreat of Deuills here also Answ There were no Deuills by creation GOD made them not as Deuills and therefore it belongs not to the Doctrine of Creation to speake of the euill angels because that belongs to the Doctrine of the fall of the reasonable Creatures Quest 4. But hath euery particular man a good Angell and a bad Answ It is probable that euery Elect man hath a good Angell as may be gathered Mat. 18. 10. Acts 12. 15. but yet God is not so tyed but that he sends them extraordinarily more Angels many times to helpe or attend vpon it may be one man Psal 34. 8. As for euill angels we reade that sometimes one Angell hath vexed one man Iob. 1. 12. sometimes one Angell hath haunted diuers men 2 Chron. 18. 21. sometimes many Angels haue haunted one man Luke 8. 30. But that euery man should haue a bad angell assigned him of God is no where to be found in Scripture The consideration of this Doctrine of the making of the Angels in such a nature and for such ends as before should serue for diuers vses 1 It should informe vs concerning the wonderfull loue of God to vs that hath made such excellent creatures to do vs such admirable seruice as to attend vpon vs and keepe vs Heb. 1. 14. 2 It should breed in vs a great longing after the world to come where wee shall not onely enioy the knowledge of and fellowship with such glorious Creatures but shall be made our selues in glory as the Angels in Heauen 3 It should teach vs diuers things as first not to worship Angels for they were all created by God God made the Angels and therefore worship is due to him and not to them that are but our fellow seruants Colos 1. 16. Reuel 19. Secondly we should therfore carry our selues orderly in all places especially in the Church because of the Angels who are about vs and marke what we doe 1 Cor. 11. 10. Thirdly we should therefore be patient and of good hope and full of faith in all afflictions arising from the oppositions of men or temptations of Satan as being satisfied with this comfort that they are more that are with vs then can be against vs and if our eyes were opened wee might see so much as was shewed to the seruant of Elisha 2 Kings 6. 16. Hitherto of the Heauen of the blessed and the Hoste thereof the Angels and so of the world that is now inuisible to vs we next come downe to consider of this visible world this world I say which is in our view or may bee seene and before I come to speake of the other two Heauens I would briefly consider of Gods glory in the generall in the making of this visible world not so much for the matter of the creatures or their naturall formes or properties or their next causes which belongs properly to the Philosophers but for such things as concerne their first cause which is God or their end which is Gods glory or their vse which is rather spirituall then corporall in demonstrating vnto the soule of man the praises of God The maker of this visible world was GOD as well as of that inuisible world as is manifestly proued Genesis 1. at large The end of making a world of bodies as well as of spirits was not the punishment of spirituall substances for their sinning against God as Origen dreamed but the setting out of Gods glory in shewing his wisdome goodnesse and power Psal 19. Rom. 1. and the furnishing of man for his happy being That our hearts may be affected with wondering at this great world which God hath made we may profitably consider of it either by thinking what it is like or by serious pondering what it is indeed This great world is like a great Garden throughly furnished euery creature being as a pleasant flower exquisitely ranked in most comely order the onely weedes that grow in this Garden are wicked men as it may be likened to a great Booke in which God hath written glorious things that concerne the praise of his goodnesse wisdome and power Euery creature is as it were a distinct lease of that Booke and the properties and vses of these creatures are as it were the seuerall lines and letters of that leafe and the more admirable because it is a Booke the writing whereof is indelible and the vses whereof are vniuersall the Booke so opened that all men in all parts of the world may see and read Againe this visible world may be likened to a great and faire house most exquisitely buil and contriued into seuerall roomes and euery roome richly furnished the Heauens are the Roofe the Earth the floore and the Elements the seuerall roomes and the hosts of creatures in each of them the rich furniture and this house is the more admirable for vs because it is a house that euery man dwels in out of this house no man can be put it is kept at the charge of the Land-lord and the Tenants pay no rent But to leaue similitudes there are in the generall consideration of this visible world diuers things may bee briefly touched which we ought to wonder at and to glorifie God for his making of things so as 1 The apt disposition of euery creature in his owne place which place is so fit as a fitter cannot bee inuented if the Starres were fixed in the Earth or the Trees in Heauen how disproportionable and vncomely would it be 2 The exactnesse of the Cteatures in their working in keeping their times and seasons how punctually doth the Sunne dispatch his race in 24. houres and so the Moone in her seasons the Plants keepe their seasons of the yeere for bearing fruit and the Starres for shining as they haue receiued commandement and order from their great Commander
opening the windowes of Heauen as hee did in the destruction of the old world Iob. 36. 31. he reserues these against the day of battell Iob 38. 23. Esay 24. 17 18. 37. 13. 2 At the first he made the Clouds to be a garment for the Sea when it was first brought out and a swadling band for it Iob 38. 8 9. 3 By the Clouds as in a Chariot God rides about this nether world to visit it Psal 104. 3. 4 He vseth the Clouds to hold backe the face of his Throne by spreading it vpon it Iob 26. 9. 5 To shew his power he often with his Cloud couereth the Light and commandeth it not to shine by the Cloud that commeth betwixt Iob 36. 32. 6 God hath made himselfe a Pauillion to sit in with waters and thick Clouds 2 Sam. 22. 12. 7 By these God waters our Land as wee doe our Gardens and by the vertue of them hee giueth meat in abundance Iob 36. 31. 37. 11. Psal 65. 9 10 11 12. 5 For the interest that God hath giuen vs vnto these things and therefore they are called our Heauens Deut. 33. 28. and therefore no man can be poore that hath so great substance The vse is especially to set vs in an euerlasting admiration of God not onely for these things which he hath reueiled concerning these things but euen for the intimation that there are many things we know not but are aboue our reach Behold saith he God is great and wee know him not if wee should but consider that one thing that seemes the least of many it is too wonderfull for vs euen Gods making of the drops of raine so small and yet so proportionall among themselues when God causeth them to distill vpon man Iob 36. 26 27 28. We haue great cause to stand still and wonder we know not the wondrous works of him that is perfect in knowledge We cannot order our speech in these things by reason of darknesse If a man speake he shall bee swallowed vp with the greatnesse and difficulty and glory of these things Iob 37. 14 16 19 20. Touching the Almighty in these things wee cannot finde him out he is excellent in power and in Iudgement and in plenty of Iustice euen by these things Iob 37. 23. Men should therefore feare him for as he sheweth by reasoning from these things in another place the onely wisdome of a man were to feare God Iob 28. 28. Secondly wee should learne of these things how to serue God they keepe their seasons and they returne not to Heauen againe but doe the worke God sent them for Esay 55. 10. Luk. 12. 56. Mat. 16. 2 3. 3 We should bee wonderfull thankfull to God euen for these blessings of Heauen They were wont in the first ages of the world to thinke they had cause to praise God for the very dew of Heauen Gen. 25. 28 39. Deut. 33. 13 28. Wee are exhorted to sing praise to God who couereth the Heauen with Clouds and prepareth raine for the Earth Psal 147. 7 8. Men vse to giue a great deale of mony to buy a little land and yet cannot praise him that giues them what is more worth then that they buy for it is God that giueth the dew and the snow and the raine and so the Grasse and the Corne without which the Land were worth nothing 4 Seeing God hath wrought wonderfully in these things and that they are so precious for our vses we must learne if at any time God restraine these blessings of Heauen to seeke them by prayer and repentance for our sinnes Iames 5. 18. 2 Chron. 6. 27. 28. and if we would haue them continued to vs we must looke to the paying of our Tythes duly Mal. 3. 10. 5 Wicked men are but in ill taking for besides that by these things GOD can plague them hauing reserued them for the day of warre as was shewed before the Lord by these things hath left them without excuse hauing from them witnesses to pleade for him against the wicked as is shewed Acts 17. 14. 6. We must take heede of doubting Gods prouidence in sending these blessings from Heauen we may reade of a man that was troden to death for doubting whether God could furnish mans wants by these things 2 King 7. 19 20. To conclude we must make conscience of it to learne these things and what else God teacheth vs by them and the rather for the wonder of Gods printing that can make his letters so great that a man may see and reade so farre off and therefore remember to magnifie his worke Iob 36. 24 25. As for the Raine-bow two things only I will note 1 What we may obserue by the sense of seeing and that is the strange varieties and perfection of colours that God by his power gathereth in that manner into the Ayre which Ayre of it selfe is without any colour raised and dissolued againe after a little time without any remnant of these colours left 2 What we may reade in Scripture of it and that is both concerning the Author of it and the end of it The Author of it is God who calleth it his Bow and the end is by Gods owne appointment to secure and assure man that the world shall neuer be destroyed by waters any more which is the more wonderfull because the Rainebow in it selfe is often a fore runner of Raine as experience shewes and by the descending of the two hornes of it to the Earth and Seas doth drinke vp vapours and carry them into the Ayre to breede Raine Gen. 9. Hitherto of Heauen the Earth followes Earth The terme of Earth here comprehends as I conceiue the dry Land as also the waters of the Sea that lye vpon the Earth and therefore I would first briefly consider of the Sea Concerning the Sea these things in Scripture are taken notice of 1 What it is and so Moses describes the Sea to be the gathering together of the waters into a heape which before did flow ouer all the face of the earth and this collection of the waters vnder the Firmament God himselfe named the Sea Gen. 1. 10. 2 The Originall of these waters and that God claimes as a glory to himselfe to haue made the Sea as well as other vast Creatures the Sea is his and hee made it Psal 95. 5. he is the God that made the Sea and the dry Land Ionah 1. 9. and for the manner of making it as it had diuers things common with other creatures as to be made of nothing and by the Word of God and so the waters in speciall are said to haue the Spirit of God to sit vpon them as the Hen sitteth vpon the Chickens to giue it forme and digestion Gen. 1. 2. 3 The wonder of Gods power in placing and disposing of the Sea and that in many respects as 1 That he hath made these waters to be of such vast greatnesse and vnsearchable depth Iob 38. 16. Esay
and therefore couetousnesse is called the loue of money by a Periphrasis 1 Tim. 6. 10. 2 A second signe of couerousnesse or immoderate care is when the minde is so taken vp about earthly things that it can not attend to Gods word or his ordinances Psalm 119. 36. Matth. 13. Ezech. 33. 31. and therefore the couetous cannot brooke Gods Sabbath and desires greatly to haue it ouer Amos 8. 3. A third signe is when men will vse ill meanes to compasse gaine as when men will vse lying flatterie oppression vsurie false weights and measures or any other wayes of fraud and crueltie Pro. 28. 16. 1 Thess 4. 6. 4. Fourthly when men giue sparingly or grudgingly or slackly to charitable vses I adde that this care is vaine and that in diuers respects For first he that loueth filuer shall not be satisfied with siluer and besides after all his trauell his earthly riches will perish while he lookes on or if they doe continue he must not continue with them for as he came forth of his mothers belly so shall he returne naked to goe as he came he shall carry away nothing of all his labour in all points as he came so shall he goe and then what profit hath he that hath trauelled for the winde I say inclining the soule to take in the lowest degree of couetousnesse for some haue their hearts and eyes and hands and tongues all exercised in it 2 Pâ—â— 2. 14. Now others are only secretly drawne with it and infected with the daily inclinations to it I adde for his owne priuate good to note the end of couetousnesse for if he sought these things only for Gods glory or the good of the Church it were to be allowed The last thing in the definition is to the singular detriment of the soule for many are the vile effects of couetousnesse First it infatuates a man and makes him without vnderstanding Esay 56. 11. Prou. 28. 16. Secondly it leaues a man in continuall danger to erre from the faith 1 Tim. 6. 10. Thirdly it is the root of all euill it drawes a man to many a sinne as we see here in Iudas and seldome is couetousnesse mentioned in the Scripture but some vile sinne or other is ioyned with it Fourthly it angreth and vexeth God exceedingly especially when men are exercised in it Esay 57. 17. Ezech. 22. 13. Ier. 6. 13. besides temporall iudgements it causeth the damnation of the soule in hell Ephes 5. 5 6. and therefore it should not be so much as named amongst Christians Ephes 5. 3. And as couetousnesse ought to be auoided by all men so especially by Ministers Couetousnesse in them is very abominable and pernicious the Prophet cals such Ministers greedy dogs Esay 56. 11. Againe this lamentable example of Iudas should make men abhorre the sinne of betraying Christ Many men detest the fact of Iudas and yet commit it or the like themselues for Christ is betrayed many wayes as when his truth and honour is denied before men and men dare not shew their faith or puritie before others so also when men professe true religion and yet denie the power of it and liue wickedly and cause the aduersaries of Christ to blaspheme this is to deliuer Christ to be accused arraigned and condemned of euill Iudges Againe when for reward a man will betray the truth by bearing false witnesse for to betray the truth is to betray God who is Truth and so when men violate brotherly loue they betray God who is Loue. Ministers also betray Christ with Iudas when they betray the flocks of Christ and following their owne ambition or gaine leaue their flocks to the Wolfe to be daily deuoured and besides staruing them for want of fodder or wholsome food And such Iudasses are they that will sell Religion and their owne soules to get vnlawsull gaine by lying and swearing and false commodities and weights c. or will breake Gods Sabbaths to follow their gaine yea in some respects they are worse than Iudas for he was neuer a Traitor but once and then it was to get thirty peeces of siluer but a great number of men amongst vs will sell Christ and their owne soules for one peece of siluer and doe make a practise of it they doe it daily Againe let all men take heed of grosse sinnes or any extraordinary causes of corruption for strange punishments will follow such workers of iniquitie The fearfull iudgement of God vpon this poore creature may affright the Sodomites Effeminate the cursed Swearers and Blasphemers the damned Drunkards and Atheists the hellish Traitors and Hereticks of our time Further wee see that all godly Christians in this world had need to looke well to themselues this world is full of treacherie and falshood and dissimulation We see Christs familie was not without a Iudas in it and there are few sorts of men or priuate families of any note but there is one Iudas or other there It is and will be still true A mans enemies are they of his owne house Sometimes the very wife that lieth in a mans bosome proues false and treacherous sometimes to a mans state sometimes to a mans reputation and oft times to his soule and Religion Mich. 7. 5 6 7. The vsuall complements of the world proue but as Iudas his kisse Lastly such as suffer for the ingratitude or perfidiousnesse of others should comfort themselues in this part of the Passion of Christ they may the more patiently abide it seeing Christ himselfe was so vsed and by such a one as Iudas was Thus of the Treason of Iudas The apprehension of our Sauiour followes and there we are to consider two things First What Christ did Then What was done to him For the first the Euangelists with great care record what our Sauiour did now that the time was come that he must be apprehended and brought to his last Passion and so they shew how he prepared himselfe for these sufferings immediately before he was to be apprehended and so they report fiue things that he did 1. He made a Feast to his Disciples he chose to suffer at the time of the great Passeouer that thereby he might confirme the hearts of the Disciples and shew how little he feared death and how willing he was to obey the Commandement of his Father by being obedient to the death 2. He made his will and last Testament and therein he appoints a solemne assembly to bee yearely and oft in the yeare obserued in commemoration of his Passion by all that loue him to the worlds end and further grants a generall pardon of all sinnes to all that shall worthily partake of that solemnitie at all times till his comming againe and besides bequeathes vnto godly Christians all the merits and benefits of his Passion and all the good things contained in Gods Couenant made with the Church in Christ and all this is comprehended in the institution of his last Supper 3. He tooke his leaue
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
is that straines at a Gnat and swallowes a Cammell that is precise and superstitious about small matters and yet makes not Conscience of grosse sinnes 3. What they charged vpon him They charged vpon him three things First seducing of the people as one that had peruertedâ— their Nation and stirred vp the people throughout all Iudea beginning from Galile to Hierusalem Luke 23. 2. 5. Secondly sedition as one that deceiued and forbade the paying of tribute to Caesar Luk. 23. 2. Thirdly high treason against Caesar in saying hee was a King Luke 23. 2. Ioh. 19. 12. The first of these was vaine and the two last false For the extraordinary mouing of the people is not in it selfe a fault vnlesse they be moued without cause or by ill meanes or to ill ends The other two are false for he paid tribute himselfe though as a Prince of the bloud hee was free Matth. 17. 27. And when the people would haue made him King he refused it Ioh. 6. 15. Hence we see that euen Christ himselfe hath beene liable to the same accusations and slanders are cast vpon his poore seruants which should the more comfort the godly when they are slandered and charged with Innouation Schisme Sedition or to be enemies to Princes or the like But especially hence should the godly take comfort in the hope of the forgiuenesse of all their sinnes against God how great soeuer for to this end was Christ charged with these great offences vniustly that he might make atonement for our sinnes that were guiltie euen of high treason against God Thus of his Accusation The proceeding of the Iudge followes where we may note two things First how Pilate exammed Christ Secondly what meanes he vsed to deliuer Christ For the first when the Iewes had thus accused our Sauiour Pilate went in to Christ and examined him only vpon the three points whether he were a King The first as a businesse concerned their owne Law hee would not meddle with And the second either he beleeued not or accounted it to be comprehended in the third Now to this question of Pâ—late our Sauiour giues an answer wherein we should take notice of soure things which he thought good to testifie and auouch at his Arraignment as truths most needfull and not to be denied or controuled at any time First that hee was a King Secondly that his Kingdome was not of this world Thirdly that the end of his comming was to beare witnesse of the Truth Fourthly that his subiects were such as were of the Truth and did heare his voice Ioh. 18. 36 37. These parts of the confession of Iesus should not passe without liuely vse in our hearts For first if Iesus be King why are we discontented with our estates why liue we not out of feare and care Is there not a King in Sion Mich. 4. 9. and the rather because our King is a King vniuersall and all power is giuen vnto him in heauen and earth and besides he is a King immortall and of his kingdome there is no end and therefore we should seeke to him in all our necessities who is so able to helpe and trust in him And for the second if his kingdome be not of this world wee should not expect to haue the glory of our Religion to be liable to outward obseruations but rather pray that God would open our eyes to see wherein the true glory of Christs kingdome lies Eph. 1. 19. And withall it should teach vs to imploy our selues about spirituall things and not about earthly for the wealth of his kingdome lieth not in earthly things our trading must be about heauenly commodities Coloss 3. 1 2. And further seeing his kingdome is ouer the spirits of men wee should labour to get spirits without guile and to serue him in spirit and truth And poore men should not be discontent with their estates His kingdome is not of this world hee neuer promised great things in earthly matters to his followers they should rather reioyce that they are exalted to get the preferments of his kingdome in spirituall things Now for the third point if the end of Christs comming were to beare witnesse of the Truth we may gather diuers things from thence As first it may informe vs of the entertainment Truth findes in the world It is more villanously neglected and opposed and wronged when the Sonne of God must come from heauen to giue euidence in the behalfe of truth It imports the truth is more often questioned than error and wickednesse Againe it may intimate that Truth is great and will preuaile God will send from heauen to helpe it rather than it shall be supprest though it be opprest And besides we may gather hence that the preaching and publishing of diuine Truths is a most excellent worke in that the chiefe office of the Son of God was to beare witnesse of the Truth and so it should teach vs to receiue the word of truth with all reuerence and gladnesse and good conscience as accounting truth to be the most precious treasure God sends to men And from the practise of Christ both Ministers and People should learne with all wisdome and constancie to stand for the truth though it were to death and neuer to be ashamed to witnesse to the truth by holding out the light of the profession of it and shewing our sound obedience and subiection to it howsoeuer it be taken in the world As for the last point our Sauiour giues an excellent mark to know his subiects by They are of the Truth and heare his voice They are of the Truth not only as they take part with Truth to defend it but as men that were borne and bred by the power of truth they were regenerated and sanctified by the force of the sound of Truth and accordingly the chiefe comfort and treasure of their liues they account to be the hearing of the voice of Christ Hearing of Sermons is the Character of a true Christian But it is not all hearing but a hearing of such Sermond as haue the voice and power of Christ in them and such a hearing as placeth such felicity in the voice of Christ as they could be content as it were to doe nothing else but heare Christ still and such a hearing too as will giue glory to Christs voice in the hardest times when it is most scorned and opposed in the world and especially it is such a hearing as containes obeying and willingnesse to be ruled by the voice of Christ And this was the answer which our Sauiour made to the Gouernours question but Saint Matthew notes that when the chiefe Priests accused him he answered nothing and though Pilate said vnto him Hearest thou not how many things they witnesse against thee yet he answered not in so much that Pilate maruelled greatly Matth. 27. 12 13 14. He thus constantly forbare and refused to answer 1. Because he needed not any apologie being knowne to be innocent and thus it
The great glory of Gods power in giuing testimonie to the innocence of his children When Iewes and Gentiles haue banded themselues against Christ and when his owne Disciples are now fled and dare not speake for him yea when all that professe religion were swallowed vp with amazement God herein raiseth vp a woman a stranger a Pagan to force a way for his testimony euen at this great Assises 2. Note that God keeps this testimonie till the very last moment for the Iudge is now set to giue Iudgement to shew vs that God can send comfort and succour to his seruants though he withhold it till almost all hope bee gone 3. Gods message must be deliuered though neuer so many obiections lie against it Shee might haue thought how vnfit it was for her to meddle being a woman and a stranger and her owne husband being Iudge but yet shee will send the message 4. The Diuinitie of Christ showes it selfe maruellously in this thing while Pilate is ready to condemne him hee miraculously conuerts his wife His Godhead breakes through the veile and their opinion that thinke this woman was truly conuerted is charitable and not improbable For what was in the confession of the Centurion or the Thiefe vpon the Crosse that is not in the confession of this woman Shee confesseth him when all the world refuseth him yea she vrgeth her Husband to saue him when it might proue his vtter ouerthrow considering the tumult of the Iewes and the displeasure Caesar might take seeing Christ was charged with Treason against Caesar and besides so peremptorily to acknowledge his goodnesse at such a time when it was so generally questioned imported a minde much affected to Iesus Howsoeuer we may learne of this great woman to stand for the truth how euill soeuer the times be or what danger soeuer it may bring vpon vs. Yea note that Iesus can doe great things in Prison as well as at Liberty No outward abasements or restraints can hinder Gods counsell or the successe of religion or Gods worke for the soules of his people 5. Concerning Dreames we must vnderstand that they are of foure sorts Naturall Morall Diuine or Diabolicall Naturall dreames arise from the constitution of the body according to the complexion or present estate of the bodie either as diseased or well Morall dreames arise from the studies and imployments that we are extraordinarily affected withall in the day time Diuine dreames arise either from the working of some Angell or by some other way vnknowne to vs and are vsed by God either to shew his power or foretell things to come or vnknowne or as an extraordinary entertainment he would giue vnto his seruants Diabolicall dreames are villanous conceptions wrought in the mindes of men in their sleeps either to torment them or to seduce them or to tempt them to some monstrous euill The question is what kinde of dreame Pilates wiues dreame was There is no colour of reason to thinke it was Naturall Some Diuines thinke that it was Diabolicall and giue this reason that the Deuill some way now perceiuing that the death of Christ would be the life of the world hee seekes to hinder it by this dreame But if that were so why had not Pilate the dreame or why did not the Deuill vse the Iewes that were his owne instruments and therefore it is more than likely that the dreame was from God Quest But may we now giue heed to dreames Answ By dreames we may guesse at the state of our bodies sometimes And by dreames wee may guesse at the corruption of our natures and finde what sinnes we are secretly prone to Yea no doubt but wee may haue Diabolicall dreames which we may discerne by the same signes we know the temptations of the Deuill from corruption of nature As when we are tempted to things contrary to our natures and prodigiously vile or when we feele that our nature doth abhorre the motion and giue no consent to it Nor doe I doubt but God may treat with his people also by dreames and we should be thankfull for holy dreames wherein God giues vs speciall comforts or doth in any speciall manner fire our hearts to the loue of goodnesse Only we must receiue no opinions by dreames which are not agreeable to the word nor must we trust vpon Predictions of things to come only when they are come to passe glory should be giuen to God with a resolution still to depend vpon the Law and the Testimonies only as the direction of our liues 6. We should all feare the great power and wrath of God we should be afraid to displease him for hee can finde strange wayes to make vs suffer If all the world were at firme peace with vs and all the Deuils in Hell would be quiet yet God can fight against our spirits with a very Armie he can raise in our very dreames Little doe we know how suddenly and how easily and yet how fearefully God can seaze vpon vs either body or soule 7. Note that shee saith I haue suffered many things and yet it was Pilate that offended whence we may gather that ill husbands may make all that belongs vnto them suffer for their faults They may be as a common plague to all that is about them or comes of them They sinne and their wiues may suffer many things for their sakes so may their children and their posterity Lastly obserue that she dreames in the day time It seemes she was no early riser but guilty of that fault which is still too common amongst great persons yea amongst them that are much inferiour to her to lye long in bed whereas the good woman described in the Prouerbs chap. 31. is commended for Rising while it was yet night Thus of the declaration of our Sauiours innocence by Pilates wife By Pilate himselfe he was declared to be innocent partly in words and partly in action In words Pilate came forth publikely three times and professed that he found no fault in him after he had heard out their accusations and examined him Luke 23. 14 22. Whence we may gather that wieked men in the Visible Church may be as vile yea more vile than those that are not in the Church at all The Iewes accuse him when a Gentile absolues him They wilfully pursue Christ to death when the Pagan for a good while striues as hard to saue him Pilate was afraid when his very accusers had charged him that he said that he was the Son of God and yet these cursed Iewes are not afraid though they had seene many signes that proued he was the Son of God And therefore it shall be easier for Pagans and Papists in the day of Iudgement than for these wicked men in the Church as our Sauiour said of the Cities of Galilea Mat. 11. 20. to 25. In Action Pilate pronounceth our Sauiour innocent by vsing solemnly the Ceremony of washing his hands and expoundeth his meaning thereby to signifie that he was
inflicted for their sinne 4. He vnapparrelled his body amongst men that our soules might be clothed with his Righteousnesse before God 5. That as the first Adam entred into the earthly Paradise naked so the second Adam might enter into the heauenly Paradise also naked in body but graced and apparelled with glory and innocencie and immortalitie and that we might likewise so enter into heauen 6. That we might be comforted in the example of his Passion if at any time we be vncloathed of earthly things and suffer the spoile of our goods by the hands of vnreasonable men 7. That he might teach vs that he that prepares for heauen as a man that hath vanquished the world and the Prince thereof must not seeke earthly things but rather forsake them as hinderances to his passage The world must be crucified to him and he to the world For the Second he was fastened to the Tree 1. That as by the Tree death entered into the world so vpon the Tree it might be conquered and driuen out of the world and life and immortality brought backe againe 2. That the old shadowes might be fulfilled Isaack was laid vpon the wood for sacrifice and the brazen Serpent was fastened to the tree and so the sacrifices were laid vpon the wood 3. He was fastened with nailes for foure reasons The one that the Scriptures might be fulfilled that said of him They haue digged into my hands and my feet Psal 22. 17. The other that he might thereby declare that the hand-writing that was against vs was cancelled and therefore he nailed it on high on the Crosse that it might appeare to be of no force and so that we might be deliuered from the Ordinances of Moses which were but as so many confessions or Bills of our hands against vs. Thirdly that by his wounds we might be cured of the spirituall wounds with which the old Serpent had wounded our Natures Iohn 3. 14. Fourthly that when we are wounded by the enemies of the Truth we might beare them as the markes of the Lord Iesus in our bodies Gal. 6. 17. For the Third point hee was lifted vp on high on the Crosse for three reasons First that thereby he might fulfill the figure of the old Law for the sacrifices were lifted vp vpon the Altar and there sacrificed And as Moses lifted vp the brazen Serpent so must the Sonne of Man be lift vp Iohn 3. 14. Secondly that he might thereby carry on high in his body our sinnes and so take them away and make it manifest he was sacrificed for vs 1 Pet. 2. 14. Ioh. 1. 29. Hebr. 9. 26. 28. Thirdly that being lifted vp into the Aire he might subdue and triumph ouer the spirits that rule in the Aire that is the Deuill Coloss 2. 15. For the fourth point hee was crucified with his hands spread abroad First that he might draw all men vnto him and vnite both Iewes and Gentiles among themselues This day of his crucifying was the day which the Prophet Zacharie spake of Chap. 3. 9 10. in which he should remoue and take vp the sinnes of the world and make peace amongst men so as men should call one another by the preaching of the Gospell into the communion of the Church which hee resembles to a Vine and Fig-tree see also Ioh. 12. 32. Ephes 2. 16. Secondly that thereby he might signifie his great loue to vs readie to imbrace vs and take vs into his armes and bestow vpon vs the benefits of his Passion and that his torments made him the more to long after vs. For the fift point our Sauiour shed his bloud on the crosse for diuers reasons First that he might fulfill the figures of the old Law for the bloud of the sacrifices shadowed out the effusion of Christs bloud Secondly that thereby he might make expiation for our sinnes and reconcile vs to God and so make peace betweene God and vs pacifying his displeasure Heb. 9. 28. Rom. 3. 25. Coloss 1. 20. and so get forgiuenesse of all our sinnes for vs for without effusion of bloud there could be no remission Heb. 9. 18 c. Matth. 26. 28. Thirdly that his bloud might be a fountaine and lauer in which our soules might be washed and purged from all our sinnes Zach. 13. 1. 1 Cor. 6. 11. Reuel 1. 5. 7. 14. Heb. 9. 14. 20. 22. Fourthly that the partition wall might be broken downe and Iewes and Gentiles be made one Ephes 2. 12 c. Fiftly that we might be deliuered from the Ceremoniall Law of Moses 1 Pet. 1. 18 19. Sixtly that his bloud might be our drinke to eternall life Ioh. 6. 55 56. Seuenthly that his bloud might be an vniuersall medicine for all the infirmities and languishings of our soules 1 Ioh. 1. 7. Lastly that thereby he might open heauen for vs and obtaine an eternall Redemption for vs. Hebr. 9. 12. 10. 19 20. For the sixt point he was crucified in the middest of two theeues for diuers reasons First that the Scripture might be fulfilled that said Hee was reckoned among the wicked in his death Esay 5. 3. 12. Secondly that he might sanctifie the death of malefactors that turne to God by repentance that they might know that their kinde of death shall be no hinderance to their Saluation Thirdly that hee might thereby shew that the fruit of his death should be diuided amongst sinners and that he came to die for them Mat. 9. 13. Fourthly that thereby he might shew that he should be the Iudge of the quicke and dead of good and bad hauing the good on his right hand and the bad on his left Thus of the fourth thing in the History of his crucifying The fifth point is the things he suffered while he hanged on the Crosse and those were 1. The diuision of his garments 2. Derision from the High Priests and people 3. Grieuous torment both of soule and body 4. Thirst of body Concerning the diuision of his garments the Euangelists say that the Souldiers diuided them into foure parts to each one a part and for his Coat without seame for it they cast Lots who should haue it and all this was done 1. That the Scriptures might be fulfilled that had foretold of so much as Psal 22. 1â— 2. That thereby might bee signified that the goods of Christ and his grace should be diuided euen amongst his enemies and that he would inrich them that were sometimes enemies to him which we reade was fulfilled in the Story of the Acts of the Apostles and is still found to be true by experience 3. The diuision of his garments into foure parts signified that the grace of Christ should be caried into all the foure parts of the world and diuided amongst the Elect whose sinnes crucified Iesus 4. The not diuiding of his Coat without seame imported some Mystery as that the whole righteousnesse of Christ is giuen to the godly without parting of it 5. The casting of lots for it
in heauen We must all learne of him and that diuers points out of his prayer The one is to flie to Christ only and to rely vpon him alone for saluation Another is to deale particularly for ourselues and euery one to say as he did Lord remember me Thirdly he may teach all the Christians in the world how to exercise their faith euen to beleeue though it be against all sense and aboue reason for this Theefe beleeues these great things of Christ when there was no outward appearance of any of them but rather of the contrary It is the greatest praise of our faith to beleeue when we haue no sense or feeling And the practise of the Theefe in this point doth greatly condemne a number of Christians now adaies The Theefe worships him and honours him beleeues and repents when Christ was on the Crosse in extreme ignominie What shall become of them then that will not worship him now especially such as blaspheme him and dishonour him now that he sits at the right hand of God Here is consolation also for if this be all the suit to Christ that he would remember vs when he comes into his kingdome this we may be sure of if we be truly godly for he hath now an infinite memory and he loues vs with an vnspeakable loue and he must needs remember vs for it is his office to be our Remembrancer before God and he being our High-Priest hath all our names written on his Brest-plate so as he cannot chuse but be still looking vpon vs besides he hath bought vs at such a price that hee hath good cause to remember vs and therefore howsoeuer it goes with vs here and though all the world forgets vs yet we may be sure that Iesus Christ remembers vs in heauen and if wee would haue our faith confirmed in this point we were best to doe as the Theefe doth viz. put him in minde of vs in particular and pray him to remember vs and withall it will much helpe if we remember him here on earth to confesse him before men and to stand for his honour and glory desiring to know and remember nothing more than Iesus Christ setting our affections on things aboue where he sits at the right hand of God But on the other side if men be workers of iniquitie and will not repent and be such as loue not the Lord Iesus and can spend daies weekes months and yeares without Christ in the world he will not remember them He cannot think of them in heauen if they forget him on earth Yea if they had beene acquainted with Christ on earth and eaten and drunken with him and beene of in his company as Matth. 7. 22. yea if they had died with him at the same time and the same kinde of death which was the case of the other Theefe when Christ shall come from heauen againe he will let them vnderstand that hee did not remember any such thing he knew them not all such naked relations vanish out of his minde if they had repented of their sinnes he would neuer haue forgotten them The answer of our Sauiour is Verily I say vnto thee this day shalt thou be with mee in Paradise In which answer we may obserue diuers things concerning prayer as also diuers things concerning heauen 1. That the prayer of penitent sinners gets great suits here is a Kingdome giuen for asking 2. That poore men may speed in great suits as well as great men A poore Theefe here speeds as well as if hee had beene a Patriarch or a King What could Abraham or Dauid haue had more than is granted to this Theefe 3. That poore sinners obtaine speedy Audiences they are not put to long suits when they seeke the greatest things This day thou shalt be with me If we speed not presently with God it is long of our selues or God delayes for some respect of vs Esay 65. 24. Dan. 9. 21 23. 4. That Christ stands not vpon the length or eloquence of our prayers he will heare a short prayer as well as a long he loues a plaine heart if wee speake the words of our hearts and aske according to Gods will in the name of Christ we shall speed Now concerning heauen it is described by the terme of Paradise The Scripture makes mention of a two-fold Paradise The Terrestriall where the first Adam was placed and the Celestiall into which the second Adam was now about to enter And that by Paradise is meant the Heauen of the blessed or rather the blessednesse of glorified soules is plaine because it is the kingdome mentioned by the Theefe and Saint Paul shewes that when he was caught vp into Paradise he was in the third heauen 2 Cor. 12. But here are two questions Quest 1. How could the Theefe vnderstand what our Sauiour meant by Paradise seeing no place of the old Testament did speake of heauen by that name of Paradise Answ The earthly Paradise was a Type and shadow of the heauenly or of the glorie of heauen and it seemes that by Tradition that was so commonly knowne among the Iewes that our Sauiour is assured he shall be vnderstood in the Terme Quest 2. But why doth our Sauiour call heauen Paradise at this time why Paradise and why at this time Ans He calls heauen Paradise because it was that which was shadowed out by the earthly Paradise In the earthly Paradise was a Tree of life in the middest thereof in the heauenly Paradise is Iesus Christ the true Tree of life by whose vertue and grace we shall liue for euer The great pleasures in that first Garden the Trees of all sorts did shadow out the vnspeakable variety of heauenly delights in the kingdome of Christ In the earthly Paradise was a Riuer that diuided it selfe into foure heads and so runne euen without the Garden What is this Riuer but the abundance of holinesse flowing from the Holy Ghost for the qualification of the Elect gathered from all the foure parts of the world the streames of which Ocean runne in the hearts of the godly in this life euen on the outside of Paradise And at this time did our Sauiour fitly vse this Metaphor for thereby he signified that though this world were but a place of banishment yet in death Gods banished should returne After all the labours and trauells and sorrowes they haue felt in this cursed world they should in death come to a place of pleasure and eternall rest and that as by the first Adams meanes all were cast ouâ— of the first Paradise so Christ was the second Adam that hauing at that time satisfied Gods wrath for the sinne of the first Adam would let all the godly into the celestiall Paradise and that hee had now driuen away the Angell with the flaming sword and so the passage into Paradise was open Yea fitly doth Christ talke of Paradise now because now was the very time in which the second Creation was beginning to be
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
Ghost yet that hinders not the truth of this assertiō for in the works ad extra all the Trinity work but yet in their order God the Father by the Son through the Holy Ghost raised the dead body of Christ Secondly he rose by a way that neuer man rose and not as other men haue risen or shall rise by a way peculiar to himselfe viz. as the Lord of Life as the first borne of the Dead as the first fruits of them that sleepe Rev. 1. 5. 1 Cor. 15. 20. 23. not as a priuate person but as a publike person as our head and surety He saw no corruption in the Graue as other dead bodies doe and he rose to immortall life neuer to dye againe whereas Lazarus and others that were raised were raised but to a mortall life they were to dye againe he was the first tha◠euer rose to eternall life Thirdly hee rose in the same body that was dead and buried Luk. 24. 39. which was necessary for our comfort in the discharge of our debt that the same body that was imprisoned came out of prison and doth the better assure the hope of the resurrection of our bodies Fourthly he rose inuitis custodibus whether the Keepers of the Sepulchre would or not and smote them with great amazement to shew how easie it is for him to triumph ouer his enemies when they seeme to bee surest of victory He that could conquer them when they had nothing in appearance to oppose them but a dead body can as easily defeat all his enemies that onely differ from his people only in greatnesse of earthly power If the Church were as the dead body of Christ yet it may rise againe notwithstanding all their armed Troopes Fistly hee rose with an earthquake that thereby hee might signifie First that the earth did him homage and as it were sware fealty to him as her Lord and Proprietary Secondly that as the earth trembled at his death so now as it were is exalted for ioy that shee was to render him aliue from the dead Thirdly that Christ would shake the world and the heart of man by his Gospell Heb. 12. Fourthly that Christ by his power can and will make the earth giue vp her dead at the last day Lastly the Angels ministred vnto him by rolling away the stone c. to signifie that not onely he was Lord of Angels but that God was satisfied as Iudges that send some officer to fetch the prisoner out of prison and release him Fiftly but why was it necessary that Christ should rise againe Ans First that the Scripture might bee fulfilled that had foretold it Psal 16. 10. Ioh. 20. 9. Mat. 26. 54. Secondly if the Scripture had not foretold yet such was the dignity of his person that he must needs rise for it was impossible for him to be holden downe of Death Act. 2. 24. for first he was the onely Son of God and the Father loues his Sonne and cannot suffer him to be ouercome of death Besides he was God himselfe the Author and Prince of life and therefore it had beene absurd for him to abide in death that giues all others life Thirdly hee was a iust man and innocent and had fully satisfied for our sinnes and therefore God could not keepe him in prison for nothing and where sinne is not there death cannot reigne Thus of the second reason Thirdly such was the office of him that rose againe that he could not abide in death as was shewed before hee must declare Gods name to his brethren hee must make intercession hee must reigne as a King euerlasting all which he could not doe if he abide in death Fourthly because there was a Decree for his resurrection in Gods eternall Councell Psal 2. 7. commpared with Act. 13. 32. 33. Fiftly that the types and shadowes of it might bee fulfilled Ionas was a type of the Resurrection Mat. 12. 39. So was Adam waking out of the sleepe into which hee was cast when the Woman was made out of his side 〈◊〉 was Samson that brake asunder the barres and gates and was deliuered so was Dauid that was so often oppressed and yet exalted to the kingdome Psal 86. 13. Concerning the Apparitions of Christ after his resurrection the Scripture records that our Sauiour was on earth forty daies and in that time appeared to many at seuerall times shewing himselfe aliue from the dead and giuing order concerning his Kingdome as hee was forty daies in giuing the Law to Moses on the Mount so was he forty daies in giuing order about the new Law to the Apostles and hee that began to consecrate himselfe to the office appointed him by his Father in fasting forty daies doth now take forty daies both to lay downe that office and to consecrate the Ministery of his Disciples Now concerning these Apparitions diuers things are to be considered 1. The Reasons why he appeared 2. The Persons to whom he appeared For the first our Sauiour staied a while vpon earth and appeared at seuerall times for these Reasons 1. That he might confirme the infallible truth of his Resurrection that the Christian world might bee fully assured of it that God had raised him from the dead Act. 10. 40 41. and that he was raised in the same body that was crucified and buried for our sinnes 2. That he might giue order to his Disciples concerning all things that concerned his Kingdome ouer Iewes and Gentiles and might appoint all the alterations were to bee made in the manner of gouerning the Christian world Act. 1. 3. and thus hee instituted the seuerall orders of Ministers vnder the Gospell granting full Commission to the Apostles Act. 28. 18. Eph. 4. 11. and so we haue reason to beleeue that the translation of the day for the Christian Sabbath was by appointment from him while he was on earth with other things which the Apostles ordered afterwards 3. That he might giue gifts vnto the men that were to begin the worke of erecting the Christian world Ioh. 20. 21 22 23. Eph. 4. promising to giue the holy Ghost more fully Act. 1. 4. The persons to whom hee appeared are to be considered negatiuely and affirmatiuely 1. Negatiuely he appeared not to the world not to all the people not to the chiefe Priests Rulers of the people Act. 10. 41. that therby he might shew First that his Kingdome was not of this world Iob. 18. 36. Secondly that he did not need the helpe and patronage of the greatnesse of this world in businesses of his Kingdome Thirdly that his Kingdome comes not by externall obseruation and is not obiected to the eyes of the body but to the eyes of the minde and faith Luk. 17. 20 21. Ioh. 20. 29. Fourthly that the contempt of the meanes in the ordinances of Christ shall bee scourged with a priuation of all fellowship with Christ in his glory The chiefe Priests and Rulers and other despisers of the Doctrine and Miracles of Christ in
hath made vs to sit in heauenly places in Christ Iesus Eph. 1. 6. for as he left vs the earnest of his Spirit so he tooke from vs the earnest of the flesh and caried it into heauen as a pawne to assure that the whole should be brought after him So that his ascension into heauen works our ascension into heauen and so a threefold ascension For first heauen is opened for a spirituall ascension of our minds while our bodies are on earth our hearts taking vnspeakable comfort by faith in our vnion with Christ and so with God whereas otherwise without Christ our very thoughts are shut out of heauen our hearts hauing no cause of comfort but rather of sorrow to thinke of our losse of Gods fauour and so glorious a place Secondly heauen is opened for our soules to enter in when we dye our soules being to bee caried by the Angells into heauen that before in Adam kept vs out of heauen Thirdly heauen is opened for both soule and body at the last day 1 Thes 4. 14. 17. Ioh. 17. 24. Thus of the first benefit Another benefit comes to vs by the ascension of Christ and that is the leading of our enemies captiue for his triumph ouer them when he led captiuity captiue Psal 89. 19. extends to vs. That we may vnderstand this the better wee must know that Christs victory ouer his enemies had fiue degrees First it is the ordination of it and so he conquered from eternity Secondly the prediction of it and so his conquest was a foot in all the ages of the old Testament and began at the promise in Paradise after the fall and was plainly renewed in that place of the Psalmes quoted before Thirdly the operation of it in his owne person and so he conquered on the Crosse and triumphed in his Ascension Fourthly the application of it and so he conquereth and hath in all ages conquered in his Members making them able to ouercome Sinne and Sathan and the World but this is but in part and in the beginnings of it Fiftly the consummation and full accomplishment of the victory and so the Deuils and the Graue and Death and Sinne and the World shall be for euer vanquished at the last day when Christ shall appeare in glory and wee be made like vnto him in an euerlasting freedome from all misery The third benefit is the daily helpe wee haue from the intercession of Christ in heauen that perfectly remembers vs and appeares before God for vs to make our persons and praiers and workes still accepted before God as hath beene shewed before The last benefit is the sending of the holy Ghost to be with the Church to the end of the world in a speciall manner to qualifie vs with all needfull gifts and to be our Comforter as hath likewise beene shewed before Thirdly this Article serues for confuration of diuers sorts of men as 1. Of those that say the very body of Christ is present to the bodies of men in the Sacrament of the Supper whereas the Article is plaine he is in body ascended into heauen 2. Of the Papists about merit of workes They say Christ merited our Iustification but wee must merit our place in heauen Whereas our Sauiour saith He went to heauen to prouide and prepare a place for vs. 3. Of such as say they must giue way to an insufficient ministery because able men cannot bee had Whereas Christ ascended to giue gifts vnto men and therefore if all lawfull meanes were vsed able men would bee found by his blessing 4. Of such as thinke because they were not brought vp to learning or haue liued long in ignorance therefore knowledge must not bee required of them nor can they attaine to it whereas if they had honest hearts and would conscionably vse the meanes they might bee led into all truth by the Comforter which Christ hath sent 5. Of such as say they may liue in some sinnes and they can neuer bee seduced in this life which is a varne excuse for their negligence and wilfull indulgence ouer their corruptions for Christ ascended to lead captiuity captiue 6. Of all worldlings that professe they are Christs and yet minde nothing but earthly things whereas if they were true Christians their hearts would haue ascended with Christ by seeking those things that are aboue Col. 3. 1. A fourth sort of vses are for instruction and so 1. This Article should make vs willing to dye seeing it is the highest point of our preferment to ascend to heauen and seeing to dye is but to ascend to heauen and goe to our Father and that Christ ascended to take possession for vs. 2. It should teach vs not to mourne immoderately for the losse of our dearest friends seeing they are ascended to heauen and wee can neuer lose so much as the Disciples did when such a Master and Sauiour was parted from them and went to heauen 3. It should stirre vs vp to all possible care of an holy and contented life it should seeme to vs a monstrous base thing to serue sinne or the deuill or the world that are such shamefull captiues to be a slaue to a slaue is a matchlesse basenesse and yet this is the condition of the most and which makes it more wofull man likes it and desires to continue so still Lastly it should worke vpon vs a strong impression of desire to carry our selues as strangers here and pilgrims and to haue our conuersation in heauen where Christ is and â—â—om whence wee looke for him to come and vnite vs to himselfe when he shall change vs and make vs like himselfe in glory Hitherto of the Ascension of Christ The third degree of his exaltation is his Session at the right hand of God The first words of this Article are ambiguous because they are not taken in their proper sense for properly God hath no right hand as being a Spirit and Christ may not be thought to vse no other gesture in heauen but sitting and therefore we must enquire of the Scripture for the sense as it is figuratiue and so first what sitting may signifie then what the right hand of God signifies and then what it is to sit at the right hand of God For the first Sitting in a figuratiue sense in Scripture is vsed two waies First to note habitation abiding or resting as when the Apostles were willed to sit in that City till they were endued with power from on high Luk. 24. 49 Secondly to note Soueraignty and Iudiciarie power and when Solomon is said to sit vpon the Throne of his Father 1 King 1. 30. so Prou. 20. 8. Isa 16. 5. The right hand of God when it is spoken of about earthly things notes his power and helpe as Psal 44. 3. and when it is spoken of as in heauen it notes supreme glory and Maiestie and authority Now to be at the right hand when it is spoken of men it signifies to helpe as Psal 142. 5.
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
of the Lord God Almighty when by the sword of Princes hee shall destroy that City of Rome which hath beene the very Throne of the Beast and of the Whore Rev. 16. 14. 16. and 17. 17. The sixt signe is a fearfull corruption of manners in the men of the world foretold 2 Tim. 3. 1 2 3. This I reckon as a signe because I see all sorts of Writers haue a great minde to it but I take it to be so not because the sinnes there mentioned shall be then found in the world for they haue been alwaies in the world but in a threefold respect First because all those sorts of sinne shall reigne at once in the world Secondly because men shall grow in a high degree abhominable in sinning so as to ouer-passe the formet times in the vnheard excesse in sinning Thirdly because the corruptions of manners shall bee found in all estates and degrees of men and this signe I thinke belongs to this age I suppose there was neuer any age wherein men were growne generally so monstrous drunkennesse whordome swearing falshood and deceit besides the sinnes mentioned in the Apostles catalogue and these things do so prouoke the Iudge and dare him to his face that sure his comming cannot be long deferred but he will hasten the rest of the signes to be reuenged of so wicked a world The seuenth signe is yet to come and that is the calling of the Nation of the Iewes which that it shall be is plaine by the Prophecy of S. Paul Rom. 11. but how this shall bee performed and when I suppose it cannot be determined by Scripture The last signe I take it will bee but a very little time before his comming and that will be some fearefull alterations in the powers of heauen and in the ayre and in the earth and seas but what these will be it is hard to coniecture and the rather because S. Iohn tells of the noise of seuen Thunders that were vttered before the end of the world but he was forbidden to vtter them but to let them be sealed vp and kept vnknowne from the world yea and from the Church too Rev. 10. 5. Matth. 24. 29 30. It is very probable that this signe will be accomplished in the very letter as it is recorded by the Euangelist Thus of the signes going before our Sauiours comming to iudgment The signes ioyned with his setting out to come to iudgment are these the first is a speciall signe of the Sonne of man which shall bee in heauen and visible to all men on earth but what this signe shall bee is vnknowne and I am vnwilling to trouble the Reader with rehearsing the seuerall coniectures of Interpreters seeing they are without warrant from the Word The second signe is the wailing and lamentation of all Nations when they behold Christ comming in the clouds of heauen Matth. 24. 30. Some Diuines make the firing of the World to be a signe belonging to Christs comming forth to iudgment but that cannot be so because it is not probable that deuils and wicked men shall be in the new earth or the new heauens for there must dwell nothing but righteousnesse and therefore this firing of the world is to bee reckoned as a consequent of the Iudgment Thus of the Signes The last point to be opened is the forme and manner of the last Iudgment and here foure things are orderly to be inquired into 1. The manner of the preparation to the Iudgment 2. The manner of the triall of the causes to be tried there 3. The manner of the sentence vpon all sorts of men 4. The execution of the sentence The preparation to the Iudgment concernes either the Iudge or them that are to be iudged The Preparation as it respects the Iudge hath in it foure things 1. The Commission or singular power giuen to Christ for the execution of this iudgment vpon all the world Ioh. 5. 22. This Commission was granted him in his first comming and shall now be manifested to all men and Angels before he enter vpon the Iudgment as we see is done by earthly Iudges 2. The cloathing of the Humane nature with vnsearchable glory and maiestie aboue the glory of all men and Angels which glory our Sauiour calls The glory of his Father when he said He should come in the glory of his Father Matth. 16. 27. 3. The attendance of thousand thousands of Angels that shall shew themselues in the perfection of their glory waiting vpon him Iude 15. Dan. 7. 10. 2 Thes 1. 7. Matth. 25. 31. 4. The erecting of a most glorious Throne wherein he will sit as Iudge which hee calls The Throne of his glorie Matth. 25. 31. which is resembled by the glory of earthly Princes which sit in Thrones of Estate when they would shew their Maiestie to their people Which Throne will be the more glorious because before the erecting of it all earthly Thrones shall bee cast downe Dan. 7. 9. We must not be curious to enquire what this Throne shall bee made of Daniel saith It is like a fiery flame Dun. 7. 9. Thus of the preparation of the Iudge The preparation in respect of the Iudged hath likewise foure things viz. 1. The Citation of the world to come to iudgment and the world is three waies summoned to come to iudgment First by the ministery of the Fathers and Prophets in the old Tâ—stament that from the beginning of the world cited men to appeare before the iudgment Seat of God Henoch began before the Flood Iude 15. and others followed in euery age as hath beene shewed before Secondly by the ministery of Christ himselfe and the Apostles and the ordinary ministery of the Preachers of the Gospell in all the ages vnder the Gospell till the end of the World Now the last summons is this which shall be giuen at that instant when Christ is come in the clouds of heauen and set in his Throne and this shall bee performed by a shout from heauen and by the sound of the last Trumpet This cry or summons is called The voice of Christ Ioh. 5. 28. 1 Thes 4. 16. and yet it seeme sit shall be performed by the ministery of Angels Matth. 24. 31. Hee that imployes the ministery of men to call the World to repentance in this life will vse the ministery of Angels to bring those men to iudgment especially such as haue not repented of their euill waies 2. The Resurtection of the dead vnder which I comprehend the change of the liuing for vpon this voice all dead men shall receiue their soules into their owne bodies be quickned and rise out of the Graues or other places of the earth or waters wherin they haue lyen Rev. 20. 13. and those that shall bee then aliue shall bee changed in a moment in the twinkling of an eye at the sound of the last Trumpe and this change shall bee in stead of death and a kind of resurrection they shall bee changed
not in the substance but in the qualities of their bodies corruption putting on incorruption and mortality putting on immortality 1 Cor. 15. 53. 3. The collection of all the world of men and euill Angels for the Angels of Christ shall gather together into one place from all the foure winds of heauen euen from all the parts of the world all them that were raised or changed euen all both elect and reprobate Matth. 24. 31. and 25. 32. 4. The separation of the good from the bad which shall be performed by Christ himselfe which knowes the hearts of all men before the tryall euen then when they are brought in by the Angels and before hee proceed to the tryall of all mens causes Matth. 25. 32. Where by the way diuers things may be noted as first that wicked men to their terrour shal then haue that done by Christ which now in their malice and iolity they so much striue to doe themselues Now they shunne the godly and thinke the Townes the worse to liue in where they are setled especially if they be any number of them at that day as their grieuous punishment they shal haue the godly taken from them neuer more to liue amongst them Secondly wee gather hence that there shall neuer be a perfect separation no not in the best Churches on earth of the good from the bad onely at the day of Iudgement it shall bee perfectly made This is shewed by the Parables of the Tares and good corne and of the Draw-net that catcheth both bad and good fish Thirdly note the titles giuen to both sorts of people Christ calls the good Sheepe and the bad Goats to giue men before hand an intimation of their estates if they will try themselues by these similitudes they may know now how it shall goe with them then Goats are knowne to be creatures that though they be turned into the same pasture with sheepe yet will not be kept within any bounds but are vnruly and besides are creatures of very ill smell these resemble all such vngodly men as liuing within the compasse of the visible Church and enioying the meanes of saluation with the godly proue vnruly and rebellious and will not bee kept within the compasse of the rules and directions giuen by the word of God nor follow the example of the godly but in many things against their knowledge sinne wilfully and presumptuously and they also shadow out that prophannesse by which vngodly men discouer themselues by their words and deeds in euery place they come in so as they leaue an ill sent behinde them the very place is the worse for them Now Sheepe resemble true Christians and so true Christians are like sheepe in foure things First in teachablenes Christs sheepe heare his voice and follow him Ioh. 10. A sudden whistle startles sheepe so as they come in and are driuen whither the Shepherd will whereas Goats and Swine will not bee driuen without much toile and labour Secondly in sociablenesse sheepe will sort with sheepe and not with swine and will not easily liue but in the company of sheepe so is it with the godly their life is vncomfortable if either they be forced to dwell where the wicked are or where they may not enioy the society of the godly Thirdly in profitablenesse a sheepe is profitable in all things about him and therein resembles the good workes of all the godly in whom euery thing is profitable their praiers their practise their examples their workes of mercy their piety yea their very afflictions are profitable not onely to themselues but to others also Fourthly in their patience they are quiet in aduersity like a sheepe dumb before the shearer so are godly men when they fall into the hands of vnreasonable men that afflict them persecute them and oppresse defraud them Now by these things must men try themselues Thus of the preparation to the Iudggment The manner of the triall follows where three things must be inquired into 1. About what the triall shall be 2. By what law men shall receiue their triall 3. By what euidence they shall be tried For the first it is cleare by Scripture that the triall shall be about the workes of all men They shall be examined about their workes and the proceding shall be according to their workes as these and other Scriptures shew 2 Cor. 5. 10. Rom. 2. 6. If any say that then it seemes faith shall not bee enquired after I answer that it shall as is plaine 1 Pet. 1. 7. for by their works their faith shall be prooued to the world and faith it selfe is one of the highest workes of a true Christian Ioh. 6. 29. If any say further that hereby is imported that the godly shall then be iustified by their workes and be saued for their workes sake I answer that they shall be iudged then according to their workes not for their workes God of his free grace will giue reward according to their workes but not for their workes nor will their works then iustifie them otherwise then as they declare them to be iustified by Christ and truly righteous in themselues It may be further obiected that this may discourage poore Christains and all such as haue not power to doe good workes I answer that it is an error to thinke that there are no good works but giuing of almes There are good works in the obedience of euery one of Gods commandements Works of piety and the works of our particular callings are good works as well as works of mercy and the works of spirituall mercy a poore man may doe as well as a rich man About the triall of wicked men also diuers things may be obiected As first they shall be iudged for originall sinne being borne children of wrath Eph. 2. 3 and yet that is no worke I answer that originall sinne is a worke as it was wrought by Adam and imputed to them and as it is the cause and root of their actuall sinnes secondly it may be said that they may be punished for other mens workes and so be iudged for more works than their owne works To this I answer that the punishment of their Parents sinnes may reach to their children Commandement 2. but that is to be vnderstood of temporall punishments in this world and not of the sentence at that day only children may then be iudged for their Parents sins and others for other mens sins but that is only as other mens euill works become theirs either by consent or partaking or imitation Matth. 23. 35. There is another case that concernes both good and bad in that day and that is the case of Infants either elect or reprobate how shall they be iudged that haue done neither good nor euill in actuall works dying before they come to yeares of discretion To this I answer that the proceedings of God about Infants is not clearly reuealed vnto vs in this world and therefore we must leaue that as a