who was very Learned and Well-deserving but for want of Means was like to have been put by his Degree the loss whereof would have been much prejudicial to his Preferment in that Colledge where he Lived Being much perplexed he repairs to his Study and falls upon his Knees praying and begging Help from Heaven before he had done Praying one knockt at his Study-Door and told him that the Vice-Chancellor sent to speak with him He went to him presently and he gave him a considerable Sum of Money whereby his Wants were supplyed | Dr. Barnaby Potter Provost of Queens Colledge and afterward Bishop of Carlile This Man afterwards became the Head of that Colledge and from thence was prefer'd to greater Promotion This Story he told to a person of good Credit from whom I had it And he spoke it in a way of Thankfulness Communicating his Experience for the Incouragement of others To Dr. Prideaux Rector of Exeter-Colledge and Bishop of Worcester this I 'le add another Story concerning an Eminent Learned Professor of the same University who would in an humble and thankful way frequently make mention of his low Condition when he came to the University Much I my self have heard him speak to this purpose And after he became Head of a Colledge and Regius Professor he would keep in his Study his skin Breeches which he brought with him to the University as a Remembrancer of his former Poverty One Story more I 'le Dr. Chadderton Master of Emanuel-Colledge tell of a Learned and Eminently Godly Doctor of the University of Cambridge He was Converted to be a sound Protestant in the beginning of Queen Elizabeths Days which when his Father being a Papist heard thereof he sent him a Groat and withal a Message that he should never have any more from him unless he would change his Religion This Message did not alter his Resolution but he followed his Studies and God raised him Friends insomuch though he lived after his Father so threatned him above Eighty Years yet he never wanted Supplies elsewhere though he received not a Penny from his Father He proved so Eminent for his Parts and Piety that he was Chosen the first Master of Emanuel-Colledge When that Preferment was first offered him he made a modest refusal being Conscious to himself of his own unworthiness For the best Men think meanliest of themselves But the Founder had such a great Esteem of him insomuch as he told him if he would be no Master Sir Walter Mildmay he would be no Founder of that Colledge How wonderfully did the Lord Provide for this good Man Hereunto we may apply that of the Psalmist Psal 27. 10. When my Father and Mother forsake me then the Lord will take me up This gracious Man found this truth experimentally made good to him in particular It 's further reported that he kept that very Groat which his Father sent him till his dying day He lived long even till above an Hundred Years Old and so Dyed in a good Old Age He Lived desired and Dyed Lamented What shall I say further for the illustration of the Doctrine of my Text Time would fail me sooner than matter of History or experimental Narratives of God's gracious provisions for his Children Doth not God take care for Sparrows and Ravens and take notice how many Young Ones are in every Nest Doth not God provide for Worms and the meanest creeping Creatures And will not God take much more care for his own Children If a Master of a Family take care for his Horse he will Mr. Samuel Hieron Minister of Modbury in the County of Devon take much more care for his Child Mr. Hieron that excellent Divine whose Works praise him in the Gate When he was Dying he uttered these Words God said he that takes care for young Ravens will take care for the young Hierons And so it came to pass for after his Death some noble Persons sent for his Children and Maintained them very comfortably I was well acquainted with two Precious Ministers lately gone to Heaven One on his death Bed said Mr. John Feniby of Thoydon-Garnon in Essex Mr. Giffor◠of Geyton in Northamptonshire He would leave to his Wife and Children a gracious God and his Promises Another said concerning his Children That he was assured that his Children if they feared God they should not want and if they did not fear God he wisht that they might want till they did fear him Luther on his death Bed said That Lands and Riches he had none but he commendeth his Relations to the Providence of his gracious Father who taketh care of his Children Suppose the extremity be so great as outward Provisions may be took away yet God's All-Sufficiency Wisdom and Mercifulness may not in the least be called into question For what said the Martyr when she was threatned to be Famished If said she they take away my Meat God will take away my Stomach But all these things must be understood with Caution Here is not in the least a Door open to Idleness and Slothfulness in the particular Callings and Stations wherein God hath placed us whilst we live upon Earth For any one upon presumption of God's All-Sufficiency to lye in a Ditch and cry God help me For any one to neglect his Calling and Eat the Bread of Idleness this is in an high manner to tempt God and to abuse Divine Providence Wherefore let 's be all earnestly Exhorted to be faithful and industrious in the particular callings and capacities wherein God hath set us in this present World The Labourer not the Loyterer is worthy of his Hire The Hand of the Diligent Prov. 10. 4. maketh Rich. The diligent and industrious Man is most capable and deserving of Preferment Prov. 22. 29. Seest thou a Man diligent in his Business He shall stand before Kings he shall not stand before mean Men. There are two Rocks like those of Scylla and Charybdis which must be carefully avoided One is a distrustful carking immoderate care The other is a Supine carelessness and slothfulness of Spirit There 's a middle way to Sail safely betwixt these two Rocks and so to escape Splitting Medio tutissimus ibis 'T is true we ought not to be careless nor immoderately careful We must use these outward things with moderation and so regard them as they may be subservient and subordinate unto Heavenly The Body must be a servant to the Soul it should be a helper and furtherer not a hinderer The things of this World must be made use of in Subordination to those great things of Eternity Wherefore Christ's Order must be observed Mat. 6. 33. But seek ye first the Kingdom of God and his Righteousness and all these things shall be added unto you An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is abominable Let 's then bottom all our Strength Supports and Comforts upon God's All-Sufficiency let 's continue watching and praying relying on
the price of our Redemption He is not only a Priest but an Altar and a Sacrifice The Burnt-offering Trespass-offering Sin-offering Scape-Goat Dead Bird all these mention'd in the Book of Leviticus related to Christ who alone made satisfaction for the Sins of his People Now this satisfaction is made up of two kinds of Obedience viz. Active and Passive 1. For Christs Active Obedience He 1. Christ's Active Obedience fulfill'd to a Tittle all that the Law required Christ was made under the Law and became obedient to the Law of Circumcision he came not to destroy but to fulfil it The Law required exact and perfect Obedience It will not abate a Tittle but curseth all the Transgressors of it Now Christ by his Perfect Obedience performed whatever the Law required No meer Man could ever keep the Covenant of Works Christ alone who was God and Man fulfilled the whole Law Christ pleased the Father in every Matt. 3. 17. thing He is the Beloved Son in whom he is well-pleased This the Apostle fully clears Rom. 8. 3. For what the Law could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful Flesh and for Sin condemned Sin in the Flesh And the Reason is added v. 4. That the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit The meaning is not that the Law was weak in it self but through our default The Law pointed at our disease but could not heal it But Christ took Flesh upon him and he by Offering himself a Sacrifice expiated for Sin and by his Death was the Death of Sin And thus the Law is fulfill'd which requires perfect Righteousness and perfect Obedience And only they have interest in this great Priviledge who are not Carnal but Spiritual whose Walks are not after the Law of their own Lusts but after the Law of the Spirit of Life Here 's a discriminating Note Who walk not after the Flesh but after the Spirit A Learned * Jus justitiae Justificatio legis in eo consistit â—â— per omnimodam cum lege conformitatem justi atque inculpati habeamur coram Deo Id obtineri non potuit dum per legem peccatâ—m viveret ac regnaret sed damnatoin carne Christi peccato atque ipsa lege damnationem hanc approbante per plenariam Christi capitis nostri cum lege conformitatem Justi atque inculpati in eodem capite fatente lege habemur nec hoc tantâ—m sed ut membra capiti sint conformia â—â—uat ex eo in nos spiritus Regenerationis qui in nobis quoque ipsis justificationem Legis perficiat Is nos ita regenerat ut mente nostrâ Lege Dei delectemur Quâ—dque in carne reliquum est peccati ita paulatim abolet ut tandem sine maculâ â—ut labe ab ipsâ lege simus agnoscendi L. de Dieu in Rom. 8. 4. Expositor writes appositely to this Sense the Righteousness and Justification of the Law consists in this that by a through Conformity with the Law we may be accounted Righteous and Vnblameable before God That cannot be obtained whilest Sin Liveth and Reigns but Sin being Condemned in the Flesh of Christ and the Law it self approving of this Condemnation by the full Conformity of Christ our Head with the Law we are accounted Righteous and Vnblameable in our Head even by the Testimony of the Law nor in this only but that the Members may be conformable unto the Head from him flows the Spirit of Regeneration which in us perfects the justification of the Law The same so regenerates us that we take delight in the Law of God And the Reliques of Sin in the Flesh he doth by Degrees abolish that so at length we may be acknowledged by the Law it self without Blot or Spot Thus far that Judicious Author And thus it evidently appears that Christ hath made satisfaction to Divine Justice by his Active Obedience in fulfilling the Covenant of Works and yielding perfect Obedience to the whole Law 2. Let 's consider Christs Passive Obedience 2. Christs Passive Obedience in suffering the Wrath of God due to Man upon the Cross Many are the degrees of Christs Humiliation as by taking Flesh upon him as it were Uniting a clod of Earth unto his Divine Nature and by suffering Contempt Ignominy and Reproach in the World by taking upon him Humane Infirmities of Weariness Thirst Hunger c. But the highest degree of Christ's Humiliation whereunto we purpose to speak was the Death of the Cross which was the Signal Obedience of Christ as the Apostle expresseth it Phil. 2. 8. He humbled himself and became obedient unto Death even the Death of the Cross There 's a Gradation in the Words Christ humbled himself that was much and became obedient unto Death that was more but to become obedient even to the Death of the Cross that was most of all even beyond all degrees of Comparison For Christ to yield up himself to Crucifixion was a kind of Humiliation more than Superlative For a more full Discourse of the Passive Obedience of Christ let us consider 1. The Fore-runners of his Passion 2. The Passion it self 3. The Consequents thereof From these Particulars the Preheminence and Exaltation of Christ will most evidently be Demonstrated SECT III. Of the Fore-runners of Christs Passion 1. FOr the Fore-runners of Christs 1. The Fore-runners of Christs Passion 1. Christ was Betrayed Passion 1. Christ was Betrayed by Judas with an Hypocritical Kiss Matt. 26. 49. Judas one of the Twelve Disciples was one that did eat at Christ's Table and saw his Miracles and was Commissionated by Christ to Preach the Gospel even Judas a Disciple Betrayed his Lord and Master 2. Christ the Lord of Life was Arraigned 2. He was Arraigned before Pontius Pilate an Heathen Judge 3. False Witnesses were Suborned to 3. False Witnesses Deposed Accuse him Their Accusations are no less than Blasphemy and Treason by the one to Condemn him in the Civil Court by the other in the Ecclesiastical Court The Blasphemy that they charge him with was in that he said that he was Christ the Son of the Blessed Mark 14. 61. Jo. 19. 7. The Treason they Accused him of was that he made himself a King Joh. 19. 12. 4. His Disciples Deserted him Peter 4. His Disciples deserted him himself followed asar off and as soon as he was Assaulted he was Conquered by denying his Lord and Master and adding Perjury to his denial 5. Consider his great Sorrow and 5. Consider his Sorrow earnestness in Prayer and Sweating of Blood earnestness in Prayer and Sweating of Blood Matt. 26. 38 39. Then saith he unto them My Soul is exceeding sorrowful even unto Death tarry ye here and watch with me And he went a little farther and fell on his Face and prayed saying Father if it be possible let this
Cup pass from me Nevertheless not as I will but as thou wilt As if he should say Father thou couldst if it pleased thee grant an absolute pardon without any satisfaction but this way of satisfaction will only please thee Thou wilt have my Blood shed and without shedding of Blood there is no Remission I am here ready willingly to lay down my Life I have took a body for that purpose that I may perform Obedience to thy Will The Apostle Heb. 10. v. 5 6 7. quotes the 40th Psal v. 6 7 8. When he cometh into the World he saith Sacrifice and Offerings thou wouldst not but a body hast thou prepared me In Burnt-Offerings and Sacrifice for Sin thou hadst no pleasure then said I Loe I come in the volume of thy Book it is written of me to do thy Will O God The rendring of these Words compar'd with the Psalmist differ especially in one Expression viz. Mine Ear hast thou opened or digged It 's the Observation of a Learned * Ainsworth in Psal 40. 6. Est observandum quod plurali numero utens auresdicit non aurem Nam servo una tantum auris perforatur subula sibi dicit utramque perforari quià intelligit se obstâ—ingi non tantùm ad externum obsequium ut servi in hoc populo sed ad interiorem cultum et quidem praestare illi obsequia non possumus nisi divinitus nobis aures perforentur Mollerus in loc Expositor That mine Ears hast thou digged open or pierced i. e. Thou hast made me obedient to thy Voice so the Chaldee explains it thou hast digged open mine Ears to hearken unto thy Commandments or mine Ears hast thou bored as thy Servant for ever according to the Law Exod. 21. 6. The Greek Interpreters to make the Sence plainer say But a body hast thou fitted to me Meaning that his body was ordained and fitted to be a Sacrifice for the Sins of the World when the other Legal Sacrifice was refused as unprofitable His earnestness in Prayer is set down by the Evangelist Luke 22. 44. And being in an Agony he Prayed more earnestly * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 augescente dolore intendebat vim precationis gestu quoque id ipsum exprimens nam ante genu flexerat nunc toto Corpore in terram procumbit Grot. Instabat incubuit magno studio ursit Hinc innuitur Commotio Perseverantia Velocitas Studium Diligentia L. de Dieu The Word in the Original is Emphatical Christ was in an Agony which was the difficultest of all Combats Martyrs strove with the Terrors of Death but Christ strove with the Wrath of God because he bare the Burthen of our Sins O! How strong must that Back be that must bear the Burthen of all his Peoples Sins Even all those whom he Justified by his Blood and Sanctifyed by his Spirit Next followeth his Bloody Sweat Luk. 22. 44. His †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnus angor Guttae Jansen Non dicit sempliciter guttas sanguinis suâ—â—sse sed quasi grumos concreti terrore sanguinis proptered addidit particulam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad leniendum id quod dixerat Steph. Thes Sweat was as it were great drops of Blood falling down to the ground Consider the Season of the Year they who were within doors were glad to keep close to the Fire and they that were without Doors made hast to get within To see one in an extream cold day sweat was much but to see one sweat Blood not little drops but clodded congealed Blood which brake through his Garments and trickled down to the very ground This is matter of Wonder and Astonishment 6. Consider the Releasing of Barabbas 6. Consider the releasing of Barabbas a Notorious Thief and Murtherer and Condemning of Jesus an Innocent Person to gratifie the People in Releasing a Prisoner according to Custome whom they desired Pilate acquitted a most infamous Person and delivered Christ the most Just and Holy one to their Will to be Scourged and Crucified I have heard and since read it Printed a Passion Sermon * Mr. William Carthwright Student of Christ-Church Oxon. p. 10 11. of an Eloquent Orator thus expressing himself What Barabbas One that Cured your Blind or Healed your Halt and Lame No one whose Violence maimed them and by the Frequency of his Injuries occasionally increased the Number perhaps of those Miracles which Jesus wrought Did Barabbas purge the Temple of Thieves Or make it their Den Did he cast out Devils Or do Acts by the Instigation of the Prince of them c. Before Christ's greatest Passion on the Cross he was in Scorn hurried from place to place from Person to Person from Annas to Caiaphas from Caiaphas to Pilate from Pilate to Herod and thence remanded with Contempt and Ignominy To make use of the Rhetorick of the fore-cited Learned * Id. p. 26. Author Cruelty walking the Circle and Impiety if ever now treading the Ring His Apprehending joyn'd to his Agony and his Accusation to his Apprehen'ding and his Condemnation to that Then his Condemnation received by Irrision Irrision by Stripes Stripes by Crowning with Thorns So far he Add hereunto Scourging putting on a Purple Robe and Reed in his hand an Emblem as they supposed of his Brittle and Feeble Government All the Men and Devils combin'd to put forth their Malice and Mischief to the height They prepared Spittle for his Face Blind solding for his Eyes Nails for his Hands and Feet a Whip for his Back Thorns for his Head and a Cross for his Shoulders They laid an Heavy Cross upon him to crush the Thorns into his Harrowed Head and crush out the bruised blood into his Furrowed Back So that Prophecy which * His verbis ad vivum exprimit dorso Ecclesâ—e semper infixam fuisse Crucem quià longè latè ipsam proscinderet Calv. Terra nisi aretur subigatur nihil profert nisi sentes spinas Sic cor humanum extra Crucem est securum indulget vitiis Mollerus Calvin applyeth to the Church may be applyed to Christ which the Psalmist mentions Psal 129. 3. The Plowers Plowed upon my Back They made long their Furrows But alas What with Scourging Buffeting and Crowning with Thorns crusht into his Head O dreadful exquisite Pain and what with Watching and Fasting Christ was not able to carry his Cross Though he bare it a while yet afterwards they compelled Simon a Man of Cyrene a Stranger to bear his Cross The Jews out of a Superstitious Devotion durst neither touch the Cross nor adventure to come into the Judgment Hall no nor afterwards to put Judas his 30 pieces which he restored back into the Treasury Because they would not defile themselves therefore they would not go into the Judgment-Hall and because they would not keep in their Treasury the price of Blood they converted it to another use viz. To buy a Field to bury Strangers in
And Faith through Gods Gift is a Buckeâ— to Isa 12. 3. draw Waters of Consolation out of those Wells All the Promises are as so many Breasts of Consolation and Faith is as i were a Mouth to suck Milk out of those Breasts Wherefore in all Conditions inward or outward let Faith act on Promises and depend on them and by experience a Believer will find ground of singular support and comfort in the Promises 5. Faith gives us an insight into Heaven 5. Faith gives us an insight into Heaven and a Prospect of Eternity and a prospect into eternity Paul was wrapt up into the third Heaven and by Faith had a foretast of those unspeakable Joys * A Reverend and eminegâ—ly learned Divine gives his conjecture that at that time when Paul was Stoned â—â— was in a Trance and saw the third Heaven The Reaon of his Supposition he gives because the self same Year that Paul was Stoned he was caught up into the third Heaven A. B. Uâ—â—â—r Stephen by the Eye of Faith though the Stones were about his Ears saw the Heavens opened and Christ standing at the Right Hand of his Father Job on the Dunghil when he was scraping himself with a Pot-shread by the eye of Faith saw his Redeemer By Faith Moses amidst all the Reproaches and Cruel Bondage in Aegypt saw the recompence of reward Faith is the Eye whereby we peep through the Curtains of Mortality and take a view of the Glory of Heaven By Faith we enjoy Communion with Father Son and Holy Ghost we receive the first Fruits of that plentiful Harvest earnest or part of payment of a greater Sum which we shall receive in Heaven The Glory which is to be revealed is apprehended in part in this Life by true Believers We have a pledge and some foretasts of the Glory in Heaven What necessity then is incumbent on us to get this Grace of Faith both as to the truth and growth thereof We have such daily need of Faith as we cannot live without it When we pray Faith makes us successful when we hear the Word Faith helps us to profit when we suffer Affliction Faith helps us to be Patient In a Word in dissertion Faith makes us comfortable in Tryals and Encounters Faith makes us so couragious as to stop the Mouths of Lyons quench the Heb. 11 33 34. violence of Fire c. In Life Faith makes us fruitful and in Death Faith makes us Victorious And whilst we live in this World Faith helps us to a Prospect of Heaven As the Israelites saw a glimps of Canaan though a far off whilst they were in the Wilderness so a true Believer by the Eye of Faith sees the Heavenly Canaan He enjoys a Sacred Acquaintance and Communion with God in his Covenants Promises Gracious Influences so that by Faith we enjoy an Heaven upon Earth i. e. some fore-tasts of that Eternal Happiness which is reserved in Heaven for us SECT II. Containing an Vse of Direction SEeing then as it 's evident by the Use 5 for Direction how to get and increase Faith premises that only true Believers set a high estimate upon Christ and Faith is essentially requisite to get and keep so high an estimation of Christ I shall now proceed to the 5th Use which is for Direction how we may get and increase Faith To this purpose I shall prescribe some means partly internal and partly external both exceeding necessary First for Internal Means and that is the The Spirit is an internal means of getting Faith Holy Spirit of God Faith is a Divine Habit infused into the Soul by the Spirit of God Hence we are said to have the Spirit of Faith 2 Cor. 5. 13. The Spirit doth not stand in need of Moral Persuasions to excite us to Faith leaving it to the indifferency of our wills and understandings whether we will chuse or refuse assent or dissent But the Spirit of God Nolentem praevenit ut velit volentem subsequitur ne frustra velit Arg. de Grat. lib. Arg. works powerfully and irresistably and of unwilling makes us willing by antecedent Grace of willing makes us more willing by Subsequent Grace The Seeds of Faith are not sown in our Nature We are Dead as were those dry Bones mentioned by Ezek. 37. 2. Ezekiel until the Spirit of God infuse vital Operations into the Soul The Beginnings of Augmentations and finishings of our Faith all proceed from the Operations of the Spirit of God Where this Spirit is it opens the eyes of the Mind that so we may understand the infinite value of Christ and the absolute necessity of Faith to make particular application of him unto our selves Faith is a wise gift of God and it makes Believers wise unto Salvation Faith and knowledge are hand-fasted and may not be separated Joh. 17. 3. This is Life Eternal to know thee to be the true God and him whom thou hast sent Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. There can be saith a Learned Author no Knowledge without Faith nor any Faith without Knowledge 2. The Spirit of God as it opens the eyes so it inclines the will to yield ready Obedience unto Christ As soon as Divine Light breaks in upon the Soul by the powerful illumination of the Spirit then by the assistance of the same Spirit the will is made pliable and willing and becomes as swift in it's Motions as the Chariots of Aminadab to embrace Jesus Christ with the Arms of Faith Now we cannot Cant. 6. 12. John 6. 44. Cant. 1. 4. come to Christ unless the Father draw us Wherefore the Spouse prays draw me and I will run after thee Though we are not to be accounted as meer Stocks and Stones Because God hath endew'd us with a reasonable Soul and the faculties of understanding and Will yet unless we be assisted with Supernatural strength we cannot perform any Supernatural works We must fetch strength from Heaven otherwise we cannot perform any Spiritual action in a Spiritual manner But being prevented and assisted by Divine Grace we can cooperate through the assistance of that Strength as the Apostle professeth Phil. 4. 13. I can do all things through Christ that strengthens me We cannot understand any saving Mystery till the Spirit inlightens us neither can we will any good thing till the Spirit of God inclines us But by the assistance of the Spirit we have our eyes opened to discern what is good and our Wills inclind to act what is good Having mentioned the Internal means of getting and increasing Faith I come now to the External means and External means of getting increasing Faith they are three the Word Prayer and the Lords Supper 1. The Word is an External means 1. The Word is a means to get and encrease Faith both to get and increase Faith and we are to consider the Word in a threefold Capacity as it is Read Preached
Man so making peace and that he might Reconcile both unto God in one Body by the Cross having slain the Enmity thereby By the Law of Commandments contained in Ordinances are Ceremonial Institutions to be understood under the Levitical Paedagogy Christ being made a Sacrifice abolished all those Sacrifices of Beasts And this Christ accomplished on the Cross working a perfect Reconciliation between God and Man And though the Execution of the great work was performed on the Cross yet about this Reconciliation there were Transactions between God the Father and God the Son from all Eternity as the Apostle declares 2 Cor. 5. 18 19. And hath given unto us the Ministry of Reconciliation i. e. the Gospel And what is the Substance of this Evangelical Ministry It is set down v. 19. to wit That God was in Christ reconciling the World unto himself This is that which administers cause of Glory and rejoycing to the Apostle Gal. 6. 14. God forbid that I should glory save in the Cross of our Lord Jesus Christ SECT V. Of the Consequents of Christs Passion HAving treated of the Passion it self let 's consider some Remarkable Particulars concerning the Consequents of his Passion And these evidently declare the dignity and honour of Christ This shall be represented in these ensuing Particulars 1. There was darkness over the whole 1. There was an Universal Darkness over the whole Earth Face of the Earth Matth. 27. 45. Partial Eclipses are frequent but such an Universal Eclipse as that was was never known before nor since Christs Passion The Sun to shew a dislike of such an horrid Act withdrew its light A natural Eclipse it could not be * Annotat. of English Divines on Matth. 27. 45. some think it being so Total so general and the Moon being now in the full and so of necessity the Body of the Moon which useth to Eclipse the Sun by its interposition and being between us and the Sun must be opposite unto and distant from the Sun the Diametrical breadth of the Hemisphere the full Moon rising at the Sun-setting Many were astonished at this Universal Eclipse Allophanes is reported to have been at this time in Heliopolis who when he saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Eclipse said They were changes of the Divine Works Dionysius the Areopagite is reported to say Either the Deity suffereth or hath Sympathy with that which suffereth 2. The Veil of the Temple was rent 2. The Veil of the Temple was rent Matth. 27. 51. and this was to shew 1. That Christ opened the way to the Holiest Heb. 10. 20. 2. To shew that the Ceremonial Law was abolished by the Death of Christ Heb. 9. 8 9. 3. To shew that the Partition Wall was broken down and Gentiles were Partakers of the benefit of Christs Blood Eph. 2. 14. 4. To shew that the Veil of our Sins was Cancelled Col. 2. 13 14. 5. To shew that the Veil of Ignorance was taken away in the Law 2 Cor. 3. 13. A third Consequent of Christs Passion 3. An Earthquake was an Earthquake It was an Universal Earthquake We read of the trembling of the Earth Psal 114. 7. It 's a Sign of Gods Wrath for Sin Psal 18. 7. Then the Earth shook and trembled the Foundation also of the Hills moved and were shaken because he was wroth The Earth shaked and trembled to bear such Vile Wretches who embrued their hands in the Blood of Jesus Christ The Earthquake signified Gods incensed Verissimuâ— est apud Prophet as terrae-motus alibi rerum Mutationem alibi Deâ— Majestatem significare sed bic â—pertior est ea significatio quae pariter à Judaeis Gentibus alâ—â—s 〈◊〉 intelligi irae scilicet Divinae ob hominum scelera Grot. in Matth. 27. 51. anger and great wrath against the Jews and the displeasure of the Divine Majesty of Christ for an Earthquake sets forth the great Power of God Psal 114. 7. Tremble thou Earth at the presence of the Lord at the presence of the God of Jacob. 4. The Rocks rent though the Hearts 4. The Rocks rent of the Jews were not rent yet the Rocks did rend and in such a manner as Historians have reported as never was the like seen Such a way were the Rocks rent as no Wit of Man could invent the like way of rending them 5. The Graves were opened and many 5. The Graves were opened Bodies of Saints which slept arose Matth. 27. 53. But though here 's mention made Qui è Sepulchris furgebant resurgebant moriente Domino ac mortis ejus vi Heinfius of the Saints Resurrection before Christs Resurrection yet it 's evident that Christ rose before them v. 53. it 's said They came out of their Graves after Christs Resurrection For by Christs Resurrection they were raised Christ as the Apostle saith is risen from the Dead and become the first-fruits of them that slept 1 Cor. 15. 20. He is the beginning of the first-born from the dead Col. 1. 19. 6. The Centurion having observed 6. The Centurion gives a Testimony of Christ 7. Christ raised himself by his own Power what was done gives this Testimony Truely this was the Son of God Such Miracles none but a God could do 7. Christ raised himself by his own Power Notwithstanding the strictness of the Watch and Sealing of the Stone of the Sepulchre Christ the Lord of Life would not be above three days in the Grave but caused the Grave to open to the Terror and Amazement of the Keepers A notorious Lie as full of Contradictions as Malice could invent was invented after Christ was risen Mat. 28. 13. Say ye his Disciples came and stole him away by Night while we slept How could Quomodo constare poterat fides de co quod se dormienâ—â— bus dicâ— rent evenisse Deinde quâ fiduciâ ausi hoc fuissent homines inermes Piscatores Si Impostorem Christum ipsi jam intra mentem animis sentiebant sive pro ipso subirent periculum Si à Deo missumcrâ—dereâ—t 〈◊〉 religio illos impellebat ad furtum mâ—ndâ—cium Grot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Partûs dolorem cum mors nihil aliud videretur quà m ipsorum Cruciatuum ac dolorum quasi victoria ac plenum imperium Christus merito dicitur tum demum dolores istos lethales ac mortiferos superasse cum mortuus moriem vicit ut in aeternum cum suis Deo vivat Beza they tell if they were asleep that Christ was took away What ridiculous absurd Evasions doth a Malicious Heart invent But maugre all the Watch and Ward of Souldiers Christ Triumpht over the Grave as a Glorious Conquerour The Apostle fully expresseth the Power of Christs Resurrection Acts 2. 24. Whom God hath raised up having loosed the pain of Death because it was not possible that he should be holden of it Some understand these words as a Metaphor drawn from Child-bearing
Notwithstanding Pains and Sorrows there 's a bringing forth And though Christ suffered himself for a time to be under the Power of the Grave yet he being the Lord of Life over came Death and the Grave And 8thly and lastly after this Glorious 8. Christ Ascended into Heaven Resurrection followeth a Glorious Ascension He that was Crucified rose again and Ascended into Heaven and there accompanied him the Saints that rose with him as it is most probable we never read of their returning into their Graves again Now after Christs Ascension the Holy-Ghost was sent Gifts were given in a plentiful Measure Eph. 4. 8. Wherefore he saith when he ascended up on high he led Captivity Captive And gave gifts unto Men. Both Church Officers and suitable Qualifications for their Offices are the Fruit and Benefits of Christs Ascension Eph. 4. 11 12. 1 Cor. 12. 28. Put all these Consequents and Wonderful Eâ—â—ects of Christs Passion viz. Universal Darkness the Renting of the Veil of the Temple a General Earthquake the Renting of Rocks the Rising of Saints out of their Graves the Centurions Confession and acknowledgment that Christ was the Son of God and Christs Resurrection and Ascension all these particularly and eminently declare the infinite Dignity and Preheminence of Jesus Christ And thus having proved the first part of Christs Priestly Office by making satisfaction to the Father I come now to the second part of his Priestly Office by 2. Christ's Intercession making Intercession Though the Pains he indured were only for a little time yet the vertue of his Pains abides unto Eternity His Sufferings are of infinite Efficacy Dignity and Value Christ on Earth in the days of his Humiliation was full of Bowels of Compassion He fed a fainting Multitude healed the Diseased wept aâ— a Funeral wept over Jerusalem and on Earth he pleaded for his People and interceded to his Father for his own which were given him out of the World And now Christ is in Heaven he is full of Bowels Heb. 4. 15. For we have not an High-Priest which cannot be touched with the feeling of our Infirmities But was in all points tempted like as we are yet without Sin But when we speak of Infirmities incident to Christ we must understand such infirmities as appertain to Mankind in general as Thirst Hunger Weariness and such like and not such as are incident unto some Individual as Lameness Blindness Deafness as intimated before and shall now be more briefly much less may we understand any Infirmity that hath the least tincture of Sin and Pollution And to declare the Bowels of Christ opened He executes his Mediators Office now in Heaven by making Intercession for his Children And this is an evident Demonstration that Christ is an absolute and perfect Saviour because he intercedes for all his Children unto Eternity As the Apostle fully declares Heb. 7. 25. Wherefore he is able also to save them to the utmost that come unto God by him seeing he ever liveth to make Intercession for them To save to the utmost is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. absolutissi-mè it a ut nihil ad eam salutem possit amplius desâ—derari Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non dicit ut offerat nam hoc semel fecit sed superest altera sacerdotii pars nempe interpellatio qua partim pâ—renni Sacrificii sui vigore nobis pacem obtinet partim nos non nisi in uno-ipso 〈◊〉 mus exaudimur à Patre tantisper dum Deus sit omnia in omnibus Beza every way a perfect Salvation Nothing can be added thereunto And this is evidenced by Christs Intercession And this is an Eternal Intercession as long as Christ liveth and that is for ever It 's a memorable Observation of Beza He doth not say that he may offer for this he did once but there remains the other part of Christs Priesthood viz. His Intercession whereby partly by the Eternal vertue of his Sacrifice he obtains peace for us partly we in him please the Father and are heard of him so long as God is all in all Our work is to make inquiry what this Intercession is and what benefit we receive thereby 1. Let 's consider what this Intercession is and that will fall under the Answer to a double Question viz. Quid Nominis and Quid Rei 1. Quid Nominis The Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies properly to meet one and intercede in a way of Supplication 2. For the thing or nature of Intercession 2. The Nature of Intercession it is by Christs applying his Merits and presenting the Service of his Children to his Father as an Advocate and Mediatour interposing for them and pleading their Cause This is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Condeâ—cending to our Capacities and not to be * Non cogitandum est supplex flexis genibus manibus expansis Patrem deprecari Sed quia apparet ipse assidue cum morete Resurrectione suâ quae vice sunt aeternae intercessionis vivae orationis efficaciam habent ut Patrem nobis concâ—lient atque exorabilem reddant merito dicitred intercere Calv. in Loc. understood Litterally as if Christ on bended Knees and with stretched out Hands did intercede but only he presented his Prayers Death and Resurrection as effectual means to obtain Reconciliation with the Father And in this great work of Intercession Christ continually imploys himself in Heaven in the most prevailing Rhetorick pleading the Cause of all True Believers Therefore saith the Apostle Rom. 8. 33. Who shall lay any thing to the Charge of Gods Elect It is God that justifieth The * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propriê significat in jus vocare sed â—sitatè capitur pro â—â—minari per Metonymiam effecti destinati Piscat Metaphor is borrowed from usual forms of Indictments in Courts where according to Law a Charge is drawn against the accused party but now who shall bring any of Christs Members into Question Let Satan and his Instruments do their worst and lay their Accusations as high as Malice can possibly Invent yet here 's Christ justifying who makes void all Accusations whatsoever For a farther Inquiry * Primo erat Christus oratione interpretativâ sc exhibendo se cicatrices suas quas in passione acceptas adhuc servat patri ostentat ac consequenter orat sua merita suos labores suas passiâ—nes allegando divino conspectui Secundo propriè Christus quà homo in caelâ— orat pro nobis proinde ac in terris oravit Est enim aequè ut hic Advocatus Mediator Pontifex noster cujus proprium est orare pro populo Corn. à Lap. wherein this 1. Wherein this Intercession consisteth Intercession consists we are to know 1. This Intercession is made unto your Father Christ presenting his merits doth as it were shew his Wounds the Print of the Nails in