consideration of this doctrine of Gods Truth should first teach vs diuers duties for 1. We should striue to acknowledge and praise God for the glory of his Truth especially when we obserue the experience of it and can say this is the Word or Truth of the Lord and thus he hath fulfilled it Psal 89. 6. 92. 2. Isay 38. 19. 2. It should make vs with all confidence to beleeue what God saith to vs though it be in things vnlikely or aboue carnall Reason This is to seale to it that God is true Iohn 3. 33. thus did Abraham and Sarah Heb. 11. 23. 3. If any man want the Light of the Truth let him come hither euen to the God of Truth and hee will bee the true Light to enlighten him hee is the Father of Lights and therefore let him pray with Dauid that God would direct him in his Truth Iames 1. 17. Psal 25. 5. 43. 3. 4. It should make vs loue the Truth and sticke to it without fainting or discouragement though all the world doe oppose vs for the Lord wil be iustified in his Truth and it shall preuaile Wee should choose out that way of life which God hath directed vs and not doubt of the issue for there is no error or deceit in his waies they will be found all true Ierusalem should be called a Cittie of Truth Gods people should trade more heartily for the Truth then any other people would doe for any Merchandize They should loue the Truth but neuer sell it for any respect Zach. 8. 3. 19. Pro. 23. 23. Psal 119. 30. Phil. 4. 8. 5. It should fashion vs to the imitation of Gods Truth wee should be a people that hate lying and falshood and all deceitfull waies wee should speake truth euery man to his neighbour Ephes 4. 24. 25. Zeph. 3. 13. 6. It should teach vs in all straites to flie vnto God and beleeuing his promises to pleade his Truth for our succour trusting vpon him and committing our waies to him Psal 31. 5. as knowing that Gods Word hath bin tryed and purified in the fire seuen times and neuer failed and therefore we should rest our selues vnder the shadow of his winges whatsoeuer danger or aduersaries we haue Psal 12. 7. 36 7 8. 86. 14 15. Reuel 6. 10. 11. Yea if God doe himselfe afflict vs yet we should be sure and fully perswaded that his Mercy and Truth will neuer be taken from vs Psal 89. 34. 35. 7. It should teach vs to serue God in all sincerity without dissembling and hypocrisie and come neere to him with a true heart for God is Truth and cannot abide lying and hypocrisie He cannot be deceiued nor will he accept deceitfull workers as hee is our God in Truth so must we be his people in Truth and Righteousnesse Hebrewes 10. 22. Zach. 8. 8. 2. This Doctrine of Gods Truth may also serue for singular consolation to all the godly of whom such glorious things are spoken How many sweet comforts and promises are made in the whole Booke of God And how should it fill vs with refreshing to know that all these are true and that heauen and earth may sooner passe away then any iot of these good words shall faile of their Truth Psalme 146. 5 6. 3. It may also informe vs in diuers things as 1. That the Testimonie of God is Authenticall His Word is onely fit to iudge in all controuersies God is true and all men are lyars It is a most blasphemous impiety to deny vnto the God of Truth the fulnesse of sufficiencie to testifie or conclude in the things of his owne glory what men say may bee false but what God saith must bee true 2. Concerning the wofull estate of all men that liue in their sinnes without Repentance Oh how fearefull is their estate when all the curses written in Gods Booke must vnauoidablie bee executed vpon them God will not repent him of the least word in his Threatnings Hee is God and not man that he should repent 1. Sam 15. 29. 3. That true Religion will preuaile It may bee resisted and ouerwhelmed for a time but they shal not prosper that hate the Truth The Truth will get vp againe and ouercome because God is Truth and the power of his Truth is as great as the force of any other his Attributes Hitherto of the Truth of God His Righteousnesse followes His Righteousnesse is to bee considered more generally or more specially in generall the Righteousnesse of God is magnified in Scripture six waies 1. Because in himselfe hee is most pure and holy without any vice sinne defect or blemish aboue all that Holinesse can be found in all or any of the creatures Esay 6. 2. 1. Samuel 2. 2. 2. Because in all his dealings he is most iust he doth no wrong there is no iniquity in him his waies are neuer vnequall Psal 84. 11. Deut. 32. 4. 3. Because he is Author of all the Holinesse is in the creatures they haue nothing but what they haue receiued they haue all their Holinesse by participation 4. Because his Righteousnes for eminency is like great mountaines and for vnsearchablenesse is like a great deepe Psal 36. 7. Iob 37. 23. 5. Because hee executes Iustice in all places and at all times there are yeerely springs of iustice from God Esay 45. 8. 6. Because his Righteousnesse cannot be abolished In particular his Iustice is to bee considered either towards godly men or towards wicked men first then of his iustice towards godly men The iustice of God towards godly men is described in Scripture either as it is his iustice of Anger or his iustice of Grace The iustice of his anger towards the godly he hath shewed two waies 1. Towards their suretie Christ Iesus and how fearefully he was displeased with sinne euen in them may appeare in that he spared not his owne Sonne but abased him to the very condition of a seruant exposed him to the temptations of the diuels and the disgraces and oppositions of vnreasonable men and laid vpon him all the curses of the Law humbled him to death euen the death of the Crosse powred out vpon him his fierce wrath when he made his soule a very sacrifice for sinne so as for very paine hee sweat bloud c. 2. Towards themselues by scourging and chastening them with all sorts of afflictions when they sinne against him Psal 89. 34. and that in so grieuous a manner sometimes that the whole world is searched for similitudes to expresse their sorrowes and miseries as we may fee in the booke of Lamentations The iustice of his Grace is that wonderfull qualification of his wrath by an agreement as it were betweene his grace and his iustice which hee shewes vnto them by many admirable consolations And so it is his Iustice and hee confesseth himselfe to bee bound to them in Iustice 1. To moderate all his Chastizements and that in foure respects 1. That they be not
afflicted but onely in this life for he hath not appointed them vnto eternall wrath 1. Thessalonians 5. 9. 2. That he doth not take his mercy and his goodnes from them Psal 89. 34. 3. That he doth afflict them in measure with respect of their strength Esay 27. 8. Ier. 46. 28. 4. That hee deliuers them out of affliction in the best season Psal 31. 5. 36. 11. 2. To forgiue them as often as they come to him and acknowledge their sinnes 1. Iohn 1. 9. 3. To impute vnto them the Righteousnesse of his Sonne when they claime it by beleeuing Romanes 1. 17. 3. 25. 4. To direct them in his worke and set them in the steppes of his waies and to helpe them to doe his worke Psal 85. 13. 5. To countenance them while they doe his work all the daies of their life against the scornes and reproaches of the world Psal 11. 7. 6. To performe vnto them all hee hath promised them in any part of his word Esay 45. 19. 7. To Crowne them in Heauen and therefore is the Crowne called a Crowne of Righteousnesse which God giues as a Righteous Iudge 2. Tim. 4. 8. The Vses of this Iustice of God towards the godly may be either for instruction or for incouragement It should teach the godly three things First with Dauid to meditate of and to make mention of Gods Righteousnesse euen of his onely there being no Iustice in the world like to Gods Iustice executed with so much dislike of sinne and with so much grace too Psal 71. 15. vlt. Secondly it should breed in them a singular feare of offending seeing God is so Iust as to pursue sin euen in his owne Thirdly they should learne patiently to beare affliction and to indure the indignation of the Lord saying with the Church I will beare the indignation of the Lord because I haue sinned against him Mich. 7. 9. Daniel 9. 7. Againe the consideration of Gods Righteousnesse and Iustice may be a great incouragement to godly men for thence it will follow that he that doth righteousnesse is certainely of God 1. Iohn 2. 29. As they discerne righteousnesse to grow and increase in them so they may assure themselues that they grow more and more like God yea that God himselfe doth fashion them for himselfe and againe is God righteous then he will loue righteousnesse and make much of such as any way resemble him in true righteousnesse The righteous Lord loueth righteousnesse and his countenance doth behold the Iust saith the Psalmist Psal 11. 7. Lastly what can bee more comfortable then that God should acknowledge himselfe bound in his Iustice to doe such excellent things for vs as is before mentioned We should therefore studie these things and thinke on them all the day that our hearts may bee daily refreshed by them Thus of the Iustice of God towards godly men The Iustice of God towards wicked men now followes Gods Iustice towards wicked men is comprehended briefefly in two Heads The first is his Hatred of them their sinnes doe stirre vp in God an vnmeasurable loathing of them so as nothing can be so loathsome to vs as euery wicked man is to God His very soule doth abhorre him Psal 11. 5. The second is the Recompence he will giue him The vengeance of God shall light vpon the head of all the wicked and this Recompence comprehends no lesse then all the curses contained in the booke of God By the bitternesse whereof God will pursue the wicked man in his life and in his death and then for euer after torment him with vnspeakeable Horror in Hell Now that this doctrine of Gods Iustice may bee the more effectuall in stead of prouing it by testimonies I would especially vrge two things first I would giue certaine Reasons or demonstrations which may throughly confirme it That God will not bee a whit better affected towards the wicked and that his wrath is fully as great as it is said to be in the Word of God and rather more then any created words can vtter secondly I would take off their obiections First I would proue it to bee most Terrible and then most vnauoidable That God will bee exceeding Terrible in Iustice against wicked men may appeare to any reasonable minde by these Arguments and such like 1. If the wrath of Kings bee as the Roaring of Lyons and as messengers of death how fearefull then is the wrath of the King of Kings 3. It is one of Gods Titles hee is thus stiled The terrible God Nehemiah 9. 32. 33. 4. It may be gathered from the terror of his rebukes in this life in his word or prouidence his rebuks are called furious rebukes Ezek. 5. 13. and they are called sharpe arrowes shot into the hearts of the Kings enemies Psal 45. 5. Now if his rebukes bee so terrible what will the full declaration and execution of his whole displeasure be 4. The wonderfull wrath of God against sinners may appeare by his Iudgements abroad in the world whether wee consider the number of the effects of them Are there not Armies and changes of sorrowes with which the Lord doth vex euery part of the world And doth not the Lord by common Plagues sweepe away thousands of men by Warres Pestilence Famine c. and besides are not strange punishments euery day heere and there vpon the workers of iniquity What heart of man can stand before that fearefull wrath of God when he pursues the sinnes of the Fathers vpon the children But aboue all these temporall Plagues are those spirituall iudgements executed vpon worlds of men whose soules are smitten with worse then Aegyptian darkenesse shut out from the vision or sense of God possessed really by diuells c. 5. If we thinke seriously vpon the examples of men that haue felt the bitternesse of Gods displeasure and they that haue felt it can best tell how terrible it is 1. Looke vpon those wicked men mentioned Reuel 6. they were Captaines and Princes and mighty men of the earth and when they cry out to haue the Mountaines to fall vpon them onely to hide them from the face of the Lambe Let Christ come in the most amiable manner that he can onely let him tell the wicked of Gods Iustice and the stoutest hearted fall into those fearefull Agonies 2. Looke vpon godly men that otherwise are Gods people yet when God is angry with them for a season for their sins in what grieuous case haue they bin in Dauid said his meate was ashes and hee mingled his teares with his drinke because of the indignation of the Lord Psal 9. 10. and if iudgement begin at the house of God be so sharpe where shall the sinners and wicked appeare when the righteous doe not escape 1. Pet. 4. 18. reade but the Booke of Lamentations and you shall finde that the Church had searched all the world ouer to finde out fearefull and grieuous things to shadow out their sorrowes and distresses
may withall shew vs the truth of the Apostles assertion that God onely is wise Rom. 16. 27. His knowledge is such a knowledge as darkens the respect of all knowledge in any creature their Knowledge to Gods is but as the light of a candle to the Sunne It is nothing in comparison And withall it may shew vs the fearefull sillinesse of many wicked men that haue no shift to ease their owne consciences but to thinke God doth not see them One would thinke there should be no such kinde of men that were so sillie but the Scripture shewes the contrary Psal 10. 11. Esay 31. 2. Iob 9. 3 4 11. 11. 3. It may teach vs diuers things 1. To busie our selues with all industry to get knowledge that wee may in some little measure bee like vnto God seeing knowledge is so admirable a thing in God we should seeke it more diligently and laboriously then we would seeke siluer or gold or the greatest treasure in the world This is vrged from the consideration of Gods Knowledge Pro. 3. 13 14 15 19 20. 4. 7. 2. To be afraid to sinne euen in secret because the darknesse hideth not from God and day and night are all one with him He is a God that tryeth the hearts and reines and diuideth betweene the soule and the spirit and discernes the very intents of the heart 3. To giue him glory euen when he doth such things as seeme harsh to vs as for instance though we should see him passe by a world of wicked men or throw them into eternall torments without shewing mercy yet we should be fully perswaded of his Iustice and why because he knowes more by wicked men then all the world doth besides and though as yet he doth not reueile the whole councell of his will and the reasons of his proceedings yet the infinitenesse of his Knowledge and Wisedome should assure vs that in the day of Christ we shall heare of such deepe and plaine reasons as shall fully satisfie vs. 4. To serue him with all our hearts without hypocrisie for to what end is it to dissemble with him that knowes vs better then we know our selues and sees what is within vs as manifestly as what is without 1. Chron. 28. 9. 5. When any man lackes Wisedome let him seeke it of that God which hath such store as he will giue liberally and reproach no man Iames 1. 5. Lastly it serues for great consolation vnto the godly God knowes their sorrow when no eye pittieth them hee knowes their innocency when the wicked say all manner of euill sayings hee knowes their hearts desire is to bee as good as they seeme though the world condemne them for Hypocrites Hee knowes they would faine please him though their workes be not perfect he knowes what they stand in neede of and therefore will helpe them he knowes the malice fraud and intentions of all their enemies though their diuises be hidden from them When wee are in such straites as wee know no way out yet God knowes how to finde meanes to deliuer such as trust in him Psal 1. 6. 37. 18. Mat. 6. 31. 32. Esay 40. 13. 14. Thus of the Knowledge of GOD. His Holinesse followes The Holinesse of God comprehends two admirable Attributes in God his Goodnesse and his Iustice The goodnes of God is to be considered as it is in himself or as it is shewed towards others That goodnesse of Nature that is in God himselfe is known onely to himselfe in the fulnesse of it onely two things wee must conceiue of by way of glimpse The one that he is good by his Essence Hee is not good by participation of the goodnesse of any other thing nor is his goodnesse a quality but his whole Essence is goodnesse it selfe The other is that hee is good in a most vnutterable degree and therefore is called the chiefe good of all things to be desired and without whom nothing can partake of goodnesse and in whom is no mixture of any euill And in respect of the goodnesse in himselfe hee is auouched by our Sauiour Christ to be onely good None hath an independent originall goodnes but God All that goodnesse that is in any creature is but the print or footsteps or resemblances of the goodnesse that is properly and archeâ—ypically onely in God The goodnesse of Gods Nature as it is shewed to others is chiefly taught vs in Scripture by such descriptions of it as are fitted to our capacity The word in both the originall Languages translated good signifies also faire or beautifull and it is a true obseruation made by Diuines that in this life wee are affected with the sense of Gods goodnesse but that Amiable sweetnesse and beauty of Gods nature cannot be knowne till we come to heauen The Goodnesse of God shewed in this life and magnified in the praises of it in Scripture is manifested fiue waies 1. By his Loue or matchlesse louingnesse of Nature 2. By his Mercy 3. By his Gratiousnesse 4. By his Bountifulnesse 5. By his Patience And chiefly these are considered of in Scripture as they concerne man The Loue of God to man is matchlesse whether wee consider the Acts of it or the properties of it In Loue there is a threefold act for it hath in it first a desire by which it is strongly carried to the vnion of the thing loued secondly a ioy or delight in which it rests it selfe in the fruition of the thing loued thirdly a will to procure what it conceiues to be good for the thing loued All these three are in a most high degree in God For first he hath shewed his wonderfull desire to be vnited vnto men many waies as 1. By assuming the Nature of man into a personall coniunction with himselfe in the Mediator Christ. 2. By conuersing with man by signes of his presence visions dreames Oracles inspiration and ordinarily by his ordinances entertaining them continually in his house 3. By adopting men to be his children and making their Natures like to his owne 1. Iohn 3. 1. 4. By prouiding for man an eternall Habitation in heauen where hee may bee alwaies about him in his glorious presence For the second the Prophet Zephanie shewes that hee takes wonderfull delight in the seruice and felicitie of his people whom he loues The Lord God is in the middest of them hee reioyceth ouer them with ioy he rests in his loue he ioyes ouer them with singing Zeph. 3. 17. For the third his will to procure them all the good they neede hee shewed by sending his owne Sonne to recouer them out of all miserie and prouide for them all things belonging to a blessed immortality so God loued the world that he sent his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue life eueâ—lasting Iohn 3. 16. The properties of this Loue are likewise most admirable for 1. It is a most perfect tender loue comprehending in it al possible kindenesse such
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
〈◊〉 vnbegotten It is in the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicated by generation It is in the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceeding Now the humane nature is assumed by the diuine considered onely as it is in the Sonne and in the manner as the sonne enioyes it God the Father that eternall minde begets the Word or perfect Image of himselfe which is the second person Now to that Image of the Fathers person is the nature of man vnited It is true that the Incarnation being a worke ad Extra is common to all three Persons in the Trinity for about it all three worke and yet the Sonne onely did assume our Nature though the Father also did worke it by the holy Ghost Diuines vse to expresse it thus three Virgins in one common worke make a garment which one of them onely weares so heere the three persons make the humane nature which onely the second Person puts on or assumes when it was made The fourth thing is what was assumed and so in generall the matter assumed was the seede of the woman Gen. 3. 15. The seede of Abraham the seede of Dauid the flesh of the Virgin Mary In particular he tooke 1. A true humane bodie not the shew of a body not any diuine or Celestiall body but a true humane body the very flesh which the body of man consists of 2. A true humane soule aswell as body Mat. 26. 38. Marke 14. 34. Luke 23. 46. 3. The naturall proprieties of a humane soule and body for he was made like vnto vs in all things Heb. 2. 12. 4. 18. By proprieties I meane such proprieties as agree to the humane nature now or by Gods decree shâ—ll be fastened vpon the humane nature as his body on earth was heauy and needed meate and drinke and sleepe but now in Heauen is spirituall shineth as the Sunne and needs no food 4. The infirmities belonging vnto our nature both in soule body that this may be rightly vnderstood we must distinguish as first about the infirmities bodily some arise from an outward cause some an inward Those that arise from outward causes Christ bare onely so many of them as by the counsell of God or in respect of his Office was needfull for him to beare Such were the calamities and sorsorrowes inflicted vpon him by others and borne by him as our High-Priest These that arise from an inward cause doe either vniuersally follow the whole nature of man since it was fallen as to be subiect to heate cold wearines paine or the like or else are personall and arise not from the common sinne of man nor fall vpon all men at all times but are found onely in some men such as are some kinde of diseases the former sort Christ bare not the latter Now the infirmities of the soule are likewise of two sorts some vitious and detestable as sins others vnblameable deseruing rather pittie then punishment as to bee ignorant of some things feare sadnesse anger and the like the former sort were not in Christ Luke 1. 35. Heb. 4. 15. Ioh. 8. 46. The latter were Luke 2. 52. Marke 13. 32. Mat 26. 37. Iohn 11. 33. And those affections in Christ differed much from ours for his were easily ruled by right reason but not so ours his were carried onely to good obiects ours often to euill Christ was troubled in his affections and so are we but with great difference His affections were without sin As a glasse that is cleane and hath cleane water in it if it be shaked and tossed yet there is no filth in the water but if the glasse be foule and mud be setled at the bottome of the water if it bee shaked the water is all foule so is the difference betweene the trouble of Christs affections and ours The fifth point is the time when the Sonne of God was Incarnate and that was not assoone as man was fallen but long after it being deferred by the Wisdome of God of purpose that man being left to himselfe might both feele his disease and see need to call for the remedie and exercise his Faith in the expectation of it and that it might appeare that all mankinde was vnrecouerably fallen into mischiefe of themselues And at that time was this wonderfull worke done when most fitly an example of the Iustice of God towards the Iewes and his mercy towards the Gentiles might be shewed for at that time when the Word was made flesh was the sin of the Iewes almost full and among the Gentiles in that ripe Age of the world were innumerable Elect ones ready for the spirituall haruest Mathew 9. 37. Luke 10. 2. Iohn 4. 35. Gal. 4. 4. The sixth point is the Reasons why it was necessary hee should be Incarnate and these are diuers first the Iustice of God required that satisfaction should be made in the same nature that offended secondly for satisfaction the maledictions and curses of the Law and in particular death must bee inflicted vpon him that will bee our surety Now as God hee was impassible and immortall hee could not suffer nor die thirdly he tooke not the Nature of Angels but of man that so he might bee a mercifull High-Priest and fit to deale with man and for man as concerned not onely our necessities but our infirmities too Heb. 2. 17. 18. The seuenth point is how he was Incarnate or the manner of the Incarnation how the Word was made flesh This is a great Mystery and cannot fully bee expressed or comprehended especially by vs in this estate of Mortality yet diuers things may be vttered as 1. He did not assume the nature of man as it is extra subiectum or a thing that is conceiued by the minde or as it is common in the soules and bodies of all men but as the nature of a man is in one subiect in vno indiuiduo 2. The nature of man as it was in the wombe of the Virgin was in the very moment of the Conception ioyned to the Nature of God in personall vnion so as soule and body in Christ did not make a person as it doth in other men but did and doe subsist in the person of the Sonne of God being carried and vpheld by the diuine nature of Christ so as both his natures make but one person in him and this may bee gathered out of these places Luke 1. 36. Esay 7. 14. 3. We may approach to a better vnderstanding of this vnion if we consider it by way of negation how it differs from other vnions The word and the flesh are made one not in Essence as the Persons in Trinity are one nor in nature as soule and body make a third nature nor is this vnion carnall as man and wife are one nor spirituall or mysticall as God and the faithfull are one or as Christ and the Church are one but personall the two natures being one in person Nor is the flesh in the Word by simple inhabitation
at the time of the Passeouer doth the Lambe of God passe out of this world Thus of the place and time The first thing we are to consider of that fell out before his Arraignment is the consultation of his Aduersaries which is recorded Matth. 26. 3 4. where obserue first what they did viz. they call a Counsell they doe not goe about the worke without aduice They gather a great assembly together to consult of the businesse They vnite their forces against Christ to let vs know that the authoritie of Councels is not infallible There haue beene Councels against Christ as well as for Christ and to teach Christian Rulers in Church and Common-wealth to lay their heads and hearts together how they may destroy Antichrist It is much to be lamented that Christians can no better agree together against Antichrist It is easier to get a Councell against Christ than against Antichrist Secondly note where they assemble viz. in the Hall of Caiaphas who was the man that before in another Councell had giuen his sentence for the killing of Christ and was the first that deliuered his opinion expresly for the death of Christ Ioh. 11. Thirdly consider who were of this wicked Councell viz. the chiefe Priests Scribes and Elders of the people euen the neerer men come to God by place and office the more desperately vile they are when they once fall to opposing the truth Christ had no enemies more malitious than the Priests and Scribes and therefore it is not safe to rest vpon men in the businesses of saluation Things are not therefore to be beleeued or done because they are graced with the authority of great men in Church or Common-wealth And it is not vnprofitable to note the causes of these mens proceedings against Christ First they enuied his glory and respect among the people which had so much eclipsed their glory then this Enuy begat the darknesse of affected Ignorance so as neither Scripture nor his teaching nor the often foyles he had giuen them nor his Miracles could conuince them Then their affected Ignorance begat hatted and loathing of the Truth and that hatred of the Truth made them fall into this mad and vnappeasable Rage and Malice against Christ which appeares by the last thing I note in their consultation which was the end why they assembled viz. to take him by subtletie and to kill him Note here that Malice in the enemies of Religion is very cruell Nothing but his bloud will satisfie them and they make no conscience to vse ill meanes to take him they professe to desire to take him by subtlety There is a world of wickednesse committed by such as sit in seats of Iustice and Iudgement and the Iudge of the world will haue it brought to light it shall bee knowne many times to their eternall shame amongst men I may adde one thing more about this consultation and that is about the time of it Now when they should haue beene preparing themselues for the Passeouer they are met here in a Councell to take Armes against the true Paschall Lambe and had it not beene for feare of the tumulting of the people they would haue as securely sought his destruction at that time as any other Quest But where was our Sauiour now Answ He was at Bethany and got himselfe of purpose out of the way that they might haue full scope to meet and consult about his death as knowing that his houre was come thereby declaring that he did willingly lay downe his life for vs. Thus of the consultation of his Aduersaries Concerning the Treason of Iudas diuers things are worthy the noting as 1. The parts of it and so his treason consisted of two deuillish practises The first was his compact with the Priests about betraying Christ of which reade Mat. 26. 14. c. The second was the villanous execution of the Treason according to that agreement of which reade Matth. 26. 47. c. where you shall finde that he betrayed him with a kisse 2. The qualitie of the Traytor He was a Minister a chosen Disciple of Christ yea preferred to the highest Calling in the Church viz. to bee an Apostle one of the Twelue that was called out of the rest of the Disciples and made one of Christs owne family and amongst the Twelue of some speciall reckoning for he was as it were the Steward and bare the Bagge 3. The cause of the Treason or what moued Iudas to this deuillish practise and that was his couetousnesse which is expressely noted by the Euangelist S. Iohn Chap. 12. 6. And his couetousnesse was the more vile and may be aggrauated against him diuers wayes As first because hee was an Apostle Couetousnesse is more hatefull in a Minister than in any other Secondly Because he would sell his Lord and Master at so meane a price that he should offer to sell the Lord of all things as if he had beene a vile bond-slaue and that he should reckon him to bee made for his owne priuate gaine that did vouchsafe to become a common price for the redeeming of all men was a grieuous offence but that hee should sell him for so meane a price as thirtie peeces of Siluer was extremely base Nay it was the more excessiuely vile that he vseth Christ worse than a Clowne would doe his hogge for if a country clowne were to sell his hogge hee would not leaue the price to the discretion of the buyers as Iudas did 4. The Patience of Christ towards the Traytor vsing so many wayes to warne him and reclaime him For first after the Treason began our Sauiour vouchsafeth to wash the very feer of the Traytor those feet that were ready to shed innocent bloud Ioh. 13. 2 5. Secondly He thence taketh occasion to say Yee are cleane but nâ—t all Ioh. 13. 10 11. Thirdly He comes nearer and by a prophecie tells them that one of them that did eat bread with him should file vp his heele against him vers 18. Fourthly-Heyet more plainly saith One of you shall betray mee not naming him Ioh. 13. 21. Fiftly To awaken him sieâ—hreatens him Woe vnto that man by whom the Sonne of Man is betrayed c. Mut. 26. 24. Sixtly When all this would not melt the heart of Iudas he falls into a grieuous Agony for very compassion and vexation at the sinne of Iudas so as be was troubled in Spirit as Saint Iohn shewes Chap. 13. 21. Seuenthly Though hee knew him to be a cursed Enemie and a Wolfe that wayted to prey vpon him though now in a sheepes skin yet he giues him a Sop He gaue vs a patterne how to practise that saying If thine enemie hunger feed him if he thirst giue him drinke 5. Why was it necessary Christ should be betrayd by Iudas Answ He suffered this betraying First that the Scripture might be fulfilled that had fore told this Treason Ioh. 13. 18. Secondly in abiding this Treason hee paid for our perfidiousnesse and ingratitude
the godly euen to all that beleeue in Iesus He was arraigned before the Priests and Pilate that they might not be arraigned before God He was pursued in euery Court that no Court of Iustice might lay hold on them He was accused before an earthly Iudge that they might be freed by the heauenly Iudge He was condemned on earth that we might be absolued in heauen And withall here is terrible discomfort to the wicked that will not repent of their sinnes and beleeue in Iesus They may gesse what shall become of them if Christ endured to bee arraigned on earth and to be so vsed at mans Tribunall how shall they escape the terror of their arraignment at the dreadfull day of Iudgement He that hath beene abased to these indignities will pay them home with iust vengeance when â—hey shall fall into his hands at the last day and iâ— God spared not his owne Sonne but arraigned him for our sinnes how shall he spare them Thus in generall Now in particular in the arraignment of Christ we are to consider First his accusation Secondly his condemnation or sentence In his accusation there was a double proceeding For first he was brought into the Ecclesiasticall Court before Caiaph as the High Priest in a great Councell or Synedrion at Hierusalem and then after he was brought before the Politicall Tribunall of Pilate the Romane Gouernour First of the arraignment of our Sauiour in the Ecclesiasticall Court The Storie of the Euangelist shewes with what corruption and iniustice he was vsed in their Consistorie For first the Iudges themselues before they heare the cause take counsell how to put him to death intending by all their courses to deuise all the wayes they could to get colour of matter against him to complaine to the Ciuill Magistrate that hee might put him to death Secondly it is expresly said that they sought false witnesse against him and this was a grosse iniustice to suborne false witnesses Thirdly in the very Court before the face of the High Priest Christ is smitten on the face with a rod by a base slaue that was seruant or officer to the High Priest Iohn 18. 22. Fourthly he was accused of double blasphemie the one against the Temple and the other against God Against the Temple because he should threaten to destroy it and pull it downe and set it vp againe by his owne power within three daies Against God because he said he was Christ the Sonne of God And this is the summe of the proceedings in that Court Now out of the whole Storie many things may be noted which may serue for good vse as First we may see hence that Christ and true Christians may be persecuted and monstrously abused in Spirituall Courts as well as Temporall Christ neuer had worser enemies nor more corrupt and malicious than Churchmen In his owne person none hated him more deadly than the Priests and great spirituall Counsellors of the State Ecclesiasticke And in times after of all the great ones that opposed Christ and his Kingdome none deserued the name of that Antichrist more than the Bishops of Rome And certainly if he suffer such wrongs in their Courts if they repent not and reforme he will iudge them in his Court one day to their eternall confusion Againe it is most cleare from hence that the restimonie of Councels or the outward glory of learned men professing a religion are not infallible marks of the Truth Here is a great Councell and here sit the great Rabbies in their Pontificalibus when Christ stands amongst them in the condition of a poore prisoner Now what could the Papists say in Queene Maries times to the Protestant prisoners that might not be said by these Iewes against true Religion Againe we may obserue out of this Storie what horrible iniurie may bee done to a man in reporting his words though the most of the words be reported that were spoken and how a mans meaning may be vilely peruerted by a little change of the words Christ had said Destroy this Temple and I will build it up againe in three daies he meant his body by the Temple and his Resurrection should be the building vp of it againe Now the false witnesses vrge this sentence contrary to his sense and in stead of the word Destroy yee they report it thus I will destroy and so out of all frame that accusation that hee would pull downe the Temple Let all men take heed what they heare and what they report especially in hearing doctrine let them take heed that by their fault they doe not make their Teachers sinne in the word as the Prophets phrase was that is that they doe not by mistaking make such report of their Teachers doctrine as may bring them into danger when they meant or said no such thing And yet moreouer wee may note one thing more for information and that may be gathered from the behauiour of the High Priests feruant in striking Christ so proudly and vniustly without any bidding or warrant and the rather if we marke how the night before Iesus was vsed by these Seruing-men and officers and so afterwards That I would obserue is That it often falls out that seruants are like their Masters If the Iudges of Courts be not louers of goodnesse and good men but rather such as seeke all occasions against them disgrace and discountenance them it is ordinarily seene that their seruants and officers their Sergeants and Apparitors and such like carry themselues with vile iniustice and scorne towards the godly What vermine in the world can be more odious than the seruants and officers of great men or Iudges or Bishops or such as haue Authority in Ecclesiasticall or Temporall things when the Masters proue to be men of corrupt minds and not louers of goodnesse and iustice And so it is in all States euen in the family How often doe the sinnes of Masters and parents breake out in their children and seruants Certainly the complaint of ill seruants would be in the greatest part of it taken away if Masters were better themselues And thus for information Now besides here may be diuers things learned for our instruction from the behauiour of our Sauiour at this time from the things he said or did Yea there is one thing to be learned from these wicked Rulers though they did sinfully We reade here of them that they rise early in the morning getto the Court dispatch the businesse quickly Now if to doe mischiefe their feet make such haste to shed bloud surely good Iudges should learne expedition from them so it be in good causes Iudges of Courts should prouide if it be possible to cut off these miserable delayes in suits and when they fully vnderstand the cause dispatch the Iustice of it quickly Now from the behauiour of our Sauiour we may learne diuers things 1. Whereas he was examined both of his doctrine and his Disciples he answers to the point of his
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
be in this world 7. In the case of publike dangers and distresses vpon the Churches of Christ and the seeming prosperity of his enemies for from this Article we may gather and must beleeue that all the enemies of Christ and his Church shall come to confusion and that the Church shall be deliuered as these and many other Scriptures shew Eph. 1. 20. c. Psal 110. 1 2. 1 Cor. 15. 25 26 27. Dan. 2. 44. and 7. 14. The seuenth Article From thence he shall come to iudge both quicke and dead ACTS 10. 42. And he commanded vs to preach vnto the people and to testifie that it is hee that is ordained of God a judge of quicke and dead HItherto of the three degrees of the exaltation of Christ Some haue thought that this Article containes a fourth degree of his glory but I am rather of their minds that take it to be a declaration of the former especially of his Session at the right hand of God as shewing one point of his greatnesse aboue men and Angels that hee is appointed Iudge of all the world and so of all men and Angels Some diuide these foure Articles thus One tells of what he did on earth viz. Rose from the dead The second tells how he went from the earth the third tells of his estate in heauen and the fourth of his returne to the earth againe There is great need of teaching and explicating of this Article both because it is a thing so much vrged in so many places both of the old and new Testament and because it was made one of the most fundamentall principles of the Apostles Catechisme Heb. 6. 2. Act. 10. 42. and especially because it is a doctrine of all others most effectuall to awaken the carnall secure hearts of men Act. 24. 26. and if it may be to bring them to repentance Act. 17. 31. and the more proper for vs vpon whō the ends of the world are come not only because it is now at hand but because men are in so high a degree forgetful of it yea because there are so many scoffers against it according as S. Peter foretold 2 Pet. 3. 3. Concerning this iudgement I intend to shew by way of explication 1. What kinde of iudgement it will be 2. Who shall be the Iudge 3. Whence he shall come to iudge 4. When the day of iudgement shall be 5. Where the place will be 6. Who shall be iudged 7. The signes of this Iudgement 8. The forme or manner how it shall be performed For the first what kinde of Iudgement this shall be may appeare by the properties of it and the properties are seuen First it is certaine It is such a Iudgement as will certainly come vpon men There must needs be a Iudgement in the end of the world First because so many Scriptures haue foretold it it hath beene proclaimed and men warned and summoned from the beginning of the world Henoch gaue notice of it Iude 15. so did Moses Deut. 32. and Dauid Psal 50. and Salomon Eccles 11. 9 and Daniel ch 7. 13. and Ioel ch 3. and Malachi ch 4. so did Christ himselfe Matt. 24. and Paul 2 Thess 1. and Peter 2 Pet. 3. Iohn Reu. 20. and Iude v. 6. here is a cloud of witnesses Secondly because we see that in this world full Iudgement is not executed and therefore it stands vp ō Gods iustice that there should be a generall Iudgment for in this world many times godly men be in great affliction as Lazarus wicked men be in great prosperity as Diues Now if God be iust he wil render to euery man according to his works which because it is not done in this world it remains that we are yet to expect such a iudgement as will giue euery man his due If iudgement begin at Gods house in this world then certainly will God finde a time to auenge himselfe on Satans family Thirdly there must needs be a iudgement in the end of the world for the declaration of Gods iustice which is now in many things hid Rom. 2. 5. Many things we see not the reason of and many things are hid in darknesse which then shall be brought to light Mens hearts now boile against many things they heare in Gods word or obserue in Gods workes now the Lord will ouercome in iudgement Psal 50. And therefore he hath appointed a time wherein he will cleare himselfe before all men and Angels Fourthly Gods workes of iudgement done already shew that he conceiues such an infinite wrath against sin as he must needs finde a time to be reuenged on the sins of all men Such as are the drowning of the old world the burning of Sodom the destruction of Ierusalem the tormenting of mankind with a world of diseases and miseries the sweeping away of many thousands together by Pestilence or sword the irreuocable sentence of death vpon all men shews that God will take an account of mens waies and will not put vp the transgressions of his Lawes Besides euery mans conscience naturally feares a supreme Iudge and therefore since there shall be a iudgement men should liue so as to prouide that it may goe well with them in that day 2. It is immediate God himselfe shall iudge There is a iudgement in this world which is called Gods iudgement but that is a mediate iudgement when God iudgeth by man as Deut. 1. 17. Psal 72. 1. Psal 50. 3. It is the last iudgement men haue receiued their doomes sometimes from men sometimes from God either iudging them by his word or afflicting them by his particular iudgements but these are all the first things but this is the last iudgement after which there shall be no more triall or sentence or execution and therefore the more terrible for wicked men because there can be no reuersing of this sentence as in this life vpon repentance there may be of other iudgements Ier. 18. 7 8 9 10. And for this sentence there will be no appeale 4. It is a generall and vniuersall iudgement 2 Cor. 5. 10. all must appeare both quicke and dead as will be more distinctly shewed afterwards God hath his particular iudgement vpon man in this world both in life iudging both the righteous and the wicked euery day Psal 7. 12. and in death when he passeth a particular sentence vpon euery man but this is iudgement of all men together 5. It is an open and manifest iudgement where all things shal be brought to light euen the secret and hidden things of all men euen the hidden things of darknesse God hath his secret iudgements vpon wicked men in this world when he consumes them like a moth Esay 51. 8. and plagues them in their soules or bodies or states in the things the world obserues not But at this day of iudgement all shall be done and opened before all men and Angels Which serues for exceeding terrour to impenitent sinners Is it such a shame to doe
1000. yeares in our age since the Gospell was restored many men haue laboured mightily to assigne either the yeare or at least the age when these things should be As those that assigned the yeare 1587. which experience hath proued false It had beene much to haue beene wished that diuers Writers vpon the Reuelation which are held in good fame in the Church had forborne that curiositie of computation in reckoning so strictly by yeares for it doth much hurt in the mindes of weake Christians when either experience or reason beats them from those grounds which they haue sucked in from such writings There is a tradition that sticks in the minds of many pretended to come from one Elias not Elias the Thisbite that the world should last 6000. yeares 2000. before the Law 2000. vnder the Law and 2000. after the Law and then the end shall be only for the elects fake those dayes should be shortned Now this is a manifest dotage for it was more than 2000. yeares before the Law and lesse than 2000. yeares vnder the Law as the Learned know How then shall we beleeue this tradition to be true for the time to come that is proued false for the time past And as for the shortning of the time for the elect that is spoken by our Sauiour about the destruction of Ierusalem not about the end of the world To let goe then all these false opinions the iudgement of such as speake according to the Scriptures containes three assertions 1. That God hath precisely set and appointed the time and day when he will iudge the world by Christ this appeares by Scripture Act. 17. 31. Heb. 9. 27. and God will haue this knowne both for the consolation of his seruants that they may haue hope in their afflictions and to leaue the wicked without excuse that being warned will not repent and to driue out of the godly securitie that so they may keepe themselues in the good way and walke in the feare of God watching and prouiding for that day 2. That this Iudgement day shall be in the end of the world and not before therefore it is said in Scripture it shall be at the last day Quest But why doth God put off the generall Iudgment so long not call men to an account til after some thousands of yeares after some of them died Answ First God hath vnsearchable respects of his owne glory in dispatching by his prouidence the great businesse that concerns the rising or alteration of things in the state of mankinde As in disposing of the Monarchies of the world the kingdome of Antichrist raised and ruined the reiection and recalling of the Iewes and such like which will not be effected till the day which he hath appointed for the comming of Christ Secondly it is put off so long that the elect may be all gathered it being Gods pleasure to gather them by ordinarie meanes so as the Iust haue a time to be borne liue heare the word fulfill their measure of worke c. Thirdly it is put off for the more effectuall triall of the faith and patience of Gods elect and exercise of their hope and prayer Fourthly that he might by the confession of all men be iustified in this that he hath allowed vnto the world space and time enough to repent in Rom. 2. 4. and 9. 22. 2 Pet. 3. 9. and therefore if wicked men doe not repent they may be left without excuse and the rather seeing he can no way be charged to proceed in iudgement against them rashly or with more respect of his owne Iustice seeing before he passeth the finall sentence he staies so exceeding long Fifthly as he glorifies his mercy in sauing the elect and his iustice in damning the wicked so doth he by his exceeding long stay glorifie his patience and clemencie 3. That the precise day moneth or yeare when this Iudgement shall be is knowne to no man or Angell Mark 13. 32. Act. 1. 7. Quest. But seeing God will haue vs certaine that there is a time for Iudgement why will he haue vs vncertaine when it shall be Answ That thereby he may teach vs at all times to watch and striue to be prepared He will not let vs know what day it shall be that we may be euery day prepared And besides he thereby the better exerciseth our faith and patience and making vs lay hold on his promises without limiting him to times and seasons And therefore we should make this vse of it and restraine our curiofitie and neuer search or inquire after that which God will not haue vs to know but looke to our taske for it is our dutie to thinke it neere at hand and therefore to get oyle into our lamps to be ready when the Bridegroome shall come and to stand alwaies vpon our watch like the wise Master of the house that keeps all things carefully because he knowes not when the theefe may assault his house Mark 13. 32 to the end Matth. 24. 42 43. and 25. 3 4. If Christians were taught to say it was the last time when S. Iohn wrote to them how much more cause haue wee to thinke wee liue in the last time vpon whom the ends of the world are more apparently come Another question is moued about those words Mark 13. 32. How it was true that the Sonne of Man himselfe did not know the day and houre of his owne last comming Diuers answers haue beene giuen to this question As first hee did not know it that is hee did not know it so as to make vs know it or it was no part of that knowledge which as the Prophet of the Church he was bound to make knowne to vs as in that speech The Lord your God proues you that hee may know that is that hee may make you know c. and when wee say O Lord arise we meane make vs arise and such like phrases are vsed in Scripture or their answer is that as our Sauiour assumed diuers infirmities of ours yet without sinne so did hee assume ignorance Ignorance I say of some things that were not necessarie for him as man to know which belongs onely to the estate of Humiliation for now hee is glorified and hath laid downe all infirmities he now in heauen as man knowes both the day and houre Thirdly it may be answered that as Man he could not know it without reuelation from his Diuinitie and therefore if the Sonne of Man did then know it it was not a knowledge that belonged to his Humane Nature in it selfe but he had that knowledge giuen him from his Diuine Nature Thus of the time For the place where the Iudgement shall be we haue nothing in particular certaine of the Scriptures Some men haue thought that it should be held in the valley of Iehoshaphat which was a place neere to Ierusalem and to that purpose they alledge the words of the Prophet Ioel Chap. 3. 2. But this opinion is rash and
presumptuous because that place seemes to speake in particular of such Nations as afflicted the people of Israel and the valley of Ichoshaphat seems to be named but by way of allusion yet notwithstanding that the Iudge should sit in iudgement in some place about Ierusalem is not altogether improbable because it increaseth the terror of the iudgement augments thoglory of Christ to sit there as a Iudge where himselfe was iudged But in this no man can conclude peremptorily to make a resolute opinion of it because we haue not sufficient warrant for it out of the Word In the generall it is cleare by Scripture that it shall be in some part of this nether world either on the earth or neere vnto it because as was shewed before no vncleane things such as deuils and wicked men may enter into heauen and besides it increaseth the terror and iustice of the Iudgement to keepe the Assises where men haue offended and to sentence them to punishment in the place where they haue done their offences as for great crimes Iudges are wont to appoint the place of punishment to be where the fact was committed It is very probable that the Iudge will sit in the clouds of the Aire neare the earth whither the Elect shall be caught vp to meet the Lord 1 Thess 4. 17. that so the deuils may be conquered sentenced in the very place where they haue all this while ruled as princes Ephes 2. 2. I say only it is probable because it cannot be necessarily concluded out of the places are alledged viz. Matth. 24. 30. 1 Thess 4. 17. The sixt question is who shall be iudged And to this I answer out of Scripture by beginning at the remotest things and comming nearer and nearer till it reach to each of vs and so I say 1. That this Iudgement shall reach euen to the vnreasonable creatures for the Apostle saith that the heauens and the earth and the things in them are reserued vnto fire against the day of Iudgement and the perdition of wicked men 2 Pet. 3. 7. And it is likely the Apostle hath this meaning Rom. 8. 19. to 23. And so partly God will be reuenged on the old heauens and earth for the vanitie cast vpon them by wicked men and as they were the dwelling place of the wicked and partly as God in iustice will restore to euery creature in the sort of the creature whatsoeuer they lost by the sinne of Adam and his posteritie 2. Euill spirits shall then be iudged euen the Deuill and all his Angels which are now bound in the chaines of darknesse till the iudgement of that day Iude 6. 1 Cor. 6. 3. There shall be opened that great secret of the nature and manner and time of their first sinning against God and all the horrible murthers they haue committed and attempted vpon the soules of all sorts of men 3. All mankind must their appeare before his Tribunall for God will iudge the people Psal 7. 9. The ends of the earth 1 Sam. 2. 10. The earth 1 Chron. 16. 38. All Nations Ioel 3. 12. The round world Psal 9. 9. Both quicke and dead 2 Tim. 4. 1. By the quicke is meant such as shall be found aliue at his comming 1 Cor. 15. 51. 1 Thess 4. 17. And by the dead such as haue died since the beginning of the world to that day 1 Thess 4. 16. Reu. 20. 12 13. so as no man or woman shall escape 2 Cor. 5. 10. Iude 15. Against this may be obiected that all the world stands either of beleeuers or vnbeleeuers and neither of those must come to iudgement and therefore none at all are to be iudged the beleeuer hath euerlasting life and shall not come into iudgement Ioh. 5. 24. and 3. 18. and the vnbeleeuer is condemned alreadie and therefore needeth no further iudgement To this I answer that the beleeuer shall not come into iudgement that is into the iudgement of condemnation he shall come to receiue iudgement of eternall absolution from all his sinnes and miseries And the wicked are condemned already First in the counsell of God as hee appointed them to condemnation for their sinnes Secondly in the word of God which tells him plainly of his estate and eternall misery because he doth not repent and beleeue Thirdly in his owne conscience which is as a thousand witnesses and doth iudge him in himselfe as a forerunner of the last iudgement all this hinders not but that he must appeare openly at the barre of Christ to haue his sinnes publikely knowne and sentence past vpon him for all his sins so that it remaines cleare that all men since the beginning of the world must come to iudgement Yet that it may worke the more effectually vpon mens conscience it will be profitable to take notice of such particular offenders as God hath in plaine termes telled them before-hand that he will iudge them at that day and so he will iudge 1. Pagâ—ns that haue sinned without the Law they shall be iudged also without the Law written by the Law of Nature Rom. 2. 2. Iewes and all others that receiue the Law written but deny Christ they shall be iudged by the Law Rom. 2. 3. Antichrist the Man of Sin shall be iudged and destroyed by the brightnesse of Christs comming 2 Thess 2. 4. All that worship that Beast and receiue his marke his marke is the Characteristicall doctrines of errors and lies they shall be cast into that Lake that burnes with fire and brimstone Reu. 19. 20. and 14. 9 10. 5. All false Teachers that bring in damnable Heresies 2 Pet. 2. 1. 6. All Apostataes that sinne willingly after they haue receiued the Truth Heb. 10. 26. 7. All that trouble and disquiet the godly with their malitious oppositious 2 Thess 1. 7. 8. All Goats that is all vnruly Christians that will not be directed by the word of God but wilfully persist in the knowne breach of Gods Commandements Matth. 25. 9. All Hypocrites that now goe hoodded and masked Luk. 12. 1 2. Psal 50. 17. 10. All Railers that now by scoffing and slander vilifie the godly and the good way of godlinesse Psal 50. 19. Iude 15. 11. All Censorious and masterlike Christians that iudge other men for that they are guilty of themselues Rom. 2. 1 2 3. Iam. 3. 1. 12. All Mercilesse and couetous rich men Matt. 25. 41 42. Iam. 2. 13. and 5. 1 to 6. 13. All Whore-mongers and Adulterers Heb. 13. 4. 14. All Drunkards and Epicures Luke 21. 34. 15. All deceitfull persons with their scant measures and false weights Mich. 6. 10 11. 16. All Lyers and all that loue lies Reuel 21. 8. and 22. 15. 17. All ignorant persons that know not God and all that disobey the Gospell 2 Thess 1. 8. 18. All Swearers for God hath vowed hee will not hold them guiltlesse Commandement 3. 19. All grosse offenders not mentioned before as Murtherers Idolators Sorcerers Vsurers and such like Reu. 21. â—8 and
be an Hypocrite page 365 I. I Dols are false Gods page 165 Christ suffered at Ierusalem page 325 He was buried neere to Ierusalem for two causes page 435 Iesus whence this word comes page 214 Why Christ was called Iesus page 215 The word Iesus is a short Gospel page 216 That Iesus may be our Sauiour wee must doe three things Ibid. The saued by Iesus must shew it in seuen things page 217 Diuers men know not Iesus Ibid. Calling of the Iewes page 414 Christ suffered Ignominie and disgrace in three things page 323 Hee bore this for foure reasons Ibid. Ignorance no plea. page 488 Immutability of God See God Gift of Illumination page 540 Humility of Christs Incarnation page 318 He sustained Infirmities of all sorts for foure reasons page 322 Christs Innocency page 37â— 440 God can giue testimony to the Innocencie of his page 373 Insufficient Ministers page 487 Christs Intercession shadowed out in the Law page 484 Incarnation of Christ page 248 How one Person is Incarnate and not the other Ibid What Christ assumed in his Incarnation page 249 When he was Incarnate page 250 Why Christ was Incarnate page 251 Gods glory shineth in Christs Incarnation page 257 Christ makes a threefold Intercession for vs. page 248 His Incarnation teacheth vs diuers things page 258 It is comfortable to the godly Ibid. Doctrine of Christs Incarnation terrible page 259 Christ like vs in all Infirmities page 258 Day of Iudgement shall bee in the end of the wâ—rld page 505 Why it is deferred so long Ibid. The precise time of this Iudgement vnknowne and why page 506 Christ did not know the day and houre of it how it is meant page 507 Place where the Iudgement shall bee Ibid. Who shall be Iudged page 508 Signes of Christs comming to Iudgement page 513 Euents no signes page 112 Corruption of manners a signe of Christs comming to Iudgement how page 514 Preparation of the Iudge to Iudgement hath in it foure things page 416 Preparation of the Persons ' Iudged hath in it foure things Ibid. The world summoned to Iudgement Ibid. Wicked men shall be Iudged according to their workes page 519 Diuers obiections answered Ibid. Infants how Iudged page 520 By what lawmen shall be Iudged â—â—0 Doctrine of the last Iudgement terrible to the wicked page 532 Comfortable to the godly page 534 Iudas his treason six things obseruable in it page 327 Why it was necessary that Iudas should betray Christ page 329 Iudas sin Informes vs of diuers things Ibid. Iudas meant not to haue Christ killed probable page 330 Good Iudges must learne expedition page 360 Christ Iudged in a polyticall court for foure reasons page 362 Church-men must abide the Iudgement of lay Iudges page 363 Why Christ Iudged by Pilate page 362 Iudges no accusers page 363 Iudges must haue cleane hands page 377 Needfull to vnderstand Christs comming to Iudgement page 496 Seuen properties of this Iudgement Ib. Particular Iudgement page 498 Last Iudgement manifest Ibid. It is sudden Ibid. Christs Iudgement a righteous Iudgement page 499 It is an eternall Iudgement how page 500 Christ shall be the Iudge page 501 This is comfortable to the godly Ibid. Terrible vnto the wicked page 502 How Saints and Apostles Iudge the world page 501 Whence Christ shall come to Iudgement page 502 When the day of Iudgement shall bee diuers opinions Ibid. Memoriall of the Iust blessed page 440 Iustice of God See God K. KIngdome of Christ page 229 Kingdome of Christ not of this world page 365 Christ clothed in habit of a King in way of scorne page 379 Christs Kingdome scorned page 380 Iesus that King by an excellency page 400 Kingdome of Christ deliuered to God page 532. 490 That Christ is a King appeares by seuen things page 229 Christ excells all other Kings in thirteene things page 230 Lawes of Christs Kingdome page 232 Christ our King what we learne from hence page 234 Diuers kinds of Knowledge in Christ page 253 Knowledge of God See God L. PVrge out the old Leauen page 310 Christs Legacy page 422 Lightnings Gods arrowes page 171 Liue not to our selues page 417 Iewes cast Lots vpon Christs garments for fiue reasons page 393 Beleeue that Iesus is our Lord. page 240 Christ is our Lord by a fiuefold right page 241 Excellency of Christs Lordship in six respects page 241 This teacheth vs diuers things page 243 Seuen Rules for the seruing of this Lord. page 244 Diuers vses of this point page 245 A threefold act in Loue. page 64 M. OBey Magistrates in the Lord. page 243 Malice in the wicked cruell page 327 372 Man the Epitome of all Gods workes page 194 Man miserable in respect of the euill of punishment diuers waies page 205 Christ the Son of Man page 268 Man hath eight prerogatiues aboue the creatures page 199 Notorious Malefactors may repent and be saued page 405 Christ appeared to Mary Magdalene page 460 Christ Manifested three waies page 270 Whether Mary may be called the Mother of Christ. page 267 Matter of Christs Body page 261 The sanctification of that Matter Ibid. God not tyed to the vse of Meanes in what cases page 559 Religion is vaine without Mercy page 528 How Mercy better then piety page 526 Ministers corrupt page 329 How Ministers betray Christ page 333 Qualifying of Ministers page 539 Publique Miseries to bee bewailed page 385 Christs care for his Mother page 421 He calls her woman Ibid. Mortality and Immortality in the same person page 256 Merit of workes confuted page 487 Meteors in the ayre page 169 Fiery Meteors page 170 Watery Meteors page 174 What vse God puts them to Ibid. N. Christs Natiuity HE was Borne three waies page 269 Bethlem the place of his Natiuity page 270 Time of his Natiuity Ibid. Christ borne poore why page 271 Borne of a Virgin why Ibid. Christ a first borne how page 272 Signes about the time of his Natiuity page 272 Three things haue relation to Christs Natiuity page 269 Diuers effects of Christs Natiuity page 271 Son of God tooke the Nature of Man page 248 He tooke it into vnion with his diuine Nature page 258 Mans estate by Nature hath need of mending page 205 No worke of Nature to beleeue in Christ page 207 Christ fastned to the Crosse with Nailes for foure reasons page 390 To destroy Niniuey a conditionall will in God page 108 O. CHrists Obedi nâ—e to his Father in death page 421 Auoid Occasions that leads to sinne page 353 Christs threefold Office page 226 Originall sinne page 204 A threefold Opposition page 120 P. PApists sin against Christs prophecie page 226 A twofold Paradice page 411 Paradice a Type of the glory of heauen page 412 Our life a continuall Passeouer page 310 Christ the true Passeouer page 428 Why Christ suffered at the Passeouer page 325 How Passion is in God page 107 Passions of two sorts Ibid. Christs primitiue Passion page 315 Extended to both Natures Ibid.
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