〈◊〉 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
as the sailes are in the ship nor by affectioÌ„ as two friends are one nor in respect of ioynt worship as if onely the humane nature had the honour to be worshipped with the diuine nor in respect of Harmonie or consent as if onely the diuine and humane will of Christ did agree nor in respect of Title only as if the flesh of Christ had no more but the honour to be called by the same Title his Diuinity is as the Sonne of God or Christ or the like nor by mingling the humane nature with the diuine to make a certaine third thing but the humane nature is fastened to the diuine nature in the vnity of person after an vnconceiueable manner so as the diuine nature is not changed nor either nature altered nor separated by distance one from another The eight point is the effects of this personall vnion of the diuine and humane nature in this worke of Incarnation The effects I meane in Christ not in vs. Now many things flow from this vnion as 1. The communication of proprieties and that is the attributing of such things as are proper to either nature vnto the person of Christ because that these natures doe subsist in that person so as that is truely said of Christ which yet is to be vnderstood with a respect to that nature vnto which that property doth belong Thus the Sonne of Man is said to haue power to forgiue sinnes on earth which is the propriety of the diuine nature Mat. 9. 6. and to bee called the Sonne of the most High Luke 1. 32. Thus the Sonne of Man is said to ascend where hee was before Now he was not in heauen in his humane nature before Ioh. 6. 62. and so he saith hee was before Abraham was Ioh. 8. 58. and his bloud is called the bloud of God Acts 20. 28. The like speeches are found in other Scriptures as Colos 1. 17. Heb. 1. 2 c. 2. The pouring out of gifts vpon the humane nature which were as great as could be receiued by a created nature and these were giuen both to the body and soule of Christ His body obtained the highest degree of perfection could be fall a body which glory for our saluation was with-held from his body during his abode on earth in respect of his office and so his body was subiect to infirmities passions of diuers sorts and death and buriall but that worke being finished which he vndertooke for vs in his body it now shineth in Heauen in greater glory then any bodily creatures doe or shall attaine vnto Vpon the soule of Christ by vertue of this vnion with the diuine Nature were powred out gifts aboue the glory of the gifts which are in men or Angels and to make this a little better to appeare I will instance in his knowledge and in his Charity There were diuers kinds of knowledge in Christ Hee had an eternall and vncreated knowledge and wisdome which did belong onely vnto his diuine Nature but it is the created knowledge belongs to this place and that vnderstanding and knowledge is either from experience or from reuelation or from vision 1 There was in our Sauiour an experimentall knowledge by which our Sauiour knew all things could be knowne by the light of Nature and though hee had not expeperience of all things yet by reasoning from the like or the contrary or from the causes or effects he perceiued things hee had not experience of As by the infirmities he felt and by the things he suffered he knowes all the things we suffer in the full nature of them Heb. 2. 18. 4. 15. and in this kinde of wisdome it is that hee was said to grow vp in or profit and increase in and in this kinde of wisdome he was able to discerne more then any man in the world 2 There was in our Sauiour a knowledge infused which they call the knowledge of Reuelation by which heauenly things are vnderstood by a light they call the light of grace And by this knowledge our Sauiour did discerne in his soule spirituall things more exactly then euer man or Angell did of this is spoken Esay 11. 12. 3 The third kinde of knowledge in Christ is the knowledge by vision which is called the knowledge of the blessed in Heauen by which God is seene face to face and in this Christ excells all men and Angels for it is hee that brings all iust men to this happinesse of seeing God in Heauen Heb. 2. 10. And besides this personall vision his soule is neerer vnto God then men or Angels can bee and therefore sees GOD more cleerely then they can doe As a man that hath a good sight doth see a thing that is hard by him more exactly then another man that is farther off from it Yea this knowledge in the soule of Christ doth not fully comprehend God for that which is infinite cannot be comprehended by that which is finite he seeth God whole that is all tâ—at iâ— in God but not wholly that is not by an absolute comprehension of it And in as much as all iudgement is committed vnto Christ as the Sonne of man it is most probable that as man hee doth see the thoughts of all men that are to be iudged by him as man though not by any naturall efficacy in his vnderstanding as man yet by a supernaturall infusion of light from his diuine nature Ioh. 5. 27. Thus of the gift of knowledge Charity and loue was powred out vpon the soule of CHRIST aboue all the measures of Charity in men or Angels Iohn 13. 1. Romans 5. 6 7. Thus of the gifts were powred out vpon the humane nature of Christ Yet by the way it is not amisse to note that certaine gifts were not powred out vpon CHRIST or not till his glorification as faith and hope were not in CHRIST at all for in as much as the obiect of faith is things not seene faith it selfe could not be in CHRIST who did inioy the vision of GOD by vertue of the personall vnion with the diuine nature euen from the beginning of his Incarnation by that kind of knowledge which I called before his knowledge of vision or the knowledge of the blessed yet to want faith did not argue imperfection in CHRIST but rather remoued imperfection as hee that wants Spectacles when he needeth them not is no whit inferiour to him that vseth Spectacles because of the weaknesse of his sight The like is to bee said of hope for as Faith beholds things that are not seene so hope lookes to things which are not yet had or possessed Rom. 8. 24. and the cheife obiect of both is the chiefe good which is GOD now CHRIST enioyed GOD yea euen in the very instant of his death but if we looke to secondary obiects and by hope vnderstand an expectation of some kinde of helpe promised by GOD then such a kinde of hope may be granted to haue beene in
Christ Psalme 31. Now there were certaine gifts which our Sauiour had not till he went to Heauen as impassibility and immortality on Earth hee might and did suffer and dye but now in Heauen hee can neither suffer nor dye any more Romans 6. 10. Thus of the second effect of the personall vnion in the Incarnation The third effect belongs to both natures and is the grace of office for from this vnion ariseth a fit Mediatour and head of the Church for in both natures considered as vnited is Christ our Mediatour so as all things belonging to our reconciliation and saluation were done by Christ in both natures yet were not the Actions of the diuine and humane nature so confounded but that each nature did that which belonged to that nature onely to speake distinctly in euery thing done for our saluation wee must consider First the Worker and that is the Person of Christ or Christ considered in his Person Secondly the things by which he workes and that is his Natures Diuine and Humane Thirdly the working it selfe and that followes that Nature that doth worke Fourthly the worke or the thing outwardly done which they call in another language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this outward worke was done by the diuers workings of each Nature concurring to dispatch the worke as to sacrifice for mans sinne is one worke yet to this worke concurre the workings of both Natures the Humane Nature is offered as the gift and the Diuine Nature doth inable and sanctifie the gift c. As in Chirurgery when a limbe of a man is to bee cut off and burnt or seared vp all at once this is done by a Sword or other Instrument made red hot yet there we see in that fired sword that it is still but one sword and yet there is two Natures in it fire and yron and these two Natures haue different forces the one to cut and the other to burne and there is two workings diuers the yron cuts and the fire or heat burnes and yet the outward worke is but one worke done at once which is the searing of the Member by cutting The last effect of this vniting of the diuine nature to the humane is the grace of honour and worship giuen to the humane nature for the humane nature that in it selfe were not to be worshipped being a creature doth partake of the honour to receiue diuine worship in as much as worship is directed to that person that is both God and man Thus of the last point in the explication which is the effects of the personall vnion in the worke of the Incarnation The Vses follow and are for information and instruction and consolation From the Doctrine of Christs Incarnation wee may be informed of diuers things as 1 Concerning the wonder of the person of our Sauiour for here mortality and immortality meet together in the same person It is truly affirmed that hee is created and vncreated without beginning and yet did beginne in time a Iew according to the flesh and yet GOD blessed ouer all for euer GOD before all ages and yet man liuing amongst vs God before the flesh God in flesh and God with flesh By his Miracles shewing his Diuinity and by his Sufferings shewing his Humanity Hauing one generation without beginning and another generation without example In the one hee makes man and in the other hee deliuers man The one was before man and the other aboue man Gods Sonne becomes mans Sonne and yet not changed from what he was but assuming what he was not The taking of our low estate did not diminish the Maiesty of his high estate for he so tooke what was ours as he lost not what was his owne ioyning both natures in such a bond as neither Maiesty consumed the inferiour nor assumption diminished the superiour in man changing the condition of other men and yet in himselfe remaining vnchangeable The manner of this vnion in the Incarnation being a mystery to bee beleeued not discussed That the Word was made flesh I know but how he was made so I know not nor doe any creature know The mystery hid from ages was reueiled in this last age reueiled I say that there was such a thing done but not reueiled how it was done 2 Concerning the glory of God shining in this worke and that especially in two things The one is in the way of communicating of himselfe to the creature The other is in contriuing the forme of our redemption For the first God being the chiefe good it seemed good to him to communicate himselfe to the creature that he hath done three waies First by communicating nature to the creature that highest being granting nature being with Nature with great diuersities of proprieties in that being 2. By communicating grace to the creature which is the prerogatiue of certaine creatures that by Gods gift hauing powred out vpon them a similitude likenesse of God himselfe whether on Earth or in Heauen Now the third way is aboue the former to be adored and admired for euer and that is a way by which God doth not giue any created gifts either of nature or grace but he that is the Creator and Lord of glory doth giue himselfe to the creature to make one person with the creature The first way God is communicated to all creatures the second way to the reasonable creature the third way to Christ man And yet obserue and wonder for God in Christ hath communicated himselfe to all creatures for in as much as the nature of man comprehends in an Epitome or by way of repetition the substance of all that is in all other creatures and therefore is called a little world when God assumes the Nature of man into personall vnion with himselfe hee doth after a sort exalt euery creature and reduce it to himselfe Now for the other point the glory of God in contriuing a way for the saluation of mankinde lost doth greatly appeare in this work of the Incarnation for the debt of the first man was so great that none ought to pay it but man none could pay it but God and therefore God assumes man into the vnity of his person that so man that in nature ought to pay and could not in person might make full discharge Againe all mankind it lieth vnder sinne the Iustice of God will haue all damned the Mercy of God will haue all saued now the wisdome of God moderateth betweene his Iustice and Mercy and by this way satisfies both His Iustice is pleased in giuing a surety so as the offence being infinite in respect of the obiect which is God it was exhausted by an infinite power in respect of the subiect or the surety satisfying Secondly the Doctrine of Christs Incarnation should worke in vs by way of Instruction and so it should teach vs in some things that respect Christ and in some things that respect Christians In respect of Christ it should inflame in vs
a vehement desire to bee made like vnto his nature If he come so neere to vs to take our nature wee should desire to approach to him to take his nature If he were made like vnto vs in infirmities we should striue to be made like vnto him in grace and holinesse shall hee descend to vs and shall not we ascend to him If he abase himselfe to tâ—ke the proprieties of our Nature how should we striue to be exalted in taking to vs the vertues of his nature and for our respect to other Christians the Apostle from this Doctrine tels the Philippians in what things they should be like-minded to Christ They should learne of him to be humble and to shew their loue to their brethren though it were to deny themselues and their owne profit or seeking the good of others and not their owne good which you may reade there vrged at large Phil 2. 6 7. Thirdly the Doctrine of the Incarnation might be very comfortable to all the godly and so in diuers respects First in that he did take our Nature into vnion with his diuine Nature we should ioy in it for is it not an admirable priuiledge that the nature of man is taken into such a society with the holy Trinity being a part of Christ who is the second person in Trinity who can sufficiently admire the honour done to our nature that it should now be one with the blessed Trinity Secondly if wee consider what he assumed He tooke my whole Nature that I might be wholly saued he left nothing of man which hee tooke not to himselfe Thirdly to comfort vs in all infirmities and distresses hee made himselfe like vnto vs He was poore with Lazarus wept with Mary thirsted with the woman of Samaria was an hungry in the wildernesse to satisfie for our eating in the Garden he was in bonds with Paul he was tempted that hee might succour vs that are tempted in all things he became like to vs that we might not sinke vnder the burthen of our infirmities or sufferings Fourthly it must it needes be a great deale of comfort to vs to haue such assurance giuen vs of his loue to vs that for our sakes would ioyne his Maiesty to our vilenesse his power to our weaknesse his immortality to our mortality that being in the for me of God would for vs vouchsafe to be in the for me of a seruant Fifthly it comforts vs in that it may wonderfully settle our faith in beleeuing in him we may safely rest vpon him that wants not power to saue vs seeing he is God nor will to saue vs seeing he is one of vs a true man that hath had experience of our miseries Sixthly it should greatly encourage our hearts in all our suits to God seeing our owne flesh and bloud sits at the right hand of God what can wee aske the Father in his Name that will be denyed He that was made like to vs in suffering will neuer bee strange to vs in praying He that became our brother by Incarnation will not shew himselfe a stranger in the businesse of Intercession Lastly in the hope of our glorification in Heauen we receiue hence great comfort for therefore did the Sonne of God become the Sonne of man on earth that the Sonnes of men might become the Sonnes of God in Heauen Lastly this Doctrine also is not without terrour to wicked men that will not receiue him whom GOD hath sent amongst them that God which hath beene so wonderfull in sending his Sonne to liue amongst vs in our nature if we will not beleeue in him and striue to be like to him will make himselfe wonderfull in our destruction This will be the condemnation of the world that so great a light came into the world and the world receiued it not Hitherto of the Incarnation in generall Now we come to consider of the parts of his Incarnation viz. his conception by the Holy Ghost and his birth of the Virgin Mary One thing is common to both these parts viz. the anunciation of them by an Angell God sent an Angell from Heauen to signifie both these wonders in the Incarnation of our Sauiour and the Ministery of an Angell is vsed in the beginning of our redemption by the Incarnation of our Sauiour partly because as in our perdition an euill angell came to the woman in the Serpent so would God haue a good Angell come to the woman to treat with her about our Redemption and partly because good Angels were in some respects witnesses in the worke of our Redemption for thereby the places amongst the Angels made void by the fall of diuels are by the Redeemer to be supplyed by holy men and withall the Angels receiuing their confirmation in goodnesse from Christ are now actually to subiect themselues together with Elect men vnder that one Head Christ Iesus Now concerning the Conception which is the first part of Incarnation these things are to be considered 1. The proofes that there was such a conception 2. Who was so conceiued 3. Of whom hee was so conceiued 4. What was done by the Holy Ghost in this conception 5. How it was done 6. When it was done 7. The effects of this conception in respect of vs. 8. Why it was necessary hee should bee thus conceiued 9. Where the Body of CHRIST was when it was thus conceiued 10. A question about the Virgin Mary and lastly the Vses of all For the first that our Sauiour was conceiued of the Holy Ghost is proued by this Text Luke 1. 35. as also Mat. 1. 18 20. and Rom. 1. 3 4. For the second if wee respect the matter conceiued then Christ man was conceiued but if we respect the person conceiued the second Person in the Trinity was conceiued in the wombe of the Virgin for so it is said in this Text that it was the Son of the most High and the Prophet Esay saith it was Emmanuel God with vs for though the Virgin did not giue the diuine Nature to Christ yet the person that receiues the humane Nature in her wombe was the Sonne of God Ob. Then it seemes the whole diuine Essence was conceiued for the whole diuine Essence was in the second Person in the Trinity Answ This Incarnation was not according to his Essence but according to his person the person onely assumed our nature in this Conception Luk. 1. 31. 32. 35. Rom. 9. 5. 1. Tim. 3. 16. and therfore to speake properly we may not say that in this conception the humane nature began to be for that hath no subsistence in it selfe but the Person began to bee then in the humane nature Tylen For the third he was conceiued of the holy Ghost as the former proofes shew He was not conceiued as other men be by propagation or by generation in the coniunction of man and woman but without man by the working of the holy Ghost Ob. If he were conceiued of the holy Ghost then the holy Ghost
inseparably Sol. The Diuine Nature of the Sonne did not forsake the Nature assumed but secretly susteined it but yet so as the glory of that vnion was hidden for the present Nor doth the Humanitie of Christ complaine that the second Person in the Trinitie had forsaken him but that God the Father did forsake him Ob. God loued his Sonne with an eternall loue how could he then be so wroth with him Sol. God loued Christ with an eternall loue and yet as he was our surety he powred out vpon him the vials of his wrath deserued by our sinnes The Vse of these grieuous torments in soule and Gods forsaking of him may bee diuers 1. It may confute their opinion that say he suffered not in soule at all when the Scripture saith His soule was made an offering for sinne and these words cannot without great iniurie to Christ be thought to be vttered by Christ in respect of his bodily torments then not onely the Martyrs but the Theeues on the Crosse should beare their paine and death more patiently than he 2. It may make vs all afraid of sin when we seriously thinke on it how wroth God is with his owne Sonne to pursue him so that was but a surety to make him vtter this pittifull complaint Can men euer thinke that God can endure sinne in them that in the spirit heare Christ making this moane Now was the time that the whole Sacrifice was on fire and burning in the flame of Gods wrath 3. It may greatly comfort Gods seruants when they are in great distresse Christ was forsaken of God for a time that they might not be forsaken for euer and therefore wee should take heed of doubting of Gods care for vs Esay 40. 28 and 49. 15. and resolue vpon it that though he leaue vs for a time yet he will receiue vs with euerlasting mercy Esay 54. 7 8 10. Yea and withall it may bee some comfort to weake Christians that doe too much feare lest God will leaue them to thinke that this feare was in Christ 4. We may hence gather what is the wofull case of all impenitent sinners if it were such a griefe to Christ to be forsaken for a time what is their case that shall be forsaken for euer If God thus torment his owne Sonne that neuer knew sinne how can he spare them that haue beene transgressors from the wombe 5. We should hence learne to pitie poore Christians that are afflicted in conscience no torments of the body are like the trouble of the conscience which our Sauiour shewes here in his owne case And withall we may hence learne to iudge charitably of such as say they are damned or forsaken of God for we see it may be found in Gods deare children though it be true that in some men these words are the fruits of hellish despaire Lastly note in the words of Christ that he expresseth his faith in the middest of his conflict My God my God are words of hope as why hast thou forsaken me are words of feare Whence we should learne to esteeme assurance and to make vse of it as the only thing will be left to vs to hold by if great extremities come vpon vs. To know that God is our God if the chiefe support of our spirituall life The last thing which he suffred while he was aliue on the Crosse was the Thirst of which he said I thirst Ioh. 19. and this thirst of body he suffered First that the Scripture might be fulfilled that said In my thirst they gaue me vineger to drinke Psal 69. 22. Secondly that thereby he might merit the satisfying of our spirituall thirsts and the desires of our hearts In his thirst they gaue him vineger to drinke that thereby the same Scripture might be fulfilled which was mentioned before Ioh. 19. 28. Secondly that thereby hee might expiate for the tasting of the Iuice of the forbidden fruit and for all our sinfull pleasures Thirdly that we might be warned not to looke for better intertainment from the world but to be serued with sharpe and bitter potions for we must drinke of his cup Matth. 20. 23. Thus of the things our Sauiour suffered while he hanged aliue vpon the Crosse The glorious Testimonies giuen to Christ on the Crosse while hee was yet aliue follow and they were foure The first was in the Superscription was written ouer his head The second was in the darknesse was ouer the Earth The third was in the wonderfull conuersion of one of the Theeues The fourth was in the rending of the veile of the Temple For the first Pilate caused a Superscription to be written ouer his head in Latine Greeke and Hebrew in these words Iesus of Nazareth the King of the Iewes or rather as the originall sounds Iesus that Nazarene that King of the Iewes Ioh. 19. 19. This Superscription it is likely was written in a Table and hanged ouer our Sauiours head for it is not probable that so many words in so many Languages in great Characters that might be read of them that passed by could be grauen vpon the head of the Crosse As for Pilates meaning herein some Writers thinke that it was the custome for the ludges to set ouer the heads of them that died the cause of their death Yet we reade not of any such custome in Scripture nor of any Title set ouer the heads of the two Theeues It is very probable that Pilate meant in this Title both to vp-braid the Iewes and withall to saue himselfe from blame with Caesar and to shew how carefull he had beene of Caesars right But God intended by a speciall prouidence herein to giue testimonie to his Sonne which we may gather two wayes First by the consent of the Euangelists who all make mention of this Title which must needs import that they saw some mystery in iâ— Secondly by the very words for besides that they containe a most exact description of the substance of our faith in Iesus they are not the words of the Iewes accusation vpon which he was condemned but an expresse affirmation of his glory which is the more plaine because when the Priests gowled by the Title would haue it mended thus He said he was King of the Iewes yet Pilate would not alter it his hand being stayed by the power of God This Title then was giuen from God from aboue and is of Gods owne deuising and she was vs for the confirmation of our faith what God himselfe acknowledgeth and what he would haue vs make vse of in the meditation of the Passion of Christ Many things may be hence noted 1. That God acknowledgeth his Name vpon the Crosse to be Iesus that is a Sauiour of his people from their sins This name was giuen him by an Angell before hee was horne with this signification yea with an acknowledgement of his Diuinitie that he was Emmanuel God with vs Matth. 1. 22 23. And now on the Crosse did he fulfill what was
in Vnity for we may fall vpon such formes of speech as may be extreamely erronious and dangerous and for the helpe of the ignorant I will note diuers of the speeches which are dangerous and vnsound as that there are three Gods three Eternalls three Almighties c. or that the Essence is distinguished into the Father Son and holy Ghost that God is threefold or that there is a triplicity in God that God doth beget another God that the Father is another thing from the Son that the Sonne and holy Ghost haue a beginning of their Essence that the Person was begotten or did proceede from the Essence by discerning where the errour lies in these sentences wee may try our skill in the former doctrine of the Trinitie 5. The Doctrine of the Trinity should be wonderfull comfortable vnto the true Christian because as the Apostle Iohn shewes there are three in Heauen the Father the Word and the Spirit which will auouch the happinesse of the true beleeuer and his comfort may be increased if he consider what was before taught that all three Persons doe ioyne in the work of his Redemption 1. Iohn 5. 9. Lastly it is not vnprofitable out of the Doctrine of the Trinity to shew how all sorts of Hereticks haue assaulted it bin confuted by it which may be briefely thus shewed We must beleeue that in the Trinity there is nothing created as Dionisius would haue it nothing vnequall as Eunomius and Aetius nothing before or after or lesser then other as Arius said nothing forraine or seruing to another as Macedonius said nothing inserted by stealth or perswasion as Manichaeus said nothing corporeall or in fashion of bodies as Melito Tertullian and Vadianus said nothing inuisible to themselues as Origen said or visible to the Creatures as Fortunatus said nothing diuers in motion or will as Marcion said nothing taken out of the Essence of the Trinity and put into the Nature of the creatures as Plato and Tertullian said nothing singular in office or communicable to another as Origen said nothing confounded as Sabellius said Aug. Tom. 3. Thus of the Trinity in generall The Father This terme Father is attributed to God both essentially and personally Essentially and so the terme belongs to each Person in the Trinity as being a terme that followes the God-head Mat. 23. 9. and thus God is said to bee a Father diuers waies as first by Predestination because he inrolls the Elect as Sonnes from all eternity Ephes 1. 3. secondly by Creation because he made things to be of nothing by his owne power thus Adam is said to be the Sonne of God Luke 3. 38. and and God is called the Father of spirits Heb. 12. 9. thirdly by temporall redemption and so God is acknowledged for the Father of the Israelites because hee made them a people to himselfe and brought them out of Egypt and gaue them the outward priuiledges of his children Esay 63. 16. 11. 12. fourthly by regeneration when hee changeth our natures and makes them like his diuine Nature 2. Pet. 1. 4. and so wee are sonnes so soone as we beleeue Iohn 1. 12. and so soone as he giues vs the Spirit of Sanctification and Adoption Rom. 8. 15. fifthly by personall vnion and so Christ in respect of his humane nature is the Sonne of God because that nature doth subsist in the diuine Nature Luke 1. Now all these waies God is a Father by grace and in respect of Regeneration the second Person in the Trinity is called a Father aswell as the first Esay 9. 6. 7. and is said to haue an ofspring and generation Esay 53. 10. Lastly God is said to be a Father by Nature and by generation as he begets a Sonne consubstantiall with himselfe and so the first Person in the Trinity is called Father onely as he is the Naturall Father of our Lord Iesus Christ In the Creed heere Faith beholds God as a Father principally in respect of eternall generation as the first Person in Trinity is the Father of the second but withall as it extracts vertue out of that high Mysterie it layes hold vpon the Father of Christ as he is our Father in Christ also for Faith is of that Nature that when it laies hold of any thing it will not off till it haue gotten by contemplation and conclusion what may be collected any way from thence Wee are first then to consider of God as the Father of our Lord Iesus Christ and then as our Father As God is the Father of our Lord Iesus Christ these things would be proued and opened 1. That God doth beget a Sonne 2. That IESVS CHRIST is that Sonne 3. The manner of this Generation For the first that God hath begotten a Sonne is a Mysterie beyond the reach and comprehending of all men and Angels yet is it a truth in many Scriptures charged vpon vs to beleeue as namely Psal 2. 7. Iohn 1. 14. Iohn 3. 16. 1. Ioh. 3. 8. 5. 13. Mat. 28. 19. For the second that the Lord IESVS CHRIST is that Sonne of God is apparant by Scripture too Rom. 15. 6. Col. 1. 3. Ephes 1. 3. Mat. 16. 16. Mat. 3. 17. 2. Cor. 1. 19. 1. Ioh. 1. 4. 4. 15. 5. 20. 2. Ioh. 3. For the third how the Father did beget the Sonne is vnknowne vnto vs It is a secret cannot be reuealed to vs especially in this mortality Pro. 30. 4. onely by way of Negation the Scripture intreating of it shewes vs that God doth not beget his Sonne as men beget theirs for 1. Men beget without themselues so as the Sonne is diuided from the Father but so doth not GOD the Father beget Christ his Sonne hee is distinguished from the Father but not diuided the Father begets in himselfe 2. The substance of the Son amongst vs may bee like the Father but it is not the Fathers substance But in the Trinity the Father and the Sonne are of the same substance consubstantiall 3. In corporall Generation the Father deriues vnto the Sonne but a part of his substance but GOD the Father communicates his whole substance to his Sonne 4. The creature begets a Son that is mortall but God begets a Son that is immortall 5. The creature begets in time but God begets in eternity which hath three differences in it for first the time may be named when the creature did beget the Creator begets before all time Pro. 8. 22 c. 30. secondly the creature ceaseth begetting but God the Father begets his Son eternally he alwaies begets Psal 2. 7. thirdly the substance of the Father was before the substance of the Sonne but not so in this eternall generation Christ is of the Father but not after the father 6. Among the creatures the Son is subiect to the father but in this eternall and diuine generation the Sonne is equall to the father Subiection is due to God the father from all creatures but not from the Sonne or
Lord Iesus in all things without murmuring or vnthankfulnesse though you finde his worke bee contrary to your natures desires ease credit profit or liking of carnall friends as resolued to take vp any Crosse may fall vpon you for well-doing Luke 9. 24. 4 That you set downe your resolution to hold out thus to the end as resolued to hire your selues to Iesus Christ not for a day or a yeere or a fit but for euer neuer more to looke backe to the world or sinne forsaking all your former euill wayes and taking an eternall leaue of your corruptions which by the power of Christ your Lord you may doe 5 That you abound in the worke of the Lord striuing to doe all the good that possible you can knowing that your worke is not in vaine in the Lord 1 Cor. 15. 58. 6 That you looke to it to auoid carnall and corrupt ends in doing your Masters worke looke not after the praise of the world and vse not praising of your selues but rest fully satisfied with the praise of Christ for not hee that commendeth himselfe or is commended of the world is approued but he whom the Lord commendeth 2 Cor. 10. vlt. 7 That you meddle with your owne businesse and make conscience of it to doe that worke faithfully which Christ requires of you in your particular places as God hath distributed to euery man and as the Lord hath called euery man so let him walke auoiding vaine discontentment with his calling and condition 1 Cor. 7. 17. and take heed of iudging one another in doubtfull or in different things looke thou to thine owne worke what hast thou to doe to iudge another mans seruant he stands or falls to his owne Master Rom. 14. 4. Besides there are other particular vses may be made â—f this part of our Creed as first in asmuch as the earth is the Lords and consequently all creatures are sanctified in him and by his right therefore we should not disquiet our hearts with vaine scruples about the vsing or not vsing of such creatures as are supposed to haue bin abused to Idolatry for the Idoll cannot so infect any of the creatures as to destroy Christs right in them and therefore a Christian may vse them when the abuse is remoued without making any question for conscience sake 1. Cor. 10. 26. Secondly when the chastening hand of Christ our Lord is vpon vs either in our goods or in our bodies when hee takes away any of these things from vs we should patiently beare it for as it was the Lord that gaue them to vs so it is the Lord that takes them from vs and therefore wee should part with them and blesse the Name of the Lord as Iob did Iob 1. vlt. Thirdly the Apostle writing to the Ephesians from this point that we haue but one God and one Lord doth inferre that as we should haue but one Faith so we should be of one minde and one heart wee are all seruants to one Lord and therefore should in all humblenesse of minde loue one another and agree one with another and beare one with another Ephes 4. 3 4 5. Fourthly our Sauiour teacheth vs himselfe from this part of our Creed this lesson therefore not to giue ambitious and flattering titles vnto men or to humor proud persons that arrogate to themselues glorious Titles and hunt after the applause of men much lesse should wee affect or receiue such vaine titles our selues seeing one is our Master and Lord euen Christ Mat. 23. 7 8 9 10. Fifthly such as are Lords or Masters or Rulers ouer others should carry themselues humbly and iustly doing that which is iust and equall to their Subiects Tenants or Seruants for they haue a Lord and Master in Heauen that will giue to euery man according to his workes Colos 4. 1. Ephes 6. 11. Lastly since Christ is Lord yea Lord of Lords therefore woe bee to his enemies they shall all bee made his footstoole Psal 110. 1. and in these warres against Antichrist this is the comfort that the Lambe is the Lord of Lords and therefore these holy warres shall prosper and the man of sin shall be destroyed Reuel 19. The third Article Which was conceiued of the holy Ghost LVKE 1. 35. And the Angel answered and said vnto her The holy Ghost shall come vpon thee and the power of the most High shall ouer shadow thee therfore also that holy thing which shall be borne of thee shall be called the Sonne of God HItherto of the Titles of the Redeemer His Incarnation followes wherein Faith beholds and wonders at two things first his Conception by the holy Ghost and secondly his Birth of a Virgin But before I open these two points it is needfull to consider of his Incarnation in the generall and so 1. What the Incarnation of Christ is 2. The proofes that he was Incarnate 3. Who was Incarnate 4. What was assumed in his Incarnation 5. The time when he was Incarnate 6. Why he was Incarnate 7. How he was Incarnate 8. The effects or consequents of his Incarnation 1. The Incarnation of Christ is a part of his abasement whereby the Sonne of God after a most perfect manner assumed the Nature of man into personall vnion with his diuine Nature I call it a part of his abasement because it was a great Humiliation for God to become man and so it may bee reckoned with his Passion following saue that in the same nature of Man hee was afterwards exalted 2. Now that God became man or Christ the Sonne of God was likewise true man is proued by these and other expresse Scriptures 1. Tim. 3. 16. Ioh. 1. 14. Rom. 1. 3. 4. Rom. 9. 5. Gal. 4. 4 5. Phil. 2. 6 7. 3. If we aske who tooke the Nature of man we must answer as it is in the Creed the Sonne of God hee that was Gods naturall Sonne and very God himselfe the second Person in Trinity as also the former proofes shew It was this Son by whom man was created at first Colos 1. 16. and therefore was the fittest to restore vnto man what he had lost by making him againe And it was most comely that he that was the naturall Sonne of God by being made the Sonne of man should make vs sonnes of God and giue vs the right of Adopted sonnes Ioh. 1. 12. and the second person in the Trinity alone is called the Image of the Father Colos 1. 15. Heb. 1. 3. and therefore is most fit to restore in vs the Image of God which we had lost and defaced by our sinnes Quest But how can one person in the Trinity be Incarnate and not the other two seeing the diuine nature is in each person and cannot be diuided Answ Though the diuine nature cannot be diuided yet it is after one manner in the Father and after another manner in the Sonne and so in the holy Ghost for the diuine nature is in the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉
nature formes that substance into the parts of the body distinctly but yet it is without life then is the soule infused when the body is organicall and so it is quickned a true man it is not before a man but Embryo as they cal it Now the question is how Christ could receiue that imperfect Embryo or the flesh at the first conception seeing it was not a perfect humane Nature To this some answer that our Sauiour did not follow the ordinary course of taking flesh as other men doe but in the very instant of the conception his body was made organical had perfect members and the soule infused at that instant also and their reason is this because the Sonne of God did not become a person to any thing but the Man-hood of Christ Now the Man-hood must needs haue a reasonable soule and body formed and organicall else we must say that something did subsist in the Person of his diuine Nature that was not man as Embryo or the lumpe vnformed and not animated was Besides when God made a man by the power of the holy Ghost without the seed of man hee made him perfect at one instant and euery way formed in all parts as when he made Adam and Eue they were in an instant made perfect in soule and body Other Diuines conceiue that this opinion cannot be true because Christ was made in all things like vnto vs sinne onely excepted now there could bee no sinne in that ordinary course of Nature if originall sinne bee remoued as it was in Christ Now in the course of Nature first that which is materiall is formed as it were the house of the soule and then the soule is infused not onely as the guest of it but as the forme and life of it and so it must be in Christ Now for the first reason they answer that the Hypostatical vnion in the person of Christ was so made aboue nature as withall Christ assumed that which belonged to the nature of man according to the course of Nature and so first the seede and then the body formed and the soule infused according to nature into that body so as that flesh before the comming in of the soule did subsist in the Word as it did after the soule was infused for the Word tooke our Nature which is not hindered by the absence or presence of the soule as when Christ was dead his soule was in his Fathers hands and his flesh was shut vp in the graue and was not quickened then by the soule yet the flesh of Christ without the soule and life did subsist in the word aswell as it did before or after The other reason is of no force for God did not make our first Parents so out of necessity but out of the good pleasure of his will not binding himselfe to that frame of working for all times afterwards And thus of the production of the humane nature The assumption of that Nature into personall vnion with the word followes and the summe of that which wee are to beleeue concerning this Mystery is that the whole nature of man in that particular subiect soule and body with all meere naturall faculties and parts yea and infirmities was taken into an vnspeakeable and eternall personall vnion with the diuine nature of Christ There was nothing which was ours sinne excepted which was not by the holy Ghost vnited to the word for as Christ had all that God the Father had praeter ignascentiam saue that he was not vnbegotten so he had all that Adam had solâ except â peccantiâ saue that he was without sinne as a Father said onely for the manner of this assuming of our nature diuines conceiue that the word was ioyned to the soule immediately and to the body mediately that is by meanes of the soule And thus of the fourth point The fifth is The manner of the conception how the holy Ghost did it and that in respect of the perfect vnderstanding is simply aboue the reach of any creature especially any mortall creature if it be true of our conception in the wombe that we are fearefully and wonderfully made as is said Psal 139. 13. then it must needs be much more true of Christs conception and forming but a certaine glimpse of it is giuen vs by two formes of speech vsed in this Text Luke 1. 35. The first is the holy Ghost shall come vpon thee the other is the power of the most high shall ouershadow thee by the first forme of speech is noted the wonder of the worke that it was not done by any naturall meanes but extraordinarily aboue the course of nature by the holy Ghost and that it was done after a most pure and diuine manner about which a Father saith Oh most pure coniunction without filth where speech is the husband and eare is the wife meaning that shee conceiued vpon the speech and hearing of the promise assoone as shee had giuen her matrimonial consent as it were the ouershadowing by the power of the most High imports that is was not done spermatically but operatiuely and that the holy Ghost did this by a speciall power of working neuer any such thing hauing bin donne before as also it imports that the worke was most secret and mysticall so as the Virgin being couered as with a cloud could not her selfe tell how it was done and that though God did worke this with a speciall excellencie of glory yet his Maiesty should not ouercome her but it should be as it were clouded and lastly that that holy thing which was to be conceiued in her and borne by her should be protected and kept safe as the greatest treasure God had care of or did giue vnto men The sixth thing is why it was necessary Christ should bee so conceiued after such a wonderfull manner and with so much holines and sanctification I answer for two euident Reasons for first if his body had not bin most pure it had not bin fit to bee ioyned in personall vnion with the Word And secondly if he had bin conceiued in sinne as other men are he could not haue bin a Sauiour to vs because then he would haue needed a Sauiour for himselfe The seuenth thing is the time when the Virgin conceiued and that was immediately vpon the speech of the Angell and her owne consent to it which was the twenty fiue of March the day which is called the Annuntiation of the Virgin Mary and one may wonder why that day should not rather be called the day of the conception of Christ then of the Annuntiation of the Virgin The eighth point is the effects of this conception in respect of vs and so the first effect is the hiding of the impurity of our conception from the sight of God and satisfying Gods Iustice for our originall sinne for the holinesse of Christs conception is the first and chiefe part of the righteousnesse imputed to vs All his righteousnesse is ours and so
of our liues against the sense of our owne vnrighteousnesse and defects of Holinesse It is the ioy of our Hearts that we may euer say of Iesus he is the Lord our righteousnesse and that he is made vnto vs of God righteousnesse Ier. 23. 6. 1 Cor. 1. 30. 2 Cor. 5. 21. Rom. 5. 19. And therefore this great and free gift of God we must not only beleeue but acknowledge and professe Againe we should alwaies be stirred vp from the meditation of the singular holinesse of heart and life which was in Christ to striue to be holy as he is holy for though a perfect obedience be not required of vs in the new Gouenant yet this righteousnesse of Christ is bestowed vpon those men only that walke not after the flesh but after the Spirit Rom. 8. 3 4. Now for the reasons why this Article of Christs actiue obedience was not mentioned in the Creed I cannot well tell what they were vnlesse it were for breuities sake or because it is implied in his passiue obedience for it is true that we must not diuide his actiue and passiue obedience the one from the other because as they meet both in one Sauiour so they are both ioyntly imputed to vs to make vp that one worke of our Iustification It remaines now that I enter vpon the explication of the sufferings of our Lord and Sauiour Iesus Christ and so there be Six things of great weight and profit to be distinctly considered of 1. Who suffered 2. From whom he suffered 3. For whom he suffered 4. Why it was needfull he should suffer 5. What he suffered 6. How he suffered For the first hee that suffered is described in the words next before in the Creed it was Iesus Christ the only Sonne of Godour Lord who was so wonderfully conceiued and borne For the vnderstanding whereof we must conceiue that the Passion of Christ belongs to his Person and so is attributed in respect of the Person to both Natures for though in his diuine Nature he cannot suffer because hee is Immutable nor can die because he is Immortall and therefore properly suffers but in his humane Nature yet in respect of the Person suffering his sufferings belong euen to the diuine Nature for if the flesh be the flesh of the Word then must also the sufferings of the flesh be the sufferings of the Word also for neither was the Word disioyned from the flesh nor the flesh seuered from the Word Nor was there any hurt done to the Nature that is inuiolable by that which was to be suffered in the Nature passible If the Sunne shine vpon a peece of timber though an axe cut the timber yet the Sunne remaines impassible so is it when the Diuinitie is ioyned to the suffering flesh of Christ yet I say in respect of the personall vnion the suffering is also attributed to the diuine Nature Thus the Scripture saith God redeemed the Church with his bloud Act. 20. 28. and the Lord of glory was crucified 1 Cor. 2. 8. So then the summe of all is that the Son of God did suffer in that Nature he could suffer in and this point may serue for very many vses As 1. We may stand still and with amazement gaze and wonder at the glory of this Mystery imported in this first point What is this the eyes of our faith behold was it euer thus seene before The Maker of man is made Man and while he rules the Starres he suckes the brests He that is Bread hungereth He that is the eternall Fountaine is athirst He that is the Way is weary He that is the Truth is obscured by false witnesses He that is the Iudge of quicke and dead is iudged by a mortall Iudge He that is Righteousnesse himselfe is condemned by the vnrighteous He that is the God of all Order is beaten with rods He that is the Power of God is made weake He that is Saluation is wounded and He that is Life dies 2. By the Euidence of this Truth the Christian Church draw out those Heretiques were called Patripassiani that held that God the Father suffered and that the termes of Father Sonne and Holy Ghost did note but one Person only Which grosse Heresie as it is confuted by the Doctrine of the Trinity before so by this Doctrine contained in this branch of this Article 3. We may hence gather how hatefull sinne is that can make God suffer that can abase so fearefully as you shall heare afterwards the very Sonne of God who yet did no sinne but was only a surety as is to be shewed yea it makes him suffer from his owne naturall Father so vile a thing is sin and so iust is God What can be more senselesse than the heart of man that from hence doth not clearely see the vgly and monstrous nature of sinne and the most vnauoidable iustice of God in punishing sinne Doth Christ suffer and from his owne Father and is it possible any of vs should be so bewitched as to go on in sinne and yet think there is such mercy in God as to spare him though he forsake not his euill wayes 4. Is Gods Sonne thus abased for vs and doe not wee pitie him Are not our stony hearts melted with compassion towards him Oh why doe we not more mourne for him suffering than we would for our owne and only sonnes This wee should doe and must neuer haue the praise of good Nature till we can be more affected with his abasement that was so high and excellent in his owne Person 5. Our faith should be wonderfully from hence strengthned considering the vnspeakable sufficiencie of the sufferings of Christ for our sinnes for if the Sonne of God redeemed vs and satisfied for vs and suffered for vs then wee must needs be fully ransomed and though our sinnes be many yet the bloud of Iesus Christ the Sonne of God cleanseth vs from all our sinnes 1 Ioh. 1. 7. Note that he saith the bloud of the Sonne of God for that makes his bloud a perfect and sufficient price of Redemption 6. If the Sonne of God suffered then it should be a shame for the sons of men to be vnwilling to suffer or to be impatient in their afflictions Heb. 12. 3. especially such as are in meane condition in this world should from hence be resolued without murmuring to beare hard vsage as is vrged in the case of seruants 1 Pet. 2. 18. 19. Thus of the first Point For the second Point viz. from whom he suffered We must know that if we let passe the higher causes of his Passion and looke vpon the creatures only he suffered from all sorts of Enemies The Deuils and the High Priests the Pharisies and the People Iudas and Pilate Herod and the Souldiers Iewes and Gentiles his owne Countrey-men and strangers all oppose him and from all he suffered as the History of the Gospell more at large shewes Which point is worthy our obseruation for diuers vses First
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
whose it should be shewed that mâ—â— do not attaine the righteousnesse merits of Christ by â—â—eir owne deserts industry or skill but by lot that is â—â— the immediate gift of God Our portion amongst the Sâ—ints in light is by lot Coloss 1. 12. Concerning the derision he suffered it is obserued by the Euangelist Saint Matthew Chap. 27. 39 c. that they that went by wagged their heads at him vpbraiding him with the destruction of the Temple and the chiefe Priests and Scribes and Elders derided him many wayes and tempted him mocking at his Miracles and trust in God and the Theeues also that were crucified with him vpbraided him also the standers by mocked him about the very prayers hee offered vp to God peruerting his words wilfully as if he called to some creature to helpe him so that he was here on all hands despised as a worme and no man and all this he suffered 1. That from those often extreme contempts powred out vpon Christ at other times now we might be throughly made to know how hatefull our sinnes are to God especially the sinnes by which we and our first Parents haue despised or slighted God and dishonoured him and caused others to blaspheme his Name in that God doth so reuenge our Transgressions vpon his Sonne 2. That wee being deliuered from that eternall scorne and contempt which was due to vs might in this life inioy the comfort of a good name and in the life to come eternall glory before God and his Angels Christs ignominie did merit and procure our honour 3. That by his example wee might be comforted and by his silence and patience learne to despise the shame and scornes of sinfull men and not render reuiling for reuiling Heb. 12. 3. It may perhaps runne in mens mindes to wish that our Sauiour would haue done as they said seeing they promise to beleeue in him if he could saue himselfe from the Crosse But let men consider first that our Redemption had beene hindered if he had not died on the Crosse and besides being brought to that houre as our surety hee could not come downe till he had satisfied Gods iustice and further he had denied to worke Miracles in his life time when they and Herod defired him to doe it because they were an adulterous generation and cast off of God who was now loth to haue them conuert Esay 6. 10. Neither would they haue repented though they had had their desire and if Miracles would haue satisfied them he had done store of them in his life time and in that kinde he had saued himselfe from the hands of a multitude that intended to kill him as when they tooke vp stones in the Temple to stone him and it was more that he did to rise from the dead then to come downe from the Crosse and yet they did not beleeue him Againe in these reproches we may obserue that wicked men doe hate godly men for the very goodnesse that is in them and the true glory God hath stamped vpon them and the good they do They doe not vpbraid Christ for any euill no not for the euils they accused him of before for they themselues knew hee was innocent but for the good hee had done in sauing others and for his trust in God and for his prayers to God Further we may gather from hence that all persecutors are Atheists though they professe Religion for these men though learned and great men yet blaspheme God and deride him as if he had not power to saue him Moreouer we may obserue how malice and wickednesse had besotted the Priests and Scribes They alledge a place in the Psalmes viz. He trusted in God let him saue him now if he will haue him which words were there vttered in the name of the wicked enemies of God and yet these men so skilfull in the Old Testament haue not the braines to discerne that by their owne mouthes they haue condemned themselues Thus doth God in his iustice infatuate wicked men so that their owne mouthes doe betray them Lastly see how desperately wickednesse is set in the hearts of men the poore Theeues now ready to dye for their offences yet haue no loue of Iesus or the truth in him but ioyne with the Iewes in reuiling Christ. It seemes both the Theeues reuiled Christ when they first came vp vpon the Crosse which increaseth the wonder of the conuersion of one of them The third thing he suffered was grieuous torments both of soule and bodie And first for the torments of his bodie they must needs be great both in respect of what went before and what he then felt Before he had beene grieuously pained in that Agonie in the Garden when he sweat bloud and afterwards was tyed bound and carried away bound and was buffeted and beaten with rods and with extreme contumelie kept waking all night and then cruelly whipt crowned with thornes and beaten with a Reede and made to carry his Crosse on his shoulders and after all this to be so tortured with nailes in his hands and feet it must needs import a most grieuous torment he felt so as of him may be said what Dauid vttered My heart melted like wax my tongue cleaued to the roofe of my mouth and thou hast placed me in the dust of death Psal 22. 15 16. and this exceeding weaknesse and torment of body he suffered 1. That thereby he might satisfie for vs that had so often despised the power of God and his threatnings against our sins and in generall to pay for all the sinnes we had committed in the body 2. That thereby he might free vs free vs from eternall torments in our bodies and that he might make vs strong in his might so as to say The Lord is the strength of my life of whom shall I be afraid and through Christ I can doe all things 3. That hereby he might sanctifie the paines we feele in our bodies either from diseases or from the hands of violent men or persecutors and to teach vs with patience to beare our paines by faith looking vpon the torments such a Sauiour endured for vs and when we feele our bodies weakned by diseases we should by faith remember that our Sauiour was beyond all comparison made more weake in body for our sinnes That he suffered most grieuous distresse and anguish in his soule appeares by that lamentable voice My God my God why hast thou forsaken me By which words it appeares that he was not only tormented in conscience vnder our sinnes and Gods wrath but that he was also forsaken of God and forsaken he was in two respects First that God lest him in most vnutterable distresse and did for the time defer his deliuerance Secondly that God withdrew from his Humane Nature the consolation might support him suffering him to endure those torments we should haue endured for euer Ob. How could God forsake him seeing the Diuine Nature was vntted to the Humane