reprobateth some sinners Rom. 9.18 1 Thes. 5.9 This is also from eternity Jud. 4. and many are passed by and reprobated Mat. 20.16 The things whereof men are reprobate are true faith 2 Tim. 3.6 true sanctification Tit. 1.16 eternall life Act. 13.38 compared with 1 Thes. 5.9 Jud. 4. The cause of punishing the wicked is their sinne for justice must needs respect the innocency or guilt of the creature The end of reprobation is properly Gods glory Prov. 16.14 The perdition of the Reprobate is also the end but by accident unchangeable also is the decree of God Thus much of Election and reprobation Wee are redeemed by Jesus Christ Gen. 3.15 Gen. 22.18 Gal. 3.16 3.13 Rom. 16.20 In Christ two things are to be considered 1 his person 2 his office In his person are to be considered two natures divine and humane Rom. 9.5 with 1 Tim. 2.5 and Mat. 1.13 Christs divine nature is the same essence with the Father and the Holy Ghost from eternity Rom. 9.5 1 Joh. 5.20 Heb. 1.10 from Psal. 102.25 Our Redeemer was to be God because the greatnesse of the evill wherewith men were possessed could not be taken away but by God himselfe for Gods wrath being infinite could not by any creature which is finite be overcome He also that must be our Mediator must know us and all our estate wants thoughts desires which no creature can doe Christs humane nature is of the same essence and substance with the sonnes of Adam 1 Tim. 2.5 Heb. 2.14 It could not stand with Gods justice to punish Christ for our sinnes if he had not our nature neither could it have beene satisfactory for us if it had not beene done by a man The union of these two natures the Godhead and the manhood to make one person and mediator Jesus Christ is the great mystery of godlinesse God manifested in the flesh 1 Tim. 3.16 The manner of union of these two natures is extraordinary and therefore hath a peculiar name of Person or hypostaticall union and it was by the Godhead assuming the manhood as is shewn He. 2.16 This humane nature was to be particularly of the seed of Abraham Gen. 22.18 of David Ps. 132 11. Act. 2.30 of the virgin Mary Esay 7. Mat. 1.23 to fulfull the promises and to have right to the kingdome of Israel and to be free from originall sinne which is in ordinary generation the nature seed or blood of the woman was sanctified and formed by the Spirit of God and thereof Christs flesh created Christ had the same time degrees and progresse for his formation as other children have Luk. 1.26 36 39 56. and 2.4 5 6. when the forming of humane nature was absolute so as there was the matter and forme of a man then was the Godhead of Christ united thereto by a mysticall and incomprehensible union Luk. 1. Col. 2.9 The union is most neere and indissoluble that Christ from thenceforth for ever continueth God and man in the unity of one person The union of natures is not a confounding of them or of their properties for the Godhead remaineth infinite invisible incomprehensible the body finite visible locall Act. 3.21 1 Cor. 15.26 27 28. By this union ariseth the dignity of Christs person above men and Angels that hee is next to God or the Godhead it selfe such is the grace of eminencie by the joyning of these two natures Act. 20.28 By this union Christs humane nature purchaseth habituall grace as knowledge wisedome holinesse such as a creature cannot have Mark 13.32 This gradation sheweth Christ as man to have greater knowledge than men or Angels From this union is given unto Christ the highest power of office as to be head of the Church In respect of this union the whole person of Christ is worshipped though the direct object of worship is the Godhead onely Heb. 1.6 Mat. 4.10 From this union ariseth a communion both of the names and titles and operations so as these two natures conjoyned and distinguished are called one Christ Lord Head Mediator King Priest Justice Wisedome In every work the operations of the Godhead are Christs operations as equall with the Father which giveth an infinite worth and most perfect force together with the operation of the manhood unto the worke of mediation Act. 20.28 Heb. 9.14 From this union also ariseth figurative and unproper speeches as when things common to the whole person are attributed to one of the natures There is one mediator betweene God and man the man Jesus Christ whereas Christ is Mediator as God and man As also when things proper to one nature is given to another as in Act. 20.28 The Church of God which hee hath purchased with his blood yet blood is proper to man and not God Luk. 24.39 Hitherto of Christs person now of his office under which name the proper accidents and effects of Christs person be contained In generall it is to be Mediator between God and man 1 Tim. 2.5 Without a Mediator man could not be reconciled unto God nor saved from his wrath because it was the good pleasure of God by him to reconcile all things to himselfe and to set at peace through the blood of his Crosse both the things in earth and the things in heaven Col. 1.19 20. And because the Majesty of God was offended by sinne and could not passe it over without punishment Rom. 3.5 6. Christs Mediatorship containeth all the office and functions and operations which hee performed for mans Redemption By prophesie first decerning the cause betweene the parties differing as an arbitrator Secondly relation of covenants and conditions on both parties as a messenger By Priesthood thirdly the request or intercession for the offending party Fourthly payment or satisfaction to the party offended Fifthly effectuall application of the satisfaction By kingdome sixthly by defence and conservation of the parties satisfied for from all their enemies and so sanctification and restauration of Gods Image The office of Mediator requireth both divine and humane nature in one person God the Father ordained Christ to be the Mediator before the foundation of the world 1 Pet. 1.20 Heb. 5.4 5. God continually conserveth Christ in the office of Mediation Esay 49.8 Christs Mediatorship is eternall and everlasting Heb. 7.21 Psal. 45.6 In respect of this office our Mediator is called Christ Jesus a Saviour that is anointed of God for the Father continually and perfectly filleth his humanity with plenty of grace sufficient every moment to performe the worke Psal. 48.8 This anointing comprehendeth collation of gifts unto the humane nature and ordination to office in respect of both natures it is the person of Christ God and man that is Mediator Heb. 9. and not one nature onely either Godhead or manhood In the administration of this office though Christs whole person do things yet must wee distinguish of the worke or the action or effecting
is the glory of God in our salvation Our salvation shall be the full knowledge light and fruition of God for ever in Heaven it is called eternall life The way to salvation or life eternall is 1. by the knowledge and faith of God 2. By the service of him Jo. 17.3 1. Chron. 28.9 Of GOD This word GOD is used sometimes properly sometimes improperly properly it is a title given to the Creator of all things so Gen. 1.1 Improperly it is a title given to principall creatures as Angels Psal. 8.5 Heb. 2.7 and Princes and Magistrates of the world are called Gods Psal. 82.6 Jo. 10.34 35. But here we treat of God properly so called Of God there are foure things to be considered 1 That there is a God 2 What God is 3 That there is but one God 4 That there be 3. distinct persons That there is a God is proved besides the testimony of Scripture as by the workes of creation especially mans soule Zach. 12.1 by workes of providence especially judgements on the wicked Psal. 9.16 and 58.10 11. by deliverance of the Saints Exod. 14.15 and by the terrours of conscience Esay 32.14 God cannot be knowne by face of us in this life that is to say perfectly knowne in this barbarous nature Exod. 23.20 Not onely our bodily eyes but also the eyes of our mind or understanding and reason are uncapable in this life of God and cannot comprehend him Job 11.7 Neither can any name or names expresse unto us the infinite and incomprehensible being of God But God of his goodnesse doth make himselfe knowne unto us in this life in part darkly and imperfectly as in 1 Cor. 13.12 and Exod. 33.23 God is a Spirit Job 4.23 the first and the last infinite filling heaven and earth Jer. 23.24 most simple without commixture or composition eternall without beginning or end 1 Tim. 1.17 Infinite without comprehension of place or strength 1 King 8.27 Constant without shadow of change Jam. 1.17 absolute in power holinesse and glory Gen. 17.1 Goodnesse even goodnesse it selfe In that God is a spirit wee ought not to thinke the God-head is like to gold or silver or stone graven by art or any invention of man In that hee is the first hee dependeth upon no other neither may any thing be imagined before him but whatsoever is hath its being from him Rom. 22.36 Act. 17.28 In that God is infinite he is not to be thought as limitable or bounded within any place or restrained to any time or comprehensible of any or of all the Creatures We may learne to know God both by his Workes Word and Spirit Rom. 1.20 Psal. 119.104 1 Cor. 2.10 11 12. Esay 59.21 God is knowne three manner of wayes by his workes 1 By the excellencie of the creatures which must needs be much more in the Creator Psal. 94.9 10. 2 By imperfections and want in the creatures which are not in God at all Psal. 102.25 26 27. 3 By causing and working what is good in all things Esay 44.24 Jam. 1.17 Phil. 2.13 The Word of God and Holy Scripture teacheth us to know God 1 By names and titles given unto him 2 By his Essence 3 By his Properties 4 By his effects Object Gods Will and his Essence be one then God willeth all things that he doth so God is all things that he doth Answ. When wee say God willeth many things or knoweth all things we speake not of Gods Essence simply or absolutely but all things are subject to Gods knowledge which knowledge hee is and some things are subject to Gods will that is God is hee to whose knowledge which is his being all things are subject The names and titles given unto God do concerne some his essence and eternall being as Jehovah Jah Ehieh I am hee that is was and is to come which shew that God hath his essence being and existence of himselfe and not of from by or thorow any other Exod. 3.14 that hee giveth essence or existence to all creatures Act. 17.28 Amos 5.8 that hee giveth beeing to his promises and fulfilleth them Exod. 6.3 4. and 26.2 Esay 42.8 Rom. 4.14 that hee is eternall without beginning and end Some titles set forth Gods Power and Almightinesse as all-strong or Almighty Aloah most mighty Gelbor puissant Mouzzim almighty Shaddaie sufficient Adonai Lord Stay or Sustainer Some names containe the mystery of the Trinity as Alohim Adonai which are in the forme plurall yet joyned with other words singular The essence of God is taught us in the Scripture either absolutely or diversly in respect of the three persons Gods Essence is absolutely to be considered thus set forth that the Godhead or Essence of God is one undivided Deut. 6.4 That the Godhead or most Divine Essence is most perfect absolute and sufficient in it selfe Esay 40.28 Rom. 11.34 35. Gen. 17.1 That the Godhead is a meare act substantially and therefore cannot suffer any thing nor be resisted by any neither hath or ever had or ever possibly can have to be otherwise than hee is Psalm 102.27 Jam. 1.17 The Godhead considered diversly for the maner of being is three Persons in one Essence the Father the Sonne and the Holy Ghost 1 Joh. 5.7 The Father is the first person of the Trinity having foundation in none of personall substance The Sonne is the second person in the Trinity having foundation of personall substance of whom hee is eternally begotten Joh. 5.26 The Holy Ghost is the third person in the Trinity having foundation from the Father and the Sonne from both which hee especially proceedeth Joh. 14.26 c. In the order and manner of the creatures the originall of the actions is ascribed to the Father Joh. 5.17.19 The nature and manner of working to the Sonne Joh. 1.3 Heb. 12. The efficacie and power to the Holy Ghost 1 Cor. 11 12. God hath the most excellent understanding that is the Essence of God for all in God is Essentiall therefore this is infinite and eternall as the Godhead is therefore the things which it understandeth must also be eternall Therefore it must be most perfect as the understanding is most perfect But nothing is more perfect than God therefore nothing but God can be the eternall act of Gods understanding Therefore Gods understanding hath reflection eternally to it selfe as when a mans mind thinketh upon it selfe The understanding hath in it an image of the thing understood therefore God eternally understanding himselfe conceived a most perfect image of himselfe This most perfect bringing forth of the Image in the Godhead is rightly called a conception or generation for it is the bringing forth of a thing most like to God and the conception or bringing forth of a thing most like it selfe is generation the more perfect the nature of the begetter is the more neare and conjoyned is the thing begotten and Gods life being
tempter of the man as was in originall sinne There is an impression from the mother to the children in her wombe of which impression this sinne buddeth as tinder taketh fire which is not fire it selfe this impression children draw as they do naturall diseases as stone gout not the actuall griefes but impressions which are the beginnings of them Though the soule be not in the seed yet is there in it a dispositive vertue of the body for the receiving of the soule which when it is put into the body it conformed in his manners thereunto hence it is that one angry man begetteth another one harty man another for though the feet which is the subject of the gout be not in the head nor the soule which is the subject of anger be not in the seed a formative vertue of the naturall members and a dispositive vertue unto the soule The soule is at one instant both created and united unto the body and deprived of the grace of the spirit which Adam had for all and lost for all as actuall sinne is done by the persons sinning so originall sinne is the sinne of nature done by the will of the beginning of humane nature for as one man hath many members so one mankind hath many persons and as one actuall sinne done by the hand and not the reason of the guilt from the will of the hand but from the whole heart from which as from a fountaine the motions of sinne are derived unto the members so from the will of Adam which was the beginning of mankind the whole inordination of nature hath the reason of guilt and as actuall sinne which is the sinne of the person is drawne unto all the members by some personall act so originall is drawne unto all men by naturall act which is generation and as humane nature is drawne by gnneration so the defect of humane nature is drawne also yet this rather of Gods ordination than of mans generation 1 Cor. 15.22 Originall sinne remaineth in the baptized and in the regenerate and in their posterity Rom. 7.22 and man begetteth children not by the spirit but by the flesh and therefore hee draweth not the spirit but the flesh Joh. 1.13 Ps. 51.7 yet hath not Originall sinne so great degree and efficacie in the regenerate as in the wicked The parts of this native sinne are foure first in respect of the mind want of understanding a ready inclination to doubt of God and his will Secondly in respect of the will a ready inclination to take hold on and to performe evill Thirdly in respect of the affections a prone inclination to too much or to too little as inordinate anger love and the like Fourthly in respect of the appetite a pronenesse to immoderatenesse as meat drinke venery c. Actuall sinne is that which floweth from the originall and that which is so properly called is the difference from Gods Lawes unrighteousnesse or disorder of the action from the Law and Will of God The unrighteousnesse of actions must be discerned from the actions and motions themselves as defects from effects as a man goeth halting his halting as it is a moving of the body or naturall is good as it is a lame imperfect or wrong moving it is evill against nature Actuall sinnes are all actions inward and outward contrary to Gods law in the will thoughts purposes demises desires and in the outward members all our actions aberring from Gods law Sinne leaving a spot or staine in the soule as the Leopards spoâ— in the skin Jer. 13.23 Sinne distinguished by the causes are either ignorance as Pauls persecuting the Church or of infirmity as Peter through feare and trouble of mind denyed Christ and 3. of malice as Judas betrayed Christ 4. of negligence when a man is not wary of Sathans subtilties Against ignorance is opposed the revelation of Gods will to man against infirmity the strengthning of the spirit to withstand the assaults of the flesh the world and the Devill against malice is the changing of the stony heart into flesh against negligence is true and holy feare in the hearts of the Saints Actions are twofold 1 Inward 2 Outward Inward of the mind and appetite Actuall sinne of the minde is an unrighteousnesse of mans thoughts as doubtings of God false opinions evill imaginations Jer. 10.24 Psal. 14.2 3. Actuall sinne of the appetite is the inordinatenesse of the motions of it called concupiscence Jam. 1.14 Concupiscence remaineth in the regenerate Rom. 7.1 The first motions of concupiscence or lust are sinne though there be not a full assent of the will Outward sinnes are the unlawfulnesse of and unorderlinesse in outward actions as in false worshipping of God swearing killing stealing lying whoring and the like Sinne is pardonable or unpardonable sinne unpardonable is the sinne against the Holy Ghost other sins are pardonable not of their owne nature properly but of Gods mercy against whom they are done The sin against the Holy Ghost is the denying of the faith and truth which was once acknowledged and this done of meere presumption and contemned unto the end without repentance Mat. 12.24 Heb. 6. 1 Joh. 5. This sinne is onely in the reprobates Againe sinne either raigneth or raigneth not raigning sinne is that which is against manifest conscience that the sinner doth please himselfe with it or at least doth not repent for it Ro. 6.12 He that committeth sinne is of the devill that is with will and delight falleth into it and continueth in it Not raigning sinne is for which the sinner is sorry and repenteth Actuall sinne imperfectly so called is sinne of omission not doing in respect of our duty to God men our selves Mat. 25. I was an hungry c. Sinne against negative Commandements as not to preserve life chastity good name when a man can or against an affirmative precept as when one curseth his parents are sinnes of omission The punishment of sinne comes now to be handled touching the Angels that sinned whom God spared not but cast them downe into hell and delivered into chaines of darknesse to be kept unto damnation 2 Pet. 2.4 Jud. 6. for overthrowing of mankind Gods wrath was heavy against Satan and his kingdome was threatned to be destroyed and his head crushed Gen. 3. Touching the serpent Satans instrument there was a curse above all other beasts creeping on his belly eating of dust and enmity betweene mankind and him Touching the punishment of Adam and his wife 1 there was a perceiving with shame of their nakednesse 2 Sorrow and paine in diseases and in labour 3 Griefe of mind and pricke of conscience Gen. 3. Adams punishment in speciall labour and sweat The womans punishment in speciall sorrow of child-bearing Their outward punishment casting out of Paradise The punishment layd on all mankind was in respect of the mind and of the body Punishments in respect of the mind are
of the worke for every worke of our Mediator is one as his person is one but distinct actions concurre one of the Godhead another of the manhood as the body and the soule concurre in many workes as for example Christ offering himselfe for a sacrifice to God was a worke and a function of his office common to both natures but to accomplish this worke there concurres a diverse operation one of the Godhead another of the manhood for the manhood suffered the punishment for our sinnes and the Godhead offered it up a most worthy satisfaction to the Father Heb. 9.14 The blood of Christ that was the manhood which through the eternall Spirit that was the Godhead offered himselfe Hitherto of Christs office in generall now to the severall parts or branches The parts or branches of Christs office are three 1 Prophesie 2 Priesthood 3 Kingdome Christs Propheticall office is a function of his person whereby he teacheth and informeth his Church Joh. 1.18 Act. 3.22 Deut. 18.18 Act. 7.37 and of this office he is called the Word Joh. 1.1 In this worke of mediation is to be considered 1 what hee doth in respect of God 2 in respect of us In respect of God Christ the Mediator goeth up into Heaven Joh. 3.18 to receive the lively oracles of life and speak things as the Father taught him Joh. 8.28 In respect of men he came downe from Heaven Joh. 6.38 to teach the doctrine of the Father which sent him Joh. 7.16 And to give unto his Disciples the word which the Father gave to him Joh. 15.15 even all things that he heard of his Father This propheticall office hath two parts first the function of teaching Secondly the efficacie of things taught The function of teaching is whereby Christ instructeth his Church in things needfull to salvation videlicet by doctrine exhortation dehortation conviction consolation reproofe 2 Tim. 3.15 16. This worke Christ fulfilled mediately and immediately Immediately in his owne person when for three yeares and more he preached publikely and privately with great power of the spirit Mark 1.14 Christs doctrine was also confirmed by signes and miracles which partly belong to his Propheticall partly to his Kingly office The summe of Christs Doctrine was the two Covenants or Testaments the Law and Gospell Luk. 4.18 He preached the Law by shewing the true meaning and fulfilling it against the corrupt and false glosses of the Scribes and Pharisees Againe Christs preaching was more publike or more private publike when he taught in the Synagogues and Temple private when apart hee opened the mysteries of the Kingdome of God unto his Disciples Christ also foretold by the Spirit things to come as the destruction of Jerusalem the comming of false Prophets Antichrist and the end of the world Christs preaching was of things present and of things to come of things present he taught 1 the doctrines of faith to be delivered good workes to be practised of things to come as before Christ confirmed his doctrine by signes and miracles by seales and Sacraments which partly belonged to his Propheticall office partly to his Kingdome and Priesthood Mediately Christ preached by his servants which were Angels and men Rev. 22.16 1 Pet. 3.18 19 20. By Angels as at the giving of the Law by Gabriel to Daniel Zacharias and John And by men before his comming as Patriarchs Prophets Priests 2 Pet. 3.18 19 20. After his comming in the flesh by Apostles Evangelists Prophets Pastors and Teachers When Christ sendeth any hee that receiveth them receiveth him and he that refuseth them refuseth him The meanes whereby hee furnisheth his Ministers are two 1 the word spoken and written 2 the Spirit Thus much of the function of teaching the efficacie of the things taught is a vertue whereby Christ worketh in all men by his Spirit pricking their hearts illuminating their understanding changing their affections working repentance faith and comfort these effects he worketh by his Spirit which hee sendeth into the hearts of his people Job 16.1 Christs Priestly office is whereby hee is ordained to satisfie for the sinnes of the elect and redeeme them to God Heb. 9.11 12. The workes of his priesthood are foure first obedience secondly satisfaction thirdly intercession and fourthly blessing Touching obedience Christ having taken upon him our flesh perfectly fulfilled the Law that his obedience might be imputed unto us Rom. 5.19 Touching satisfaction Christ made satisfaction for sinne to Gods Justice that the elect might be delivered from the guilt and punishment of sin onely the expiation and satisfaction that Christ made is the proper and perfect price that serveth for the sinnes of the world neither have the workes of sufferings of men or Angels any place herein Heb. 9.12 The expiation of sinne was made by Christs suffering 1 Pet. 3.18 Christs sufferings are 1 Privation of good 2 Infliction of evill Privation of good is the want of joy glory and happinesse which otherwise hee should have had had he not willingly emptied himselfe for our sakes Infliction of evill was all the miseries which hee suffered for our sakes which we may consider in three ends 1 the things he suffered in the whole course of his life secondly the speciall things hee suffered before his death thirdly his death it selfe before his buriall His sufferings in the whole course of his life was outward and inward his outward sufferings were hunger Mat. 4.2 Joh. 4.7 poverty Mat. 8.20 cold wearinesse injuries reproaches perils flight into Egypt and from the Jewes Mat. 2.14 11.19 Luk. 7.34 Joh. 15.20 2 Cor. 8.9 Mar. 9.34 21 22. Joh. 8.48 59. 11.57 His inward sufferings were griefe and sorrow for the hardnesse of mens hearts ignorance and temptation of the devill Mat. 4. His speciall sufferings before his death were inward and outward inward was his trouble agony deadly sorrow wherein the Holy Ghost noteth the passions feare amazednesse agony or conflict grievous trouble neere unto fainting Mat. 26.37 Mark 14.33 that his soule was very sorrowfull even unto death Joh. 12.28 Mat. 26.38 Three things are to be considered in sinne and sinners First the turning away from God and his Law Secondly the turning unto Sathan and the pleasures of sin Thirdly the continuance in that sinfull estate Accordingly in Gods justice or punishment which God must inflict on sinners are 3. things to be considered 1 The losse and deprivation of Gods presence and joyes that are in the same 2 Thes. 1.9 Psal. 16.11 2 The torments and sensible paines answerable to the pleasures of sinne Rev. 14.10.18.7 3 The eternity of the torments in such as never breake off nor cease from sinne by repentance and conversion unto God Act. 25.18 Rom. 1.4 which is the state and case of all reprobates and naturally this was the case of all men but supernaturally by the grace of Christ in the elect their continuance in sinne is broken off by
repentance and conversion unto God Act. 25.18 Ro. 6.1 4. Where continuance of sinne is not there Gods justice requireth not eternity of punishment but onely the extremity of it for a time Christ therefore suffering but for the elect whom hee converteth from their sinnes was not to suffer eternall punishment but temporary such as for the extremity of it and in respect of the dignity of his person who was God and man was equivalent to that which the elect should have suffered bee suffered not for the damned for why then should themselves also suffer seeing Christs death is not in vaine but he suffered for them which otherwise should be damned his blood was shed for remission of sins and where sins are remitted punishment is not inflicted This intolerable sorrow in Christs soule arose from the feeling of the burthen of all the sinnes of the elect and of Gods wrath for them all which as in one view were set before him 2 Cor. 5.21 Esay 35.6 Psal. 40.12 38.3 Psal. 22.14 15. here was Christs conscience afflicting him for the sinnes of the elect now made his the devils and all the powers of hell loading and charging him Joh. 14.30 the heavie ire and wrath of God laid upon him Psal. 38.3 The highest degree of Christs inward afflictions was on the crosse when he cryed My God my God why hast thou forsaken mee Mat. 27.46 The greatest sorrow feare trouble and temptation that possibly could be in humane nature without being overcome was in Christ the Lord would breake him and make him subject to infirmities Esay 53. Act. 8.22 1 Pet. 2.24 The outward sufferings was the ignominy reproach contempt of men which he suffered Psal. 22.6 Psal. 69.20 Heb. 12.13 Mat. 27. The effects of Christs sorrowes in him were these 1 prayer that if it were possible the cup might passe from him Mat. 26.39 2 More fervencie in prayer with strong crying and tears Heb. 5.7 3 A strong sweate in his agonie and prayer like drops of blood falling to the ground Luk. 22.44 In this agony the blood in the veines was so troubled the vitall spirits so forcibly urged that the blood came out of the veines and skin the like whereof is never seene nor heard of In this his agony an Angell appeared from heaven comforting him Luk. 22.48 Thus Christ was made inferiour to the Angels Heb. 2.9 Other outward afflictions besides the fore-mentioned he had which I thus particular 1 The betraying of him into the hands of the Sergeants and officers by Judas as a theefe Mat. 26. 2 His leading about the city as a malefactor to the high Priests house to Pilate to Herod and backe againe to Pilate Mat. 26.5 27.2 Luk. 23.2 8 9 10 11. where by the Ecclesiasticall Judge he was condemned of blasphemy and worthy to die Mat. 26.65 66. hee was accused to the civill Judge as an enemy to Cesar but the Judge found him innocent and so pronounced him Mat. 27.78 Luk. 23.4 he was by Herod and his servants mocked set at nought cloathed with a robe and sent away with derision Luk. 23.11 To appease the rage and tumult of the wicked Jewes contrary to justice and the manifestation of his conscience he was condemned of Pilate Mat. 27.24 25 26. hee was scourged crowned with thorns spit on buffeted by the Ministers and soldiers a reed was put in his hand they bowed the knee before him to deride him they smote him on the head that he might prophesie Mat. 27.29 30 31. the Jews cryed out Crucifie him crucifie him Thus they denyed the holy One the just and desired a murtherer to be given them then was Christ condemned to die and being led out of the City to execution with two evill doers hee carried his Crosse himselfe but being weary and faint by reason of his agony and scourging Simon of Cyren was compelled to helpe him Joh. 19.17 Mar. 15.21 He was hanged upon a crosse by nales that pierced him in his hands and feet his death was cursed in respect of God Gal. 3.13 in respect of man shamefull in respect of punishment painfull in respect of the extention of the veines and sinues and the piercing of them in the hands and feet where they all met and were knit together it was very horrible hee was hanged betweene two theeves for more shame and so was accounted amongst the wicked being nailed on the crosse hee endured thirst reproaches and scoffings of the wicked they wagged their heads and derided him of his faith and doctrine Mat. 27.42 43. here he wrestled with the devill and all his Angels the powers of darknesse Col. 2.15 Heb. 2.14 and by faith with his Father who seemed to have forsaken him at the horror and indignity of this his passion the sunne was ashamed and turned blacke the earth quaked the rockes rent and the vaile of the Temple cleft Mat. 27 45 51. and at the last hee breathed out the ghost commending his spirit into his Fathsrs hands and so death seized on him and separated his soule and body being dead his side was pierced with a lance out of which water and blood issued but his legges were not broken The end of Christs sufferings were partly in respect of God of himselfe and of us as that God the Father for his wisedome mercy and justice might be glorified in the same Joh. 13.31 32. That Christ by suffering might enter into his glory Luk. 20. that he might bring and reconcile us unto God 1 Pet. 3.18 that hee might know to pity and succour us Heb. 2.18 that hee might lend us an example to suffer with him that he might destroy the devill that had the power of death and death it selfe Heb. 2. that hee might ratifie the two testaments Heb. 9. that hee might alish sinne Rom. 6. that wee might be married to Christ Rom. 7. Christ was to die by effusion of blood for to be a perfect sacrifice and to confirme the testament by his death Heb. 9.16 22. Christ was not a meere patient onely in his death but an agent also offering himselfe to God willingly Heb. 9.14 Joh. 10.17 18. Christ himselfe was the Priest Heb. 9.1 the sacrifice was himselfe Heb. 9.14 the Altar was the eternall Spirit 9.1.14 the fire was the afflictions hee felt in himselfe and the spirit Christs person being God and man the sacrifice was of more worth and esteeme than if all men and Angels had dyed Act. 20.28 Therefore was his death not onely a punishment but a satisfaction Christs body was laid in grave untill the third day Christs Kingdome is either essentiall by nature which he hath common with the Father and Holy Ghost Prov. 8.22.30 or it is the second Persons by dispensation as hee is God manifested in the flesh and mediator of the Church Phil. 2.6 1 Cor. 15.24 Of this latter do we treat of in this place The workes and parts of Christs kingly office are these 1 Victory for
himselfe and us 2 Glory 3 The taking of the Kingdome 4 The administration of the Kingdome 5 The resignation of the Kingdome to his Father Victory is whereby Christ overcommeth the devill and sinne and death and subdued them under him and his Heb. 2.14 1 Cor. 15.54 57. Glory is the exaltation and glorification of Christ and that of the whole person but in divers respects for his divine nature was exalted not by increase of essence or of glory his humane nature was exalted both by increase and manifestation Glory is the Kingly dignity consisting of three things 1 Putting off infirmities 2 Glorification of the humane nature 3 Triumph over enemies Putting off infirmities was when Christ was delivered from all weaknesse of body and mind which for our sakes hee tooke upon him as death paine hunger thirst sorrow Rom. 6.9 1 Cor. 15.42 43. Glorification of the humane nature is its perfection by assuming new habits and powers Joh. 7.39 Christs body was glorified in that it was made incorruptible 1 Cor. 15.33 firme strong nimble spirituall splendent 1 Cor. 15.43 Mat. 17.2 3. His soule was glorified by the perfection of the understanding such as in his base estate hee knew not even all things in all places and times so farre forth as a created mind is capable of and by perfection of will and all vertues that a created will is capable of Triumph over enemies was his resurrection and manifestation after Psal. 68.1 This arising againe was the restoring of the humane nature unto life and the glorious and powerfull lifting of it out of the grave As by Christs sufferings and death hee wrought satisfaction and justice for his elect so by his resurrerection as the principall cause hee conferreth the effectuall application of justice and satisfaction The efficient cause of Christs resurrection was God the Father Act. 2.24 the Sonne Joh. 17.18 the Holy Ghost Rom. 18.11 The end of his rising is the glory of God the Father Rom. 6.4 of the Sonne Act. 3.15 to fulfill prophesies and figures 1 Cor. 15.4 to confirme the legall covenants Do this and live to justifie us by applying benefits Rom. 4.25 The benefits and fruits wee have by his resurrection are these 1 A full assurance and certainty of faith touching him 2 Full satisfaction for us as our surety and our applied justification Rom. 4.25 and 8.34 4 The gift of the Holy Ghost to quicken us from sinne Rom. 6.4 Eph. 2.5 5 Assurance of our last resurrection 1 Cor. 15.12 20 22. 1 Thess. 4.14 6 Certainty of our perseverance in faith Rom. 6.9 Gal. 2.20 7 Confidence of our hope and eternall life Col. 1.18 Rom. 8.17 5.10 1 Pet. 3.20 21. The forme and manner of Christs resurrection was first his soule returned to the body secondly the time was the third day thirdly the earth trembled for joy as for horrour at his death As hee died the sixth wherein Adam was made and fell so hee rose the first day wherein the world began to be created he rose in the dawning Mat. 28.1 2. so he was the Sun and light of the world As the Angels served him at his birth Luk. 2. so did they at his resurrection Christ was the first that should rise from the dead Act. 26.23 1 Cor. 15. Object But some rose before him raised by the Prophets Answ. Their resurrection was actuall and imperfect for they died againe afterward but Christs was perfect never dying more nor subject to mortality Act. 13.34 The manifestation of his resurrection was his glorious appearing to his Disciples forty dayes to confirme their faith and teaching them things pertaining to the Kingdome of God Act. 2.3 Testimonies of his resurrection were 1 Angels Mat. 28.3 4. Luk. 24. 2 The watchmen Mat. 28.4 11. 3 His Disciples to whom hee appeared oftentimes as to Mary Magdalen at the grave Mat. 28.9 To Simon Peter to two Disciples in the way to Emaus Luk. 24.13 To the company of Disciples Joh. 20.19 To Thomas Joh. 20.26 To his Disciples at the sea of Tiberias Joh. 22.1 To James 1 Cor. 15.7 To his Disciples on the mount at Galile Mat. 28.16 To more than 500. brethren at once 1 Cor. 15.6 To his Disciples on mount Olivet when hee ascended into Heaven Another testimony was the bodies of the Saints which arose and prophesies of the Scripture Luk. 24.25 26. Mat. 27 52 53. Christs taking of his Kingdome was 1 By ascending into heaven 2 By sitting at Gods right hand Dan. 7.13 14. Christ in his naturall body glorified went up in a cloud through the aire or orbes into the imperiall heavens by his ascension he also made way for us and is an assurance that we also shall come thither Heb. 10.19 Joh. 14.3 Also by his ascension hee furnisheth his Church with gifts of the Holy Ghost Joh. 7.39 Christs sitting at his Fathers right hand meaneth a dignity next unto the power of God and is the highest degree of exaltation whereby hee fully occupieth his kingdome gotten by his battell by repressing his enemies and conserving his Church Psal. 101.1 Cor. 15.1 This sitting at Gods right hand in respect of Christs Godhead was the restauration of the glory which hee had with the Father before the world was in respect of the manhood it is the glorification of him with the glory he never had before above all other creatures Christs Kingdome may be considered absolutely or specially His absolute Kingdome is the rule which he hath over-all creatures whether they obey or not and it may be called the Kingdome of power 1 Pet. 3.22 His speciall Kingdome is his rule over the Church which may be called the Kingdome of Grace The nature of this Kingdome is spirituall not of this World the limits of this Kingdome are the ends of the earth Psal. 2. Administration of Christs Kingdome is 1 His giving lawes 2 By executing them His giving of Lawes are outward or inward Outward propounded by the Word and Ministry Inward by the Spirit opening the conscience and giving power to do them Act. 1.3 Executing Lawes is by rewarding good deeds and punishing evill Rewards are 1 Spirituall 2 Temporall Spirituall are remission of sinnes victories over temptations justification sanctification Temporall are the things of this life with the condition of the Crosse in the next life joyes of Heaven Matt. 25. Punishments are inward and outward Inward are griefes feares and torments of conscience Outward are paines sicknesses diseases and in the next life damnation The course of administration in all ages are the opening of the seales sounding of the trumpets shedding of the vials discovery of Antichrist The great and last worke of his Kingdome is the last Judgement the day as hee knew not on earth so neither wee the manner will be glorious with innumerable companies of Angels and flaming fire The resurrection of the just and unjust the change of the living the