before him in his Temple for ever A sweet meditation especially in the time of sicknesse and in the houre of death against the crawling wormes and the place of silence I know saith Iob that my Redeemer liveth and that hee shall stand at the latter day upon the Earth and though after my skin Wormes destroy this body yet in my flesh shall I see God whom I shall see for my selfe and mine eyes shall behold and not another though my reines be consumed within me Iob 19.25 26 27. O what meanes doe many use to keepe themselves aliâ—e yea to preserve the bodies of their friends being dead from putrifaction they imbalme them in Spices and lay them up in Marble yet all will not do the bodies of Kings and Queens must yeeld to rottennesse onely a good life makes our bodies immortall Fifthly Our bodies shall bee spirituall 'T is sowne saith the Apostle a naturall body 't is raised a spirituall body For then they shall bee sustained by the Spirit without meat and drinke not as Moses on the Mount for fortie dayes onely but for ever and ever and whereas now the flesh lusteth against the Spirit there being a Law in the members rebelling against the law of the minde Then the body shall bee subject to the Spirit and in all things attend on him Sixtly and lastly This body saith the Apostle is sowne in weakenesse it riseth in power whereas now wee are weary of kneeling in prayer weary of Prayer it selfe Insomuch that Aaron and Hur must attend Moses to hold up his inseebled hands but then shall our bodies bee able to performe their owne actions without desatigation they shall then bee able to move themselves any way with ease upwards downwards backwards forwards more easily then now to lift up an hand and hee shall change our vile bodies and make them like unto his glorious body according to his mighty working whereby he is able to subdue all things unto himselfe Yea not onely man but the Heavens and the Earth shall in that day bee as it were new borne Behold saith God I create a new Heaven and a new Earth So it is likewise in 2 Pet. 3. Whereas the Heavens now give raine and snow c. then they shall exhibit Christ Matth. 26.64 Hereafter shall yee see the sonne of man sitting on the right hand of power and comming in the clouds of Heaven Whereas the Heavens are now ever whirling and wheeling about alwayes winding up the thread of mans life then they shall stand fast for ever the Heavens shall rest from their motion and receive a greater perfection of brightnesse and claritie The ayre shall be purged from obscurity the fire from consuming quality the water from putrifaction the earth from weeds and all hurtfull creatures yea from barrennesse she shall bring forth as before the Fall without labour and Husbandry And all this for the comfort of the Saints who are to passe this way into Heaven in their long white Robes as Princes through some Gallerie into their Chambers of Presence Then this Earth howsoever now a Valley of Teares shall be unto us a Doore of Hope in the Valley of Achor The wicked shall see this and by it as through a Crevise the glory of Heaven but themselves shut out of both But when shall this regeneration of the Creatures be When the Sonne of man shall sit in the Throne of his glory First Christ shall come to judge the quick and dead so it is said Acts 10.42 And he commanded us to preach unto the people and to testifie that it is hee which was ordained of God to be the Judge of quick and dead So againe in the 17. Chapter verse 31. Because he hath appointed a day in the which hee will judge the world in righteousnesse by that man whom he hath ordained whereof he hath given assurance unto all men in that hee hath raysed him from the dead And so wee beleeve Hee knowes all even our most secret thoughts Hell and destruction saith Salomon are before the Lord how much more the hearts of the sonnes of men All things are naked and broken up before him and as hee knowes all so hee is able to punish and that not the body onely hee can cast both body and soule into Hell Revel. 20. Whosoever was not found written in the Booke of the Lambe was cast into the Lake of fire First this should teach us feare and trembling Knowing the terrors of the Lord saith the Apostle Paul wee perswade men And saith the Apostle Peter if yee call him Father who without respect of persons judgeth every man according to his workes passe the time of your sojourning here in feare 1 Peter 1.17 Secondly learne from hence to looke to your Packes see what Wares you carry with you for in that Day all must be opened Thirdly learne hence to agree with your adversarie while you are in the way If you were to dye to morrow what would you doe to day how spend your time And yet you may dye sooner Take heed At the Tree falleth there it lyes Fourthly Art thou injured slandered mifused any way Remember a Day is comming wherein all must stand at Christs Tribunall You saith Corah with his Complices unto Moses and Aaron you take too much upon you Numb. 16. And what doth Moses answer To morrow saith hee the Lord shall shew who are his And 1 Cor. 4.3 4. But with me it is a very small thing that I shon'd be judged of you or of mans judgement yea I judge not mine owne selfe for I know nothing by my selfe yet am I not hereby justified but he that judgeth me is the Lord Therefore judge nothing before the time untill the Lord come who both will bring to light the hidden things of darknesse and will make manifest the counsels of the heart and then shall every man have prayse of God Fifthly Art thou afraid to appeare before the Judge Remember it is thy Saviour the dyed for thee If Pharaohs Butler feared not to got before him because Joseph had assured him of Libertie how comfortably then are wee to appeare before the Judge being alreadie assured all shall goe well with us Hee is our Judge who is our Saviour and Mediatour a most comfortable Meditation I am your Brother saith Joseph unto his Brethren I am your Brother Joseph This could not but comfort them howsoever conscious of their injuries done him So it is here Sixthly It Christ must be our Judge how warily then and holily are wee to live now that wee may not be ashamed at his Comming Peter being on the Seas and seeing his Master on the yonder shoare girds his Coat about him One would thinke hee should rather have cast his Coat from him No no hee was to appeare before his Master and hee would appeare comely 2 Cor. 5.10 For wee must all appeare before the Iudgement-Seat of Christ that every one may receive the things done in his body
according to that hea hath done whether it be good or bad Seventhly Happie are all they that are gone out of themselves into Christ for Rom. 8.1 There is therefore now no condemnation to them which are in Christlesus who walke not after the flesh but after the Spirit Observe further As Christ shall come to judge the world so being come hee shall sit in the Throne of his glory Dun. 7.9 14. I behold and lee are like the Some of Man 〈◊〉 wâ—h the Clouds of Heaven and came to the Ancient of dayes and they brought him neere before him and there was given him Dominion and Glory and a Kingdome that all People Nations and Languages should serve hiâ— his Dominion is an everlasting Dominion which shall not passe away and his Kingdome that which shall not bee destroyed Match 34.30 And then shall appeare the signe of the Sonne of Maâ— in Heaven What this signe is me thinkes may be gathered from verse the 27. As the Lightning commeth from the East and passeth to the West so shall the comming of the Sonne of Man be Mâ— saith Christ 〈…〉 here is Christ and there is Christ 〈…〉 shall be the signe of my comming even the brightâ— and splendour of my Body obscuring all other Lights and awakening all the World That it shall be this is manifest Revel. 21.23 And the Citie had no need of the Sunne neither of the Moone to shine in it for the glory of God did lighten it and the Lambe is the light thereof If wee tell you of Christs Glory at his Transsiguration in the Mount you will tell us of that of Moses comming from his fortie dayes conference with the Lord But the difference is great First the glory of Moses was onely in his face that of Christ all over his Body secondly when Moses veyled his face none could see his beautle but that of Christ appeared through his garments Thirdly the glory of Moses made the people afraid but that of Christ was amiable and lovely Bonum est esse hit said they that were with him Fourthly Moses could not communicate his glory unto any but Christ saith the Apostle shall make our bodyes like unto his glorious Body Since the Glory of Christ was such at his Transfiguration what will his Glory be in that Day when hee shall sit in his Throne Hee came in the forme of a servant was a man of sorrowes knowning infirmities Our sinnes like continuall droppings of water putting out the Lumpe of his life But when hee comes againe O what beauty what resplendant Majesty But what of all this In that day they that have followed Christ shall sit on twelve Thrones and judge the twelve Tribes of Israel Observe First the Saints shall partake of CHRISTS GLORY Secondly They and none but they Thirdly Nor they till then First the Saints shall partake of Christs Glory God hath said it and you know hee is faithfull who hath promised All his promiser are Yeâ— and Amer See here what a good Master we serve The World payes his followers with trouble and carefulnesse the Flesh payes her followers with corruption and filthinesse the Devill his with despaire and wreâ—ednesse but Christ his with Glory and Blessednesse To hasten your desires homeward and to sweeten your affections by the way with Moses looke up to the recompence of Reward God gives you leave so to doe Secondly as the Saints shall partake of Christs Glory so none but they shall partake thereof Psal. 50.5 Gather my Saints together unto meâ— those that have made a Covenant with me by Sacrifice So Mal. 3.17 18. And they shall bee mine saith the Lord of Hosts in that day when I make up my Jawels and I will spare them as a man spareth his owne sonne that serveth him then shall yee returns and discerne betweene the righteous and the wicked betweene him that serveth God and him that serveth him not Againe Mal. 4.2 3. But unto you that feare my Name shall the Sonne of Righteousnesse arise with healing in his wings and yee shall goe forth and grow as Calues of the stall and yee shall tread downe the wicked for they shall bee as ashes under the soles of your feet in that day I shall doe this saith the Lord of Hosts This point like the Red Sea opens it selfe for the passage of Gods people into Heaven and then closeth againe on the ungodly to their destruction You that live prophanely c. you are lost men you are of the forlorne hope for 1. Joh. 3.2 3. Beloved now are wee the Sonnes of God and it doth not yet appeare what wee shall bee but wee know that when hee shall appeare wee shall bee like him for wee shall see him as hee is and every man that hath this hope in him purifieth himselfe even as hee is pure Gather hence a necessity of a godly life if wee will be happy wee must be holy Revel. 22.14 Blessed are they that doe his Commandements that they may have a right to the Tree of Life and may enter in through the Gates into the City This also the Glory promised and expected calls for 2 Cor. 7.1 Having therefore these promises dearely beloved let us cleanse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God Alexander invited to a Race with Plebeians could answer That Kings ought not to run but with Kings So neither Christians but with Christians Thirdly as the followers of Christ shall bee partakers of Christs Glory and they onely so they onely in the Regeneration when Christ shall come in his glory not till then that is the day of our Redemption First therefore wee are to long and look out for this Day Job 14.14 If a man dye shall he live againe All the dayes of my appointed time will I wait till my change come Rom. 8.22 23. For wee know that the whole Creation groaneth and travelleth in paine together untill now and not-onely they but our selves also which have the first fruits of the Spirit even wee our selves groane within our selves waiting for the Adoption to wit the Redemption of our body Then is our Iubile the Trumpet having sounded and liberty proclaimed wee may enter into our possessions Secondly wee are to comfort our selves against all troubles in assurance and expectation of that Day Colos. 3.2 3 4. Set your affections on things above not on things on the Earth for yee are dead and your life is hid with Christ in God when Christ who is our life shall appeare then shall wee appeare with him in glory Recordatione temporum meliorum spero said a Roman beholding the rubbish of old Marble the ruines of ancient building But looke forward to the day comming and the glory thereof me thinkes this should much comfort us surely 〈◊〉 would if wee did beleeve How joyfull will it be to meet with our Saviour in that day when the thought of it is so refreshing Rabboni saith Mary unto Christ when her eyes were opened to see her Savicur whom before shee supposed to be the Gardner as if shee should have said What have I found thee whom I have so desired so longed for If thus it were with Mary then How exuberant beyond expression yea imagination great shall our joy in that Day bee when wee shall sit on Thrones with CHRIST and all partake of his Glory Thirdly wee are in the meane time to waite on in the use of all holy meanes Heb. 10.36 For yee have need of patience that after yee have done the will of God yee might receive the promise for yet a little while and hee that shall come will come and will not tarry 1 Ioh. 2.28 And now little children abide in him that when hee shall appeare wee may have confidence and not bee ashamed before him at his comming Amen Soli Deo Gloria FINIS 1 Tim. 3.16 Matth 19 28â— Jam. 1.12 1 Obserâ— 1 Vse Instruction in Truth 2 Vse Instruction to Dâ—ie 3 Use Comfort 2 Obser. 1 Vse Reproofe 2 Vse Exhortation Object Sol. Art 3.6 Job 2.10 4 Obser. Vse Counsaile Vse Conviction Counsell Vse Reproofe Advice Observ. Vse Reproofe Counsell Obser. Use Counsell Dub. Sol. Obser. Vse Quest 1. Note this â—ove arising from faith in Christ in whom alone â—s the accepâ—ance of perâ—ons and duâ—es Quest 2. Answ. Observ. Use Obser. Rom. 3. â— 1 Tim. 6.16 Heb. 2.16 Obser. Object Answ. 1 Vse 2 Vse Object
made wiser made more holy more humble c. Afflictions like Jonathans Arrowes are sent not to hurt 〈◊〉 but to wâ—rne us like the Shephâ— Dog sent out not to bite but to bring us in from straying and so from danger And if Afflictions be Tryals then must we when under them as now at this time all of us in respect of the publiâ—e especially looke to our selves for now as the losing or the â—ving of some speciall Grace or Blessing Now God is trying me whether I will repent of my sinnes goe home to my Fathers house whether I will hold out in my journey to Canaan or backe againe to Egypt c. Truly what you are in affliction that you are and no more Is there any among you who being under afflictions lives by faith manifesteth his graces is thereby drawne neerer to God in a spiritualâ— disdaine of all things here below Is there any here that truely and experimentally can say of his trouble Itâ— good for me that I have been afflicted that I might learne thy Statutes Psal. 119.71 Reade here an argument of Gods fatherly love hee scourgeth every sonne whom he receiveth and then say of thine affliction thus turning thee from sinne and death as David to Abigail when she turned him from his fury Blessed he the Lord God of Israel who sent thee this day to meet me Oh the memory of this may doe you good another day It followeth As afflictions are tryalls so 't is said of the great man under them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a word made up of two and so would speake unto us two points 1. When God is pleased to lay afflictions on us for our tryall we must 〈◊〉 stay in those afflictions till he that layed them on shall please to take them off 'T is said of Joseph that till the time was â—ome the Word of the Lord tryed him God knowes as how so when to deliver his servants in the Mount he will bee seene and therefore in whatsoever afflictions we are we must wait his will and pleasure and stay his leysure too Dan. 11.35 And some of them of understanding shall fall to trie them and to purge and to make them white even to the time of the end because it is yet for a time appointed And Isay 28.16 He that beleeveth shall not make haste The Plaister must lye on till the Sore be healed wherefore Jam. 1.4 Let patience have her perfect worke This makes against those who can indure afflictions for a while but if a little lengthned they grow weary and impatient saying as hee in 2 Kings 6.33 Why should wee walt on God any longer Away they goe to some indirect and unlawfull wayes or else they murmure repine blaspheme c. And truth is there is too much impatiencie in the best Mica 7.4 The best of them is as a Bryar the most upright is sharper then a Thorne-hedge They kick but it is against the pricks and so by their impatiencie they only hurt themselves they make their burthen more heavie and God more angry Read and tremble Numb. 11.1 And when the people complained it displeased the Lord and the Lord heard it and his anger was kindled and the fire of the Lord burnt among them and consumed them that were in the uttermost parts of the Campe Heb. 10.36 Verily you have need of patience that when you have done the will of God you might inherite the promise wherefore as our Lord and Saviour adviseth Luke 21.19 In patience possesse we our owne soules this shall save us from the evill of affliction Quamvis non ab exteriere alieno tamen ab intimo nostro August Though not from the evill that is without us yet from the evill that is within us Abide patiently Might you for the least of the sinnes Rome calls veniall have not onely deliverance from troubles but great preferment yeeld not on any tearmes Heb. 11.35 And others were tortured not accepting deliverance that they might obtaine a better Resurrection Let not God goe in these your wrestlings till with Jacob you have got a blessing Have you not heard of the patience of Job Jam. 5.11 And have you not seen the end of the Lord So soone as the Just Man seeing the folly of his impatiencie and distemper yeelded and submitted the Lord made an end of his afflictions See Job 40.4 what he saith Behold I am vile what shall I answer thee I will lay my hand upon my mouth Now heare the Lord vers. 6. Then the Lord answered unto Job out of the Whirle-winde and said Gird up thy loynes now like a man c. And surely as David sings The patient abiding of the just shall never be forgotten Nay if thus you suffer you shall be more then conquerers through him that loved us Revel 12.11 And they overcame him by the blood of the Lambe and by the word of their testimony and they loved not their lives unto the death But they are malicious men by whom you suffer say you and this is that that moves you Be it so and so it ever was is and will be Gal. 4.29 But as then he that was borne after the flesh persecuted him that was borne after the spirit even so it is now But then say I First If because they revile rayle reproach you you againe revile reproach and rayle on them as fast what difference is there inter provocantem provocatum Tertâ—ll betweene you and them onely this they sinned first and you sinned next Secondly Who or whatsoever be the instruments of your afflictions 'c is God permits them he hath an hand in all your troubles Is there any evill in the Citie saith the Lord and I have not done it Say then as Job to his Wife Shall 〈◊〉 receive good at the hands of God and shall wee not receive evill Say wee as our Lord and Saviour Shall I not drinks of the Cup my Father giveth me As for the molestations of the wicked as Pilate unto Christ threatning him with crucifying because he spake not when he was spoken unto John 19.11 They could have no power â—ver you were it not given them from above Here then you must also see the hand of God and lay your owne hand upon your mouth See what David doth 2 Sam. 16.10 12. And the King said What have I to doe with you ye sonnis of Zerviah So let him curse because the Lord hath said unto him Curse David who shall then say wherefore hast thou done so It may be the Lord will looke on mine affliction and that the Lord will requite good for his cursing this day Psal. 38.12 13 14. They also that seeke after my life lay snares for me and they that seeke my hurt speake mischievous things and imagine deceits all the day long but I as a deafe man heard not and I was as a dâ—mbe man that openeth not his mouth
suffer in love and if wee love wee shall serve and suffer long as Jacob for Rachel and think all nothing only because we love Love is that lively motive which makes our obedience full 't is that vertue which comprehends all other vertues Gradn eminentia for if we doe and suffer out of love we are at the highest pitch possible attainable Love saith the Apostle fulfils the Law nor can any vertue so long hold out 'T is as strong as death Cant. 8.6 7. Acquaint your selves with Gods transcendent excellencies but above all set your thoughts a working in deepest and humblest meditation of his love to you in Christ God loved us loved us first loved us being enemies yea so loved us as to give his Sonne to us yea as to give him to death for us to an accursed and shamefull death and he asketh nothing of us but this that we beleeve in him and so hee good to our soules If Faith be in the worke Love will break out yea break out into teares of joy to an exrasie Psal. 31.21 Psal. 116.1 I love the Lord because hee hath heard my voyce and may supplications because hee hath inclined his eare unto mee therefore I will call upon him so long as I live Gal. 2.20 The result of all is this Wee must suffer and indure afflictions as out of love so with joy The Argument That which makes for our eternall blessednesse is to be indured with joy But Afflictions makes for out eternall blessednesse erge not that we are to rejoyce in our afflictions but in the act exercise of our patience or rather Christs working them in us and so in the assurarce of Gods love and favour as the penitent not in his sinnes but in his teares for sinne Acts 5.41 And they departed from the presence of the counsell rejaycing that they wene counted worthy to suffer shame for his Name And 2 Cor. 12.10 Therefore I take pleasure in infirmâ—ies in reproaches in necessities in persecutions in distresses for Christs sake But be you therefore cheerefull in afflictions they are but for a few dayes and then comes glory Every Bird can sing in a cleare Heaven onely the Nightingale sings in a storme Rom. 5.2 3. By whom wee have accesse by faith into this grace wherein wee stand and rejoyce in the glory of God and not onely so but wee glory in tribulation knowing that tribulation worketh patience c. If your hearts grow heavie recover your selves with David Psal. 42.5 Why art thou so sad O my soule and why so disquieted within me Trust in God for I shall yet prayse him who is the health of my countenance and my God Soli Deo gloria THE MYSTERIE OF GODLINESSE I TIMOTHIE 3.16 And without controversie great is the Mysterie of Godlinesse God was manifest in the Flesh justified in the Spirit seene of Angels preached unto the Gentiles beleeved on in the World received up into Glory WHat the Evangelists speake of Christ by way of Historie the Apostle here discovers as a great Mysterie Without all controversie great is the Mysterie of Godlinesse c. Where behold as in a Scale of Gradation first a Mysterie secondly a great Mysterie thirdly a great Mysterie of Godlinesse fourthly a great Mysterie of Godlinesse without all controversie Next the Veyle being as it were rent wee see what that great Mysterie is God made manifest in the flesh So then the Apostle here shewes you first that there is a Mysterie secondly declares what that Mysterie is First a Mysterie This word in its owne language speaks some sacred and secret thing full furnished with matter of knowledge but not clearely understood either because there is something betweene us and it or because it selfe is too hard for us and Mysteries there are many 1 Cor. 13. If faith the Apostle I knew all Mysteries thereby giving us to understand that there are Mysteries of severall sorts some greater some lesser whatsoever others are this is great Secondly a great Mysterie {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} This saith the Apostle speaking of Marriage Eph. 5.32 is a great Mysterie because it shadoweth forth unto us the Union that is betwixt Christ and his Church But Thirdly 't is not onely great but godly a Mysterie of Godlinesse Godlinesse is the scope of it it teaches not onely to beleeve what God promiseth but to obey what God commandeth and godlinesse faith the Apostle is great gaine it hath the promise of this life and the life to come it s therefore a Trade saith one of a good returne which way soever you looke Nay more Fourthly the Mysterie here is not onely great a Mysterie of Godlinesse but all this without controversie There are many great Mysteries in the world but not great without controversie nay not without great Controversies The world you see is full of desperate Disputes about Truth whilest Truth her selfe lyes neglected in the middle like Moses his body when the Devill and the Archangel strove about it dead and buried no man can tell where Religion as one complaines of old is even lost in Questions about Religion wee pull so violently in our unprofitable Disputes that at length breaking the Rope wee sall more asunder yea the one side if not both must at last fall to the ground But what is the Mysterie here so great so godly and both without controversie God made manifest in the flesh So that here is first Height God secondly Depth in the flesh thirdly Breath manifest that is God not onely made man but shewing himselfe a man First Height God Job 6.26 Secondly Depth God in the flesh that is the Godhead not absolutely considered but as personally restrained to the Sonne and to him not simply neither as he is God but as a Person subsisting in the Godhead The Word was made flesh saith S. John that is the second Person {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Word of God who as wee begat words out of our thoughts beget his Sonne out of himselfe as it were by thinking within himselfe an eternall Generation Not the Father nor the holy-Ghost is made man for then there should have beene two Sonnes but the middle person betweene both as to preserve the integritie of the blessed Trinitie so the better to undertake the office of Mediation betweene God and man But yet though Father and holy-Ghost had no communion with the incarnation of the Sonne {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Damascen otherwise then by assent and approbation yet for as much as the Sonne is of the same substance with the Father coeternall coessentiall with him God blessed for ever Amen for as much as the Word and Deitie are both one subject should wee exclude the nature of God from incarnation wee should make the Sonne of God not to be very God Undoubtedly therefore the Nature of God in the Person of the Sonne is incarnate and therefore though incarnation may not be granted to any
Person but one yet may it not be denyed to the Nature which is common to all Now this second Person assumed not the person of one man for then had that onely beene saved which was assumed but Wisdome to the end shee might save many built her House of that nature which is common to all nor did he assume a person alreadie made for then should he have two persons the one assuming the other assumed he tooke mans nature to his Person that is not onely the body but the soule of man that so the whole man body and soule might be saved Yea he tooke not onely the substance but the properties and qualities of our nature Wee may say of him as S. James of Elias he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a man of like passions with us in all things like us saving in sinne But how without sinne Hee came not from Adam as wee doe and therefore had not the corruption of Adam as wee have hee tooke the substance of our nature but not by the way of ordinarie generation Hee came of man but not by man hee was the immediate fruit of the wombe but not of the loynes and so is sree from the touch and taint of our corruption hee is the holy thing Moreover hee was conceived by the holy-Ghost As Mary was the passive and materiall principle of this precious flesh so was the holy-Ghost the active and efficient both stopping the course of originall sinne in the Virgin and sanctifying the materials from the first moment of her Conception But is not Christ then the Sonne of his owne Spirit No Fathers indeed beget their Children out of their owne substance but the holy-Ghost onely framed flesh for him from whom he himselfe proceeded They both made the handmaid of the Lord whom from thence all generations shall call blessed It followeth thirdly Bredth Thirdly not onely is God made flesh but made manifest in the flesh hee pitcht his Tabernacle among us The Word saith S. John was made flesh and dwelt amongst us He came faith the Apostle on the forme of a servant he went about doing good Wee have seene him with our eyes wee have heard him with our eares felt him with our hands say his Witnesses And why all this Why made flesh And why made maifest in the flesh first That God might be satisfied in the same nature wherein he was offended secondly That Satan might be destroyed in the same nature wherein he destroyed man Heb. 2.14 See here what God can doe in a piece of Clay To worke curiously in Gold or Silver much commends the Workman but to doe the same in mouldring Earth commend him more so is it here 'T is a Siâ—le borrowed from the Councell of Ephesus Thus also would God restore us to our lost glory All have sinned faith the Apostle and come short of the glory of God For the restoring of this â—age wee must back to God againe But alas there is no comming neere him for he is a cousuming fire and who can dwell with everlasting burnings Besides He faith the Apostle â—wells in laght inaccassible Could wee come neere him wee cannot see him for he is invisible Behold the Sâ—nne of God is made the Sonne of Man that wee by this might be made the Sonnes of God 2 Cor. 3.18 Galâ— 4.4 5. Thus also would God advance the nature of man disgraced by sinne and made odicus unto him because wee could not come to him he comes to us in our flesh is made man just as if a King should lovingly and graciously returne to that Citie from whence not long since he turned away in great and just displeasure He faith the Apostle tooke not the seed of Angelr may moâ— he in no wise tooke the sâ— of Angels but the seed of 〈◊〉 Quantite fecit ex his me pro te fact us est agnosce Bern. Thus also would God make our nature terrible to the Devill who overcome by Christ in our flesâ— dâ—es not be so bold with man as a fish that sees or feeles the hooke takes heed of it so c. And in all this would God have us give him the glory of his infinite Wisdome who found out that way of Life the Angels could never thinke of for ever must admire as also of his Justice and Mercie who rather then he would have finne to goe unpunished or minunpardoned would have his owne Sonne to come in the flesh and so to die for 〈◊〉 And because the God head in Christ is made flesh therefore is Christ both God and 〈◊〉 in one Persoh There are in him two distinct natâ—s and these so distinct that they remaine both uncompounded and unconfounded and make both but one Person Now whereas wee say the Sâ—e of God made the world the Soune of man by his death saved the world 〈◊〉 comraâ— the reason of these â—offe and cironlar speeches is the hypostaicall union of both natures in one Person howbeit wee must not ascribe that to the 〈…〉 â—ine challengeth or that to the Divine which the humane hath right unto Understand therefore not the one or the other nature but the Person in whom both natures are In him that is in the Person Coloss. 2.9 â—hvelleth the fulnesse of the God-head {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The reason of this Union He that must redeeme us must die for us for without bloud no redemption and therefore he must be man He must not onely die but overcome death and apply the merits of his death unto us and therefore he must be God And God is Christ Emannel God with us God and Man in one Person Man to die for us God to vaâ—quish death Man to be bound God to loose the sourowes of death Man to speak from his Father to us God to speak to his Father for us if altogether like Man longe esset a Deo if altogether like God longe esset ab hominibus therefore both August He came to redeame us from Sinne Death and the Devill as God he would not as Man he could not therefore as God and Man he doth it Thus Mercie and Truth are met together Righteonsnesse and Peace hath kissed each other You have here Jacobs Ladder the top whereof reacheth up to Abrahams Bosoms whilest the foot thereof is here below at Jacobs Loynes that wee may ascend up into the New Jerusalem It being with the Sabines and the Romans as wee reade in the Romaâ— Historie as with the Tribe of Benjamsn where every one catcht a Wife of the daughters of Shiloh and as they were joyning battaile the Women being daughters to the one side and Wives to the other interposed themselves and by their peculiar interest on either side tooke up the Quarrell Whatsoever the Cause of the unhappie Quarrels among us may be sure I am wee have greater and dearer Arguments 10 make us Friends if wee could thinke of them But to my purpose