most perfect and it being all an understanding needs must this conception of his be most perfect And so a most perfect generation which is a second manner of beeing called the Image or person called the Image of the Sonne of God the Image of his hypostasis And seeing that which God understandeth and his Essence is one and the same needs must the Essence and excellencie of the Father and the Sonne be both one and eternall Thus God cannot be minded to be but with his coeternall Sonne As there is an understanding in the Godhead so needs must there be a will also and the more understanding the more and perfecter is the will and in God there being a perfect understanding there must be also needs a perfect will and as the understanding is active essentially in the Godhead so is the will and as hee understandeth himselfe as the most perfect thing so also hee willeth himselfe as the most perfect good and thus the will reflecteth as did the understanding Gods infinite wil imbracing an infinite willed thing there must needs be infinite love and highest pleasure proceede there-from so whilst the eternall Father conceiveth his Sonne and perfectly willeth it there must needs be full and perfect love from the Father to the Sonne and from the Sonne to the Father so from both proceedeth a third manner of beeing called the third person the Holy Spirit It is called a Spirit for three causes 1 Because love is the inforcing or motive of the Will to the thing loved and as it were a spiring and breathing to it and because the Father breatheth in love to the Sonne and the Sonne againe to the Father therefore the Holy Spirit is right said to proceed from them both 2 It is called a Spirit because the proceeding of the motive betweene the Father and the Sonne is by a hidden way 3 Because Gods children perceive Gods gifts the gifts of love by secret inspiration It is called holy to discerne it from other spirits and because nothing can be more holy than this in God and because it maketh holy and sanctifieth the Church And seeing Gods Will and Essence is one in him the Holy Ghost must needs be one with the Father and the Sonne coequall and eternall Thus by undoubted principles from Gods essence there are three manner of subsistings in God and there can be neither more nor lesse unlesse we will deny God The Holy Spirit is taken as spoken substantially or accidentally substantially it meaneth a thing most simple in essence most active in efficacie Againe that it is taken either essentially and so it comprehendeth God the Father God the Sonne and God the Holy Ghost as Joh. 4.24 or personally applyed to the third person of the Trinity Accidentally the word is used for a gift or motion of the Holy Spirit Joh. 7.39 but in the 1 Cor. 12. the Spirit and the gifts are plainly distinguished The three persons have one and the same common Essence and common workes of the Essence and of one divine Essence there are three persons The persons are distinguished from the essence as the maner of a thing is from the matter and they are distinguished one from another as the manner of the Essence one from another The difference of the persons is inward and outward the inward difference is the personall propertie which floweth from the manner of beeing The Father is of himselfe not only in respect of Essence but also in respect of being the Father begetteth his Image or Son the Father sendeth the Holy Ghost The Sonne as touching the Essence is of himselfe as touching the manner of being hee is of the Father The Sonne is begotten of the Father the Sonne sendeth the Holy Ghost The Holy Ghost in respect of the Essence is of himselfe in respect of the maner of the Essence he proceedeth from the Father and the Sonne The outward difference is when the persons are distinguished by the effects and operations towards the creatures As is the order of beeing so is the order of doing in the persons the Father doth of himselfe the Son in the Father and the Holy Ghost in both The Father createth conserveth and governeth the world the Sonne Redeemeth the world the Holy Ghost sanctifieth it Gods properties are either absolute or they have relations to the creatures Properties of the Essence generally considered are 1 unchangeablenesse as that the Essence of God is without all corruption alteration or locall motion Jam. 1.17 2 Infinitenesse as that God cannot be measured or determined by any hath no quantity no determination of his power vertue time and place Properties of the Essence specially considered are understanding will and holinesse 1 Gods understanding is such as hee perfectly knoweth all things in himself without discoursing of things or distance of time 2 Gods will is such that hee approveth the good and refuseth the evill himselfe directly is all good and indirectly other things are good as they carry his image and whatsoever hee will that hee can but not whatsoever hee can hee will 3 Holinesse is that high perfection and patterne of all vertue in respect whereof the holinesse and vertues of all men and Angels are but shadowes of this holinesse ariseth high blessednesse and contentation in God Gods properties referred to the creatures are vertues or vertuous acts Gods vertues in respect of his nature is power whereby he can effect what when and howsoever hee will concerning any creature Psalm 145.6 Job 41.2.3 Gods power is onely active and not passive depending on any other Eph. 1.19 20. Gods power is infinite in respect of his Essence of the objects of the effects and of the durance God can do all things that absolutely simply and in nature are possible Job 42.3 Thus things are absolutely possible to be done which are not contradictory to the nature of God nor to the Essence of other things without God he cannot deny himselfe 2 Tim. 2.13 Quest Whether can God do a thing against Nature Answ. If against be meant contradictory to Nature so as it repugneth the Essence essentiall properties and definition of things then God cannot doe such as God cannot make a body should be infinite a reasonable creature without reason for the nature of things are subordinate to the nature of God as second causes to the first and things subordinate overthrow not their nature if against be meant above the power of secondary causes as of water to make wine to make water out of stones or if it be meant the hinderance of their naturall actions of things flowing from their particular properties as to let the fire from burning the sunne from moving such things God hath done and can doe daily Gods vertue in respect of understanding is his fore-knowledge whatsoever is or commeth to passe in time be it good or evill with all the effects and events of actions
Absolution from sinne is not sufficient to salvation unlesse there be also a restoring or putting on of good called Sanctificatâ—on Heb. 12.14 As Election is the peculiar worke of the Father Eph. 1.3 4. Redemption of the Sonne 1 Joh. 2.1 2. so Sanctification is the proper worke of the Holy Ghost 1 Cor. 6.11 Christ by his obedience and death hath merited for us the gift of sanctification of the Spirit 1 Cor. 1.30 This he hath merited with God who for his Sonnes sake giveth us the Spirit Gal. 4.6 Our Sanctification hath two parts 1 the putting off the old which is corrupt through the deceiveable lust 2 the putting on the new man which is after God created in righteousnesse and true holinesse The putting off the old man is the subduing breaking and abolishing of the sinfull disposition and inclination that is in our nature 1 Pet. 4.5 and of it there be two parts 1 Death 2 Buriall of the old man Death or mortification is an actuall effect of the application of Christs death by the holy Ghost to our nature whereby our corruption or body of sin receiveth a deadly wound is feebled and dyeth daily Buriall is the going forward of death and is an effect of the application of Christs buriall by the Spirit whereby the old man our body of sinne is more and more corrupted and as it were rotted in the grave Rom. 6.4 Putting on the new man is when wee take againe Godf habits and disposition to vertue and it is called the rising or the quickning of the new man which is an effect of the application by the Spirit of Christs resurrection whereby inherent holinesse is begunne and by degrees continually increased Rom. 6.4 Thus Christs death buriall and resurrection is to us 1 A gift of justification Rom. 5.15.18 2 A power to mortifie and quicken us Eph. 1.19 20. and 2.1 5 6. And an example or type to follow in â—â—r course of life 1 Pet. 2.21 The 〈…〉 The justified â— understanding 〈◊〉 will 3 The 〈…〉 The 〈…〉 is 〈…〉 By teaching and 〈…〉 necessary knowledge 〈…〉 Gods favour to the 〈…〉 4.17 Rom 5.5 3 By confirming us in the 〈◊〉 of perseveraâ—ce and eternall life 2 Cor. 1.22 The will is 〈…〉 by making 〈◊〉 and ready Right when the will is inclined and carried in a straight course to that which is good rightly knowne 〈◊〉 when there 〈…〉 and faculty to follow and to the good â—â—rehended and hee 〈…〉 〈…〉 when our desires of meats drinks and other things that wee lust after are moderated according to Gods Law and reason Rom. 13 1â— And when our affections of joy sorrow love hatred 〈…〉 to Gods Law 〈…〉 and too 〈◊〉 and keepe the holy meaâ—â—e Psal. â—â—0 Psal. 119. This sanctification is 1 begun 2 perfected 〈…〉 in this life Alwaies in this life there is a mixture of the old 〈◊〉 with the new an 〈…〉 to good by 〈…〉 are contrary 〈…〉 The 〈…〉 Eph. 6.13 14. The conflict is the resisting of sinfull temptations arising in us or suggested any way to us and the victory is when wee so resist as sinne ruleth not in us Rom. 6.14 The infirmities and defects of our sanctification are forgiven us in Christ Sanctification hath many degrees sometime more sometime lesse Rev. 2 3. The children of God have some speciall sinne or sinnes whereunto they are most prone which they must have most speciall care to mortifie Any one sinne reigning in a man argueth him to be wicked and unsanctified Ezek. 18.10 11. The effect of regeneration or sanctification is good workes namely acts and operations proceeding from a regenerate will understanding and affections In good workes are to be considered 1 The rule 2 The partition of them The rule of good workes is Gods Law comprehended in the ten Commandements which God gave by voyce and by writing on 2. Tables of stone at mount Sinay The 1 Table containeth foure Commandements informing us of our duties and good workes towards God The first commandement chargeth us not to be Atheists without God Psal. 14.1 Secondly not to have false gods with the true Exod. 20.23 1 Cor. 10.20 Thirdly not to have false gods without the true 2 King 17.25 Fourthly not to have the true God neare in thy mouth and farre from thy heart Esay 29.13 〈◊〉 1.16 but requireth us to have Jehovah the true God and him onely and sincerely to be our God Deut. 4.35 The second Commandement forbideth us to make in Gods worship any shape image representation or ordinance whereby to worship God or to bow downe or to submit to any such made by any other Act. 17.29 Mat. 15.9 Col. 2.23 and commandeth us to worship the true God truly according to his owne prescription The third Commandement forbiddeth all profanation and abuse of Gods Name Word Ordinances and requireth a reverent and holy use and estimation of those meanes and instruments whereby God hath made knowne himselfe unto us and requireth to be worshipped of us Deut. 19.12 23.21 and 18.20 Lev. 19.12 24.11 The fourth Commandement requireth the observation of the due time of Gods publique worship and of all holy means whereby we may grow in grace knowledge and sanctification Act. 15.21 16.13 17.2 3. The second Table containeth sixe Commandements all teaching love and duty to our neighbour The first requireth speciall duties to our parents governours and all superiours that we honour them The second concerneth our neighbours life and good Thou shalt not kill The third concerneth his chastity as our owne Thou shalt not commit adultery The fourth concerneth our neighbours goods that wee steale not The fifth concerneth his good name that we beare not false witnesse but speake the truth The sixth forbiddeth all lust or desire to anything that is our neighbours and requireth us to be contented with our owne Thou shalt not covet The summe of these Commandements is to call men from all naturall corruption or vice unto the true God having him in an unfained love above all and our neighbour as ourselves Touching the Law of God these rules are to be considered As the Law was given by God who is most perfect so in the keeping of it is required absolute perfection Psal. 19. Jam. 2.10 Gen. 6.4 5. This perfection is inward and outward Inward in the Image of God expressed in the understanding will and appetite of man Outward in the intire effect of this image shewed in operation Rom. 7.14 Esay 2.10 Unregenerate men are utterly unable to keepe the Law the regenerate are able to keepe it in part but but not fully in this life Gen. 8.22 Psal. 14. Eph. 2.1 Rom. 7.22 23. 1 Joh. 1.8 10. Seeing the Law cannot be by us perfectly fulfilled wee may not seeke for justification by the workes of the same Gal. 2.16 3.10 13. Psal. 3 9. The common
obey God afflicteth his children 1 For his owne Glory 2 For their good and salvation 3 For the profit of others First for his own glory Israel was afflicted in Egypt that his power and goodnesse might appeare in their deliverance Secondly for our good seven wayes 1 To humble us and keepe us from sinning 2 To worke repentance in us Heb. 6. 1 Cor. 11. 3 To make us compassionate towards others 4 To stirre us up to prayer Psal. 50.15 5 To try our faith and patience Jam. 1. 6 To worke in us a loathing of this life and love of a better 7 To testifie his love unto us as unto children Heb. 12. Thirdly for the profit of others three wayes 1 That seeing our affliction they might take warning 2 Seeing our faith and patience they might be comforted 3 Seeing our deliverance they may be confirmed Two-evils we must take heed of when God afflicteth us first that we despise them not or make no use of them Esay 1. Secondly that we faint not under the burthen of them Feare is sometime by figure put for the whole worship and service of God Esay 29.13 with Mat. 15.9 sometime particularly for an affection of the heart shunning evill Three sorts of feare were in Adam and are yet in the world 1 The feare which he had in his integrity which is yet in the Angels 2 The feare which he had being falne into sinne which is yet in devils and wicked men 3 The feare which he had when hee was regenerated by the promise and grace of Christ which is yet in all Saints 1 The feare which he had in his integrity is whereby he eschewed sinne and the punishment of sinne but without sorrow because hee was without sinne and free from punishment 2 His feare when hee was falne from God was whereby he was afraid of punishment but without faith or desire of leaving sinne and so fleeing from God 3 His feare when he was regenerate was whereby he acknowledging his sinne and Gods wrath for it he was very sorrowfull for his sinne committed to the offence of God and feared to sinne any more having a care desire to eschew all evill because he knew felt Gods mercy towards him in Christ Prov. 14.17 God is loved in respect of his goodnesse as a Father he is feared in respect of his power and justice as a Lord The feare of the Lord is to hate iniquity Prov. 8.13 and by his feare men depart from evill Prov. 16.6 but the wicked runne into evill and the feare that is in them is in respect of Gods wrath and their torment not hating their sinne but God who punisheth them Godly feare ariseth from the feeling of Gods mercy Psal. 130.4 Sinfull feare ariseth from the feeling of mans misery onely Gen. 3.10 Godly feare draweth us neare to him Psal. 5.7 but sinfull feare draweth men from God as Adam fled from his presence Godly feare is in the Saints continually Prov. 23.17 Sinfull feare is by fits when God appeareth or when his judgements are revealed Esay 7.1 2. but oft times the wicked are secure Ezek. 8.12 Godly feare is joyned with faith hope and love of God Psal. 33.18 Prov. 24.26 Jer. 39.32.40 but sinfull is destitute of faith accompanied with torment and despaire Godly feare is an holy affection whereby we feare to offend God not only because wee shall be punished but chiefly because we account it most unworthy and unjust to offend him who is most great in power and good in grace who hath shewed such Fatherly love and mercy towards us To whom be all Glory for ever FINIS Jer. 32.40 Psal. 35.18 Ps. 34.9 Eccl. 12.13 Hos. 8.8 2 Tim. 3.15 Deut. 31.11 12 13. 2 Tim. 2.2 Deut. 6.6 7. Mal. 2.7 1 Pet. 5.1 2. Eccles. 4.17 1 Tim. 1.7 Jam. 2.5 1 Tim. 4.16 Psal. 32.1 2. Levit. 19.2 Deut. 32.35 Hab. 2.4 Lev. 18.5 Reduction History Rom. 15.4 Division and Order Weighing the words Figurative words Scriptures compared Collecting doctrines Application Psal. 95.7 8. Heb. 12.7 Prov. 1.7 Gen. 20.11 Tit. 1.1 Eph. 1.5.6 1 Pet. 1.5.9 Joh. 17.2 3. 1 Joh. 3.2 Psal. 16.11 GOD Esay 52.5 Joh. 1.28 Joh. 36.26 Prov. 30 4. A Spirit Act. 17.29 Esay 46.5 2 Chron. 6.18 Job 36.26 God knowne By his Works Job 41.1 Esay 15.29 1 Tim. 6.16 By his Word Gods Titles Psal. 135.14 Gods Essence 1 Cor. 8.6 Trinity Joh. 5.26 Heb. 1.3 The Holy Spirit Why called Holy Mat. 10 20 Trinity Deut. 6.4 1 Joh. 5.7 Inward difference Joh. 15.26 Outward difference 3 Joh. 5.19 Gods properties 1 Gods power Josh. 10.12 Dan. 3.23 24 25. Joh. 2.9 2 Fore-knowledge 1 Pet. 1.2 Psal. 139.27 Act. 2.23 3 Bounty Ezek. 33.11 Eph. 2.4 5. 4 Gods justice 5 Truth Rom 3.4 Gods Decree Act. 15 18. Esay 46.10 Creation {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Job 42.2 3. Psal. 33 6â— 6 Dayes 1 Day 2 Day 3 Day 4 Day 5 Day 6 Day Man World 7 Day Heb. 1.7 Dan. 10.5 6. Job 1.6 Esay 6.6 Gods Image in man Gen. 2. Gen. 1.25 Gods Image in the Soule Paradise Gen. 2.16 17. Worlds conservation Gods knowledge Gods will 1 Tim. 2.4 Gen. 45.5 50.20 Rom. 1.19 20. 2 Tim. 3.16 17 Gods providence Act. 17.28 Gen. 1.31 Gen. 6.12 Corruption or Sinne Vide Rom. 5.12 13 14 17 18 19. Josh. 22.22 c The causes of evill is the changeablenesse of the creatures will 2 Pet. 2.4 Rom. 5.161 Jam. 1.13 Evill Angels Job 5.44 Mark 5.9 Luk. 8.30 Eph. 6.12 Esay 18.10 1 King 22.23 Zach. 13.2 Gen. 3.6 1 Joh. 2.16 Gen. 3.22 Rom. 5.12 The first sin was not proper to the first parents but common to all who sinned in his loynes Originall sin Col. 3.9 Rom. 6.6 Rom. 5.14 Rom. 5.12 Rom. 7.17 Psal. 51.5 Soule of man Gen. 5.3 Rom. 5. Psal. 51. Parts of native sinne 1 Cor. 3.5 Psal. 2.13 Rom. 7.23 Actuall sin 1 Joh. 3. Sinnes punishment The devils The serpent Adam and his wife All mankind Second death Mat. 25.41 Mark 9.49 Tit. 2.11 Mans remedy for his misery 1 Pet. 1.2 Predestination Election Rom. 8.30 9.23 24. Rom. 8.29 Act. 13.48 Heb. 2.10 11 12. 2 Pet. 1.2 3. Adoption Reprobation Esay 46.10 Of Redemption By Christ His natures Their union Luk. 1.35 Luk. 24.36 Phil. 2.9 Mat. 20.18 Rom. 1.4 â— Tim. 2.5 Of Christs office Mediator Luk. 4.18 Christs Propheticall office Christs preaching Mat. 5 6 7. chap. Joh. 8.20 Mark 4.35 Mar. 24. Joh. 3. Eph. 4.11 2 Tim 3.16 Joh. 16.13 14. Christs Priestly office Gal. 4.4 Rom. 8.3 4. Joh. 17.19 Esay 53.5 6. Christs sufferings Joh. 17.5 Phil. 2.7 2 Cor. 8.9 Heb. 12.2 Mat. 47.46 Joh. 19.33 34. Christs Kingdome Victory Glory Rom. 4.25 Rom. 1.4 Act 23.32 33. Gen. 1.31 Mat. 28.1 2. Gen. 1.1 2 3. Mat. 28 3 5 â— Luk. 24.34 1 Cor. 15.5 Act. 1.4.12 Luk. 24.50 Act. 1.9 10. Joh. 18.7 Eph. 4.8 Joh. 17.5 Mat. 28.18 Psal. 2.6 Heb. 12.28 Esay 18.36 Luk. 17.21 Luk. 24.45 Eph. 4.14 Apoc. 6. 2 Thes. 1.7 8. Mat. 25. The Church 1 Joh. 2.2 Mar. 22.24 Psal. 51. Heb. 9.25 Tit. 1.1 Joh. 10.27 28. Church Eph. 5.25 Joh. 17.2 Justification Rom. 5.18 1 Joh. 3 4. Phil. 3.9 Rom. 4.5 Gal. 3.10.10 12. Psal. 14. Rom. 3.24 5 chap. 1 Joh. 3.9 Rom. 3.24 Col. 2.13 1 Cor. 2.9 1 Joh. 1.7 Eph. 2.1 2 Cor. 3.5 Phil. 2.13 Rom. 8.10 2 Cor. 5.14.21 Rom. 4.5 8. Faith Jam. 2. Rom. 10.6 10. Gal. 2.20 Rom. 10.20 Jam. 2.20 Tit. 1.1 Gal. 3.16 Peace of conscience Rom. 8.15 Sanctification Rom. 8.30 Joh. 3.5 Rom. 6.29 Absolution Rom. 15.16 Eph. 4.22 Eph. 4.24 Rom. 6.6 1 Thes. 1.6 Rom. 8.30 1 Thes. 5.23 Zach. 12.10 Eph. 4.26 1 Cor. 6.11 Gal. 6.17 1 Joh. 2.1 Psal. 18.23 Jam. 2.10 Exod. 19.20 Commandements 1 Table Exod. 5.2 Deut. 12.32 Eccles. 4.17 5.1 Mat. 6. Lev. 23.3 Luk. 4.16 Esay 56.2 58.13 2 Table Rules touching Gods Law 1 Tim. 1.5 Psal. 143.3 Rom. 7.7 Jam. 2.12 1 Joh. 5.3 Psal. 37.30 31. Of Prayer Mat. 6. Luk. 11. Prov. 15.8 29. 1 Joh. 5.14 Psal. 51.17 Joh. 16.23 1 Tim. 2.8 Exod. 18.8.10 Of Singing 2 Chro. 29.30 Eph. 5.19 Rev. 14.2 3. Psal. 92.1 2 King 3.14 15. Of mans duty towards himselfe Eccles. 2.16 Eccles. 5.13 17 18 19. Rom. 13.13 1 Cor. 7.9 Eccles. 7.1 Eccles. 2.23 Of Gods Will Of Gods dominion and soveraignty Of Afflictions 1 Cor. 12. Heb. 4.15 Rom. 8. Prov. 3. Heb. 12.1 Of the feare of God Mal. 1.6 Deut. 25.15 Gen. 20.11 Prov. 18.14 1 Pet. 1.17 Psal. 94.1 1 Joh 5.4 18.
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