THE RULE OF FAITH▪ OR, AN EXPOSITION OF the Apostles CREED, so handled as it affordeth both Milk for Babes, and strong meat for such as are at full age. By that worthy servant of God's Church, Master NICHOLAS BIFIELD, late Minister of God's Word at ISLEWORTH, and by him in his life time fully perfected and transcribed, so much as is now published for the benefit of God's Church, by his Son, ADONIRAM BIFIELD. 1 PET. 2. 2. As new borne babes desire the sincere milk of the Word, that ye may grow thereby. LONDON, Printed by G.M. for Philemon Stephens and Christopher Meredith, and are to be sold at their shop at the golden Lion in Paul's Churchyard, 1626. TO THE RIGHT WORSHIPFUL AND Religious Knight, Sir THOMAS POSTHUMUS HOBY, and to the honourable and virtuous Lady, the Lady MARGARET his wife, A. B. wisheth the increase of grace here, and the fruition of glory hereafter. RIGHT WORSHIPFUL, THere are many ways to attain to seeming honour here upon earth; there is no way to attain to true honour, besides this of Piety and Virtue: Godliness brings the best gain, the greatest honour unto a Christian: others may be more rich, none are more honourable than they: others may be more esteemed of by the men of the world, none have more honour both with God and good men than they: as Solomon saith, The wise shall inherit glory, but fools, dishonour, though they Pro. 335. be exalted: this is the inheritance of the godly, who is the only Wise man: So that I may now say with our Saviour, your Worships have both chosen the better part, which shall never be taken from you: I having ever observed it to have been your greatest ambitions, to be true Christians: which alone makes you more excellent than your neighbours: neither have you made choice of Religion as many Hypocrites and Timeservers do, making it a stalking horse, a footstool to the seat of preferment; making choice of Religion for nothing else but only for the advancing of themselves and compassing of their own private ends: no, your end and aim hath ever been in all your services and employments, both to advance the glory of God, as also to further the peace and welfare of this Church and Commonwealth wherein we live, and whereof God hath made your Worship a worthy member. This indouldens me humbly to present this ensuing Treatise unto you both: which may be called the Rule of Faith, the Symbol or Badge, whereby a true Christian may be distinguished, and known from all jews, Turks, Atheists, Papists, Heretics, counterfeiting Temporizers, and false Professors: the Doctrine of the Creed, containing in it the substance of Christian Religion, Taught by the Apostles, Embraced by the ancient Fathers, and Sealed by the blood of the Martyrs: The exposition of which Creed, so far as it was perfected by the Author, I here present unto you both, desiring that it may shelter itself under your protection; many reasons enforcing me thereto: first, that honour, and Singular Love, which you both have showed unto those that Labour in the Word and Doctrine: as you are patterns of Piety, so are you Patrons of pious and godly men, and of their labours: secondly, that love and respect which you were pleased in particular to express unto the Author of this Treatise (my dear Father, now with God) which since his death, you have been pleased to continue both unto the fruit of his Brain, as also to the fruit of his body, this emboldens me to commit this Posthumus to your protection: thirdly, that good esteem which you have ever had of this work, manifested, both, when you were pleased to be diligent hearers of it when it was preached, so long as you were both resident in those parts, as also by your earnest desire of the publishing of it, for the benefit of God's Church: and I doubt not but that you will now favourably receive that which formerly you have so highly esteemed, & so much desired: lastly, that special duty which I myself owe unto you both for your extraordinary Love, and (by me undeserved) favours which you have been both pleased to show unto me, since it pleased God to deprive me of the benefit of such a Father; this my duty bindeth me, with all humility and thankfulness to acknowledge them, therefore do I willingly take this opportunity, humbly to present this ensuing Treatise unto you both, not doubting but that you will receive it into your Patronage: so that whilst you believe, and countenance and defend the Truth, The Truth shall make you free: These things do, and the God of Truth and Peace shall be with you: now the God of all grace make you perfect, confirm, strengthen, and establish you, and bless you with all spiritual blessings in heavenly things through Christ, with temporal blessings here, and with eternal blessings in his Kingdom, Such shall be the daily Prayers of Your Worships humbly devoted, ADONIRAM BIFIELD. To the Christian Reader. CHristian Reader, it was the Author's purpose, if God had spared him life so long, to have finished this Exposition upon the Creed; but man purposeth, and God disposeth. It pleased God to ●aish his course, before he had finished this work; * So much as now is published, comes unto thy hands, as it was left fully perfected by the Author in his life time. yet God in his divine providence hath so disposed of it, as that you may find the substance of those Articles which are not here perfected, to be handled in some of his other labours, unto which briefly I refer you: For the ninth Article, concerning the holy Catholic Church, the Communion of Saints, I refer you to his Treatise called The Principles, or, the pattern of wholesome words, Chap. 23. And whereas The Communion of Saints consists of two parts: First, The communion of the members with the head; Secondly, The communion of the members among themselves: for the former read his Exposition upon the Colossians, Chap. 1. vers. 18. pag. 121, 122, 123. for the latter, read his Exposition upon the third of Peter, ver. 7. pag. 169. for this title, Saints, read his Exposition upon the Colossians, Chap. 1. ver. 1. pag. 7, 8, 9 If you would be directed how to carry yourselves in this communion amongst the Saints, and towards the godly, read his little Treatise called The Rules of a holy life, Chap. 25. For the tenth Article, The forgiveness of sins, I refer you to his Book of the Principles, Chap. 24. as also to his Exposition upon the Colossians, Chap. 1. vers. 14. pag. 108, 109. Would you know what course to take to be delivered from your sins, than I refer you to his little Treatise, called The Doctrine of the beginning of Christ, or, The Catalogue of sins, Chap. 2. pag. 14. For the eleventh Article, The resurrection of the body, I refer you to his Book of the Principles, Chap. 26. For the last Article, Everlasting life, I refer you to his Exposition upon the third Chapter of Peter, ver. 7. where this is largely handled from pag. 141. to 163. The Author hath handled most of these things in diverse parts of this Treatise, called the Rule of Faith, which you may easily find out by the use of the Index: These things I thought good to acquaint thee withal for thy help and benefit: as also to show that by the divine providence good supply, even out of the Authors own works may be made of that defect, which by his immature death may be thought to be in this Rule of Faith. That which is required on thy part, is diligence and care to treasure up in thy heart these wholesome and sound words contained in this Treatise, that so thou mayst walk according to this Rule, knowing that as many of you as walk according to this Rule, peace shall be upon them and upon the Israel of God. Thine in the Lord, ADONIRAM BIFIELD. THE CREED. OF THE CREED IN GENERAL. Text, 2. Timothy 1. 13. Hold fast the form or Pattern of Sound words. THere have been in all Ages of the Church since the giving of the Scriptures, two ways; by which the Ministers of the 2. Ways of Preaching. Church have taught men the knowledge that is necessary to Salvation: The one was to make choice of some Text of Scripture, and to expound it to the people, and thence to 1. By Text. make use of it. Thus they did in Ezra his time, Nehemiah 8. 4. 7. 8. and thus did our Saviour Christ at Nazareth, Luke 4. 16. 17 etc. and it is noted in that place, that it was our Saviour's custom so to do. Thus did Philip, Acts 8. 30. 35. The 2. Without Text. other was without being tied to any particular Text, to handle the ma●ne body of Doctrine, as was most necessary for the people that were to be instructed. Thus the Sermons of the Prophets were not the exposition of any particular Text, but a solid and complete collection of all that matter which at that time were needful for the people. And this course also did the Apostles hold in their Epistles and Sermons to the Churches, choosing out so much matter out of the revealed Will of God, as was most behooveful for the Christians, to whom they writ or preached, only confirming what they taught by the Scripture. Both these courses have been followed in the Christian Churches to this day: only amongst us with this difference: That the instruction out of a Text is used in Churches, and the instruction without a Text in Schools. But that both these courses may be held in popular teaching, is manifest, by the proofs before: and it is manifest, And both expedient. that if Divines for the profit of their hearers, would undertake solidly to set before the people the whole body of Theology, and show them at once all the choice things they are to believe concerning God or Christ, or the Creation, or the like, it cannot but in some respects be much more profitable, then to cleave only to the exposition of whole books of Scripture or particular portions: because by the former course the people may see altogether, that which by the other way they should hear but by piece and at several times, only as the Texts will give occasion. I observe not this to disgrace the godly course of preaching by Texts, but rather to show that both are needful: and as I conceive, it were much to be desired; That Divines every where would teach the people the whole frame and body of the Doctrine of godliness. The Apostle Paul in this place shows, that besides their The Apostles Patterne. course of instructing the Churches in particular Doctrines, according to occasion; they did extract into one body, the Heads of all Religion, which they did in all places carefully unfold, and preach upon unto the people; and these Heads thus gathered together, as the principal things handled in all the Scriptures, the Apostle calls here the pattern of wholesome words, and were divided into two general Heads or Titles, Faith and Love.. Now there are also two ways of handling these heads of Religion; the one more plainly and briefly, by way of Catechising: the other more largely and exactly, by way of Methodical Doctrine: The one is necessary for young beginners in Religion, and the other needful to build up a people in the knowledge begun in them. Having therefore by God's gracious assistance heretofore handled the body of Divinity after the first sort, in the extract of principles and Doctrine of foundation only, with some explication of them: I now intent by the like gracious assistance of God, to go over all the body of sacred Theology, in a more exact manner, adding those Doctrines that may serve to build you up in the larger knowledge of those glorious Mysteries of true Religion. And long dilating with myself upon what Foundation to raise this new frame; I at length resolved upon the Apostles Creed, where I find all the Doctrine of Faith collected into one fair body, ready to my hands. And in discourseing of these glorious Truths, I intend to The method intended. observe a mixed course of Teaching, that both sorts of hearers may find matter of profit: here will be plain things for the simple, and more higher Contemplations for the more judicious. Two things I especially intent in handling these Articles of Faith; the one is the apparelling of each Article, with the glorious furniture I find made fit for it in any part of the Scripture: and this is by way of Exposition. The other is the discovery of the many and singular uses we may put such glorious truths to, in the whole course of our lives: and this by way of use. Now then for an Introduction in general, this Text gives us occasion to consider of two things, 1. What the Creed is. 2. What we are bound to do with the Creed. For the first, the Apostles own words, do tell us, what What the Creed is. such sound abridgements of the chiefest Mysteries of Religion are, they are Patterns, forms or frames of wholesome words; where two things are said: 1. That they are wholesome words. 2. That they are Patterns. What wholesome words are. Unwholesome doctrines of two sorts. They are wholesome words both by way of opposition to doctrines that poison and corrupt the minds of men: and by way of difference from such truths as for the present and in some respects are not wholesome to the hearers though in themselves they be wholesome. We may observe by divers passages in the Epistles of the Apostle, what kind of Doctrine he accounts to be in itself 1. Corrupt doctrine. unwholesome, as all false Doctrine contrary to the Gospel of jesus Christ: such as was justification by works, the forbidding of marriage and meats, the denial of the Resurrection and the like: and this he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to teach other divers sorts of corrupt doctrine. Doctrine. Such corrupt stuff the Apostles also accounted all the vain janglings of men with pride and perverseness wrangling about words, or disputing of needless things, and those he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 1. Tim. 1. 3. & 6. 4, 5. ●0. Further unwholesome words, the Apostle accounts all their curiosities and vain speculations in Philosophy, as when out of the liking of the writings of old Philosophers, they brought in Angel worship into the Churches, Colos. 2. 8. 19 and such stuff also was that which the Apostle condemns under the name of traditions of men, that is, superstitious observations, when the inventions of men are urged with opinion of holiness or necessity, Col. 2. 8. 20. of this nature were profane and old Wife's fables, 1. Tim. 4. 7. and such is all that stuff men haunt after that will not be wise to Salvation, but curiously search after things not reueiled. Secondly, true Doctrine may be unwholesome: and so we find divers instances in Scripture: as first, when the truth is How many ways true doctrine may be unwholesome. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so varnished by the enticing words of man's wisdom, that the power of God is not observed or regarded, and the conscience is not intended to be informed. When men in delivering the truth, study to show their own wits, more than the glory of God's Truth; this is not wholesome for the hearers, and therefore exclaimed against, and protested against by the Apostle in divers places, 1. Cor. 1. & 2. Colos. 2. 4. Secondly, the time is spent in knotty and obscure places, that are neither easy, nor necessary to be understood, and in handling whereof, scandalous or dangerous conceits may be raised in men's minds. Thus the hard places of the Apostle Paul's writings were perverted as the Apostle Peter complains, 2. Pet. 3. 17. Thirdly, when disputations about things indifferent are brought in, when the questions are doubtful, and the weak may be entangled, Rom. 14. 1. Fourthly, when the Word of God is divided unskilfully, and ignorantly: as when strong meat is given to Babes, and strong men can get nothing but milk. Thus as they are wholesome words. Secondly they are said How the Creed is a Pattern. to be Patterns: the Collection of the choicest truths into one frame or body, is called here a Pattern: and so the Creed may be said to be a Pattern of wholesome words, because in the Creed there is as it were a short, but lively resemblance of all those truths in a little room which are at large, and dispersedly handled throughout all the Bible: and therefore, fitly was the Creed called the little Bible. Yea, it may be called a pattern, because we may compare with it all the truths we read of in Scripture, and mark how they agree with, or suit to the Articles of our Creed, and because we may try all Doctrine we hear, and free ourselves from the Intanglement of such controversies about opinions that agree not with, or belong not to our Creed. As the Decalogue is a pattern of all duties to be done, and Note. the Lords Prayer a pattern of all requests to God, so the Creed is a pattern of all Doctrine to be believed. Thus of the description of the Creed, as the words of the Apostle fitly serve for it. The more manifest description of it will appear afterwards. The keeping of this pattern follows. When the Apostle exhorts Timothy to the keeping of this pattern, he may be understood to speak to him as a Minister, What great respect we should have of the doctrines contained in the Creed. or as to a Christian in general. As a Minister he is enjoined with all care to endeavour to preserve the purity of Doctrine, and with great respect to teach often, and powerfully those points of Doctrine which were expressed in the pattern, as the principal truths he should aim at in the course of his Ministry. He should not through desire of vain glory affect Curiosities, or Novelties, but build up his Hearers in all the knowledge he could infuse into them by continual teaching of those doctrines. If he speak to him as a Christian in general, than this is the point of Doctrine the Apostle aims at, that all Christians be exceeding careful to get the distinct knowledge of the main Articles of the Christian faith, and above all Doctrines keep those as a great treasure. And so in particular, since we have in the Creed such an excellent frame of the Doctrines of faith, we must hence learn that it is our duties to regard these Doctrines with all respect. There be twelve Reasons, why we should be in a special manner desirous to hear, learn, and make use of the doctrine 12. Reason's why we should greatly desire to be instructed in the Articles of our Creed. 1. From the Commandment of God. of these Articles of our faith. 1. Because we see here it is the commandment of the Apostle, that we should keep this pattern of wholesome words. The Apostle saw it was a Doctrine of excellent use for the Churches, and therefore to be learned and kept as a great treasure: and the Commandment to keep them imports, that whatsoever we are ignorant of, yet we should not be ignorant of these points, and whatsoever we forget, yet these things we should be sure to remember, and whatsoever we wanted affection in, yet in these things we should strive to be greatly affected. It is therefore a sin of great unfaithfulness to neglect these points, and shows we are too wise in ourselves, if we have no mind to learn and keep such things, as God in his wisdom hath in some special manner charged us to regard. 2. Because God himself is the immediate Author of these 2. From the Author of it. Doctrines: it is God only that opens this School of Faith: These are lessons that are to be learned (not from wise men as many other things) but from God himself, to whom alone the glory of revealing these high Mysteries belongs. 3. Because the matter here contained is Doctrine of the highest nature, that was ever taught or learned in the world: 3. From the subject matter. what higher Doctrine can there be then of God & the Church of God? no Science hath such a Subject. The Physics entreats but of the natural body; Astronomy but of the heavens; all the Mathematics, but of some particular and inferior subjects; and so all Arts: only Theologie, and in Theologie the Creed entreats of a number of most choice Mysteries in divine things. All the Doctrines here are such as natural reason or sense can say little or nothing to: for except it be in the first Article, nature is altogether silent in the rest. And for this Reason we should be wonderfully desirous to be employed in these knowledges: for to be taken up with easy things belongs unto the Vulgar, but to be informed in things removed from the senses, belongs to the wise only. 4. Because the Doctrine of the Creed hath been received in 4. From antiquity and universality. all Ages of the Church; it is Catholic Doctrine: it hath been entertained with great Honour in all Christian Churches: that Doctrine which all Christians in all Ages of the world have learned and admired should be much attended to by us; and such is the Doctrine of the Creed. The Creed is the confession of the whole Church of God since Christ: and if we read and respect the confessions of particular Churches, yea of particular men, then how much more ought we to study the confession of the Church universal; it containing the faith, in which all the Martyrs and Saints of God lived and died. 5. Because it is matter that is infallible: for besides that we 5. From the infallibility of it. believe nothing here, but what hath been in all Ages received (except it be in that point of Christ descending into Hell) so all those Articles are grounded upon express Scripture (except before excepted) that there can be no doubt of the truth of them, if we will believe the Scripture, and therefore we should with the more willingness attend to these Doctrines, seeing they are not in the number of those truths that seem to be opposed, not only by the judgements of learned men, but by the Word of God, the meaning of God's Word appearing not so clearly to us in those things. 6. From the sufficiency of the Doctrine of the Creed: It 6. From the sufficiency of it. contains all things necessary to be believed to salvation: All things I say, necessary for babes in the proposition, and for strong men in the exposition. 7. From the necessity of knowing and believing these 7. From the necessity of it. Fides integra est Copulativa. things: these Articles must be believed or we cannot be saved: Yea, all these Articles must be believed of necessity: to fail in any is desperately dangerous. 8. From the permanency of these truths. here is that 8. From the permanency. said that will abide in a Christian, and is indelible. 9 From the consideration of the condition of many hearers: some are but new beginners, and others though for the 9 From the condition of most hearers. time they might have been teachers, yet need to be taught these principles: Yea, need to be taught them again: being such as those, Heb. 5. 12, 13. It is in these things also, that the better sort of hearers complain of their ignorance. 10. We were tied in our Baptism unto the doctrine contained 10. From our bond in baptism. in this Creed, and so we stand bound before God and the Angels to learn it and keep it as a great Treasure. 11. From the consideration of the manner of propounding these Articles, they are set dnwne in the Creed plainly, and so 11. From the manner. It is verbum abbreviatum, Parvum Euangelium, the little Bible. 12. From the many uses of it. they clear our judgements; and withal briefly, so as we need not fear our memories, it is short in words but great in mysteries. 12. Lastly, because of the singular use may be made of these doctrines, there is great use of the whole, and great use of every part of it: other Sciences for the most part add nothing to us, but to our knowledge only, or little to our practice especially, so as to advance our happiness: now there are many commodities arise from the knowledge & keeping of these truths, as 1. Contemplative delight: Men are delighted with the smell of 1. Voluptas theoretica. flowers, and the sight of colours, how much more may, and ought our minds to be delighted in the observation & meditation of such glorious truths as these: for these Articles do exhibit to the believing soul, the glory of God to be veiwed in the things of greatest excellency, even the choicest things wherein God hath made known the wonder of his goodness unto man. And therefore these things are good for meditation all the days of our lives, if we had once but the skill to open the glories are here contained. Many Christians are much distressed about meditation: They complain they cannot tell what to think of profitably: In the Creed is contained the abridgement of these shining doctrines upon which we may, and aught always to look & wonder. 2. The restoring of the Image of God in our minds: for by bringing in these knowledges, we set up again the frame 2. God's Image in these. of the Image of God in our minds, which lieth utterly defaced in us till the light of these doctrines begin to shine in our understanding: we are purblind, yea we are stark blind so long as we are ignorant in these grounds. 3. The nourishment of the whole soul: The soul of man takes not food further than it lays hold upon these and such like 3. Nourishment. truths, and when these are thought on and applied sound, all things in the soul will thrive and prosper: and the more is this to be regarded, because in these Articles is contained food for all sorts of Christians: for here is milk for Lac parvulorum Cibus fortium. little ones in the proposition of these Articles, and meat for strong men in the exposition of these: & all wholesome food. 4. The Creed contains the substance of those Articles of agreement 4. here we see the Articles between God and us. made between God and us: so as we may easily and daily thence take notice of the main points that are treated of between God and us: The condition of the covenant on our part, concerning either faith or practice, all that is required of us (in effect) in respect of faith is here set down. 5. By the dexterous use of these doctrines, we may try all Religions 5. The trial of contrary doctrine. Parvus Iudex. in the world: for here is the root of faith, the touchstone to try things that are to be believed, the square by which they are to be measured: 'tis that little judge in matters of quarrel about Religion: for whatsoever doctrine is contrary to the Analogy of faith in these things may be safely rejected, and must be. 6. It is the very Character of the Church: and serves to distinguish 6. It distinguisheth us from all misbelievers. us from all other professions of men in the world: as first, from mere naturalists, that believe no more concerning God & religion than they can see by the light of nature as it is now corrupted: and so it distinguisheth us from the Philosophers: and therefore much more from the common sort of Gentiles, that entertained opinions monstrous, and against the very light of Nature: secondly, from the Turks, who though they receive some truths from the light of Scripture, yet rejecting most of these fundamental truths, & entertaining a multitude of blasphemies of their own against the Christian faith, are worthily condemned as men without the pale of the Church: thirdly, from the jews, because they deny all the Articles concerning Christ: fourthly, from all sorts of Heretics, that have erred from this faith, in some of the Articles concerning Christ, such as are the Arrians and Papists at this day: fifthly, from such as have but a wandering opinion concerning God in any of these Articles, so as they only know them by conjecture or hearsay, and have not entertained them with distinct assurance into their hearts: and such are multitudes of people of all sorts even in the Visible Church. Alsted. Catech. To conclude, every word almost of the Creed doth pierce the sides of some or other heretical or blasphemous men. As we believe one God, against the Gentiles; the Father, Son, and holy Ghost, against the Antitrinitans; Creator of Heaven and Earth, against Carpocrates, Cerinthus and the Ebionites; we believe that Christ is the Lord, against Valentinus, who acknowledged him to be a Saviour, not a Lord; and that he is our Lord, against those in origen's time, that said he was the Lord of God; and that he is the only begotten Son, against the Arrians; conceived by the holy Ghost, against Apollinaris, Valentinus, and Eutiches; that he was dead, against Basilides; & rose again, against Cerinthus; and sitteth at the right hand of God, against Praxeus; and we believe one Catholic Church, against the Donatists and Novatian; and the Communion of Saints, against Sectaries; and the Resurrection, against the Sadduces and Cerinthians, and the like. 7. It is full of comfortable uses. 7. Lastly, there is scarce any word in the Creed but it contains some uses of Consolation, and therefore we should attend unto it, and keep it as a great treasure, because there are so many springs of joy that will ever flow abundantly into our hearts, if the fault be not in our own carelessness, ignorance or unbelief. The Use should be therefore to inflame our hearts to a desire after the understanding and power of these Doctrines, and having learned them to keep them in the closet of our hearts, as our greatest treasure on earth. I know there is naturally in the hearts of the most hearers a kind of desire to hear new doctrines, and to be taught in things above the consideration of these principles, but we must be altogether displeased with ourselves, ●f we find this intemperance in our desires: It would argue a great loathing of Manna, and a secret despising of the greatest part of the Word of God (which is employed about the propounding and urging of these doctrines) if we should suffer our hearts to slight these grounds, and first Truths: It is a sign of a narrow and base heart, if there be not room to receive with gladness this precious seed. Men are loath to be accounted Babes, and therefore affect not the doctrine is fit for them, but look too high, and reach after things that are not so useful for them. And thus in general. The Title of the Creed. Ephes. 2. 20. THe Creed hath two things in it to be considered of: The Title and the Articles of faith comprehended in it: the Title, usual and ancient, is the Apostles Creed. Where is noted the Authors of these doctrines, and the kind of doctrine. The Authors were the Apostles: the kind of doctrine is a Creed: first of the Authors. How the Creed is the Apostles. All men grant the Creed to be the Apostles: but yet all agree not about the sense, How the Creed may be said to be the Apostles: for some think it is the Apostles Creed, because the Apostles made it and compiled it in the form as it now is. Others think it is the Apostles Creed because it contains the substance of their Doctrine, though it were not made by them. 2. Opinions. The first sort conceive thus: That the Apostles after Pentecost when they had received the holy Ghost, met together in jerusalem, and considering that they were to depart one from the other into diverse parts of the world, they agreed upon the substance of all that doctrine which they would teach all abroad the world, and accordingly digested it into this form, that thereby it might appear that their doctrine every where Ruffin. in Simbo. Apost. did agree; and that so, false Teachers might be discovered, when they should in any place under pretence of preaching Christ, oppose or conceal any part of the necessary Christian faith. Of this opinion were some of the Fathers: Some of the Schoolmen afterwards went so far, as to name which part of the Creed was made by each of the Apostles, as That Durandus, etc. Peter should say, I believe in God the Father Almighty; and john should say, Creator of Heaven and Earth; and james should say, I believe in jesus Christ his only Son our Lord; and so the rest of the Apostles cast in each one a part, till by them all the whole Creed was finished. But this opinion cannot be true, as may appear by diverse reasons, some probable, some infallible. It is not probable the Apostles digested it in the order it is: for why needed it to be made by all the Apostles piece▪ meal, and not rather by one Apostle alone? Secondly, there are terms used in the Creed, are no where used in the writings of the Apostles, as the words of descending into Hell, and the Catholic Church. Thirdly, the Apostles Catechism entreated of faith and love, 2. Tim. 1. 1●. but this Creed entreats only of faith. But there is one Reason which is infallible: for if this Creed had been written by the Apostles, it had been Canonical Scripture, and must have been re●d in our Bibles, which no man ever affirmed which I read of. 2. The second sort of Divines therefore are in the right opinion, who conceive that the Creed is the Apostles in respect of the matter, not in respect of the form. It is the Apostles, because the doctrine contained in it, is that which all the Apostles with one consent did teach unto the world, and have left confirmed in the Apostolical writings in the New Testament. And for this Reason we ought to attend to the doctrines here to be entreated of, as being such truths, as are not founded on the testimony of any ordinary man, but even of the Apostles themselves. Quest. But may some one say; Is it not the Prophet's Creed Quest. aswell as the Apostles. or are not these Articles to be found in the writings of the Prophets aswell as the Apostles, or are there some truths necessary now to Salvation, that were not necessary in the Old Testament? Answ. I answer that the main substance of the doctrine of the Creed was known and taught by the Prophets in the Old Testament, as in general concerning one God, and the Messias, and eternal life, etc. but there are some things peculiar in the Creed unto the Christian Church, and of necessity to Salvation: as the more open and clear doctrine of the Trinity: the particulars about the Humiliation and Exaltation of Christ, and the estate of the Catholic Church, these being clearly reueiled are now necessary to Salvation. Quest. Some one will say; but how came the Creed then into the Church, who made it, or when was it made? Answ. I answer, that it seems clear that it came not in all at once, but that in the Apostles days it was much shorter: It is manifest, that our Lord and Saviour commanded to baptise men in the Name of the Father, of the Son, and of the holy Ghost. Whence came the custom of examining those that were baptised about their faith: Who in the first times answered briefly, and for the most part, but concerning the Trinity or concerning Christ, which was chiefly then in question: We may observe that Philip would not baptise the Eunuch, till he had confessed his faith, Acts the 8. which imports that it was the manner then to admit none of years to baptism, till they had professed their faith, and that some kind of short form was then in use: What the precise form was, cannot be certainly known: but it is likely, their confession went not further than the Trinity: Now these Articles concerning the Trinity, were enlarged for the prevention and repressing of sundry Heresies, as they did or were likely to spring up in the Church. But that the whole Creed as it is now, was not verbatim in the The most of the Articles concerning Christ are to be found, Act 2. from v. 22. to v. 37 first Ages, may appear in that the confession of faith in the days of Martialis, Ignatius, Irena, Tertullian, Origen, and those of their times did not proceed further than the Trinity: In the first book of Socrates his Eccless. Hist. Chap. 19 we find, The Creed thus recited. We believe in one God the Father Almighty, and in the Lord jesus Christ his Son, begotten of him before all worlds, true God, by whom all things were made which are in heaven, and which are in earth: Who descended, and was incarnate, and suffered and rose again, and ascended into Heaven, and from thence shall come again to judge the quick and dead: and in the holy Ghost, in the Resurrection of the flesh, in the life of the world to come, in the Kingdom of Heaven, and one Catholic Church, reaching from one end of the earth to the other. In Saint Ambrose his time, the baptised was asked three questions: as first, dost thou believe in God the Father Almighty, and the baptised answered, I believe, and then he was dipped under the water: secondly, he was asked, dost thou believe in the Lord jesus Christ and his Cross, and he answered I believe, and then was dipped again: thirdly, he was asked dost thou believe in the holy Ghost, and he answered, I do believe, and was the third time dipped. Ambrose lib. 2. de Sacram. cap. 7. so that 'tis probable, that the Creed was not fully finished in this form it now is, till about the fourth age after Christ: And thus of the Authors of the Creed. To conclude therefore this point concerning the Authors of these Articles, the Creed is called the Apostles Creed in two respects: first, to distinguish it from all other Creeds. There have been diverse Creeds made in the several ages since Christ, some by particular writers, some by Counsels: of particular writers, Athanasius Creed doth most excel, which is the Creed set down in the book of Common Prayer, next before the Litany: and of Counsels these are the chief Creeds, the Nicen Creed, which you may find in the book of Common Prayer, also set down in the order of the Communion, as also the Creed of the Ephesian Synod, and the Creed of the Calcedonian Synod, read Am. Pol. synt. Theol. lib. 2. cap. 2. Now this Creed is called the Apostles Creed, to show that the Churches did hold it to be of greater authority than any other Creed, and that other Creeds are but as it were expositions of this Creed. Secondly, it is called the Apostles Creed, to give it authority above all humane writings, even those that have much or most excelled. The confession of national Churches have been worthily had in great request, so have the Creeds of the Counsels, and so have the Apocryphas Scriptures: but yet none of these have attained to the honour of this Creed. The translation of the Canonical Scriptures in respect of the words are humane, though in respect of the matter and order they are divine: and these of all humane writings are the best, yet not without the defects of the Translators, whereas the original in both Testaments is divine both for matter, order, and words also. Thus of the Authors. The kind of writing follows. Creed] Symbolum is the word used in the most Christian Churches and is plainly agreeable to the original word, the Creed being first penned in the Greek tongue. If the word be derived of Sin and bolus, than it may signify two things: first, a morsel, or as much as a man may well swallow at once: and so the whole Scriptures containing but the divine furnishing of God's Table as it were, the Creed contains each particular Christians morsel, so much as he may and must swallow, and receive down into his heart, without leaving any of these Articles out: secondly, a draught, even as much as a net can take at once. The sea is the Word, the fisherman is the Christian man, the Net is faith, the Creed is as much as the faith of the Christian can take at a draught out of the Sea of doctrine contained in the Scriptures. But it is more likely the word should be derived of Sin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then it may signify all or any of these five things: 1. A Shot: it containing the reckoning which the Apostles made for the Churches, being deducted or cast in, out of the several writings of each of the Apostles. 2. A Watchword, or any sign in the time of war, by which the Soldier might be distinguished from spies or strangers, and so might show to what captain or colours he belonged: so the Creed is the Military sign by which the true Christian is distinguished from all spiritual spies and foreigners: 'tis God's Watchword. 3. The Motto or Poesy, or word given in men's Arms: so the Creed is the Christians Motto, his word which is set in his Arms, being made noble in blood by Christ, and so able to give the Arms of his spiritual house and kindred. 4. A token or Bill of Exchange, by which a man is enabled to trade or receive commodities: By the Creed the Christian may trade for any spiritual commodities. 5. A Passport: Christians are strangers and Pilgrims, a great way from home, and the government of the Christian world, will not let a man pass without his authentic Passport: Now by his Creed the Christian man may pass and find entertainment in any part of the Christian world. As for the name Creed, it is not easy to tell when it first came up in our Language, but it is certain it comes of the first word which is in Latin Credo, rendered I believe. But by the way; if these Articles be a Creed, than they are not a Prayer, nor to be said as a Prayer, as the ignorant multitude doth abuse it Thus of the Title. I Believe. Mark 9 24. IN the Creed itself we must consider: first, matter of duty which is in the word Believe, which is the hand or clasp The Analysis of the whole Creed that takes hold of all and every of the Articles: secondly, matter of doctrine, which may be cast into two Heads, as it concerns God or the Church: for the Lord doth not vouchsafe to cumber Religion with the whole doctrine that might concern the estate of all men out of the Church: concerning God, the Articles look upon all three persons: and in the doctrine of the Father, amongst his attributes, singles out his Almightiness; and amongst his works, looks upon his making of Heaven and Earth. In Christ faith looks upon his Person and his Office. In his Person it acknowledgeth his divine Nature as God's only Son; and his humane Nature in these two words (viz.) conception by the holy Ghost, and birth of a Virgin. His Office is considered according to his estate both of Humiliation and Exaltation. In his Humiliation is considered his sufferings: first, in body in that he suffered under Pontius Pilate, was dead and buried; and then in soul, in that he descended into Hell: In his Exaltation, faith views his Resurrection, Ascension, and Session at the right hand of God, and his coming to judgement. Concerning the holy Ghost, the Church hath retained and maintained that truth in all ages without any great opposition, and therefore that Article is very barely set down: the greatest quarrels were raised either by Gentiles against the doctrine of God the Father; or by Heretics against the doctrine of Christ the Son; which made faith speak out more distinctly in the doctrine of these two persons. Thus of God. Concerning the Church, two things are to be noted: Properties or Privileges. Her properties are two, holy and Catholic. The goods or Privileges of the Church are either in this world, or in the world to come. In this world there is Communion of Saints and forgiveness of sins. In another world faith sees and wonders at the Resurrection of the body and the life Everlasting. I Believe.] This word I believe, is not a word only of a Christian addressing himself to lay hold upon these treasures contained in the Articles following, but it is the word of a man making answer: The question is suppressed, but the Answer is expressed: for as it is true that a true believer is oft questioned, so 'tis as true, that by his Creed, he answers all that can be said to him: for here is contained, that Answer of a good conscience spoken of 1. Pet. 3. 2●. This form of answering came first in at Baptism in the Primitive Church: for before the party to be baptised was admitted unto Baptism, he was examined (as the Eunuch was by Philip) and did answer by making confession of his faith in this or the like form. Neither is this the answer of the Christian at the time of his Baptism only, but all the days of his life: for if God ask him, what he hath to do to take his words into his mouth, or what he makes among his servants? or if the devil ask him, why he lives not in his sins, or chose, why he despairs not, or why he entertains doctrines of which their can be no Reason given? or if the Law ask him, what shift he can make with all his sins, having broken every Law; and with all the curses due to him for his sins? or if the world ask him, why he lives so retiredly, and keeps not company with the men of the world, and seeks not, or admires not the pleasures of life, or the honours and favours of great men, or the Riches of this world, and why he suffers so much disgrace, and affliction, which he might avoid if he would do as other men do? to all or any of these or the like questions, he still answers, I believe in God, etc. Belief or Faith is diversely accepted: sometimes it is taken for fidelity or faithfulness, or assent: and this sense it hath among the Philosopher's aswellas among the Divines that are Christians, but all the other senses following it hath only among Christian Divines. And so it is taken sometimes for the doctrine of faith, 1. Cor. 13. 13. Phil. 1. 27. sometimes for the profession of faith, and so Simon Magus believed: sometimes for the things believed, 1. Tim. 1. 19 jude 3. But most usually for the gift by which we believe, and so it is taken here. But what is it to believe these Articles? 'tis not to guess at them that they are true, or to conceive some probable hope that they may be justified; nor is it, to say them over; nor is it only to live in such places where such doctrines are taught and defended: but to believe, must have these six things distinctly in it: for to believe, is, 1. To understand the meaning and sense of these Articles: this is so necessary as it is impossible we should believe, when we know not what it is we believe: yet this is the least thing in faith. 2. It is to assent to all this doctrine that it is the Truth. 3. 'Tis to esteem and like this doctrine above all other kinds of doctrine in the world, which is contrary or different from it, and accordingly to joy in it, and be much affected with it. 4. 'Tis to profess it, and openly to declare myself resolved to live and die in the belief of this doctrine: and so this profession hath in it two things: first, a Separation from such societies of men as receive not this faith: secondly, Apology for it, so as to defend it, and contend for it, Phil. 1. 27. jude 3. 5. 'Tis yet more, and that is, to rest in the happiness contained in this doctrine of the Creed, as it contains all that excellent treasure which is sufficient for our eternal salvation, and our chief good. 6. 'Tis last, to join ourselves to true believers, as to the only excellent people in the world, with sincere affection to them, and desire of fellowship with them: for this is such a faith as works by love. So that this believing here, hath in it all the three faiths spoken of by Divines; for to understand and assent is the work of Historical faith: To esteem and profess is the work of temporary faith: To rest upon this happiness by Christ, and to join in hearty fellowship with the godly, is the work of justifying faith. Now, because some of these things in believing may be found in reprobates as well as the Elect, and that the heart of man is exceeding deceitful in the point of faith, and the devil applied his temptations, with all subtlety and power, to deceive men in their believing, therefore unto these things which are comprehended within the nature of the believing here mentioned, I add the distinct consideration of such things as must be found in the manner of our believing: we must look to it how we believe these Articles, for we may be many ways deceived: for, 1. We must believe them with the heart, and not confess them with the mouth only, Rom. 10. 10. and to believe them with our hearts, is to believe them in deed, not in show; to believe them voluntarily, not upon compulsion; to believe them affectionately, not coldly, or dully: our faith must be a lively faith, not a dead faith. 2. We must believe them personally; each one must have his own faith: 'Tis not enough to join ourselves to such men as do believe them, but every one must get him a faith of his own: The Justice must live by his own saith, Hab. 2. 5. and therefore we say I believe, not they believe, or we believe: We say, our Father when we pray, because we may pray one for another; but we say not we believe, because we cannot believe one for another. 3. We must believe, explicitly, not implicitly: It was one principle in the Kingdom of Antichrist to the intent that the people might be kept in blindness, to teach them, that it was enough for them to believe, as the Church believed, without enquiring into particulars: and therefore they tell a tale to this end, how the devil tempting a man, and urging him to tell how he believed, the man answered, as the Church believed; and the devil ask him how the Church believed, he answered as I do, and hereupon the devil ran away and was vanquished. And it m●y well be, the devil durst ask him no more questions, for fear lest he should get out of his Snare, now that by these answers, he had made it manifest he was fast in: for he that takes not in the doctrine of faith particularly, takes it not in at all: for as the Child may starve though you set before it a whole loaf of bread or other provision, if you cut it not for him, bit by bit, so is it with us in believing: To set the body of faith before us, and not teach us how, after it is divided, to take any part, is to starve our souls. To be short then, we must look to it, that we understand and believe these Articles not in the whole lump only, but in the parts; not by trusting to other men's judgements, but distinctly taking notice of each doctrine of faith ourselves. 4. We must believe all the Articles of the faith totally, not in some parts only; faith is copulative here: we must believe all or none. He cannot be sound in the faith, that is corrupted in his judgement about any these Articles: faith, that is, a sound faith believes all that is written. 5. We must believe with application. It is not enough to believe, that these doctrines are true, or good, but we must believe that they belong to each of us in particular, or else we shall have little profit or comfort by them. What can it comfort us to believe that these things are, or that others shall have the benefit of them, if they belong not to us? Thus I must believe that I have the benefit of God's power or providence, and of Christ's Incarnation and Passion, and exaltation, and that I am a member of the Church, and have my part in his privileges. This is a main thing to be attained; for a reprobate may go so far, to believe that these doctrines are true. 6. We must believe with all Christian simplicity: which should have two things in it: first, we must cast away all trust in our own merits: It is a compounded and corrupted faith that believes any of these things upon the persuasion of his own merits or deserts: To believe aright, and merit cannot stand together: true faith casteth out merit. For, if they which are of the law inherit any of these treasures, than faith is void, and the promise and gift of God's grace of none effect, Rom. 4. 14. secondly, we must believe so, as we will give glory to God, though the things to be believed, be never so unlikely to carnal reason, or be things absent, and not yet given, or things above our understanding in the full glory of them, our faith must not be curious or unquiet, to bind God to give us a reason of his promises or actions. Herein we must take heed, that the Serpent beguile us not, nor seduce us from the simplicity that is in Christ jesus, 2. Cor. 11. 3. Yea this is the glory and triumph of faith, in these things without doubting to give glory to God. Our faith must be the substance of things hoped for, and the demonstration of things not seen. We must believe eternal life, though we must die; and a blessed resurrection, though we shall be rotten in the grave; and that we are justified, though sin yet dwell in us; and that we are blessed, though yet exposed to much miseries, etc. 7. We must believe with full assurance; we must not waver or doubt, but be fully resolved and established in the persuasion of these things and our right in them, Colos. 2. 2. 1. Thes. 1. 4. this we ought to labour for, and this may be had, and therefore we should give all diligence to get this full assurance of faith: I grant that a less degree of faith, may be true faith, as shall be showed afterwards, but yet this is that which we should strive for, that we may effectually glorify God by believing. 8. We must believe with perseverance: we must so give entertainment to these sacred truths, now, as that we also mean to live and die in this faith. The faith that is temporary will little avail us, we must so provide that our faith may last to the end. And therefore the word is I do believe, in the present time, not I have believed, or I will believe, to note, that there must be no time wherein a Christian may truly say now I believe not. Now that we may not be deceived herein, we must look to three things. First, that we cast off all carnal ends in our profession of faith: and look to it that we take not up the profession of religion for sinister respects, as many have done, for such ends as these, to wit, to get credit, and the favour of men, or to make themselves capable of the preferment of this world, or to show their gifts; or, which is worse, to cover secret wicked practices, or open faults. Secondly, that we build not our Faith upon wrong Causes or grounds, such as are the respect of any man's person or opinion or the enticing words of men's wisdom, or the mere colours and probabilities of men's arguments; but be sure we place our Faith upon the Word of God. Thirdly, that we be not deceived with the seeming effects of Faith, but learn to distinguish between the force of the Word upon our hearts, when we are merely as it were patients, and the force of the Word working a habit or action in us. I express my meaning thus: Many a man lives in a place, where the word is taught in the power and glory of it, comes to hear without any care, or purpose to regard, or profit by it; yet the truth in the delivery of it so shines in his heart, that he is not only convinced, but for the time delighted, and hears with great gladness, as feeling his heart to be warmed with the doctrine he hears: yet cares not for it when he is gone away, nor makes any use of it at all, as being destitute of any gift by which he should receive or apply the doctrine: so that this heat in his heart did not arise from any habit in him receiving the Word and making use of it, but only from the forcible penetration of the doctrine. As a stone that is heated by the beams of the Sun, that neither had heat in itself before, nor keeps heat when the Sun hath done shining, but is a mere patient. Now this hearer hath not so much as a temporary Faith: for he that hath the temporary Faith, hath a kind of habit be gotten in him, so as he doth receive the doctrine, and keep it after a sort, and from the force of it so kept, doth bring forth some fruit; and so the seed received into his heart, is like grass upon the house top, or seed sown in stony places, where there is a little earth mingled withal: whereas he that believes aright, and so will hold out, hath the natural stoniness of his heart dissolved by the word, and is so affected with it for the present, that he receives it so as it tarrieth in him, and grows in him, and he brings forth the sound fruit of Reformation of life: and his seed abideth in him, it cannot utterly be destroyed, but Faith in him is like the tree of life, that will every year bring new fruit: Whereas in Nature the corn that is sown, after one harvest is destroyed, in respect of that particular grain that was sown. Nor may any say, that he cannot know whether he shall hereafter keep his Faith; he can judge of his Faith what it is now: for, if he get a sound Faith it will keep, and beside, he believes with perseverance, that doth resolve for ever to rest in that Faith, simply for the evidence, worth, and use of the doctrine believed, for he that hath but a temporary faith, as he doth receive doctrine, but for certain advantages, or carnal ends, so can he not get his heart at that very time, to a resolution to cleave eternally to that doctrine of God's grace. 9 It is not yet enough to resolve to keep the faith, and to preserve the doctrine, but we must look to it, that we lay it up in a clean place, which is a pure Conscience, 1 Tim. 3. 9 and that we keep it there clean from the mixtures of men's devices: being curious in the businesses of our faith, to let in no private interpretations, but to resolve to believe only as God's word doth bid us believe: we must take heed, and not admit carelessly any interpretations of the Articles of our faith, that any sort of men will bring to us, but we must still have an eye to God's word, to see all expounded by the word, 2 Pet. 1. 20. 19 16. we must receive nothing here, no not in the least part of the appareling of these truths, which is not agreeable to some pattern in the book of God. Lastly, we must believe these Articles, but not all with one kind of faith: for some of these things we believe in; that is, place our trust and confidence, and all hope of happiness in them; so we believe in God, and in jesus Christ, and in the holy Ghost: but other things we do not believe in, but believe, as the properties and privileges of the Church, as we may discern by the difference of speaking in the Creed. We say I believe in God, but do not say, I believe in the holy Church, etc. The use may be first, for information: we may hence gather that there are but few sound Christians in any place: there are but few that believe their Creed, observing all the duties and conditions required in belief, and consequently, but few that receive the benefit of the Gospel, or that shall be saved. This will appear if a Trial could be made even in the places that are most populous, and abound most with Christians in name. For, if all the sorts of men be cast out, that have not a faith agreeable to this doctrine, there will be but a few left: as for instance. 1. Cast out all such worldly minded people as have not at all regarded their Creed or the Doctrine contained in it: undoubtedly some such there are, who scarce learned their Creed at all, and live so without God in the world, as they never regarded Religion at all with their hearts. 2. Cast out all such as understand not their Creed, many can say the words, who yet never were instructed concerning the meaning, and have not any competent measure of knowledge concerning the sense of the Articles. Now it is impossible these should be true believers. 3. Cast out such as know perhaps the meaning, but assent not to the doctrine: They cannot tell whether these things be true or no: nor how to approve them; and is there not in all places diverse men, that are of this humour? are there not men that will be of any Religion? That are temporizers? 4. Cast out such as believe that all the doctrines be true, but it is by such a saith as the devils have: for the devils believe the doctrines to be true, but so, as they hate it, and the teaching of it, and all such as thrive in knowledge and profession of it. Are there not multitudes of people with us, that discover this kind of devilish quality? do they not from their hearts loath preaching? do they not from their hearts hate such as are the best believers? do they not readily and spitefully speak evil of such as fear God in every place? these cannot be right, that believe loathing. 5. Cast out such as believe with a dead faith: that is such as find no manner of fear, nor virtue, nor operation in these doctrines: but can take in a great deal of the literal knowledge of these truths, and yet it hath no power to work upon their hearts: These have not so much faith as the devils have; for they believe and tremble, that is they are affrighted and extremely amazed at the thought of the fulfilling and accomplishment of these truths, considering their own misery. Whereas multitudes of Christians, hear of belief, and talk of these things, and are not a whit moved either with fear or sorrow. 6. Cast out such as have but a temporary faith. And in them consider: first, what they have in their faith, and then by what things it may be manifest that their faith is insufficient: for the first, these men are not altogether without faith, they have knowledge of the meaning of the doctrine of the Gospel, they assent to it and are assured it is the truth and can prove it, and they hate not the doctrine but rather like it and love it. And beside, their belief of these things worketh much upon them: for they hear the Word with joy, Mat. 13. yea and are moved and persuaded to reform their lives, and by it escape much filthiness which is in others and was in themselves, 2. Pet. 2. 20. and they do join themselves to, and keep company openly with such as fear God, as judas and Demas did with the Apostles: and do spend much time in reading the Scriptures and good books, and may be forward to reprove or punish vice and wickedness in other men as jehu was, and yet all this notwithstanding▪ their faith is vain: which will appear to their consciences if they consider these things in them: 1. That they believe not with application to themselves: They lay not hold on these things by a particular faith. They place not their happiness in the persuasion of their interest in these truths. 2. That they are not reform in the● beloved or gainful sins: there be some sins they know by themselves which they desire not to leave, and therefore never repented of them. judas would not leave his covetousness, nor Herod his lust, nor jehu his Idols, etc. 3. That they are apt to fall away from the liking they have of Religion, which they may find in themselves when they are at the best, if they examine themselves in these questions. Whether for these things they would lose the favour of their carnal friends, and their credit in the world? whether they would suffer for these things if times of persecution should come? whether if they might have their hearts desire in worldly or sinful things, they would not abandon the care of these things? And they may find it by this, that if they fall out with any that are the chief for Religion in the places where they live, they meditate not only a forsaking of such as they are fallen out withal, but even a relin quishing of their forwardness or care for profession of religion itself: those that find such corruption in their hearts, had need to take heed to their standing lest they fall: for though a timely reconciliation with men, restore them to their former course of profession again, yet this trial of their hearts, may tell them, that at length for such or the like occasions they will fall clean away, if they get not better footing in the Kingdom of God. 4. That all this profession is undertaken for carnal and corrupt ends: as either to get credit with religious persons, or to avoid the penal Laws of Princes, or to cover some vices they are prone to, or guilty of, or to advantage their estates in worldly things, or out of desire to excel others in gifts or the like. 5. That the joy which they feel is but a false joy and unsound: which appears both by the causes of it, and by the effects. By the causes, for they joy in hearing the Word for these or the like reasons: because the doctrine is new, or because it is handled with unexpected learning or wit, or because it fits their humours or affections, or because it is doctrine that is generally comfortable, and sets out the happiness of such as are of their Religion, or because the things spoken of are admirable in themselves, or because the doctrine makes against such and such as he likes not. And such as are the causes, such are the effects. For this joy makes them more proud, and careless, and conceited, and contemptuous many times of others. Whereas the true joy ariseth from the solid application of the things heard to himself, and from the persuasion of his right unto these comforts by and through jesus Christ. And withal this joy doth soften the heart, as the dew from Heaven doth the ground, and makes the true Christian more humble and mortified, and more desirous to be rid of sin, and more to love God, and goodness, and godly men. Now if all these sorts be cast out, it is easy to conjecture, that few will remain to be reckoned for true believers. Secondly, this doctrine of believing should move all sorts of men in the Visible Church, to try and examine themselves 2. For Trial. whether they be in the faith or no, 2. Cor. 13. 5. And to this end every Christian may profitably employ himself, if in his examination he look to four things: Four ways of trial. The contraries of saith. 1. He must be sure, that he be not guilty of any of the things that be repugnant to faith: There are some things so contrary to faith, that where they are, faith is not. Such as are, 1. Natural infidelity, whereby the heart is not only void of 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the knowledge and belief of God and true Religion; but also when the means of knowledge is offered, hath habitual struggle and desires that there were neither God, nor any bond of Religion. 2. Carnal security, when the soul is at rest, and securely contemns God's justice in the threatenings against his sins. 2. Security. 3. Resisting of the truth, when men that daily hear the Word, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. do with hatred of the truth either oppose it outwardly, or reject it inwardly. 4. Presumption and confidence in our own strength, works, merits, righteousness, or worthiness. 4. Presumption. 5. A professed resolution against the assurance of faith, when 5. Professed doubting. men bring in an Academical doubting, and persuade themselves that no man ordinarily can know or be assured of his Salvation. 6. Notorious wickedness and profaneness, when men drown 6. Wickedness of life. themselves in lewd courses, and follow their lusts without care or remorse. 7. Apostasy, when men fall away from the Religion they have 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. professed, with a Totall disregard of the known truth. 8. A general kind of wavering in the doctrine of faith and 8. Wavering. continual unsettledness both of judgement and affection. 9 Desperation, when a man rageth, and is tormented with the 9 Desperation. horror of God's justice, without respect of God's Glory or any hope, or desire, or prayer for God's Mercy in Christ. He therefore that would try whether he have a true belief or no, must in the first place try whether none of these contraries of faith possess not his soul: for if they do, it is certain he hath not faith. 2. He must carefully separate and distinguish faith from such things; as have some kind of likeness, or agreement with it, and yet are not faith: In his Trial he must take heed, that he take not some other thing for faith: such as are, rash Credulity, Hypocritical profession, Presumption, opinion, humane Knowledge, experience, or Hope. For the first, there is a light kind of assent which men give unto doctrines in Religion, without any knowledge of the warrant and proof of them from Scripture: whatsoever effects this Credulity have, yet is it not faith, because that is ever grounded upon the Word of God. Nor may he mistake an outward hypocritical profession of the true Religion for faith: Profession of Religion, when it is destitute of the love of God, hatred of sin, trust in Christ's merits, charity to men, and patience in afflictions, do no way commend a man to God, much less is it true faith. Thirdly, many Christians entertain Presumption instead of faith: They are resolved upon it, that God is their Father, and Christ died for them, and they are the children of God and true Christians, and all this without any word of God rightly applied. Fourthly, Opinion in matters of Religion may be taken by some for faith, but yet it is not: for Opinion is natural, faith supernatural and given of God: Opinion is founded upon humane testimony, faith upon divine: Opinion is doubtful and wavering, faith is firm and certain. Fifthly, nor may humane Knowledge be taken for faith; for though they agree in this, that they are both employed about things true, and such things as sense cannot reach to, yet they differ manifestly: faith is God's gift, and a light supernatural: but knowledge is a habit gotten by us, through the help of the sparkles of the light of nature, and exercise, and teaching: for the comprehending of the things of faith, there is daily need of the inspiration and illumination and quickening of God's spirit: But the things of knowledge may be attained by the force of man's own wit and industry: faith is grounded upon the truth and power of God, beside and above the strength of nature, and the judgement of the whole world: Knowledge is grounded upon natural causes and principles, to omit other differences. Sixtly, nor must that persuasion which ariseth from experience, and the fulfilling of things be taken for true faith, because faith lays hold upon things before the event also, Heb. 11. 1. Nor last, is faith and hope all one, for faith sees Christ exhibited, and present in the Word and Sacrament, Hope looks for him to be revealed from Heaven: Faith believes what God hath promised, and Hope waits for performance, faith is assured of eternal life, and Hope expects it to be revealed: Faith is the foundation of Hope, and Hope is the nurse of faith. Thus he must cast out things that are only like unto faith but are not faith. 3. When he hath thus cast out the contraries of faith, and finds himself free from them, and withal hath provided that he is not deceived with the things that have a likeness unto faith and are not, he must then in the third place, look to it that he take not a wrong faith for the right faith: for there be many kinds of faith, and one only that is the faith that will justify us before God: and so the right faith is not, 1. That political faith, which is a virtue employed about humane 1. Fides politica. contracts and societies: to believe aright, is more than to be faithful in promises, or to be trusty in employments, or to be just in our dealings, or to keep our words to men. 2. Among the faiths that are found only in the Church, it is not the Symbolical faith, that hath nothing in it, but an outward 2. Symbolica. avouching or professing of the true Religion. 3. Nor is it contained in that faith called Historical, which hath 3. Historica. nothing but the understanding and assent unto the word that it is true, but wants application and life. 4. Nor is it that temporary faith, of which was entreated before: but is such a belief as contains in it all the six things 4. Temporaria. before mentioned. 5. Nor is it that faith they call a Moral faith, by which a man 5. Fides moralis, which some call Credulitas charitativa. believes out of charity, that other men are Gods Elect and true Christians. Lastly, when he hath freed his heart from the mistake may arise from any of the former, he must then try himself by the direct signs of a complete and effectual faith, and these things which essentially belong to the true believer: and so a man may have comfort that he is a true believer. 1. If he can show the warrant of his faith, from the Testimony of God's Word in the Scriptures: A man may then comfort himself that he is not deceived in his faith, when he is able to prove these doctrines of faith by the evidence of God's Word, Acts 17. 10. 11. 2. If he believe these Truths also with Application to himself. 3. If he find his heart so established, that he can resolve to suffer for his faith, and can abide the Trial of reproaches, losses, or any Persecution from the world, and this he can endure simply for the love of God, and the truth, and not for carnal or corrupt ends, Phil. 1. 2●. 4. If he find in his heart and life, the lively fruits and effects of faith: such as are, 1. Solid and true joy and comfort: The true believer carrieth his heaven about him, when he carrieth his Creed in his heart. These doctrines are as a daily spring of rejoicing upon all occasions: and these joys are glorious and unspeakable, 1 Pet. 1. ●. Phil. 1. 25. It is otherwise with the hypocrite and unbeliever: for he through unbelief carrieth his hell about him: And for want of this Sunshine of comfort is daily and secretly affrighted, and disquieted in himself: Yea, these very doctrines of faith many times torment his soul. 2. A combat with the unregenerate part: If these doctrines be rightly believed, a man shall find in himself, that these truths do resist and fight against the corruptions of our own nature, even the most secret evils of our hearts, and will not rest till they have mastered the flesh wi●h the lusts thereof, or else they cause unspeakable sighs and groans and sorrow after God, for the presence and power of rebellious corruptions: The true faith will by no means brook the polluted and evil disposition of the heart, Acts 15. 9 3. The liberty of the heart from that banishment and imprisonment in which it lived before without God: so as now by the light and encouragement of these truths, the heart discerns Gods free grace in calling us to his presence, and is well persuaded of God, and therefore daily with an holy boldness goeth unto God in the use of his ordinances by the direction and assistance of his spirit, Ephes. 3. 12. Rom. 5. 2. & 8. 38. 2. Cor. 3. 4. Gal. 4. 6. 4. The life of the soul: for true faith is the eye, hand, mouth, tongue, teeth, stomach and heat of the soul, by which Christ is received and digested, and that daily, by which food the soul lives for ever, Romans 1. 17. Hebrews 10. 37. 5. Victory over the world and worldly Relations and respects: for he that truly believes these things, knows no man after the flesh, and can deny himself in his profits pleasures, credit, hopes or the like. It overcometh both the trust in these things and the lusts after them, and the temptations that arise from them, 1. joh. 5. 4▪ 6. Peace of conscience: The right knowledge and belief of these doctrines breeds such an inward tranquillity, as passeth all understanding of all men that have not this belief, Rom. 5. ●. 7. Good works, even all sorts of fair fruits: Even the fruits of love towards God, in the duties of Piety to God, and love towards men, in the duties of Mercy and Righteousness. This belief is the root; & the works of love are the fruits of it: And these works it sets a man about with a desire and resolution to obey God in all things, and that though it be opposed by devils or men, Gal. 5. 6. The light of this faith gives a daily heat unto Charity, jam. 3. 17. 8. Hope and expectation of the singular glory of God in the treasures of a better life. Which hope hath such a power in the heart, that the believer is not ashamed of any thing can befall him for the profession of his faith, Gal. 5. 5. Rom. 5. 3. Heb. 11. 13. 25, 26, 35. 36, 37. 9 Confession of the glory of God's Mercy and Power: The belief of these things makes the dumb man speak in the celebration of God's praises: The mercy of God is never seen nor magnified with any life till faith come into the heart: because we have believed therefore we speak, 2. Cor. 4. 13. 10. Contentation in all estates, Phil. 4. 11. and thus Faith is tried by the effects. Finally, men that have faith may know it by the Testimony of the holy Ghost in them: He that believeth hath a witness in himself, even God's spirit that daily encourageth him in the knowledge of his right in these Truths, 1. joh. 5. 10. Thus of the second use. Thirdly, the doctrine of Faith to such as can by these signs Use 3. find it to be in them, is exceeding comfortable: such as have a true faith should wonderfully rejoice in it: and the rather if they consider, 1. That Faith is a special gift of God bestowed of his free grace, john 6. 29. Rom. 12. 3. Ephes. 2. 8. Credere doni est non meriti. Aug. 2. That it is a gift that God bestows only upon his Elect, and therefore the right Faith is called the Faith of God's Elect, Tit. 1. 1. 3. That it is given to all the Elect at one time or other: It is not given only to Abraham or David or the like Eminent men: but is common to all sorts of true Christians, Tit. 1. 4. 4. That it is a most precious gift: A gift which doth wonderfully enrich a Christian, and exalt him above all other men that have not Faith: as Reason makes us to excel beasts, so doth Faith make us excel men. And this will the more manifestly appear, if we consider the singular effects of Faith. The effects wrought by Faith have been either extraordinary in some men, or ordinary in every true believer. It hath done extraordinary things in some men: as it hath carried some men to Heaven alive without dying: as Henoch & Elias, Heb. 11. 5. Some men that had it could have removed mountains, and did miraculously heal diseases, and raise dead men: but because these effects are ceased, I pass from them, and consider only of the ordinary effects such as are wrought by it in every believer: and these I call ordinary effects, not to abase their singular glory but to distinguish them from the former effects. Great are the things which Faith worketh, either to the Christian himself, or to others. To himself it bringeth and procureth admirable things; for: 1. It justifies him, Rom. 3. It makes him as righteous as ever Adam was: It is accepted in stead of the righteousness of the Law, Rom. 10. It clothes a man with the righteousness of jesus Christ. 2. It ingraffs the Believer into jesus Christ: It is the bond that ties us to Christ, and in Christ to God: by faith we are made members of his body. 3. It procureth our adoption to be the sons of God: and so makes us greater persons then if we were borne of the greatest bloods amongst men, john 1. 12. 4. It brings Christ to dwell in our hearts by his spirit, Eph. 3. 17. 5. It makes us capable and assured to obtain whatsoever we ask of God: It obtains many and matchless suits in God's Court, Mark. 11. 24. Eph. 3. 12. Heb. 10. 22. 6. It makes our works acceptable to God; whereas without it our best works were unpleasing to God, Heb. 11. 6. 7. It obtaineth the greatest and best reputation: It breeds a good report, Heb. 11. 39 8. It is our life: we live by the faith of the son of God, Gal. 2. 20. and it is our life, partly as it establisheth upon us the assurance of a better life, by applying and laying hold on the promises of God that concern eternal life, john 3. 16. and partly as it feedeth upon jesus Christ, the most sovereign nourishment for our souls: for, by faith we eat his flesh, and drink his blood, john 6. and partly as it maketh the means of natural life to become blessed to us; for man liveth not by bread alone, but by every word that proceeds out of the mouth of God: and beside, it giveth us interest to God's promises that concern the blessings of this life; for in outward blessings it is to us according to our faith. And partly, as by it, we are kept to Salvation, 1 Pet. 1. 5. so as our faith will never leave us till we receive the salvation of our souls, 1 Pet. 1. 9 9 It obtaineth many and great victories, and triumphs in this world: and this will the more evidently appear, if we consider seriously how many things are opposed against the faith of every Christian: as the temptations of Satan, which sometimes are like fiery darts, doubts, and fears, sense of daily sins, the threatenings of the Law, the many chastisements of God, false doctrine of all sorts, the dissensions of Teachers in the Christian Churches, the perfidiousness of false brethren, impurity in sin, the prosperity of the wicked, the fewness of true believers, the contemptibleness of the Church in the world, the falling away of many professors, the scorns of the world, the delay of the performance of God's promises, and such like: and yet faith makes us daily against all these more than Conquerors. What shall I say? All things are possible to him that believeth, and Faith procureth more for us then Reason can Tantum possumus quantum credimus. Cypr. reach to, Eph. 3. 19 20. Besides these effects which it worketh for the happiness of the believer himself, it worketh strange and great things for others; for it bringeth his seed and posterity into covenant with God: the believing parents make their seed holy, 1 Cor. 7. Gen. 17. and the prayers of the believer procureth great and wonderful things many times for others, and beside, many times it keeps of grievous judgements, which else would fall upon wicked men in the places where the believer liveth. Lastly, unto all the former Consolations, this may be added, that the faith of the true believer shall not fail, but continue to the end. The seed of faith will abide in him, 1 john 3. 9 Christ hath prayed that faith may not fail, Luke 22. 23. Ephes. 1. 13. 14. 2 Thes. 1. 11. Phil. 1. 6. Rom. 11. 29. Thus of the Consolations. As the doctrine of faith is exceeding comfortable unto the Use 4. true believer: so it imports extreme terror and misery unto all such as are destitute of true faith: for the unbeliever is no Christian; for the Christians were called believers, to show that then a man was a true Christian, when he was a true believer: By the right belief of these Articles men hold their Christendom. Besides, till faith come into a man's heart he is shut up under the arrests of the Law, and lieth in a spiritual prison, charged with all the breaches of God's Law, which are debts impossible for him to pay, Gal. 3. 22. And further without Faith it is impossible he should please God, and all he doth is sin, Heb. 11. 6. but which is most grievous, this unbelief will be his eternal destruction: for this is the condemnation of worlds of men, that they believe not in the light, but love darkness rather than light, john 3. 16. 17. 18. Mark 16. Yea, there is matter also of humiliation unto many true believers, for not looking better to their faith: and so godly men offend: 1. When they labour not to know their own faith, when they will not try their estates, and make it sure they have Faith. 2. When they seek not help for the diseases and weaknesses of their Faith, but being often assaulted with doubting are so sluggish as they will not seek found resolution for their doubts. 3. When they instruct not their Faith in the particulars of God's treasures, nor employ it to a daily unlocking of the riches contained in the Chists of Gods particular promises. 4. When they esteem not Faith, but through unthankfulness smother the acknowledgement of God's singular gift herein. 5. When they weary their faith with doubtful disputations and will not direct it to the study of necessary and glorious truths. 6. When they lead not out their Faith to train it in the day of peace against the day of battle: when they ●●y not up provision against the evil day, and do not before hand instruct their Faith how to hold out when trial cometh. 7. When men believe not so heartily, and with such full assurance as becomes the excellency of the doctrines of Faith. 8. When Faith is kept idle, and men do not daily exercise their Faith about the success and crosses of their callings, and about the labour and works of love. Lastly many Instructions necessarily depend upon this doctrine Use 5. of Faith: for, 1. Such as want Faith should be effectually moved to use all courses to get them a sound Faith: and there are many things may move men to believe, and help to breed Faith: as, First, men must effectually consider upon Motives unto faith on God's part: and especially such as are taken from his mercy and goodness: to think on it how good and gracious God is, should make men believe his promises, and receive his grace offered: and the rather, if they seriously ponder upon these things in God's goodness. First, that it is free: he stands not upon desert: he offers love love to his very enemies, Rom. 5. 10. Secondly, it is exceeding great, able to forgive all sin and supply all wants, Psal. 36. & 108. 5. Ephes. ●. 4. 1. Pet. 1. 3. Thirdly it is inviting: God doth offer his mercy, he sends abroad his Proclamations to offer pardon and favour in the Gospel, yea he beseecheth men to be reconciled, 2 Cor. 5. 19 20. Fourthly, it is indefinite, he offers Mercy to all sorts of men, to the World, to every creature, Col. 3. 11. joh. 3. 16. Mark 16. 16. F●fthly, it is natural: It is not against his nature, as it is for a covetous man to be bountiful. Mercy pleaseth him, Micha 7. 18. He was never angry with any for believing, but extremely displeased with men for not believing, john 3. 16. 17. Secondly, men must carefully avoid all the lets of faith, and mark what keeps them from believing: Whether it be any beloved sin, or some venomous objections, or the cares of the world, and the fond excuses that belong thereunto, or carnal wisdom and self conceitedness in hearing the Word, or procrastination, or corrupt opinions, about the possibility or necessity of believing, or the like: and in particular some Christians must be warned of that strange impediment, namely, when men judge themselves unworthy of Eternal life, and so put off the promises of God through unbelief. Thirdly, men must attend upon the means of begetting Faith, they must compel upon themselves the care thereof: They must pray God to give them the spirit of Faith, and to help their unbelief: They must cry to God with tears for this thing, Mark 9 24. and withal, they must attend to the Word of Faith, which is the Gospel, so waiting upon the public Ministry, as they study the promises of God exactly, and seek resolution of their doubts, and direction about Faith in private. Thus concerning such as want Faith. Secondly, such as have Faith must be careful to look to these things, 1. They must with all watchfulness keep their Faith as they would keep their lives: providing that they may abide in the Faith to the end, and never deny their first Faith, 1. Tim. 1. 19 Acts 14. 22. 1. Tim. 5. 12. 2. They must be careful to employ their Faith, both every day by learning how to live by Faith and in the times of trial to see to it, that they cast not away their confidence. Yea, he should strive to show forth such a power of believing in all the effects of it, that his Faith may be spoken of through the World, Gal. 2. 20. Heb. 10. 35. Rom. 1. Hitherto of the main body of the doctrine of believing with the Uses. Before I pass from it, It will be profitable to answer certain questions that may arise in men's minds about believing. Quest. 1. Whether the Apostles would have us believe no Quest. more than is contained in the Creed, seeing the Creed is called their Creed? Answ. All doctrines of Faith may be reduced some way to the Articles of Faith in the Creed, as being either expressed or Answ. employed there. We are bound to believe all things written in the Prophets and Apostles books, that is, so far as they are revealed unto us. But the doctrines contained in the Creed, are such as none may be ignorant of without danger of damnation: simple Ignorance in other truths is not damnable, so as these things be rightly believed. Quest. 2. How can Faith be said to be one, Ephes. 4. 5. seeing Quest. in the manner of setting down the Creed, every Christian hath a Faith of his own, because he saith, I believe? Answ. There is but one Faith in respect of the Object or thing believed, which is especially the grace of God in Christ, Answ. which was the particular Object of Faith from the beginning of the world since the fall. But there are many Faiths or gifts of Faith, in respect of the Subject, that is, the persons believing: for so there are as many Faiths, as there are believers. Quest. 3. Is every Christian bound always to make profession Quest. of his Faith? Answ. 1. We must always make profession by our deeds, Answ. that is, we must always live as becometh the doctrine of Faith. 2. We must in our words never for any cause deny any doctrine of Faith. 3. If we be called upon by lawful Authority, we must give answer to every man, that asketh a Reason of our Faith. 4. In other causes we are bound to make profession in words so far as we have calling and fitness to do it to the glory of God. Quest. 4. Whether all true believers do believe these Articles Quest. alike, with the same measure of Faith? Answ. No: for Faith is wrought in men by degrees, and so some have a weak Faith, and some a strong Faith: Faith is Answ. form in the soul, as the body is in the womb; for in framing the body in the womb, there is first the brains and heart, and then the veins, sinews arteries, and bones, and then afterwards all is covered, and filled with flesh unto a just proportion: So is it in the soul, for first, there is wrought a small degree of saving knowledge, and spiritual desire after God in Christ, and then flows from thence the veins and sinews that take hold of the promises of grace; and lastly, by degrees, as our knowledge and experience increaseth, the whole body of Faith grows after a complete manner form in us, when our hearts are filled with increase of sound and solid knowledges: but because this point toucheth the spiritual freehold of many godly Christians, I would therefore beat it out more distinctly: And so four things are to be considered: 1. How it may be known that Faith is weak. 2. How weak Faith, may be known to be a right Faith. 3. How the believer may be comforted, that finds he hath but a weak Faith. 4. Admonition to him that is weak in the Faith, not to rest in that condition, for diverse reasons. For the first, a weak Faith is easily discerned by these signs and the like to them. 1. By daily doubts of God's favour, and fears lest their estate be not right. 2. By ignorance, not only in many ordinary truths, but in many of the promises of the Gospel, Matthew 8. 26. & 16. 8. 3. By the hasty and violent unquietness of the heart in adversity, even in the daily and lesser crosses of life, and by those sudden fears in time of danger, notwithstanding God's promise, and the experience of God's assistance and deliverance: and by the unrest of the heart if there be not present help, james 1. 5. 6. Mat. 14. 30. 31. Luke 18. 8. 4. By the daily cares of life, about food and raiment, Mat. 6. 31. 5. Aptness to stagger, and be carried about with the wind of contrary doctrine, Ephes. 4. 13. 6. Fear of death. For the second, a weak Faith may be discerned to be a true Faith by these signs. 1. By the constant and earnest desire of God's favour in Christ, Psal. 10. 17. Mat. 5. 6. Reuel. 21. 6. 2. By their grief for their unbelief, and frequent complaint of it, Mark 9 24. 3. By their constant desire after the sincere milk of the Word, 1. Pet. 2. 2. 4. By their fear to offend God, in the least evil they know to be a sin. For the third, the believer may be comforted many ways, though his Faith be but weak: for, 1. Christ hath promised, that he will not break the bruised reed, nor quench the smoking flax, Mat. 12. 20. 2. Weak Faith doth apply the mercy of God, and the benefits of Christ's death, aswell as a strong Faith: as a weak or paraliticke hand will receive a gift, aswell as a sound and stead die hand: he that hath a weak sight, though he see not so well as he that hath a persect sight, yet he sees so much of the light of the Sun, as may serve his turn to walk safely. Though an Infant cannot eat so much as a strong man, yet he eats so much as preserves life, and makes him grow. 3. God hath received him that is weak in Faith, Rom. 14. 13 4. The power of God is manifested in their weakness, 2. Cor. 12. 9 Lastly, the weak in Faith must be admonished to look to their Faith, and to labour for growth: Though God accepts their weak Faith in the beginning of their conversion, yet he likes not the neglecting of Faith, and continuing in ignorance and unbelief, Heb. 5. 12. Besides, so long as they continue in weakness of Faith, they keep themselves without many and singular comforts. Though weak Faith be sufficient to Salvation, yet it is not sufficient to consolation. Hitherto of the Nature of Faith: The ground of Faith were worthy to be considered: for it is not enough to know that we must believe, or what things are to be believed, but upon what ground or warrant we do believe it. And so here I might consider of the Word of God as the ground of Faith or Principium fidei original of Faith: for he that will ever prosper in believing these Articles, must be resolved of these things: 1. That the things he believeth are warranted to him by the testimony of God himself; for no humane testimony of particular men, or of the whole Church, can be the ground of a man's Faith. 2. That the books of the Prophets and Apostles are the very word of himself, and so infallible. 3. That the writings of the Prophets and Apostles are every way perfect and do contain all things necessary to be believed in the matter of his Religion. 4. That he can see how each Article of his Faith is grounded upon the Word of God. 5. That he will cleave unto this Word of God all the days of his life, as the principal means of his direction and comfort and of his further increase in Faith and knowledge; for his knowledge and Faith comes in but by degrees, and in part, and the truth is opposed by his own reason corrupted, and by the suggestions of the devil, and by almost infinite varieties of opinions, against all which he resolves to cleave to the Word of God as his perpetual warrant. But because, this principle concerning the Word of God, is not expressed in the Creed, I will therefore forbear, the proof and explication, and illustration of these things which concern the Word of God. And I conceive that this Head of the Word of God was left out in the Creed in the first Age of the Church, for two reasons. The one was, because as then it was not questioned so much as the rest of the Articles. But the other Reason is the most important, and that is, that these doctrines of the Creed though they be principles, yet are of another sort then these doctrines that concern the Original, perfection or authority of the Scriptures: for these principles are conclusions framed, out of those principles concerning the Word: and so contain a frame of doctrines which are built upon the granting of the former: or thus they are distinguished from them: These are parts of Theology, whereas the Word of God, is not a part, but principium cognoscendi, the foundation of Theologie. The doctrines concerning the Scriptures are not properly Articles of Faith, but grounds or the foundation of Faith. Not things to be believed so much as things by which we believe. I Believe in God. Psal. 11. 1. HItherto of our duty in the first word I believe: The doctrine to be believed follows, and it concerns either God or the Church. The doctrine that concerns God, looks upon him, either as Father, or Son, or holy Ghost. In the first Person of the Trinity Faith sees and wonders at his Nature, his Relation, his Power, and his Works. His Nature in the Word God, his Relation, in the word Father, his Power, in the word Almighty, and his Works, in the words, Creator of heaven and earth. The first thing we are to study to know and believe is God. This is the first doctrine of the Creed: there are many things should inflame the hearts of Christians to a great desire after the doctrine concerning God and his nature: as, 1. It is the most glorious subject of all others in the world: no doctrine can tell us of such marvelous things as the doctrine of God doth. 2. It is the end of our Creation: all other things though made by God, yet they have no discerning of him. Now God made man, and gave him a reasonable soul, that he might see God, and the great works he had done; else in the Visible world, there had been none to know or praise God: Nothing therefore can be more contrary to the end of our Creation, then if we spend our time, and do not labour to know and praise God. 3. The whole doctrine of Religion, is called Theology, which word in the original, taken asunder, is a speech or doctrine concerning God: to signify, that without the true knowledge of God, there can be no true Religion or right understanding of any thing: God is the principal Subject of all Religious doctrine. 4. Of all doctrines this is most profitable for us: for the doctrines Vt pecudes a pecudibus absque homine: Sic homo ab hominibus absque deo, gubernari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tylen. that concern God, have the most power over our lives to reform them and to make us careful of good works Colos. 1. 10 & even the more we know of God, the nearer we come to the perfection of our natures: Besides these doctrine do fill the heart more than any other truths. Yea, it is eternal life to know God and Christ: It is Heaven upon Earth: It is the very beginning of the glory of Heaven, which consists in the Vision of God, joh. 17. 3. 5. To want the knowledge of God is extremely base and uncomely for a Christian. It is a poor thing to be pleased with the knowledge of other things and be ignorant of God; and the rather, because what we love or admire in other things that are good, are most perfectly in God and no where else.: beside, shall we be ignorant of him, from whom we receive all good things, and from whom all things might make us happy are to be expected? Is not he liberty, life, glory, sufficiency, blessedness, perfect and holy pleasure and the Rest of spirits, as a Father saith? Further, Bernard. shall not we know him, that is every where? Can we go no whither from his presence, and shall we in all places be be still without God, who yet fills Heaven and Earth? It is a true Theorem in Divinity, that God only hath a being, other things cannot be said to be: Men are the best of visible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. creatures, and the Prophet saith, all Nations before him are nothing: If men are nothing, not worthy to be Esay 40. 17. reckoned as things that have being, much less other Creatures? These things are scarce worthy to be said to be, of which it may be said either it was not, or it will not be: than it will follow: that the knowledge men get in other things, is to know nothing; then we know something when we know God: finally, a necessity lieth upon us to be rightly informed concerning God: if to speak or think vilely of men be an offence, what is it to conceive or think erroneously, or meanly, or basely concerning God? The consideration of these and such like motives should stir up in us a great willingness to be taught concerning God: but before I break open the particular assertions concerning the Nature of our most glorious God, there are certain general considerations that must take up some Room in our hearts, and it is profitable for us to approach unto the contemplation of God by degrees; and therefore by way of Preface, I conceive these things are needful to be thought on: 1. How hard a thing it is to attain the knowledge of God. 2. By what means the dark heart of man is guided to the understanding of God. 3. How far forth God may be known. 4. What Rules must of necessity be observed by all such as can have any hope to know God. For the first: of all knowledges it is the hardest to attain the true knowledge of God, and there are many things that hinder and hide God from us: as, 1. The transcendent glory of God's nature, the brightness of which is such, that the eyes of our minds are not able to look upon it, much less can any senses of our bodies attain him, Gen. 32. 29. judges 13. 18. God is invisible, we cannot see him: he is ineffable, no words can tell us what he is: we may reckon a thousand things and yet none of them August. is God, whether we look about the earth, seas, air, or heavens, God is that thing which no opinion can reach: He is more than words can tell, or thoughts can think. God is such a thing, as when we name him, he cannot be named; Hilary. when we go about to estimate him, he cannot be estimated; when we go about to compare him, he cannot be compared, when we would define him he increaseth bigger than any definition. He is greater than all words, than Tert. all senses, it is peculiar to God to exceed knowledge: we may admire by silence, but cannot express him by words: Nissen. and the Reason is, that which is finite can hold no proportion with that which is infinite. And therefore he that would define God had need to have God's Logic, for no man's Logic can reach to it: for though nothing be more present every where then God yet nothing is more incomprehensible. God is immense, and therefore who can tell (as one saith) the length of his Eternity, or the breadth Bern. of his Love, or the height of his Majesty, or the depth of his Wisdom. And though it be true, that there are diverse names given to God, yet those names do not explicate what God is, but only so much of him, as of us can be conceived; for that which is said of God is not God, because he is Plato. He is Vbique presens sed latens, ubique totus sed immensus. ineffable: The Heathen man could say, that it is a hard labour to find out the Father of the world, but having found him, it was impossible to describe him with fit words, especially to make the vulgar sort to conceive of him. And therefore he is fitly styled, a light inaccessible. 2. The defect of measures hinders us. All the things by which August. we try and measure other things are of no use in describing God: for he is good without quality, great without quantity, every where whole without place, everlasting without time, he makes all sorts of mutable things, without mutation in himself or suffering any thing: he needs not a body to make him to be, nor a place to make him to be here, nor joh. de Comb. time, to make him to be now, or hereafter, or heretofore, he needs no subject in which he should subsist, or to which he should adhere. He is merciful without passion and Lord Trelcat. of all things, without addition of any thing to his wealth. 3. We want the benefit of similitudes: for God's nature differs infinitely from the natures of all other things, and therefore nothing can be found to liken God to it, without singular injury, Esay 40. 17. 4. God doth not now appear to us as he did to the Fathers in the first Ages of the World. 5. We are destitute of the help of Demonstration à priori as they call it in Schools. There was no essence before him, nor any thing that might leave the name or nature of a cause of his being. 6. We are in and of ourselves much more unable to conceive of God than we were at the first in our Creation, by reason of our fall from God into sin. The light we had being put ou●, and nothing left but sparkles; these sparkles left, breed more smoke in our minds then either heat or light: for, 1. There is in us naturally a world of Atheistical conceits strange opinions about God, as appears not only by the variety of strange Religions, but also by that natural Atheism which every man by occasion feels in himself, when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he either doubts of God, and thinks things that be altogether disagreeing and disproportionall to the Nature of God. 2. A singular debility and impotency to take in the doctrine of God, especially with affection into our hearts. 3. A slippery kind of Levity in our minds, that what we do receive we lose, and forget, or else change into other conceits. Lubriea & desultoria: Humana mentis levilas. 77. l. 4. An unspeakable kind of sluggishness and unwillingness to be at pains to study this doctrine. 5. What knowledge of God doth come into our minds, for the most part we stain it miserably, with villainous and filthy thoughts and desires. 6. God hath revealed to us but only his back parts, in this life we cannot see him face to face, Exod. 33. 7. The devils use all their methods to keep men without the knowledge of God. 8. The world distracts us and devours usually the time should be spent about the study of God. 9 God himself, that he may be revenged on the ingratitude of many men doth hide himself out of the way from them. And it is necessary we should take notice of this difficulty of the knowledge of God, both to humble us, and to quicken us to the more diligence and to make us more thankful, if God be pleased in any measure to reveal himself to us. For the third, though it be thus extreme difficult to know God, yet we must not despair of it as of a thing impossible: for though the creature of itself cannot conceive God, yet God can reveal himself to the creature, according to the the creatures capacity. God that dwelled in the secrets of Eternity, only known and seen to himself, since the Creation, hath been pleased to come out of his secret seat, and by certain means or degrees to make himself known to men: as, 1. By planting in the mind of man certain natural and common Notions, and general principles concerning God: These were and are in every man like little sparkles of light and fire fastened in men's minds, and such as by glimpse show some little conceptions of God. 2. By Apparition: God was pleased in the first Ages of the world to appear unto men, and by some certain visible signs of his presence to acquaint himself with man. 3. By the book of the creature: for by unfolding before man in an open and ●●sting show, the various forms and shapes of things which he made, he by them did augment the light of the natural sparkles, and evidently confirm and prove his Divinity, Wisdom, Power, and Goodness to man, Rom. 1. 4. When none of these were sufficient to bring man to a perfect knowledge of God: nor to so much as might save his soul, and bring him into happy fellowship with God, God was pleased in the book of Scripture, to extract out of the infinite depths of knowledges which were in his eternal mind, a frame of descriptions, and testimonies concerning himself, and his will, and this in his due time by degrees he gave unto the Church, and is contained in the writings of the Prophets and Apostles. 5. To make all these helps more effectual unto the eternal blessedness of the Elect, he sent his own Son who was the engraven form of his Person, and his perfect Image, to take man's nature, and to come and dwell amongst us, and through his humanity to make God as it were after a most glorious sort visible: The Godhead shining through his flesh as the Candle through the Lantern, joh. 1. & 14. 9 and in that nature he did himself teach and instruct man concerning God. Heb. 1. 1. 6. He hath made himself further known unto certain choice men by inspiration, that is, by a special enlightening, and breathing of the holy Gho●●. 7. He is daily discovered unto his children by effects, especially, by his blessings, and benefits, and long-suffering, and manifold goodness, Exodus 34. and among these by the entertainment he gives to the souls of his people in his house, and by the ●oyes in his presence: Yea, so far is the Lord pleased to reveal himself this way to his people that they are said not only to see God, but to behold his beauty, Psal. 27. 4. & 63. 2. It is true, the unquiet heart of man is vexed, because God is not visible to his eyes, as if the knowing of God by colours were the only pleasing way of seeing him: Thy bodily eyes cannot see God, what then If thy eyes cannot discern God, is it any greater thing; then that thy hands or feet cannot discern other thing? God is discerned by such Instruments as are capable of him. But thou wilt say, not only thy eyes, but thy reason cannot reach God so as to ease or please thy mind? I answer: that some things are infra rationem, below reason, and so are all things discernible by sense only. Some things are iuxta rationem, agreeable and discernible by reason, and so are a multitude of things in nature. Some things are supra rationem, above Reason, and so are diverse things in the doctrine of God, especially the Mystery of the Trinity and the like. Now, though Reason will not reach here, yet God hath not left his children destitute, but hath given them an instrument from heaven which is capable of these things, and that is, Faith. And yet God hath not altogether abandoned the use of senses in his children for the knowledge of him: for they know God by sight in his creatures, and by hearing in the word, and by trusting in his blessings, 1. Pet. 2. 3. That this point may be yet more clearly understood, we must consider the different ways how God is known by several things: first, himself knows himself with infinite perfection of absolute knowledge, and so he is known only to himself: secondly, Christ man knows him by union, that is, by virtue of his union with the divine nature, he doth after a way unspeakable, and unimitable see and understand the Godhead: thirdly, the Angels and Saints in heaven know him by vision: they see God face to face, that is, they have a perfect knowledge of God's Nature according to their condition in heaven, and do behold him in some most glorious representation of his presence: fourthly, to men on earth he is known by revelation: and so after a different manner to diverse men: As to some holy men by Inspiration, to all godly men by Christ, to all men in the Church by the Scriptures, and to all men in the world by the creatures and Reason. The fourth point it remains to consider how far forth God may be known, by these all or any of them? I answer: first, more generally, and then more particularly: In general if we think of the full knowledge of God, the Trinity is then only known to God himself and Christ man: God hath a Name that is secret, and wonderful, this can be known by no creature; by his Name revealed he may be known: so as we remember that in this world he appears to whom he will, and as he will, and not as he is. The most men conceive wonderful little of God's Nature. The diverse forms of things in the world are beams, as it were, of the divinity, but yet they show rather that he is, than what he is, or whence they are rather than what he is. Distinctly to consider of it we must note that God is known in this life. 1. But in his back parts. 2. But according to our model or capacity: God hath extracted so much out of the Ocean of the infinite knowledge which concerns his nature, as may be taken in by our understandings. 3. This that may be attained to, for that part which is set out by words, is expressed not by words that tell what God is directly but by such words, as being in use amongst men, might lead us to some happy manner of discerning concerning God. 4. The nearest knowledge we have is by effect, as it is either described in Scripture, or wrought in providence: and so what God is in himself, himself only knows, but what he is to us that in some measure he makes us know: his glorious Nature is only known to himself: We see the Sun not as it is in itself, but as it inlightneth: we look not up upon the body of the Sun, but upon the beams of it that shine upon the hill, or upon the wall, or the like: so is it in the knowledge of God: our natures cannot look upon his nature but we discern him, by the shining of his working and by the beams of his presence. The difference also of the descriptions that have been of God are to be thought on: for there hath been a Philosophical consideration of God, and a Theological. The Philosophical was had among the Gentiles, by the wisest of them. The Theological hath only been had in the Church. The one looked upon God only by the light of Nature and experience, and the other looks upon God by the light of Scripture and Faith: But that Philosophical Light was extremely deficient and far short of the Ecclesiastical Light: for besides that the wisest of the Philosophers had much ado to separate the true GOD from the many Gods worshipped by the Nations: they were altogether blind, in the Mystery of the Trinity, and ignorant altogether of the highest praises of God, (viz.) his mercies unto man in jesus Christ: yea, there was scarce any Attribute of God, that was rightly known with any life, without the Pale of the Church. Now that knowledge that is to be had of God, may be gathered three ways: by Negation, Eminency, or Causation: By Negation, when we deny unto God whatsoever is of imperfection in the Creature: and so we deny death, measure, Mutation, etc. and say that God is Immortal immense immutable, etc. By eminency when we give unto God in the highest degree, what we find to be good in the creature, and so we say, he is most holy, most wise, most just, etc. By Causation we may find out God by reasoning from the things he hath done. The last thing to be considered of, is the Rules to be observed by us for the attaining of the knowledge of God: for All means will be ineffectual to us, if we be not rightly prepared and disposed: we need a Religious mind in all knowledges that concern our happiness, but especially when any thing is spoken or thought concerning God: because all words are insufficient to tell us easily and fully what God is: Commandment 3. He therefore that would reach to the comprehending of the knowledge of God, must be sure to keep these Rules. 1. He must cleanse and purge, and scour his heart from the filth and dross of false opinions and strange and Atheistical conceits concerning God: yea, he must wholly empty himself of all opinion concerning his own sufficiency to conceive of God, of himself: for if it be true of other knowledges in Religion, that a man must become a fool that he may be wise, 1 Cor. 3. 18. it is much more true in this doctrine concerning God. 2. He must then address himself to God's Word, and resolve Non deus alienis assertionibus sed suis estimandus est vocibus. Amb. Sine deo non cognoscitur deus Hillar. A deo discendum est, quicquid de deo intelligendum. Hillar. Sapientia secularis est temeraria inter pres divinae dispositionis, Non pedum passibus Sed deside rijs qu●ritur d●us Bernard. to learn from thence how to conceive of God. God is not to be accounted of by others assertions, but to be measured by his own words. We shall never learn what he is, by ask what others say of him, but must here what he saith of himself: for God is not known without God, as one saith, Of God we must learn whatsoever of God we would understand. 3. He must resolve to spare no pains that is requisite for this study: he must employ himself with great diligence to drink in his knowledge: for God will appear only to studious minds. 4. A heart full of desires is requisite to these conceptions: The desire of the soul must be after God, Esay 26. 8, 9 He must be sought with a man's whole heart, Psal. 119. 10. else the mind will wander extremely. And because we want that admiration, and delight we should have in this doctrine, therefore we must judge ourselves for our deserts, and labour by prayer to form these desires in us: Especially, when in hearing, or reading any thing concerning God, we find our hearts begin to be affected, we must strive to nourish and inflame these desires or delights, or Ravishments, for then God is near: for usually a fire goeth before him (as the Psalmist speaketh) aswell when he comes into our hearts as when he comes into the world. 5. He must be a godly man: for the pure in heart only see God, Mat. 5. 7. and without Holiness it is impossible to see God, Heb. 12. 14. This knowledge requires holiness, else of all doctrines it proves the dullest: discourse and disputation doth not comprehend God, but holiness as one saith: and the Reason is, because there must be some assimilation or likeness between our minds and the knowledge of God: for as no part of the body receives the light but the eye, and the eye receives it not but as it is like to the light, so it is with the mind of man and the knowledge of God. 6. Above all other knowledges in Religion, in the doctrine of God he must remember the Apostles Rule, to be wise to Sobriety, and take heed of curiosity, and that in two respects: first, that he devoutly believe what he finds said of God in Scripture, without prying or sifting of things by the judgement of his own Reason. God would be believed on, Credi se voluit deus non iudicari, non examinari, Naz. not judged or examined: secondly, that he inquire not after things, which are not revealed, but rest in the descriptions of God made in his Word. The Sun must be seen, as it can be seen, and so much light must be taken, as can be had with looking downwards, lest if we look for more light by gazing on the body of the Sun, our eyes be not only dazzled, but our sight swallowed up and lost: so is it in the knowledge of God. It strengthens and increaseth the sight of the mind, if we look upon the beams of the everlasting Sun as they shine in his word or works, but if we will needs be searching higher after his Majesty, take heed lest we be swallowed up of his glory, Proverbs 25. 27. 7. And lastly, he must look to it, that his head be not distracted with worldly cares: this knowledge requires a mind separated from the world, at least from the intruding, and violent, and distressful cares about the world, and things thereof, 1. Cor. 7. 31, 32, 35. Hitherto of the excellency, difficulty, means and measure of the knowledge of God, together with the Rules to be observed for the attaining of the Knowledge of God. Three things remain to be opened, and throughly considered of; 1. What God is or the praises of God's Nature. 2. What it is to believe in God. 3. The Uses of all. For the right conceiving of the glorious frame of the praises of God, we may safely and must carefully proceed in this order. 1. We must cast out of our minds all likenesses of any creature in heaven or earth: God hath flatly prohibited all Images of God, and all terrestrial likenesses, to be set up of him, in our Churches, houses or hearts: Commandment 2. We must not therefore conceive that God is like any thing that sense can set before us in heaven or earth. 2. We must in the next place take heed that we be not ensnared by the misconceiving of certain relative attributes given to God in the Scriptures: Many things are said of God in Scripture, by way of sign, not by way of Image or likeness: which we must so think of as to understand what they signify, but not to fashion in our hearts the resemblances which the words import: for instance, 1. Some things are attributed to God Ironically, not properly, as when the Prophet ascribes deceit unto God, jer. 4. 10. He speaketh the words of the false Prophets ironically, not his own words: with indignation alleging what they said, which if it were true, God should deceive the people? 2. Some things are given to God Metonimically: as when God is said to be our strength and fortitude, Psal. 18. 2. Our strength and valour is not God, but he is said to be so, by effect, because he worketh it in us: so he is said to be our song, because he is the subject of our song, Exodus 15. 2. He is called the hope of Israel, because it is he in whom Israel ought to hope, jer. 14. 8. so he is called our life Deut. 30. 19, 20. because he gives, preserves and prolongs our life. 3. Some things are given to God Metaphorically, when the things spoken of, are only found in the creature, and given to God by way of signification only, or some kind of comparison: some of these Metaphors are borrowed from men, some from other creatures. 1. From men, as when the parts, members, senses, affections, actions or adjuncts of man, are ascribed to God: as for instance, God is said to have a soul, Esay 1, 14. which only notes his nature in a special manner of Conception: so members are given to God: as his face to signify his favour; eyes to signify his observing of things; Ears to note his regard of the prayers of his people; Hands to note his particular providence or working; Arms to note his power, etc. so senses are given to him, as memory, forgetfulness, seeing, hearing, etc. which are only spoken for our capacity: so are the affections of joy, Anger, Hatred, Sorrow, Repentance, jealousy, etc. which only signify after an high manner some glory of God's nature, which but by such comparisons is inexplicable to us: so are the Actions, of Numbering, speaking, hiding his face, tempting, lifting up his hands, descending, going up on high, walking with men, striking, arising, laughing, visiting, etc. so are the Adjuncts of greatness, time, clothing, books, charrets, etc. which things are not in God in the letter but in the sense and signification. 2. From other Creatures, as when wings are attributed to him, as he is said to be the Sun, Light, a Horn of our Salvation, Buckler, consuming fire. 4. Some things are given to God Synechdochically, as when the Son is called the Father of Eternity, Esay 9 6. the Father and holy Ghost are not excluded. When the holy Ghost is called seven spirits, being but one spirit, only to note the variety and perfection of his working, Reuel. 1. 4. Thus of the two Rules for the distinct and safe informing of ourselves concerning God. 3. We must take heed also that we be not deceived about the forms in which God appeared in the Old or New Testament: for these forms were sanctified for the present to the use of the beholders to assure the presence of God, or for signification, but when they were withdrawn, they were no longer to be thought on, as any forms of conceiving of God, and therefore he forbids all likenesses. These things being avoided, we must then approach with fear and reverence to consider of such things as are attributed to God in Scripture properly. For the clear understanding of the doctrine of God's Nature as it is properly described in Scripture, we must consider both of the properties of his Nature, and of the substance of it. First, of the Properties, because these are next unto us, as I may say, or are easiest to be discerned. The glorious properties of God may be cast into two ranks or heads; for some of them are such properties as are some way in the creatures by way of Resemblance, certain sparkles or drops are in us: upon which is printed a kind of Image or likeness of God in those things, such are the life, knowledge, holiness, and glory of God: some of them are such properties in God, as are not so much as by any likeness to be found in any creature in heaven or earth: such are his infinite greatness, eternity, immutability, and all-sufficiency. The first sort of Attributes are the easiest, and by reason of their either effects daily amongst us, or likeness to some thing in us, may be profitably first studied. And so the Nature of God excels in four dreadful and matchless praises: or there be four things in God's Nature we should ever think on with admiration, and adore with all Reverence and Devotion, and study to conceive of as fully as we can from the singular Use they have in the course of our lives. First, of the Life of God. Life in GOD is admirable, and to be adored in these respects: 1. Because the life of all living creatures in general is in him: and so God is the life and light of the world, john 1. 4. as he giveth being and life to all things: The whole world had been a Chaos of darkness, if God had not given it life, which he planted in several creatures by his admirable working. 2. Because in particular he is after a wonderful manner the life of us men. Whether we respect our life natural or spiritual: for our natural life it is he that enlightens every man that comes into the world, and gave senses motion and reason to all men, Acts 17. 28. and for our spiritual life, 'tis he that quickens all the members of Christ, by the special move of the holy Ghost in their hearts, begetting them again after a strange manner by joining his spirit to their spirits, and thus Christ lives in us: Hence this life is called the life of God, Ephes. 4. 17. and the life of jesus, 2. Cor. 4. 11. Gal. 2. 20. 3. Because that life by which he lives in himself he enjoys after a most matchless manner: who can describe the glory and shining of that life, in respect of which God is said by an excellency to be the living God, Daniel 6. 26. 1. Thes. 1. ult. Revel 4. 9 and as a doctrine of singular glory the Lord is pleased to swear by his life, Ezeck. 33. 11. Some of the glories of this life of God we may in some measure distinctly conceive of with admiration. And so we should adore that God whose life is, 1. Independent: God hath life in himself: He received it not from any other, john 5. 26. 2. It is Eternal, he lives from Eternity to Eternity, Dan. 4. 34. He is immortal he cannot die, 1. Tim. 1. 17. 3. It is not seated as in a part of God, as life is in us: but it is the whole essence; is not only in it, but is the essence itself. 4. It is most perfect, in blessedness, and glory, he wants no means to nourish it, nor helps to content it or make it happy, but is God blessed for ever, Rome 11. There is Use of this Knowledge of God: for, Use. 1. It shows the Vanity of Idolaters, that serve Gods that have no life, jeremy 10. 9, 10. 14. 2. Woe be to wicked men that sin securely, as if God was not or had no life, It is a horrible thing to fall into the hands of the living God. If he live, they must die, Heb. 10. 31. jer. 23. 36. 3. Let all men be afraid, and take heed of sinning, and remember his presence: for God is a living God, Daniel 6. 26. 4. Since GOD is all Life, we must be as lively as is possible in his service: our consciences must be purged from dead works seeing we serve a living God, Hebrews 9 14. 5. We are bound in swearing especially to remember the Life of God: Thou shalt swear the Lord liveth, jeremy 4. 2. 6. We must not greedily covet after the riches of this world, seeing our God liveth to reward such as serve him and trust in him, 1. Tim. 6. 17. Heb. 12. 22. 7. Unto him we should go for all succour, support, strength, and preservation both of natural and spiritual life: for with him is the well spring of Life, Psal. 36. Psal. 42. 3. Deut. 30. 19, 20. and it should comfort us against all the desperate miseries of this life: It is enough for job, if his Redeemer live, for he knows he will deliver him, etc. job 19 25, 26. john 14. 19 Lastly, the through Meditation of the glorious life of God, should breed in us a desire to adore and admire him, and praise him while we live, as they did, Reuel. 4. 9 for this very Reason. Who would not wonder at that Father that had a 100 or a 1000 children, to whom he had been an instrument of Life: Oh then! why worship we not him that is Father of spirits, and Fountain of all the life is in all the creatures in the world? and beside lives in himself a life full of infinite shining and perfection? Thus of the Life of God: His Knowledge follows. The Knowledge of God is to be admired and adored as wonderful and matchless in many respects. 1. Because God is a seipso sapiens wise of himself, he hath not He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. his knowledge infused into him, or any way given him, nor gets he it by the instruction of others, or by the benefit or experience, or observation. This glory of his knowledge he pleads, Esay 40. 13. Rom. 11. 34. 2. Because he is the Author of all that understanding skill or wisdom is found in any of the creatures: As the Sun is And so he only is Intellectus agens. He is called Deus Scientiarum. 1. Sam. 2. 3. the Fountain of all the Light is in any of the Corporal creatures, so God is the Fountain of all that Light is in all understandings of men or Angels: It is God that furnished Christ man with all those treasures of Wisdom and Knowledge, Esay 11. 2. 'Tis from his Light that the Angels and Saints in Heaven see Light, as the Father of Lights: and all the spiritual knowledge godly men have is from above, james 3. 17. john 6. 45. Yea all the skill any men have in their callings is taught them of God, as the Prophet Esay shows in the very case of Husbandmen, Esay 28. 6▪ 26. 3 Because all his works are done with matchless skill and wisdom, none can do like him, nor is his knowledge only Theorical, Psal. 104. 24. Esay 40, 28. Even those things that seem to us to be done so as we cannot conceive a reason of them or seem contrary to us and our rules, yet have wonderful depth of shining glory and justice and wisdom in them, Rom. 11. 33, 34. 4. Because his knowledge is infinite, job 11. 7, 8, 9 Psal. 147. 5. He is omniscient, he knows all things: his understanding penetrateth into all things. He knows himself, one person each other exactly, Mat. 11. 27. 1. Cor. 2. 10. and knows all things without himself, Heb. 4. 13. 1. john 3. 20. john 21. 17. All the creatures that were, are, or ever shall be, he knows them, Acts 15. 18. Esay 40. 26. Mat. 10. 26. 30. He knows all that is said or done in the whole world, Psal. 139. 1. etc. He knows things to come, aswell as things past or present, Esay 41. 22, 23. 26. He knows the very thoughts of the hearts of men, and seeth them afar off, even before they be yet form or conceived, he can tell what all the men in the world think at all times, 1. Chron. 28. 9 Psal. 7. 10. & 94. 11. jer. 11. 20. & 17. 10. Yea, he knows all things which are possible to be, though they never shall be: To conclude, he knows all things divine or humane, or Angelical, Celestial or Terrestrial, good or evil, secret or manifest, universal or singular, necessary or contingent, noble or vile, great or small, which are, or are not, past present or to come, even things which shall never be. 5. Because his knowledge is most perfect, he not only knows all things, but he knows them most perfectly: he knows not in part as we do, but exactly: his knowledge cannot be increased or diminished: he learns nothing, he forgets nothing, Rom. 11. 33. Psal. 147. 5. And the perfection of his knowledge appears: first, in the clearness and evidence of it: therefore all things are said to be naked before him, Heb. 4. 13. and also in the distinctness of it: he knows all things not confusedly, or generally, or in the mass or lump only, as we are said to know a man that know not a thousand things in him: thus God knows very sparrows, and the very hairs of our heads and the number of them, Luke 12. 7. Mat. 10. 29. And this also proves the perfection of God's knowledge, that his knowledge is immutable, he never varies, though things may be subject to infinite alterations, yet God's Knowledge of them is always the same: His Knowledge is infallible: fourthly, the perfection of his Knowledge appears in this, that he knows things holily: he neither adds, nor detracts, and takes any thing according to the outward show or pretence, but he judgeth not according to the face or person, but according to the Truth. 6. Because he knows the things after a manner incommunicable to the creatures: for all things the creatures discern, they discern by one of these ways; either by sense, as by the ministry of the eye or ear, or taste, or touching, or smelling: or else they discern things by opinion, which is done by conjecturing or guessing at things by their causes or the like, or else by Faith, when they know things by the report of others: Or else by knowledge framed by reasoning, discoursing by the benefit of certain propositions, to extract from thence the conclusion which breeds knowledge: or lastly, by certain Images or species taken in by the sense, and imprinted upon the Fantasy, which are thence offered to the understanding, by which the knowledge of things is kept for contemplation, when the sense of the things is lost. But God knows things by none of these ways, as being all imperfect, as many Reasons might show. But he knows them all by his Essence, not by any sense or special faculty: And that this may be understood we must note: First, that the whole Essence of God is as it were wholly an eye, or a mind. Secondly, that God is all th●ngs by Eminency. Deus est omnia Eminenter: as they say in Schools. Thirdly, God contains all things in himself, and his Essence is the example or pattern of all things, and therefore needs but to look upon himself, and then he sees all things as in a glass: our understanding is imperfect, and therefore depends upon the Objects, by which it is as it were coloured, and so while it striveth to know other things is driven to neglect, and forget itself, as the glass which is so coloured from other things which shine in it, that it doth as it were lose his own colour: but God being infinite, and independent, is not bound to the things without him to receive impressions from them, but in himself hath the Ideas or forms of them, and are but as it were little shadows or slender likenesses cast out from the divine nature. Hence it is that the Knowledge of God is not liable to the imperfections that cleave to the things to be known without himself: thus he knows temporal things after an eternal manner, mutable things immutably, contingent things infallibly, future things presently, dependent things independently, created things after an uncreated manner. 7. Because he knows all things uno intuitu with one view, all at once: The eye of man beholds many things at once as with one look it can see the Ants in a Molehill, but if it will see other things, it must remove the sight. Now the mind of man can at once take in a larger circuit to look upon, as a City or Country, yea the whole earth, yea the whole world, but it is only in the lump or ball, or whole mass of it: for if it would take the distinct contemplation of things, it must remove from form to form, and from thought to thought. Now God's understanding takes all at once, most steadfastly, and most perfectly, and so by a way more excellent than all the creatures in heaven or earth. God's Knowledge is not a successive knowledge, as ours is, to take in things by comparing, or distinguishing, or reasoning, etc. for all things without God are but as a centre or little point, which with infinite ease he discerns: and therefore we must by the way take notice of it, that when we read in Scripture of foreknowledge of things to come, or remembrance of things past, that these things are called so in respect of us, not in respect of God. They are not given to God properly, but are terms borrowed from our use, the more distinctly to inform us of the branches (as it were) of God's knowledge. 8. Because God's knowledge of things hath such force in it; that when and where he will, he can make the Creature feel the warmth and comfort of the knowledge of him. It is a knowledge that hath influences upon some creatures: It refresheth and worketh more upon the soul, than the Beams of the Sun upon the body. Thus when God is said to know the way of the Righteous, or their souls in adversity, or the like, the knowledge is not a bare taking notice, but an acknowledgement, or making of them to know, that he knows them, or a powerful setting of the beams of his knowledge so upon them, that they are thereby preserved, and wonderfully refreshed, and the like to this can no created knowledge do, it can cast no influence upon the thing known, Psal. 1. 6. 2. Tim. 2. 19 john 10. 14. 27. Exod. 33. 12. This appears by the contrary when of wicked men God saith, he knows them not, Mat. 7. 23. The consideration of these surpassing glories in the knowledge of God, should serve for diverse Uses: 1. It should breed in us with the Apostle, Admiration of those depths of Wisdom and Knowledge of God, Rom. 11. 33. 2. It may inform us concerning the vanity of Idols which have no understanding, they cannot know, nor foretell any thing, and therefore not like the true God, Esay 41. 2●. And it may withal show us the truth of the Apostles assertion that God only is wise, Rom. 16. 27. His knowledge is such a knowledge as darkens the respect of all knowledge in any creature: their Knowledge to Gods is but as the light of a candle to the Sun. It is nothing in comparison: And withal it may show us the fearful silliness of many wicked men that have no shift to ease their own consciences, but to think God doth not see them. One would think there should be no such kind of men that were so silly, but the Scripture shows the contrary, Psal. 10. 11. Esay 31. 2. job 9 3, 4, & 11. 11. 3. It may teach us diverse things, 1. To busy ourselves with all industry to get knowledge, that we may in some little measure be like unto God: seeing knowledge is so admirable a thing in God, we should seek it more diligently and laboriously, than we would seek silver, or gold or the greatest treasure in the world. This is urged from the consideration of God's Knowledge, Pro. 3. 13, 14, 15, 19, 20. & 4. 7. 2. To be afraid to sin even in secret, because the darkness hideth not from God, and day and night are all one with him. He is a God that trieth the hearts and reins, and divideth between the soul and the spirit, and discerns the very intents of the heart. 3. To give him glory even when he doth such things as seem harsh to us: as for instance, though we should see him pass by a world of wicked men, or throw them into eternal torments, without showing mercy, yet we should be fully persuaded of his justice: and why? because he knows more by wicked men then all the world doth beside, and though as yet he doth not reveal the whole council of his will, and the reasons of his proceedings, yet the infiniteness of his Knowledge and Wisdom should assure us that in the day of Christ we shall hear of such deep and plain reasons as shall fully satisfy us. 4. To serve him with all our hearts without hypocrisy: for to what end is it to dissemble with him, that knows us better than we know ourselves, and sees what is within us as manifestly as what is without, 1. Chron. 28. 9 5. When any man lacks Wisdom, let him seek it of that God which hath such store, as he will give liberally and reproach no man, james 1. 5. Lastly, it serves for great consolation unto the godly: God knows their sorrow, when no eye pitieth them; he knows their innocency, when the wicked say all manner of evil sayings; he knows their heart's desire is to be as good as they seem, though the world condemn them for Hypocrites. He knows they would fain please him, though their works be not perfect; he knows what they stand in need of, and therefore will help them; he knows the malice, fraud and intentions of all their enemies, though their diuises be hidden from them. When we are in such straits as we know no way out, yet God knows how to find means to deliver such as trust in him, Psal. 1. 6. & 37. 18. Mat. 6. 31. 32. Esay 40. 13. 14. Thus of the Knowledge of GOD. His Holiness follows. The Holiness of God comprehends two admirable Attributes in God, his Goodness and his justice. The goodness of God is to be considered, as it is in himself, or as it is showed towards others. That goodness of Nature that is in God himself, is known only to himself in the fullness of it: only two things we must conceive of by way of glimpse: The one that he is good by his Essence. He is not good by participation of the goodness of any other thing, nor is his goodness a quality, but his whole Essence is goodness itself. The other is, that he is good in a most unutterable degree: and therefore is called the chief good, of all things to be desired, and without whom nothing can partake of goodness, and in whom is no mixture of any evil. And in respect of the goodness in himself, he is avouched by our Saviour Christ to be only good. None hath an independent original goodness but God. All that goodness that is in any creature, is but the print or footsteps, or resemblances of the goodness that is properly and arche●ypically only in God. The goodness of God's Nature as it is showed to others is chiefly taught us in Scripture, by such descriptions of it, as are fitted to our capacity. The word in both the original Languages translated good, signifies also fair or beautiful: and it is a true observation made by Divines, that in this life we are affected with the sense of God's goodness, but that Amiable sweetness and beauty of God's nature cannot be known till we come to heaven. The Goodness of God showed in this life, and magnified in the praises of it in Scripture is manifested five ways. 1. By his Love, or matchless lovingness of Nature. 2. By his Mercy. 3. By his Graciousness. 4. By his Bountifulness. 5. By his Patience. And chiefly these are considered of in Scripture as they concern man. The Love of God to man is matchless, whether we consider the Acts of it, or the properties of it. In Love there is a threefold act: for it hath in it, first, a desire by which it is strongly carried to the union of the thing loved: secondly, a joy or delight, in which it rests itself in the fruition of the thing loved: thirdly, a will to procure what it conceives to be good for the thing loved. All these three are in a most high degree in God. For first, he hath showed his wonderful desire to be united unto men many ways: as, 1. By assuming the Nature of man into a personal conjunction with himself in the Mediator Christ. 2. By conversing with man, by signs of his presence, visions, dreams, Oracles, inspiration, and ordinarily by his ordinances, entertaining them continually in his house. 3. By adopting men to be his children, and making their Nature's like to his own 1. john. 3. 1. 4. By providing for man an eternal Habitation in heaven where he may be always about him in his glorious presence. For the second, the Prophet Zephanie shows that he takes wonderful delight in the service, and felicity of his people whom he loves. The Lord God is in the midst of them, he rejoiceth over them with joy, he rests in his love, he joys over them with singing, Zeph. 3. 17. For the third, his will to procure them all the good they need, he showed by sending his own Son, to recover them out of all misery, and provide for them all things belonging to a blessed immortality: so God loved the world, that he sent his only begotten Son, that whosoever believeth in him, should not perish, but have life everlasting, john 3. 16. The properties of this Love are likewise most admirable: for, 1. It is a most perfect, tender, love: comprehending in it all possible kindness: such kindness as all Ages ought to admire, Epes. 2. 7. and such as is sweet and better than life, or ought we have experience of in life, Psal. 63. 3. He is therefore said to be love itself 1. john 4. 8. 2. It is first or preventing, 'tis not a love provoked by our love to him, but he loved us first, that were unworthy of all love, as being indeed his enemies, 1. joh. 4. 10. 19 3. It is from everlasting, jer. 31. 3. before we had done good or evil, Rom. 9 11. 13. 4. It is immutable, and to everlasting, no creature can separate us from the love of God, Rom. 8. 38. whom he loveth he loveth to the end, john 13. 1. 5. It is without respect of persons: bound or free, Barbarians or Scythians, jews or Grecians, are all one with him in Christ: He loves a poor man as earnestly as a rich man: Colos. 3. 11. and how vile soever the condition of God's beloved ones be on earth, yet they are ever Honourable in his sight, Isay 43. 4. Thus of the Love of GOD: His Mercy followeth. There are many praises of the Mercy of God in Scripture which should much inflame and enamour our hearts: for, 1. His Mercy is abundant, 1▪ Pet. 1. 3. He is rich in Mercy, Ephes. 2. 4. exceeding rich, Ephes. ●. 7. and it must needs be so, because his Mercy is as his Essence, infinite, Psalm 103. 11. 2. His mercies are tender mercies, Luke 1. 77. he layeth to Cordi est miseria. heart our miseries: No Father can so pity his son, as God pities us, Psal. 103. 4. 13. and how can it be otherwise seeing God is Mercy itself. 3. He is mindful of his Mercy, Luke 1. 54. He waits to show Mercy, Esay 30. 18. 4. He reserves Mercy for thousands: he spends not his Mercy only on patriarchs, or Prophets, or Kings, etc. but he bestows his Mercy on all sorts of people, so as poor men may enjoy the mercies of David, Exodus 34. 6, Esay 55. 4. 5. His Mercies endure for ever: they can never be drawn dry, Psal. 25. 5. Luke 1. 50. Esay 54. 10. Psalm 136. from everlasting to everlasting, Psal. 103. 17. 6. The effects of his Mercy are admirable, considered either in general or particular. I●●enerall; and so, 1. He is Father of all that Mercy is in any creature, 2. Cor. 13. 2. His Mercy is over all his works; we can have to do with no work of God, but we may taste of his Mercy in it, even of his tender mercies, Psal. 145. 9 which he reckons in many instances, Psal. 136. In particular; and so by his Mercy, 1. He elected us, Rom. 9 16. and thus he showed us Mercy before the world was. 2. In due season he visited us from on High, Luke 1. 77. Sending his Son to pay our ransom, and so redeeming our lives from destruction, Psal. 103. 4. Calling us out of the world to be his people, who were not his people, 1. Pet. 2. 10. forgiving us all our sins, Ex. 34. 6. Mich. 7. 18. Quickening our souls that were dead in trespasses and sins, Ephes. 2. 4 saving us, and estating the glory of Heaven upon us, Tit. 3. 5. giving us the knowledge of our Salvation, Luke 1. 77. 78. 3. In our very afflictions he shows us strange Mercy: for, 1. It is his Mercy that we are not consumed, Lament. 3. 22. He doth not destroy us, nor stir up his whole displeasure, Psal. 78. 39 though he be made very angry, yet in wrath he remembers Mercy, Hab. 3. 2. Nehemiah 9 31. He will not deal with us after our sins, Psal. 113. 10. 2. In the hardest times of trouble, he will entertain his people that trust in him with great goodness, Nahum. 1. 7. 3. He will turn cursings into blessings, and make the things that are hurtful in themselves to be good for his people, Deut. 23. 5. Rom. 8. 28. 4. He will not chide for ever, Psal. 103. 9 but will repent him of the evil, joel 2. 12. 13. Though he may forsake his people, yet it is but for a time, and he will return and receive them with everlasting Mercy, Esay 54. 7. 10. He will give a happy end out of all afflictions, Psal. 34. 17. james 5. 11. Deut. 4. 3●. Thus of the Mercy of God. The third thing that shows the marvelous goodness of God's nature is his Graciousness, and that is a strange goodness of God, by which he is disposed to do all he doth for us, freely, without desert in us, Exodus 34. 6. and this God would have proclaimed, that all might not only take notice of it, but make use of it, Esay 55. 1, 2, 3, 4. so as we hold all by his free grace, both temporal things, Psal. 44 4. and eternal things, Romans 3. 23, 24. Yea, God hath set up a Throne, which he calls the Throne of Grace, that all sorts of men might daily make use of this matchless freeness in God, Heb. 4. 16. This is a most eminent reigning disposition in God, and the shining glory of it shall continue to eternal life, Rom. 5. 20. 21. and we must take special notice of it, to conceive aright of the praise of this graciousness of God, as the principal end, of all his Love and mercy to us, Ephes. 1. 6, & c, The fourth thing that shows the Goodness of God's Nature is his Bountifulness: and his Bountifulness is showed. 1. To all Creatures. The earth is full of his goodness, Psal. 33. 5. He feeds all the living creatures in the world with his hand every day, he clothes the earth, and plants every year with more cunning Ornaments, than the Robes of Princes, Psal. 104. whole, especially verse 24, 25, 27. 30. and in this very respect the glory of the Lord shall endure for ever: and God himself doth take great delight in his works of daily feeding and tending the creatures, verse 31. and for this kind of Bountifulness, David vows to praise God while he lives, verse 33. 2. To all men, Just and unjust, he not only causeth his Sun to shine on the unjust as well as the Just, Mat. 44. 45. but he hath left great treasures in the world as common to them both, as are the use of the most creatures, riches, honours, long life, posterity, etc. for by these things no man can discern either love or hatred, for as it falleth to the godly, so doth it to the wicked, aswell to him that sweareth as to him that feareth an oath, Eccles. 9 3. To the Elect in a special manner and so his bounty shines: 1. In their creation: not only in furnishing the mind of man with such perfect gifts, nor only in planting man in that Garden of pleasure, but also in setting him in this new world, as Lord of all things, and making all other things for man's use. 2. In their Redemption, in giving them his own Son to ransom them, and with him giving them all things, restoring them to all they had lost by the fall, Romans 8. 32. 3. In their Sanctification, both in respect of the matter of grace, as also in respect of the means of it: he hath dealt bountifully in the matter of saving grace, because he is the God of all grace, 1 Pet. 5. 10. and every good gift proceedeth from him as the Father of Lights, james 1. 17. and so doth his bounty shine in the means of grace. 1. In the word: giving gifts to men, sometime extraordinary, as Apostles, Prophets, and Euangetists, and ordinary, Pastors and Teachers, sent abroad to preach the Gospel to every creature, Ephes. 4. Mat. 28. 2. In the Sacraments, adding to his word and oath his seals to assure his immutableness, Heb. 12. and in the Sacrament of the Lords Supper, feeding his people with the flesh and blood of his own Son: A food better than the bread of Angels, john 6. 3. In Prayer, promising to grant whatsoever shall be asked of him in the name of Christ, Mark 11. 24. james 1. 5. 4. In their Salvation, providing for them an inheritance, immortal, incorruptible, and that in the most glorious place of the whole world, the Heaven of Heavens, when they shall live in his presence for evermore, enjoying Rivers of pleasure at his right hand, 1. Pet. 1. 3. Psal. 17. Tit. 2. 12. The last thing that she weth the goodness of God's nature is his Patience, and his Patience is admirable. 1. If we consider the provocations to move him to implacable displeasure, and these arise either from the consideration of the persons that provoke him, or from the things by which he is provoked: there are four things that might irritate extremely, if we look upon the persons provoking. The first is their Number: worlds of men by their sins daily transgress and offend against God; if he look down from heaven, he may see what to loathe in the works of all men: scarce one of a City, or two of a Tribe that have any care to please God. The second is their enmity, God is provoked by men that are his professed enemies, and therefore might conceive just fury against them, there being no reason why he should pity or spare them. Thirdly, it adds to the provocation that they are his creatures: the work of his own hands; they rebel against him that were made by him, and therefore the indignity of the offence is the greater. Fourthly, their impotency, he needs not fear them, he might blow them away at once as a little dust of the Balance: he could destroy them with frogs, and louse, and flies: and for the evils by which he is provoked, what man or Angel can describe the heinousness of them? what heart of man can conceive the horror of the sins of the whole world. All the Commandments of God being broken by every man, many of their sins committed with an high hand, crying to heaven for vengeance, Treasons daily and every where, and these committed before the very face of God, no place so sacred, but wretched men dare offend there, the frame of transgression beginning from the womb, and holding on to the grave, and the offenders relapsing by breaking their vows and covenants, from time to time, and to make up all, that Traitorous man should yield himself to be wholly governed, and led forth against God by the devil the Arch-enimy of God. 2. If we consider who God is that endures all this: he is infinite in Holiness and justice, infinitely hating sin and conceiving wrath against sinners, and whose Office it is to be the judge of the world, and hath power to Plague all oftenders at his will, Nahum. 1. 2. 3. 3. If we consider the manner how he exerciseth his patience; where observe: 1. That he is slow to anger, he is not easily provoked, Psal. 103. 8. 2. That he can suffer exceeding long, Exod. 34. 6. as in the case of the Israelites, they had tempted him more than ten times before he Plagued them, Numbers 14. 12. 18. 19 20. 22. 3. That where he doth enter into judgement, he doth not pour out his whole displeasure, but proceeds by degrees. 4. That he sent a Saviour, as a remedy for their sins, and punisheth those persons, but not till they have rejected the Salvation offered, john 3. 16, 17. 5. That he sends to his very enemies, before they seek to him, and sets up his ordinances amongst them, as means to reclaim them, and with great importunity and continuance urgeth men to save themselves from so great destruction, 2. Cor. 5. 19 20. 2. Chron. 36. 15. Esay 65. 2. etc. & 42. 14. 6. It appeareth that he is infinitely patient, that puts off the day of judgement to so long a day, 2. Pet. 3. 9 and thus of the manner of his Patience. 4. If we consider the effects of his patience or the ends. He is patient that men may repent and be saved, 2. Pet. 3. 9 Yea, thousands of men are saved by God's forbearance, that had else been damned, if God had called for their accounts sooner, ●. Pet. 3. 15. Lastly, if we consider the cause of his patience: Some judges spare to punish some offenders, but it is, because they are Allied to them, or because they give bribes to be freed, or because they are great persons, etc. but God's Patience and forbearance is not wrought by any of these means, but it ariseth merely from the goodness of his own Nature, he doth it for his own sake, not for any thing in them. Thus of the Doctrine of God's Goodness. The Uses follow, and so the knowledge of God's marvelous goodness of Nature may both inform us, and teach us, and comfort us in diverse things. As it serves for information. so it should compel upon us a most settled and resolute judgement, especially in four things; for since there is such a transcendent glory of good nature in God, whatsoever can be said or objected, or whatsoever God doth, we should unmovably be established in full assurance. 1. That God can do nothing that is ill or unjust. He cannot be the Author of any thing that is evil: so good a Nature cannot decree, or effect any thing that is cruel, bloody or tyrannical, james 1. 13. 17. 2. That in afflicting punishment upon offenders he takes no delight in the death of the very wicked, Ezek 18. 3. That no men can be saved by their merits. That great Salvation he provides for men, is merely out of his own bounty and not from their merits, Romans 6. ult. & 1●. 6. 4. That there can be no goodness in any creature comparable to the goodness of God: all the goodness, love, bounty, mercy, clemency, Patience, or grace that can be found in Princes, Parents, Husbands, Wives, or Friends is nothing in comparison of God's goodness, which appears if we remember what was before taught. 1. Because all their goodness was received from God, they had it not of themselves. 2. Because it is not so great as God's goodness which is immense; they may be said to be loving, merciful, bountiful, etc. but GOD is love itself, mercy itself, etc. 3. Because their goodness began but yesterday, a little while ago, whereas God's goodness was from everlasting. 4. Because their goodness is mutable, they may hate and loathe whom they formerly loved and pitied vehemently: and they may love and pity such persons, as when they die, may perish in hell for ever, where they shall never enjoy comfort by them more; whereas God's love is immutable and everlasting. 5. Because they can show no such fruits of their love and mercy as God doth; they cannot ransom the world, nor quicken and raise the dead souls and bodies of men, nor medicine the afflictions of them they love, to turn them to good, nor subdue those mighty enemies, devils, sin, death, and hell, nor nourish souls, nor give an immortal inheritance. Secondly, the consideration of his glorious goodness should compel us: 1. To magnify him for his goodness, and strive to set out his praises, to mention the loving kindnesses of the Lord, according to his great goodness showed to us, Esay 63. 7. The Prophet David in many places urgeth this use vehemently, using this form of exhortation in many places, Oh praise the Lord for he is good, for his mercy endureth for ever, Psalm 106. 1. & 107. 1. & 118. 1 & 1●6. 1. and though worlds of carnal people cannot be inflamed to the admiration of this matchless goodness of his, yet Israel, the redeemed of the Lord, all that fear him, and have experience of his mercy should be vehemently affected with desire to magnify his praises, as these places show. Neither will it suffice, after a dull, or sullen manner to do it, but we are bound to praise this goodness of God after a special manner: for, 1. We must study his praises herein, and strive to seek out with delight the conceptions of his glorious praises, Psal. 111. ●, ●. 2. We must be sure that God's praises here be set out with affirmations and language above the praises of all other things in the world: we must do it abundantly, Psal. 145. 7. and with our whole hearts, Psalm 111. 1. our souls must bless him not our tongues only; Psal. 103. 1. 3. We must not rest satisfied to praise him for a fit, but must strive to do it for ever: all our life should be full of his praises, Psal. 104. 33. and good Reason, seeing we can never want matter and cause of praise, because the earth is full of his goodness, Psal. 3●. 5. and who can at once declare all his praise, Psal. 106. 2. 4. Nor will it suffice that we praise him, when we worship him in the word, Prayer or Sacraments, but we must talk of his praises one to another, and labour mutually to heat our hearts by daily mentioning the glory of his Nature and Kingdom, Psal 145. 11. 2. God's goodness should force us to repentance, and so it should diverse ways. It hath in it strong incitations, to humiliation, to cast down, to the care of a new life. It should exceedingly humble us and break our hearts, to think that we have so long, and so grievously transgressed against God, that is so full of goodness towards us. It should make us tear our very hearts with weeping, mourning and fasting, joel. 2. 12. secondly, It leads us to repentance also, as it gives us encouragement to come to him to beg mercy and forgiveness: because mercy pleaseth him, Mich. 7. 18. and his Throne of grace is always easy to come to, and he freely shows mercy and will multiply pardon. There can be no such aggravations of our sins, but if we repent, all will be swallowed up in the seas of his goodness, Esay 55. 7. joel 2. 13. Heb. 4. 6. thirdly, it should continually fire us to the hatred of our sins, and care to live righteously, and soberly and godly in this present world, denying ungodliness and worldly lusts, Titus 2. 12. who would not serve so good a Nature? 3. It should set our affections all in a flame, and make us wonderfully in love with God, seeing beyond all comparison, there is all that in God's nature which should kindle affections: Oh we should love him with all our hearts, and all our souls, and all our might, both because he is so infinitely amiable in himself, and shows it to us daily: as also because he seeks to be ours and to unite us to himself. The Doctrine is wholly lost▪ if it will not make us more in love with God: If such Love, Mercie, Bounty, Grace, and Patience, cannot allure us then nothing that is good can. The whole book of the Canticles sets out the Love should be in the Church to God: Yea, it shows that the vehement passions of Love should be in us, because all that can be Amiable is in him. The desire of our souls should be ever after him, and the remembrance of him: We should be much abashed, that any lover should show more affection to an earthly creature, than we show to God. Our minds should still run upon him. And because we may find a horrible unto wardness in our nature, and extreme dulness in our affections, therefore we should make conscience of it, to circumcise our hearts that we might more be in love with God, both by afflicting our souls and judging ourselves for our defects: and by cutting off, and casting away all those delights that might steal away our affections from the Lord, beseeching the Lord himself to direct our hearts into his love, 2. Thes. 3. 5. Esay 26. 9 Psal. 31. 19 21. 23. Deut. 30. 6. 4. It should teach us to make more account of his love to us: and all the signs of it, we should wonderfully joy in all the pledges of his favour, esteeming his loving kindness better than life. Our very souls should be satisfied as with marrow, Psalm 63. shall the Lord rejoice over us with joy and take such delight in us, Zeph. 3. 17. and shall we so lightly esteem of his favour, presence and all his love tokens? Oh the Tidings that GOD loves us, should fill our hearts with indelible delights and admiration. 5. It should fully persuade us to rest upon God, and trust in him with all confidence in all estates, even wholly to commit ourselves and our ways to his protection: who would not trust so good, so loving, so pitiful, so bountiful a Nature? Blessed are they that are favoured by him, and can trust in his mercies, and show it both by their abundant contentation, and by their continual recourse to him, to seek all needful good things from him that is the Fountain of all goodness, Psal. 34. 9 & 13. 6. 6. How should it make us long for the coming of jesus Christ: and hast to that day: how should we desire to be dissolved that we might be prefent with the Lord, and see his beauty face to face, and enjoy that unspeakable sweetness of his Nature immediately: Oh what hearts have we, that do not even hate life, for this very respect, because it hinders the Lord's presence from us, and keeps us absent from him whom our soul's love, 2. Thes. 3. 5. 1. john 3. 2. Psal. 31. 19 7. It should especially fire us to a desire to imitate these sweet praises in God, and to strive by all means to make our natures like to his: we should from our hearts, seriously, constantly, diligently, endeavour to be bountiful, merciful, free, patient, and full of Love, as our God is. We should never think we had a jot of good nature in us, till we could in some sound measure show a constant disposition in these things, 1. john 4. 11. Luke 6. 36. Romans 15. 4, 5. Thirdly, this Doctrine of God's goodness is wonderful comfortable if we sound consider our interest in the favour of him that is so loving, merciful, gracious, and bountiful, and especially against our sins, and in the case of Afflictions: for in both these, Arguments of great consolation may be drawn from the goodness of his nature: as, 1. Against the burden and guilt of our sins, it may greatly ease our hearts, and quiet our consciences, to know that he hath set us under grace, and freed us from the hard conditions under the Law, and so acknowledgeth satisfaction in his own Sons death, and passeth by without grievance, a world of infirmities in us, and is most ready to declare forgiveness of all our sins, so as the justification of life, by his grace shall exceed and overcome the condemnation for our sins, Rom. 5. 20. 21. Esay 55. 7. 2. In the case of afflictions as was partly showed before; for he is of so good nature, 1. That he will not consume us, but only try us; he will not afflict us for his pleasure, but for our profit, Heb. 12. 18. Lament. 3. 21. Mal. 3. 17. Deut. 4. 31. 2. That he will not forsake us, nor chide for ever, Nehemiah 9 17. 31. Psal. 103. 8, 9 nothing shall separate us from his love, Rom. 8. 38. Esay 54. 7. 10. 3. That he will hear us graciously, when we come to him in the day of trouble, Zach. 13. 9 Psal. 118. 5. Exod 22. 27. so as we may go boldly to the Throne of grace to seek help, Heb. 4. 16. Nahum. 1. 7. Yea, he will show himself to be a God of consolation, 2. Cor. 1. 3. 4. That we shall never be oppressed by our Adversaries though never so great and malicious, Psal. 1●8. 6. if so good a God be on our side, what can man do against us? Psal. 86. 14, 15, 16. and so in general out of all affliction he will deliver and give a good end, Psal. 34. 17. james 5. 11. He will repent him of the evil, joel 2. 13. Lastly here is matter of great Humiliation. 1. To all ill natured, fierce, unmerciful, froward and cruel minded persons: for hence it appears they are not of God: they that are of God are like to his nature in some degree, but these natures are of the devil, 3. john 11. 1. john 3. 6. 10. john 8. 44. 2. To such as abuse this so great goodness of God, as they do that profane the doctrine of it, by taking liberty from thence to sin the more securely, and so turn the grace of God into wantonness: woeful is the condition of such persons, for thereby they heap up wrath against the day of wrath, and deprive themselves of all the benefits of God's goodness, jude 3. Rom. 6. 1. Heb. 10. 29. Rom. 2. 5. 4. Deut. 29. 19 3. To all wicked men, that are in disgrace with God: Oh what a misery is it, to want his favour, or suffer his displeasure, that shows so much goodness to all that serve him, Exodus 34. 7. john 3. 17. 19 4. The best men in the Church, may be most heartily grieved for their own deficiencies, that they cannot more admire, love, and praise his infinite goodness. Hitherto of the goodness of God: His justice follows. The justice of God comprehends his Truth and his Righteousness. God's Truth is diversely magnified in Scripture: partly as it is in himself, and partly as it is declared towards the creatures. God is Truth in himself three ways. 1. In his Essence, as he truly is, and truly is such as he is said to be: thus he is said to be the true God, jer. 10. 10. joh. 17. 3. and thus he wins himself glory, and triumphs over all the Idols of the Gentiles, jer. 10. 14. 1. Thes. 1. 9 and thus God is truly infinite, truly immutable, truly immortal, truly wise, truly good, truly just, etc. 2. As he is that increated first and chief Truth, and that immutable Archetype, exemplar, and Idea of all true things without himself as he is the frame of all things in his mind: The true patterns of all things were in the mind of God from eternity, and all created things are said to be true only as they answer these patterns. 3. In his internal works: and so his decrees are all true: not one of them mistaken, or disappointed, but have their precise and punctual accomplishment. 2. God is true without himself towards the creatures and so: 1. In his works: because all his works he doth truly, there is nothing counterfeit, or dissembled or feigned in them, Reuel. 15. 3. & 16. 7. He did truly create, and doth truly govern the world, call, justify, sanctify, and will glorify the Elect, etc. Psal, 11●. 7. 2. In his words: all he saith is true. This is called the justice of his words: and so, 1. All his Commandments are true: right Statutes, and true judgements, and so they are as they contain an absolute platform of Holiness, and have no imperfection, defect, or wickedness, or iniquity in them, Nehemiah 9 13. Psal. 19 8, 9 & 119. 86. 142. 160. 2. All his promises are true: and so the Covenant of grace is true, the Gospel is the Word of Truth: Not a Tittle of the good word of God shall fail, Zach. 8. 8. Ephes 1. 13. 3. All his threatenings are true, and shall be truly accomplished, Rom. 2. 2. 4. All his Prophecies are true and faithful sayings, Reuel. 22. 6. 7. The Truth of GOD is yet further magnified in Scripture. 1. As it is the Fountain of all Truth in the creature: so God is called the God of Truth, and the Light that inlightneth every man in the world; he is the Father of all light in the minds of the creatures, Psal. 31. 5. john 1. 9 james 1. 17. 2. As it is eternal and immutable, and invincible, no parcel of God's Truth can fail, Psal. 117. 2. Mat. 5. 18. & 24. 35. Rom. 3. 3, 4. 2. Tim. 2. 13. great is the Truth and will prevail: It may be overwhelmed with strong clouds and mountains of darkness and error, and yet it will so struggle, and get ground, that in the end it will destroy and consume what is exalted against it. As we see in the consumption of the Kingdom of the man of sin. The consideration of this doctrine of God's Truth should first teach us diverse duties: for, 1. We should strive to acknowledge and praise God for the glory of his Truth: especially when we observe the experience of it, and can say this is the Word or Truth of the Lord, and thus he hath fulfilled it, Psal. 89. 6. & 92. 2. Isay 38. 19 2. It should make us with all confidence to believe what God saith to us, though it be in things unlikely, or above carnal Reason. This is to seal to it that God is true, john 3. 33. thus did Abraham and Sarah, Heb. 11. 23. 3. If any man want the Light of the Truth, let him come hither, even to the God of Truth, and he will be the true Light to enlighten him: he is the Father of Lights, and therefore let him pray with David that God would direct him in his Truth, james 1. 17. Psal. 25. 5. & 43. 3. 4. It should make us love the Truth and stick to it, without fainting or discouragement, though all the world do oppose us, for the Lord will be justified in his Truth, and it shall prevail. We should choose out that way of life which God hath directed us, and not doubt of the issue, for there is no error or deceit in his ways, they will be found all true: jerusalem should be called a City of Truth, God's people should trade more heartily for the Truth. than any other people would do for any Merchandise. They should love the Truth, but never sell it for any respect, Zach. 8. 3. 19 Pro. 23. 23. Psal. 119. 30. Phil. 4. 8. 5. It should fashion us to the imitation of God's Truth: we should be a people that hate lying and falsehood, and all deceitful ways, we should speak truth every man to his neighbour, Ephes. 4. 24. 25. Zeph. 3. 13. 6. It should teach us in all straits to fly unto God, and believing his promises, to plead his Truth for our succour, trusting upon him, and committing our ways to him, Psal. 31. 5. as knowing that God's Word hath been tried and purified in the fire seven times and never failed: and therefore we should rest ourselves under the shadow of his wings whatsoever danger or adversaries we have, Psal. 12. 7. & 36 7, 8. & 86. 14, 15. Reuel. 6. 10. 11. Yea, if God do himself afflict us, yet we should be sure and fully persuaded that his Mercy and Truth will never be taken from us, Psal. 89. 34. 35. 7. It should teach us to serve God in all sincerity, without dissembling and hypocrisy, and come near to him with a true heart: for God is Truth, and cannot abide lying and hypocrisy: He cannot be deceived, nor will he accept deceitful workers: as he is our God in Truth, so must we be his people in Truth and Righteousness, Hebrews 10. 22. Zach. 8. 8. 2. This Doctrine of God's Truth may also serve for singular consolation to all the godly of whom such glorious things are spoken: How many sweet comforts and promises are made in the whole Book of God? And how should it fill us with refreshing to know that all these are true, and that heaven and earth may sooner pass away then any jot of these good words shall fail of their Truth, Psalm 146. 5, 6. 3. It may also inform us in diverse things: as, 1. That the Testimony of God is Authentical. His Word is only fit to judge in all controversies: God is true, and all men are liars. It is a most blasphemous impiety, to deny unto the God of Truth the fullness of sufficiency to testify or conclude in the things of his own glory: what men say may be false, but what God saith must be true. 2. Concerning the woeful estate of all men that live in their sins without Repentance: Oh how fearful is their estate, when all the curses written in God's Book, must unavoidably be executed upon them? God will not repent him of the least word in his threatenings: He is God and not man that he should repent, 1. Sam 15. 29. 3. That true Religion will prevail: It may be resisted and overwhelmed for a time, but they shall not prosper that hate the Truth. The Truth will get up again, and overcome, because God is Truth, and the power of his Truth is as great as the force of any other his Attributes. Hitherto of the Truth of God: His Righteousness follows. His Righteousness is to be considered more generally or more specially: in general the Righteousness of God is magnified in Scripture six ways: 1. Because in himself he is most pure and holy, without any vice, sin, defect or blemish; above all that Holiness can be found in all or any of the creatures, Esay 6. 2. 1. Samuel 2. 2. 2. Because in all his dealings he is most just, he doth no wrong, there is no iniquity in him, his ways are never unequal, Psal. 84. 11. Deut. 32. 4. 3. Because he is Author of all the Holiness is in the creatures, they have nothing, but what they have received, they have all their Holiness by participation. 4. Because his Righteousness for eminency is like great mountains, and for unsearchablenesse is like a great deep, Psal. 36. 7. job 37. 23. 5. Because he executes justice in all places and at all times there are yearly springs of justice from God, Esay 45. 8. 6. Because his Righteousness cannot be abolished. In particular his justice is to be considered either towards godly men, or towards wicked men: first, then of his justice towards godly men. The justice of God towards godly men is described in Scripture either as it is his justice of Anger, or his justice of Grace. The justice of his anger towards the godly: he hath showed two ways, 1. Towards their surety, Christ jesus; and how fearfully he was displeased with sin even in them, may appear, in that he spared not his own Son, but abased him to the very condition of a servant, exposed him to the temptations of the devils, and the disgraces and oppositions of unreasonable men, and laid upon him all the curses of the Law; humbled him to death, even the death of the Cross, poured out upon him his fierce wrath when he made his soul a very sacrifice for sin, so as for very pain he sweat blood, etc. 2. Towards themselves, by scourging, and chastening them with all sorts of afflictions when they sin against him, Psal. 89. 34. and that in so grievous a manner, sometimes that the whole world is searched for similitudes to express their sorrows and miseries, as we may fee in the book of Lamentations. The justice of his Grace is that wonderful qualification of his wrath by an agreement as it were between his grace and his justice, which he shows unto them by many admirable consolations. And so it is his justice, and he confesseth himself to be bound to them in justice. 1. To moderate all his Chastizements and that in four respects, 1. That they be not afflicted, but only in this life for he hath not appointed them unto eternal wrath, 1. Thessalonians 5. 9 2. That he doth not take his mercy and his goodness from them, Psal. 89. 34. 3. That he doth afflict them in measure with respect of their strength, Esay 27. 8. jer. 46. 28. 4. That he delivers them out of affliction in the best season, Psal. 31. 5. & 36. 11. 2. To forgive them as often as they come to him and acknowledge their sins, 1. john 1. 9 3. To impute unto them the Righteousness of his Son, when they claim it by believing, Romans 1. 17. & 3. 25. 4. To direct them in his work, and set them in the steps of his ways and to help them to do his work, Psal. 85. 13. 5. To countenance them while they do his work all the days of their life, against the scorns and reproaches of the world, Psal. 11. 7. 6. To perform unto them all he hath promised them in any part of his word, Esay 45. 19 7. To Crown them in Heaven, and therefore is the Crown called a Crown of Righteousness which God gives as a Righteous judge, 2. Tim. 4. 8. The Uses of this justice of God towards the godly, may be Use. either for instruction or for encouragement: It should teach the godly three things: First, with David to meditate of, and to make mention of God's Righteousness even of his only, there being no justice in the world like to God's justice, executed with so much dislike of sin, and with so much grace too, Psal. 71. 15. ult. Secondly, it should breed in them a singular fear of offending, seeing God is so Just, as to pursue sin even in his own. Thirdly, they should learn patiently to bear affliction, and to endure the indignation of the Lord, saying with the Church, I will bear the indignation of the Lord, because I have sinned against him, Mich. 7. 9 Daniel 9 7. Again, the consideration of God's Righteousness and justice may be a great encouragement to godly men: for thence it will follow, that he that doth righteousness is certainly of God, 1. john 2. 29. As they discern righteousness to grow and increase in them, so they may assure themselves, that they grow more and more like God, yea, that God himself doth fashion them for himself: and again, is God righteous, than he will love righteousness, and make much of such as any way resemble him, in true righteousness. The righteous Lord loveth righteousness, and his countenance doth behold the Justice saith the Psalmist, Psal. 11. 7. Lastly, what can be more comfortable than that God should acknowledge himself bound in his justice to do such excellent things for us as is before mentioned: We should therefore study these things, and think on them all the day, that our hearts may be daily refreshed by them. Thus of the justice of God towards godly men. The justice of God towards wicked men now follows. God's justice towards wicked men is comprehended briefefly in two Heads: The first is his Hatred of them: their sins do stir up in God an unmeasurable loathing of them, so as nothing can be so loathsome to us, as every wicked man is to God. His very soul doth abhor him, Psal. 11. 5. The second is the Recompense he will give him. The vengeance of God shall light upon the head of all the wicked: and this Recompense comprehends no less than all the curses contained in the book of God: By the bitterness whereof God will pursue the wicked man in his life, and in his death, and then for ever after torment him with unspeakable Horror in Hell. Now that this doctrine of God's justice may be the more effectual, in stead of proving it by testimonies, I would especially urge two things: first, I would give certain Reasons or demonstrations which may throughly confirm it, That God will not be a whit better affected towards the wicked, and that his wrath is fully as great as it is said to be in the Word of God, and rather more than any created words can utter: secondly, I would take off their objections. First, I would prove it to be most Terrible, and then most unavoidable. That God will be exceeding Terrible in justice against wicked men, may appear to any reasonable mind by these Arguments, and such like. 1. If the wrath of Kings be as the Roaring of Lions, and as messengers of death, how fearful then is the wrath of the King of Kings. 3. It is one of God's Titles, he is thus styled: The terrible God, Nehemiah 9 32. 33. 4. It may be gathered from the terror of his rebukes in this life in his word or providence: his rebuks are called furious rebukes, Ezek. 5. 13. and they are called sharp arrows shot into the hearts of the King's enemies, Psal 45. 5. Now if his rebukes be so terrible, what will the full declaration and execution of his whole displeasure be? 4. The wonderful wrath of God against sinners may appear by his judgements abroad in the world whether we consider the number of the effects of them: Are there not Armies and changes of sorrows with which the Lord doth vex every part of the world? And doth not the Lord by common Plagues sweep away thousands of men by Wars, Pestilence, Famine, etc. and beside are not strange punishments every day here and there upon the workers of iniquity? What heart of man can stand before that fearful wrath of God, when he pursues the sins of the Fathers upon the children? But above all these temporal Plagues are those spiritual judgements executed upon worlds of men, whose souls are smitten with worse than Egyptian darkness, shut out from the vision or sense of God, possessed really by devils, etc. 5. If we think seriously upon the examples of men, that have felt the bitterness of God's displeasure: and they that have felt it, can best tell how terrible it is. 1. Look upon those wicked men mentioned, Reuel. 6. they were Captains and Princes, and mighty men of the earth, and when they cry out to have the Mountains to fall upon them, only to hide them from the face of the Lamb: Let Christ come in the most amiable manner that he can, only let him tell the wicked of God's justice, and the stoutest hearted fall into those fearful Agonies. 2. Look upon godly men, that otherwise are God's people, yet when God is angry with them, for a season for their sins, in what grievous case have they been in: David said his meat was ashes, and he mingled his tears with his drink because of the indignation of the Lord, Psal. 9 10. and if judgement begin at the house of God, & be so sharp, where shall the sinners and wicked appear, when the righteous do not escape? 1. Pet. 4. 18. read but the Book of Lamentations, and you shall find that the Church had searched all the world over to find out fearful and grievous things, to shadow out their sorrows and distresses. 3. Especially what heart of man can look upon jesus Christ the Son of God's Love, and consider his grievous Agonies when he felt the wrath of God: He was but a surety for sin, had never done any thing to offend his Father, and yet when he feels God's wrath it makes him sweat for pain, yea he sweats blood: Oh can it be that men should be so overcome with spiritual dotage, as to think God's justice may be more easy towards them, that are the parties offending, than it was towards jesus Christ? And as the justice of God towards the wicked is terrible, so it is unavoidable. If they say their riches shall ransom them, they must be answered, that a great ransom cannot deliver them: God will not esteem their riches, nor their gold, nor all their forces of strength, job 36. 19 Ezek. 7. 19 Besides riches can fly away in the day of God's wrath, job 20. 28. and if they remain, yet God can bring men into straits in the midst of their sufficiency, and rain upon them the fury of his wrath even they are is eating, job 20. 22. 23. Nor will their sins be forgotten, for they are written with a pen of Iron, and with a point of a Diamond yea, they are graven upon their own Hearts: and rather than God would want witnesses, the heavens should declare their wickedness, and the earth should rise up against them, jeremy 17. 1. job 20. 27. Nor can it ease them, that they see that godly men suffer the same afflictions that they do: they may not gather from thence that God is no more displeased with them, than he is with the most Religious: for there is a great deal of difference between the fire with which God melts his own servants as in a Furnace, and the fire of his enemies: for in the one God only intends to refine and purify his servants, in the other he intends to consume his enemies: he respects the strength of his servants, but respects the sin of his enemies, Esay 26. 11. jer. 46. 28. Nor may they say there are no Passions in God, and therefore no wrath: for though it be true, that Passions are not in God, as they are in man, yet that little helps them, but rather increaseth the terror, because wrath is in God after a way agreeable to his nature, far above that wrath can be in man: Man's anger is mutable and finite, God's anger is immutable & infinite. And to beat this into the heads of wicked men, God doth ascribe to himself not only the words of anger and wrath, but of loathing with his soul, jealousy, fury, smiting with the hands, etc. Psalm 11. 5. Ezek. 22. 13. & 38. 18. 19 and the more to affect men, when God is described as angry, a consuming fire is said to go before him, and darkness to be round about him, the earth trembling under him, and the hills melting at the presence of God, and the heavens removing out of their place, etc. Psalm 97. 2, 3, 4. Esay 13. 13. Nor may they think to find means to escape: for the Lord hath a mighty arm, Psalm 89. 14. and he hath his sanctified ones, and his mighty ones, whom he commands for his Anger, Esay 13. 3. and to show that there can be no resisting, he is compared to consuming fire, and to a continual whirlwind upon the head of the wicked, which shall not return till it hath accomplished the mind of God, Heb. 10. 29. jeremy 30. 23. ●4. If they say we have escaped hitherto, I answer, that though his heart be set in wickedness, because sentence is not speedily executed, yet he shall not prolong his days; though he do evil an hundred times, the wrath of the Lord hangs over his head and will fall down at length, Eccles. 8. 12. job 31. 3. john 3. 36. Nor will their going to Church, or outward serving of God sometimes serve their turn: for God will not accept of thousands of Rams nor Rivers of Oil, nor if they would Sacrifice the Sons of their bodies, for the sins of their souls, yet it will not avail them, Mich. 6. 6, 7. If they think that God that made them, will pity them, and not destroy them, they are deceived: for the Lord hath answered long since that he would not spare them; though he made them, yet he would not have compassion on them, Esay 27. 11. If they think to escape because they are such a multitude, they are therein also deceived: for the vision is concerning the multitude and wrath is upon all the multitude Ezek. 7. 12. 13, 14. the glory and pomp, and the multitude shall go down into hell, Esay 5. 13, 14. Nations that forget God shall be turned into hell, Psal. 9 16. Nor will it ease them to think how hard a course this will be thought to be by all sorts of men: for God will be justified in his sayings, and clear himself though they condemn him, Psalm 51. 4. he will not respect the wise in heart, job 37. 24. Neither may they persist in their wilful pretending that God is merciful, and they can show it by diverse Scriptures, that God hath bound himself to show wonderful mercy to sinners: for all that mercy belongs to the godly only: and beside, God hath expreslely declared himself, that if any man hearing the curses of God's Law, shall bless himself in his heart, God will not be merciful to that man, Deut. 29. 19 Finally they may not be confirmed against the fear of God's justice, by the testimony of such Ministers as have publicly or privately, encouraged them by promising peace and mercy, and contradicting the Doctrine of other Ministers that have sound urged the severity of God's justice: for God by the Prophet, Ezekiel doth at large threaten that he will break down those walls of vain confidence which have been built in the hearts of wicked men, he will find a time, when their daubing with vntempered mortar shall be found by the sinner himself, to be utterly without any foundation of Truth, see the place at large, Ezek. 13. 13, 14, 15, etc. Thus you see the portion of the wicked, and this is the Heritage he shall have from the Almighty, job 20. 29. The consideration of God's justice toward wicked men may serve for wonderful abasement and humiliation to men that live in their sins without repentance. Oh is it possible, can thy heart endure to hear all this, or can ever thy hands be strong when the Lord shall have to do with thee? Ezek. 22. 14. Oh woe to him that strives with his Maker, Esay 45. 8, 9 Oh but what must we do, is there no remedy for us, must we despair? I answer no, but rather fear this dreadful God, for according to his fear will his anger be, Psal. 90. 11. and with all possible speed and earnestness humble thyself before the Lord, and insomuch as by this doctrine thou mayst see what need thou hast of a Saviour to quench all this heat of Anger, fly to Christ jesus, and never cease begging of mercy from him to thy soul. The wrath of God is such a fire as all the water in the Sea cannot quench: It is a fire can be quenched only with blood and tears. No blood will do it but the blood of Christ, and no tears but the tears of the offender himself. And let men take heed of Procrastination, for even the longer men stay in sin, the fiercer will his fire grow: GOD heaps up wrath as men heap up sin. It may come to that at length, that God's anger may come to that degree, as to be expressed by these words, to be called Ira furoris sui magni, the anger of his great fury, Ira indignationis, the fury of his Indignation, Deut. 29. 24. Psal. 78. 49. then God may swear they shall never enter into his rest. Let men therefore take heed how they abuse God's patience and mercy any more. Godly men also from the consideration of the fearful justice of GOD towards wicked men, may learn four things, 1. To get out from amongst them and every one deliver his own soul from the fierce anger of the Lord which will fall upon the wicked, jer. 51. 45. 2. Never to fre●●● their prosperity seeing so fearful things abide them. 3. When they see God's hand upon the wicked, they should sanctify and exalt the God of judgement, Esay 5. 16. 4. Ever the more terrible the wrath of God is towards the wicked, the more heartily they should kiss the Son, and make much of Christ, by whom they are delivered from so great wrath, Psal. 2. ult. Hitherto of the justice of God. The Glory of God follows. The Glory of God is his wonderful excellency above all things, and so his Glory is either absolute or Relative. The absolute Glory of God is that in which he is glorious in himself without relation to any other, and so he is glorious four ways: 1. In the Excellency of his Nature. 2. In his Blessedness. 3. In his Liberty. 4. In his Majesty. 1. The Glory of his Nature is nothing else but his surpassing Excellenc●● 〈◊〉 all the praises belonging to his Nature: and so he is glo●●●s in knowledge, goodness, justice, greatness, omnipotency, etc. And this glory of God is described in the doctrine of his Attributes and was the glory showed to Moses, Exod. 33. 18, etc. 2. His Blessedness is his essential glory whereby he is after a matchless manner most happy in himself, 1. Tim. 1. 11. and his happiness is to be adored. 1. Because he abounds with all that can be possibly good to him any way and is seated in such felicity, that no evil can come near him. 1. Tim. 6. 15. 1. joh. 1. 6. 2. Because he perfectly knows all his happiness, and so hath infinite liking and joy in his condition. 3. Because he is sufficient to himself, and from himself, so as he needs not any good thing from us, or any thing without himself. Psal. 16. 2. & 50. 7. 14. 3. He is glorious in his liberty; and so he excels in a threefold liberty, as he is free from compulsion, from servitude, and from misery: He is free from compulsion because he is not tied to second causes, nor mastered by any higher cause, but is, and doth whatsoever he will without the Coaction of any necessity without himself, Psal. 115. 3. Esay 40. 13. Daniel 4. 35. He is also free from servitude, he is bound to none, indebted to none, subject to none, Rom. 11. 35. 36. He is also free from the burden of misery, he alone being such by nature, that no kind of misery either of fault or punishment can befall him. 4. He is glorious in his essential Majesty, which is an unconceivable splendour or beauty, and shining brightness, beyond all that Majesty can befall any creature. Thus God is said to be light and to dwell in the light which no man can approach unto, 1. Tim. 6. 16. and thus he is the King of all Kings. And in this absolute Glory, God doth excel all the Kings of the earth. 1. Because his Glory is above all praise and blessing: so is not theirs, Nehemiah 9 5. Psal. 145. 3. 2. Because the Kings of the earth do give him glory, and praise him, & owe their Homage to his glory, Psal. 138. 4, 5. God exceeds them in Glory more than they exceed their meanest subjects, Daniel 4. 35. and no wonder, seeing the glorified creatures in heaven throw down their crowns before him, as acknowledging him only worthy to receive honour, etc. Reuel. 4. 10. 11. 3. Because their Glory is mortal, but God is a King immortal, and his Glory endureth for ever, Psal. 104. 31. 1. Tim. 1. 17. 4. Because he hath it in himself, and from himself as was showed before. Thus of his absolute Glory. The Glory of God as it is in relation, is either internal or external. The internal Glory of God as it is in relation, is the personal Glory, and so is the Glory either that is proper to each Person in the Trinity, or else that peculiar Glory of the second Person in the Trinity, as he is called the brightness of his Father's Glory, Heb. 1. 3. The external Glory is that which comes unto God from the creatures as he stands in relation to them: and so his Glory shines: 1. In his works, which are therefore called his Glory, and so both his works of Creation, Psal. 19 1. and his works of justice upon the wicked, Exod. 15. 6. 7. and his works of Mercy in delivering and saving his people, Psal. 85. 9 & 102 15. 16. & 108. 5. Zach. 2. 5. and works of omnipotency and wonder, Rom. 6. 4. 2. In the signs of his presence, such as he gave extraordinarily on earth, as the cloud and pillar of fire, Exod. 16. 8. 11. or that likeness of consuming fire on the top of the Mount, Exod. 24. 17. the cloud that filled the Temple, 1. Kings 8. 10. 11. or the forms mentioned in Ezek. Chap 1. 28. & 3. 23. &▪ 10. 4. 18. & 11. 22, 23. or else such as he gives in heaven in the presence of his Glory to the Saints, and this was that Glory of God which Stephen saw, Acts 7. 55. 3. In his word, especially the Gospel, which is the doctrine of the Glory of the blessed God, 1. Tim. 1. 11. 2. Cor. 4. 4. 4. In his children Israel, he calls them his Glory. Esay 46. 13. and so are the godly called, because they resemble God, and in that respect excel all other people. All other men have therefore failed of God's Glory, because they have failed of his Image, Rom. 3. 23. And in these four ways of relation God is glorious, but it is with a glory which himself hath printed and stamped upon these things. There is another way of glory which is in a special manner also called God's glory, and that is the glory which the reasonable creature gives unto God: and consists especially in conceiving gloriously of God, and in praising of God, and in worshipping of God, and in obedience, and so God is wonderful glorious in that he doth continually receive all sorts of praise and adoration from the creatures both in heaven and earth. And in respect of this true glory which is given unto God, God doth excel in glory, all the great Kings and Potentates that ever were in the world. The very Angels in heaven do admire this glory of God on earth, Esay 6. 3. and so his glory excels: 1. In respect of praise: and so diverse ways. 1. Because from the rising of the Sun to the going down of the same, the Lords name is to be praised, Psal. 113. 3. all reasonable creatures are bound to ascribe praise and thanksgiving to him: and so it cannot be true of any Potentate on earth. 2. Because from all persons and actions glory comes to God: whatsoever we are, we are to his glory, Ephes. 1. 12. 6. 14. and whatsoever we do all must be done to his glory, 1. Cor. ●0, 31. 3. Because in all the glory or praise given to the creatures, the first and chief glory is due to God: their glory is subordinate. 4. Because it endureth for ever and ever, no end of his praises. 2. In respect of worship, for that is a glory only due to God: no creature in heaven or earth may take it, or can receive it without infinite danger, 'tis a glory he will not give to another. 3. In respect of Obedience: and so diverse ways. 1. Because the obedience due to God is from all persons in the world: and such an authority never had any mortal man. 2. Because the obedience the creature owes to God is universal and unlimited and without exception, whereas the obedience Princes can have is a limited obedience, and subordinate, men must obey them so as they command nothing against Gods Law. 3. Because his kingdom is an everlasting kingdom, there shall be no end of obeying him: whereas the time wilcome, when no obedience at all shall be due to Princes, and that is when Christ hath delivered up the kingdom to God the Father, and shall no more rule men by the ministry of men. Lastly, the glory of men can be no way comparable to the glory of God: because all their glory they have received from him: for God is said to be the God of glory, Acts 7. 2. the King of glory, Psal. 24. 10. the Father of glory, Ephesians 1. 19 The Use should be first for instruction: and so it should chiefly teach us to acknowledge this glory of God, to give glory unto God, and by all means to ascribe glory to him: It is a singular wrong not to give God his glory. Now we give God glory three ways: 1. In our hearts: and so diversely: first, when we labour to fill our hearts with the knowledge of God's glory in all the branches of it: the earth should be filled with the knowledge of the glory of God as the waters cover the seas, Hab. 2. 14. secondly, when our hearts stand still and wonder, and admire at the glory of the Lord, our hearts are not rightly affected towards God till they be inflamed and ravished with the contemplation of his excellency and blessedness, Ezek. 3. 12. thirdly, we give God glory when we believe in him, and from our hearts trust him in things that be otherwise unlikely to come to pass. Thus Abraham, Rom. 4. 20. fourthly, when we mourn and sorrow for our sins: for men are said to give glory to God when they repent of their sins, Reuelation ●6. 9 fifthly, when we do from our hearts rejoice at any thing that excels in God's Word or works any way, acccounting ourselves the more happy that God is honoured or glorified any way: sixthly, when in all service done to God, we conceive of him, with the highest degree of reverence and excellency we can: entertaining him into our hearts as the very King of glory, Psal. 24. 2. In our words: and so we give glory to God diverse ways also, as first, when men confess secret wickedness openly, finding themselves sought after, and pursued by God: Thus Achan gave glory to God joshuah 7. and thus the sinner when he feels the rebukes, or chastisements of God should humble himself and confess his wickedness before the Lord, jer. 13. 15, 16. Malachi 2. 2. secondly, when men give him praise and thanks for his mercies with all possible affection, see Luke 17. 18. So the Samaritan gave glory to God, when he gave thanks for the cure of his Leprosy▪ and thirdly, when men acknowledge the hand of God and his providence: see Reuel. 11. 13. 1. Sam. 6. 5. fourthly, when in discourse men talk of the singular praises of God: and so we should make his praise glorious, Psal. 66. 2. our mouths should be filled with his praise and with his honour all the day, Psal. 71. 8. & 96. 2, 3, 4. fifthly, when men take away praise from the creature, and so from themselves and give God only the glory, 1. Tim. 1, 17. john 7. 18. Reuel. 4. 11. & 5. 12. 1. Chron. 29. 11. 3. In our works we give glory to God: and so first by glorifying his Son: by acknowledging and praising and honouring of jesus Christ; and submitting ourselves to his ordinances, john 11. 4. and so also when we honour them that fear God and bear his Image: secondly, when men abound in good works and the fruits of righteousness, and grow in grace and knowledge, and so make the Image of God more and more evident, suffering themselves to be so framed by the doctrine of the Gospel, as to be changed from glory to glory by the power of the Word, 2. Cor. 3. 18. Phil. 10. 11. 2. Pet. 3. 18. & 4. 11. Reuel. 1. 6. thirdly, when men worship God in the beauty of holiness, not only putting on their best clothes, when they come to serve God, but clothing themselves with their best devotions, and affections, and reverence, and humble adoration, 1. Chron. 16. 28, 29. fourthly, when men submit themselves unto God, and let him do with them whatsoever he will: they that ascribe dominion to him, ascribe glory to him, 1. Peter 5. 10. 11. Lastly, when men do all that they do to the glory of God, studying how God may be acknowledged or praised for all they do, being in all things some way to the praise of his glory, 1. Cor. 10. 31. Ephes. 1. 12. 14. Thus we should learn from hence to give God honour and glory. Secondly, seeing God is so wonderful glorious, we should be careful by all means to get the knowledge of his glory into our hearts, that we may throughout our lives be made happy in the contemplation of his glory: which that we may attain unto, we must look to these Rules. 1. We must resort to, and love his house, for that is the place on earth where his glory dwells, Psal. 26. 8. & 63. 3. there he keeps the court of his Majesty, Psal. 84. 2. We must pray for the spirit of Revelation, to open the eyes of our understanding, Ephes. 1. 19 3. We must not be without an effectual faith: for if we believe we shall see his glory, john 11. 40. 4. We must rest in these descriptions and praises of God and continue in his Word, and be sure we change not his glory into that which is abomination to him, Psalm 106. 20. 5. We must be sure to repent of our sins and be truly turned to God, 2. Cor. 3. 16, 17, 18. Thirdly, all wicked men must needs be in a woeful estate, and that in three respects: first, because this glory is departed from them: since the time sin came into their hearts, they have failed of the glory of God: they have lost the glory of God, in that they have lost the Image of God, Rom. 3. 23. secondly, because their foolish hearts are so full of darkness, that they cannot see the glory of God, they want all that comfort and warmth ariseth from the view and contemplation of the Sunshine of God's glory: they cannot get so much as the benefit of a good conceit of God, a veil lieth upon their hearts, 2. Cor. 3. Esay 26. 10. thirdly, because the time will come when God will confound their hearts with the terror of his justice, and the Majesty of his glory, when he shall fight against them to destroy them, Esay 2. 10. 19 Lastly, this should be a wonderful consolation to God's children, and that in diverse respects. 1. Because this God that is so blessed, and full of Majesty, so adored by all creatures, this God: I say so glorious, is their God: they have his favour in a high degree, and by covenant hath given himself to be theirs for ever. 2. Because God hath called them to glory, and will glorify them with himself in the Kingdom of Heaven, 2. Pet. 1. 3. Colos. 3. 4. and in the mean time: 1. God accounts his people in a manner all the glory he hath in earth, Esay 46. ult. 2. The Spirit of glory and of God resteth upon them, 1. Pet. 4. 14. 3. God accounts it a part of his glory to help them in all their afflictions, and to forgive them their sins. And in these two things affliction and sin lieth all the discomfort of life in effect, Psal. 79. 9 and his glory shall be their Rearward to guard them from dangers, Esay 58. 8. 4. He will keep them by his power, till he present them faultless before the presence of his glory, 1. Peter 1. 5. jude 24. 5. He gives them such tastes of that great glory to come, that it is a glory to them to think of, and hope for that blessedness to be revealed upon them, Rom. 5. 2. Thus of the glory of God, and so of the first sort of Attributes: that is, those Attributes which they call communicable: which are so in God, as some print or likeness of them are in the creatures. The Incommunicable Attributes follow, and these are in God, as they say in Schools, à Priori, the other à Posteriori: only I have handled the former first, as most easy for us to understand, but lest the terms of communicable Attributes should trouble the ignorant Reader, he must consider that when we say these Attributes are communicable, we do not mean, that they are communicable in respect of essence, but in respect of Act, effect, or Use. As for instance, the goodness of God is not communicated to good Angels or men, but the effect of it, which makes them good. If God should communicate nothing, there would be nothing at all: and if he should communicate his own essentials, he should make as many Gods as he produced things. In short, these Attributes are affirmed of God in the Abstract, but of men or Angels in the Concrete, God is Goodness, Wisdom, justice. Men are only good, wise, Just. The incommunicable Attributes are so in God, as they can be found in no creature, nor any likeness of them. And these are three, (viz.) his infinite greatness, his eternity, and his immutability. And these three as they are not found in any thing but God, so are they as it were spread and poured out through all the Attributes of the first sort: for God is Infinite. Eternal, and Immutable, in Wisdom, Holiness, Life and Glory. And so these Proprieties are as it were the Adjuncts or proprieties of the other Attributes. First, then of the infinite greatness of God. The infinite greatness of God, is that essential propriety in God by which he is signified to be, of himself, actually and simply beyond all bounds, limits and measure: and so his infinite greatness or immensivenesse comprehends: 1. His perfection of Nature. 2. His Omnipresence or ubiquity. 3. His incomprehensibleness. For the first, his perfection of Nature is such, as admits no bounds, nor limits, nor measures: because he is without composition of parts: and because he is all he is in act, not in power or possibility: and because his goodness, justice Wisdom, etc. is so great as nothing can be added to them to make them greater, job 37. 16. Mat. 5. ult. and the consideration hereof may, 1. Inform us, and show us whence all good and perfect gifts come even from this infinite greatness of perfection in God, james 1. 17. 2. Humble us: what are we, dust and ashes, vile, and loathsome creatures, that we should be favoured or accepted of God, who is so infinite in the glory and goodness of his Nature: even the more perfect God is, the more our imperfections might trouble us, and at the least make us serve him with more fear and trembling. 3. Teach us: we should follow the exactest pattern: and none like God, we should therefore be followers of him, that we may be perfect, as our heavenly Father is perfect, Mat. 5. ult. 4. Comfort us: and so especially in the hope of a better life: how perfect and glorious shall we be in heaven, when God shall be all in all in us: when that which is so perfect shall come into us, than all that is in part shall be abolished, 1. Cor 15. 28. For the second, the Omnipresence of God is that unmeasurableness of his Nature, by which he is wheresoever the creature is, or any place is, Psal. 139. 8, 9 Isay 66. 1. jer. 23. 24. thus God fills all things and penetrateth into all things circumscribed or defined with no spaces of any places, reaching to whatsoever either is or can be thought within or without the world. And which is the more marvelous his whole essence is in the whole world, and in every part of it, whole in this whole world, and whole without the world, shut in no where, nor shut out any where, containing all things, and contained of nothing. He may be truly said to be every where, and no where, as he is contained of nothing. Nor is he thus present with all things only by his power, but by his essence, for it must needs be a childish thing to imagine an infinite power to proceed from a finite essence. The cause then of his ubiquity, Deus est Sphaera: cuius centrum est ubique. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nusquam. is the unmeasurableness of God's essence. God is such a sphere whose Centre is every where, and whose circumference is no where. Ob. God is said to dwell in heaven, Ergo he is not every where, Psal. 115. 3. Object. Sol. God is every where in respect of his essence, and said to be in heaven or dwell there only in respect of the larger Sol. manifestation of his glory and grace. Ob. God is not with wicked men, Numb. 14. 42. Ergo not every where. Object. Sol. God is with wicked men in respect of his essence, but Sol. not with them in respect of his grace and favour. Ob. God is said to depart from men, and to return to men, Object. Psal. 10. 1. & 6. 5. thus God departed from Saul: Ergo he is not every where. Sol. God doth depart from or return to men, not by stirring his essence, or changing his place, but in respect of the Sol. declaration of his mercy or justice, and so he departs either from wicked men or godly men: from wicked men he departs, when he hath not mercy on them, or when he takes away the means of grace and le's them fall into hardness of heart and so into perdition, or when he takes away the blessings he had given them. He departs from godly men either when he withdraws the sense of his grace and favour from their sins or seems to deny them help or deliverance in their distresses. He returns to the godly both inwardly and outwardly: Inwardly when he restores the sense of his favour and the joy of his Salvation, and when he goeth on to work Faith and Repentance in them. Outwardly when he declares his presence by outward effects, as by deliverance, or unexpected blessings. The consideration of God's Omnipresence and ubiquity may serve: 1. For information: and so to show how much we are bound unto God that will dwell amongst us, and keep house in the Sanctuary. He wants not a place to be in, that fills all places and cannot be contained in the Heaven of Heavens, 1. Kings 8. 17. 2. Chron. 2. 6. Esay 66. 1. 2. For instruction: and so it should teach us diverse things: as, 1. Not to abuse God's presence in his house, so as to think that place or any other doth contain him; or to commit that Idolatry as to worship a God that can be compassed about with a Church wall, Acts 17. 24. 2. Chron. 6. 18. 2. To take heed of sinning, though it be in secret: because God is in every place, jer. 23. 23. 24. Yea, to avoid the very Hypocrisy of the heart: because he is a discerner of the thoughts, and sees and stands by every offence committed, Hebrews 4. 12. and sees and hears all we say and do. 3. To strive to bring ourselves to a continual remembrance of God's presence, and accordingly to walk before him in all uprightness, Psal. 16. 8. Gen. 17. 1. 3. It serves to show the miserle and folly of wicked men: they can never escape or fly from the wrathful hand of GOD: whithersoever they run GOD is there, nor can any of their faults be hid from him, Amos 9 1. 2. 3. 4. Psal. 139. 7. etc. 4. It shows the folly of the Papists that direct to either he or she Saint, to bring us or our suits to God: God is not far from us, but always present with us, and therefore we need none of them to bring us to God. Lastly, it serves for great consolation to the godly in all their troubles and dangers, and against all the practices and devices of their adversaries: nothing can befall them but what God sees, and they need not fear, because God is always by them to help them, joshuah 1. 9 Esay 4●. 1. 2. Psalm 118. 6. 7. though all friends were absent yet God is with us. Thus of the omnipresence of God. His incomprehensibleness, is that dreadful transcendency of the nature of God, whereby it passeth our understanding, so as his essence cannot be fully conceived of by us: so as neither corporeal places, nor spiritual understanding can contain God. His omnipresence makes him bigger than all places, and his incomprehensibleness bigger than any created mind, Psal. 145. 3. 1. Tim. 6. 16. The incomprehensibleness of God is not without use, for it may serve: 1. To confute the makers and worshippers of Images, seeing God is above all that which any mind can conceive, and therefore much more than any picture can express: They sin fearfully, therefore in offering to us a God that can be set out by so poor a resemblance. Images therefore are worthily called by the Prophet teachers of Lies. 2. To teach us to worship God with all our minds, and all our hearts, and all our might, striving to admire and adore, and daily to bless his unsearchable greatness, Psalm 145. 2, 3. And for our direction in the right conceiving of God, we should therefore wholly rest upon that way, and those descriptions he hath made of himself in his word, seeing else our understandings would err altogether in guessing at that which it cannot take in. Thus of God's infinite greatness, his eternity follows. If God be considered in himself he is infinite: if in respect of our understanding he is incomprehensible: if in respect of our senses he is invisible: if in respect of our words he is ineffable: if in respect of place he is incircumscriptible: and if in respect of duration or continuance he is eternal. Some things have both beginning and end, as the vegetables, Aeternus dicitur quasi extra terminum. and bruit beasts, and these are said to be temporal. Some things have beginning and no end, as men and Angels, and these are said to be perpetual: One thing hath neither beginning nor end which is GOD and he is said to be eternal. A thing is said to be eternal, either improperly or properly: improperly, and so two ways: First, when a thing is said to last a long while: and so the ceremonies of Moses, and circumcision were said to endure for ever, Gen. 17. Numb. 18. Secondly, when a thing hath no end which yet had a beginning, and so Angels, devils, the souls of men, Heaven and Hell are eternal But properly God only is eternal, because he hath neither beginning nor end, or is the beginning without beginning, and the end without end. Or this difference in the continuance of things may be fitly expressed by the description of eternity made by Boetius. Eternity is the interminable, total, perfect and together pleasant possession of life: for in this description each word makes a difference between things in their duration: for first, some things so continue that they have both beginning and end, as the bruit beasts, these are barred out by the word interminable. Again, some things are interminable in respect of essence, but have no life as the heaven of the blessed: Thirdly, some things are interminable, both in respect of essence and life, but their life is miserable and painful, as the spirits in hell: and so they have not pleasant possession of life: Fourthly, some things have an interminable pleasant possession of life, but it is not total: as all the blessed in heaven before the day of judgement: for they have a pleasant possession of life, but it is in their souls, not in their bodies: Fifthly, some things have a total possession of pleasant life, but it is not together: so the Angels before the day of judgement have a total possession of pleasant life, because their whole Nature lives blessedly, but it is not together, because there is even in the Angels a succession of Revelations and so of joys, as things are from time to time discovered to them: Sixthly, some things shall have a total possession of pleasant life and together too, but it is not absolutely perfect, taking perfect here, for that which needs nothing besides itself to make it happy: and so are the Angels and godly men after the day of judgement: because though they shall then totally and together enjoy a blessed life, yet they shall even need their sustentation and preservation from God, without whom they could not be; much less be happy: for though their blessedness be perfect in their kind, yet it is not absolutely so, because it is a blessedness they have not of themselves, but received it of God. Thus of Eternity. Now the Eternity of God is his essential propriety, by which is signified that God can end in no time, nor can have any beginning according to time, but being more ancient than all time, and more lasting than any end, is absolutely, always, totally and together without succession. For the explanation of this description, diverse things are to be noted: First, that God is wholly without the measures of time: though he be eternal yet he is not temporary: there is a great Expers temporis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. difference between eternity and time: for eternity excludes time: he saw that, that said, time was the movable Image of eternity: and he that said, time was the Idol or Image of eternity: and so he that said, time was the flax of eternity. Now when we say that time is removed from God, we mean from his essence, not from his works: fitly the Prophet Esay saith, that God inhabits eternity, Esay 57 19 God dwells in eternity but yet in time he is pleased as it were to come out of those habitations of eternity to show himself abroad in time by his effects or workings: and for the manifestation of himself, Soecula condit rex Soeculorum. he made times or the worlds, and is called King of Ages, Heb. 1. 12. 1. Tim. 1. 17. Secondly, you must note in the description, that I say God is without beginning in respect of time: which must be noted in regard of the doctrine of the eternal generation of the Son of God: for there is a twofold beginning, the one of order, the other of time. In respect of order or original, the Son and Principium originis non temporis. the holy Ghost had a beginning from the Father, but not a beginning in respect of time. The beginning in respect of order is not excluded out of eternity, but only the beginning in respect of time. Thirdly, it would be noted that it is said that God's eternity is absolute: for so it is differenced from all the everlastingness of the creatures which is not absolute, but by gift, and à Posteriori, or a Parte post as they say in Schools, that is in respect of continuance yet to come: whereas God's eternity is not by grace, but by Nature, and à Priori, or a Parte antè, that is in respect of everlastingness without beginning as well as without end. Fourthly, It is to be noted that God is said to be totally together And in this respect eternity is said to be nunc semper slans, and time to be, nunc semper fluens. without succession; for properly eternity, hath no spaces, or intermission, or gaps in it, but is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, continual without any interruption, or innovation. Now in this absolute, infinite, interminable eternity, as in a most vast Ocean, swims that little flowing drop which we call time. Or thus, what we have by looking either forwards or backwards, rowed through the small brooks of time past or to come, that which we next come to, is this vast sea of eternity where we can never behold bank or end. That God is thus eternal, many Scriptures prove, Psal. 90. 2. & 91. 8, 9 & 102. 27. 28. Isay 43. 17. & 57 19 This Doctrine of God's Eternity should teach us many duties: 1. To adore and magnify this King of Ages, that dwells in this vast eternity, Psal. 48. 14, 15. 2. To love him above all things, yea, above ourselves: The thought of his glorious eternity should make us think the more meanly of ourselves, that are but perishable and vile creatures, Psal. 102. 27, 28. 3. It should teach us to leave doting upon time and the things that belong to it, and with more care and earnest resolution to seek the things that may bring us beyond the bounds of this miserable and mutable time, Psal. 102. 27. 28. do not all these earthly things perish and wax old like a garment and doth not God endure for ever, even that God that offers to provide for us everlafting habitations in eternity also. 4. Have any of us at any time a just and lawful desire to seek some more space of time, for dispatch of some special work for the glory of God, or good of men, this doctrine tells us whither to go to ask time, even to God the Father of eternity and King of Ages. Thus David, Psalm 102 25. 5. Since God is the Lord and Master, and King of time, by the right of his eternity, since the times are in his hands, we should also submit ourselves to his will, and be content to leave our being here when he calls for us: and rather seek how to die well, then in vain seek to live, when GOD will have us die, Psalm 90. 1, 2, 3. 12. 6. Abraham learned from the very eternity of God, to make conscience of worshipping him, Gen. 21. 33. and so should we: Yea, it should make us resolute in God's Service, though we were opposed by never so great or many men. It was an excellent saying of the Martyr, when he said to this effect about Gallien his Edict. We are commanded (saith he) by the mouth of Gallien our Caesar, that we should worship what the Prince worships: But (quoth he) I worship the eternal Prince, the maker of times, and Lord of Gallienus. There be diverse consolations also may be gathered from God's eternity: for, 1. Then it follows from hence that God's goodness and mercy to us is eternal Hab. 1. 12. 2. We should be much affected with God's singular love to us (that are but bats of time, and can claim nothing but what time can afford us) in that he hath called us out of the world, to inherit with him this most blessed Immortality, and hath provided for us habitations in that glorious eternity: and so it should comfort us against the shortness of our lives, Psal. 113. 12, 13 29. 3. Yea, it should comfort us, that God will visit us, and dwell in our hearts in this world, that of himself dwells in eternity, Esay 57 15. 4. Our adversaries are in God's hands who is Lord of time, and can cut them off at his pleasure, Psalm 92. 8, 9, 10. Lastly, all the good things God hath promised us shall be accomplished, for the Eternity of Israel cannot lie nor will repent, 1. Sam. 15. 29. which is also true of the curses denounced against wicked men. Thus of the Eternity of God: His Immutability follows. In the Immutability of God two things are wonderful and to be adored. 1. That he is altogether and every way unchangeable. 2. That he only is Immutable. For the first, that God is altogether and every way unchangeable must be proved and explained. The absolute Immutability of God is proved by these places evidently, Psal. 102. 27. 28. Mal, 3. 6. jam. 1. 17. For the explanation of this Doctrine: two things are to be noted, first, how God is Immutable, and secondly, in how many respects. For the manner of his Immutability, we must know that he is Immutable by Nature and of himself: and so he differs from some creatures that have a kind of Immutability. As the heavens after they are renewed shall never be changed, and so the souls and bodies of the faithful after the day of judge meant: but these are thus immutable, by grace, not by Nature, by the gift of God, not of themselves: whereas God's immutability depends upon no other, but he is so absolutely, and of himself. Now God is Immutable in four respects: 1. In essence or substance, and so he cannot be changed to a-another essence or Nature, he cannot die, as having Immortality alone, he is always in act, he hath not possibilities, he is not changed so much as by motion, neither in respect of place or working: not in respect of place, because he fills all things, and is simply immense and infinite: not in respect of working, because he only hath the glory to work, and yet be quiet in operation and unmoveable: nor can he be changed by growth or alteration in substance, because being immense, he cannot wax bigger by Augmentation, nor lesser by Diminution: and finally, he cannot be changed by suffering from any other, as being that only essence that is impatible. Thus the Psalmist saith that God is always the same. Psal. 102. 28. and that the Lord stands upon in his Title, when he calls himself, I am, or I am that I am, Exodus 3. 2. In nature or proprieties: for all his proprieties are to everlasting the same: so he is always omnipotent, omniscient, most holy, wise, glorious, etc. As he cannot die in respect of substance so he cannot lie in respect of attributes, he cannot deny himself or do unjustly, as diverse Scriptures show. 3. In decrees: as is his essence, so is his Sentence Immutable, his counsel must stand, and is for ever unchangeable, Heb. 6. 17. 18. Esay 46. 4. In promises: all his promises he makes in his word are yea and Amen: Heaven and earth shall pass away, but no jot or syllable of his Word shall pass unsulfilled, which is also true of his threatenings, and of that platform of Holiness given in the Law of Nature, and expressed in Scripture, Mat. 24. 35. Mal. 3. 6. as also in his Prophecies, Reuel. 22. 5. In his Gifts of grace bestowed upon his people: and so his gifts and callings are without Repentance, Rom. 11. james 1. 17. If any should object that God was changed in Essence, because the word became flesh, and God was made man: I answer, that though the word was made flesh, yet his divine Nature was unchanged, for neither was the Deity turned into the Humanity, nor was the proprieties of the Humane Nature derived unto the divine, but remaining what he was (viz.) God, he became what he was not (viz.) Man. If any should object That motion from place to place is attributed to God: because God is said to depart from some men, and return to other men: That hath been answered before in the Doctrine of God's Immensity: for God moves in respect of effect in us, being unmoved in himself: As a man that rows in a Boat, looking upon the bank, thinks the bank goes from him, or comes nearer him, whereas the bank is unmoveable, and the motion is in the boat. If we respect Grammar in these Phrases, God seems indeed to be moved, but if we respect a more high and secret Philosophy, we then understand thereby that God is unmoveable, but is said to move by returning, when by the working of his spirit he makes us return to him. If any yet object, that the Spirit of God was said to move upon the waters, Gen. 1. 2. The answer is, that by that saying is signified no more than that the holy Ghost by his power and moving did cherish and sustain that indigested matter, as an Hen that sits upon her Eggs, to make them fit to be hatched. If any say that Gods suffers mutation in his knowledge, because he takes in the Apprehension of things present or to come, and is turned back to look upon things past, I answer, that though God be full of all knowledge of things past, present, and to come, yet he is not cast back to that which is past, nor stands pondering upon that which is present, nor by hoping is stretched towards that which is to come: because God sees all things with an eternal and unchangeable view as hath been showed in the Doctrine of his Knowledge. If any yet object, that God suffers because he receives worship from his children, and is blasphemed by the wicked, and that therefore God should be passable. I answer, that Passions are of two sorts, some transmutative, some Intentional. Some Passions work a Real mutation in the Object, as when fire heats water, thus Passion is transmutative. Some Passions do only determine the Action, as when I look upon heaven, heaven suffers Terminatiuè, non subiectiuè, as they say in Schools, It suffers as the object of my sight, but in itself undergoes no change, and this is Passion Intentional: and such only is the Passion in God. He suffers no alteration from any action of ours, but is only the object or Term of our Actions good or evil. If any object that God threatened to destroy the Ninivites, and that Hezekiah should die, and yet he did not accomplish it, and that therefore God's Word and will is mutable: I answer, that those threatenings or predictions were not absolute but with condition or respect, and therefore no change in Gods will. Niniveh shall be destroyed, if respect be had to their merits, and unless they repent: Now God is not bound always to express the condition of his threatenings, and beside, all legal threatenings had in perpetual doctrine of them, the condi●ion of repentance annexed: The condition therefore being performed by the Ninivites, God destroys them not, yet without change in his will, it being but a conditional will. And for Hezekiah he must die, if we respect second causes, yet in respect of Gods eternal purpose, fifteen years must be added: Now this Threatening of death, being a Threatening of Trial, and containing true grounds of it in Natural causes, shows neither dissimulation nor mutation in God. Thus it is manifested that God is Immutable. That he only is Immutable, is easily proved, for that place, Psal. 102. 27. saith of the creatures that they all perish and wax old as a garment, God remaining the same: and that some Angels and men shall have Immutable Natures after the day of judgement, is not by nature but by grace, as was said before. The Uses follow: and so God's immutability may serve. Uses. 1. For Humiliation, and so first, to Image-mongers that will needs have God resembled by pictures, what do they less than change the glory of the Immutable God into the likeness of a mutable creature, Rom. 1. 23. secondly, for all men it should humble the best of us that think how glorious God is for Immutability, and yet we so mutable as nothing can satisfy us: which mutability as it fearfully appeared in our first Parents, so doth it break out in the disposition of all sorts of men: what fearful change do many men make in Religion. Read of the jews, Isa. 1. 21, 22. Of the Christians, Galat. 1. 6. & 3. 1. Thirdly this is a terrible doctrine for wicked men, for all that he hath willed and threatened, shall certainly come upon them; God cannot change: He is not as a man that he should repent, as Samuel told Saul. 2. For Instruction, and so it should teach us three things: First, Patience in all the changes of this life: God only is immutable; we must look for it to be subject to many alterations. Secondly, the Celebration of God's glory here. We should praise him for ever, that is only Eternal, Immortal, and Immutable; 1. Timoth. 1. 17. Thirdly, the Imitation of his unchangeableness in things we know to be true and good, we should be unmoveable, such as cannot be altered whatsoever befalls us, 2. Tim. 3. 14. 1. Cor. 15. 58. Such, and so we should be in our faith, hope, charity, promises, and good works. 3. For Consolation; and so this doctrine should much refresh all godly Christians, It should give them strong Consolations, as the Apostle saith, and so in diverse respects. 1. Because all God's promises shall certainly be accomplished, as these places expressly show, Num. 23. 19 Heb. 6. 17. 18. Wherein, God willing, more abundantly to show unto the Heirs of promise, the immutability of his Counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong Consolation, who have fled for refuge, to lay hold upon the hope set before us. 2. Because hereby they know they shall never fail of salvation, or fall from grace, for the gifts and calling of God are without Repentance, Rom. 11. 3. Because hereby God himself would assure his people, that they shall not be destroyed with temporal miseries, though they be afflicted for a time, as the Lord reasoneth, Mal. 3. 6. For I am the Lord, I change not, and ye sons of jacob are not consumed. 4. Because when we come to Heaven, we shall by grace be made immutable too, for then the Image of God shall be perfect in us. Hitherto of the Immutability of God; and so of the attributes of both sorts. It remains that we inquire after the Substance or essence of God, unto which all these glories are attributed, and so two things are to be considered about the Essence of God. 1. That it is spiritual. 2. That it is One. First, that it is Spiritual: some essences have being only and not life; as the Heavens, Earth, Seas, etc. and amongst these we must not look for God. Some essences have life, but it is only bodily life; as trees, beasts fowls: and among these god's Essence is not. Some things have a mixed life, partly bodily, and partly spiritual: and such is the essence of all men, who consist and live both in body and soul: but to find out God, we must look for him only amongst minds. There are essences that are only mental and immaterial, but yet compounded though not of parts, yet of power and act, as the Angels: For, they are never in act that which they are in power, they are in possibility still for diverse things may befall their Natures, and their possibilities are finite too, God is then higher than these. God then is a mind or Spirit above all Spirits humane or Angelical, unto which essence of his if we add the former attributes, we do fully difference him from all Creatures. Thus God is an eternal mind, infinite, immutable in life, knowledge, holiness and glory. Is God a Spirit, than these Uses will follow. 1. That we should conceive nothing bodily or terrene concerning Uses. God; when we think of God we must not imagine of him any bodily form, for that is to make an Idol. 2. We must hence learn to check and curb that natural desire in our corrupt hearts to have God visible: we should be ashamed of that secret rebellion of our hearts, that are often after a close manner unquiet and discontented, because we do not see our God we serve: for God being a spiritual substance must needs be invisible, and altogether imperceptible by any senses: he could not be a true GOD, if senses might perceive him. 3. Since it is God's glory to be a Spirit, we should heartily praise him for our glory, which is our souls, for that he hath made us minds also, and so of more excellent essence then mere bodies be. 4. We should therefore learn to serve God in Spirit and Truth; It is the service of Spirits that agrees best to God's Nature, john 4. 24. Lastly, we should therefore most seek such things as serve for the use of Spirits. The treasures that are spiritual are far more excellent than bodily and earthly things can be, even for this reason, because they bring us nearer to God, and more properly commend us to him. The second thing we are to know about God's essence is, that it is one, and but one. The Nicen Creed and Athanasius have it thus: I believe in one God: which the Apostles Creed doth affirm too, though not so expressly: for we say, We believe in God, not in Gods, importing thereby that there is but one God. Nor is God one by aggregation, or consent, or kind, or sort, but he is one in number. By aggregation a whole heard of cattle is said to be one, by consent many friends are one: by kind men and beasts are one, for they are living creatures. By sort, all men are one, because they have all one Nature, and are one sort of creatures: but God is one, none of these ways, but in number. And yet to say God is one in number is not enough, unless we add absolutely one: for Peter the Apostle is one man, though there be many other men, but he is not a man, so as there is none but he; whereas God is not Vnus only, but he is Vnicus also, he is one and but one. That there is but one God these Scriptures show, Deut. 4 35. & 39 & 6. 4. & 32. 39 1. Cor. 8. 4. Concerning therefore meat sacrificed unto Idols, we know that an Idol is nothing in the world, and that there is none other God but one. The Uses follow. 1. Hereby is condemned the horrible Idolatry of the Nations in bringing in that Poluthritis, or multitude of Gods: Uses. for as the former doctrine, that God is a Spirit, doth condemn Image-mongers that resemble him, that is incorporeal by outward and bodily shapes: so doth this of the Unity of his essence show the lamentable Idolatry of the Gentiles, and gives us all cause from our hearts to bless God that hath rescued our understandings from those fearful: blasphemies and misconceiving of Pagans and Heretics, unto the only acknowledgement of one true God. 2. If God be God only, many Christians that believe not many Gods in opinion, are yet in a fearful case for setting up Gods of their own making: they suffer miserable shipwreck by dashing upon the glory of the one only true God: Thus sin they, that make their bellies, or their pleasures, or their riches their God. 3. It should teach us, with all possible reverence to adore him, whom alone all creatures are bound to serve and honour, who hath no partner in his supreme sovereignty, Psal. 86. 9 10. 4. If God be alone, it should teach us to love him, and trust in him alone, seeing it is he only that claims this honour and homage from the creature, and there is none like him in praises, or that can help us in misery, or bring us to the best good, Deut. 6. 4. 5. Mark 12. 29. 30. Esay 37. 16. Deut. 32. 37. 38. 39 1. Sam. 2. 2. 3. 5. Hence we may be informed, that we need but one Mediator, seeing there is but one God, 1. Tim. 2. 5. Lastly, the Apostle, Ephes. 4. 3. 6. concludes from hence, that therefore we should live in peace one with another, and by no means break the Unity of spirit, because we have all but one God. Hitherto of the doctrine of the Nature of God. Of Believing I entreated before, only we must know that these words I believe must be applied unto each word and Article of the Creed: and so we must here consider what it is in particular to believe in God, and what every Christian should mean when he saith, I believe in God. It is to be noted by the way that he doth not say I believe God, but in God: The ordinary distinction of believing is not impertinent: It is one thing to believe that God is, Credere Deum, or to believe God, Credere Deo, and another thing to believe in God, Credere in Deum; for to believe in God, is first to know God, as he hath revealed himself in his Word and so to conceive of God according to the former doctrine of his Nature: secondly, to be persuaded, That that God is my God; and thirdly, to put all my trust in him, and to rest upon him alone for all happiness. Of the knowledge of God's Nature before. And of the work of faith in believing God to be my God, before. This believing in God here expressed urgeth principally upon us the third thing, and that is that we must employ our faith in a daily relying upon God, and confident affiance and trust in his goodness and mercy towards us. Now there are diverse Reasons profitable for us to think much upon, which may not only prove the point, but frame in us a spiritual confidence in God. We may with all safety and confidence rest upon God alone, and his favour, and promises. 1. Because he hath bound himself by his word and promises to be so good to us, and hath confirmed his promise by oath and by seal. 2. Because he is of such power to do us good. 3. Because he is of so good a Nature, and it agrees so well to his disposition to perform his promises. 4. Because God is so well pleased with our trust in his mercy, Nahum. 1. 7. 5. Because God can be so fearfully revenged upon our unbelief. 6. Because there hath been such an uninersall experience of God's care for all that ever trusted in God. Who ever trusted upon GOD and was destroyed or disappointed? Is it required of us that we should believe in God, than these uses will follow. 1. It shows the difference in the relation of our faith, as it looks upon men and upon God. We believe men as the Uses. Apostle Paul and our Teachers; but we do not believe in Paul or in our Teachers, but in God alone. 2. It shows the folly of wicked men in pursuing the godly, as if there were hope that they might drive them to such exigents, that there should be no help for them; for they trust in God, and therefore can never be driven beyond all refuge. I trust in God, saith David, how say ye then that I should fly hence, as a bird beaten from his rest, Psalm 11. 1. 3. It shows what use we should make of our insufficiency to conceive of God fully: when our minds are beaten back from beholding his full glory, yet our faith will catch hold, so as to make us trust in him, though we cannot fully comprehend him. If we cannot receive him by contemplation, yet we may by believing. 4. In as much as to believe in God is the very entrance into the Creed, and the foundation of all the rest: It shewes that many that are Christians in name, are not indeed true Believers, because they do not believe in God: that is, they do not trust in him: For it is manifest, that these sorts of Christians that follow, do not believe in God. 1. Such as live in Ignorance, without the means or the gift of the knowledge of God; as the Apostle saith: How should they believe in him, of whom they have not heard, Rom. 10. 14. 2. Such as trust in their Wealth, Friends, Beauty, Gifts, Skill, Strength, Revenues, Hopes, or Sins: The mis-placing of their trust, shows they believe not in God. 3. Such as make no Conscience to use ill means to get out of distress, or to obtain their desires; such as are resorting to Wizard's, lying, deceit, usury, oppression, dissimulation or the like: For he that believeth will not make haste, Esa. 28. 16. Lastly, all godly men should strive so to profess in words, as also by their practice to prove it, that they do indeed believe in God, and rest upon him. 1. By resting in the praise and appellation of God. 2. By living without care, and therein being like little Children, and this we do when we commit our souls and bodies, and lives, and children, and states, and all our ways unto God. 2. Tim. 1. 12. Psal. 37. 3. When in Adversity we run to him for refuge, and so make our moan to him, that we rest with patience and good persuasion, that God will cause all to work for the best to us. It should much trouble us, if in soundness of practice we have not learned this first lesson of believing in God: We should be much displeased with ourselves, if our hearts be unquiet and any way unapt to rest and wait upon God Psal 42. 12. and we should often beseech the Lord to help our unbelief. Hitherto of the Nature of God, and of believing in God: The next thing Faith takes notice of, is the Relations in the Godhead: and so God is the Father, the Son, and the holy Ghost: for this term God is to be applied, not only to the Father (which is the next word) but to the Son and holy Ghost as followeth after in the Creed: and therefore we must read with a Comma after this word God, thus, I believe in God, the Father: to read without a Comma, that is Heretical, for if we read thus, I believe in God the Father, it would sound as if the Creed should say that the Father were God only, not leaving the term God to be carried to the Son and holy Ghost. Before than I come to speak of the Father, I must entreat of God as he is three Persons, both Father, Son, and holy Ghost: And this is one of the deepest and dreadfullest Mysteries in all Religion: where I must proceed in this order: first, to prove the Trinity by Scriptures: secondly, to explicate the doctrine: And thirdly, to answer certain objections might arise in men's minds about it. Because these things about the Trinity are most wonderful, and above the reach of the creatures, we must seek testimonies to ground our consciences in the belief of them such as may be firm and evident: It is a difficult thing to bring the heart of men solidly to assent to such secrets as these, as are not only beyond the sight, but above the reason of men, and the mind may easily vanish into wild speculations, if we be not well grounded with sure Evidence: nor can we have light from the book of Nature to inform us; for what any Heathen man hath spoken, of an Eternal mind, word and spirit, they spoke by tradition from the Hebrews, and uttered it perhaps in a false and corrupt sense. 'tis the book of Scripture must only inform our faith herein. The proofs for the Trinity are gathered, both out of the Old and New Testament, and so they either prove there were more Persons than One, or else expressly that there were Three Persons. That there are more Persons than One is proved, by the term ELOHIM, which is uttered in the plural number, as if it should sound Gods: as Gen. 1. 1. In the beginning Gods or ELOHIM created Heaven and Earth: Created is in the singular number, to show the unity of the Essence, and ELOHIM in the plural, to show the Trinity of the Persons: so Gen. 1. 26. Let us make man in our Likeness, Let us, shows more Persons, and likeness being in the singular number shows unity of Essence. And verse 2. besides the Lord there is mentioned the Spirit of the Lord sitting upon the waters Iosh. ult. 19 Ye cannot serve the Lord because he is ELOHIM sancti, holy Gods. And jeremy 10. 10. The Lord is the living Gods or ELOHIM, and King everlasting. Hos. 1. 7. I will save them in the Lord their God. Gen. 19 24. The Lord reigned from the Lord fire and brimstone. Exod. 23. 20. 21. The The Lord sends his Angel whose name is JEHOVAH. Dan. 9 19 Hear oh Lord our God for the Lords sake, Psa. 110. 1. The Lord said to my Lord sit thou at my right hand, jer. 32. 5. 9 & 33. 15, 16. The Lord shall raise up a Branch, whose name is, THE LORD. Now that there are three Persons, and no more nor fewer, is proved by places more obscure or more express. The Trinity hath been observed in such places as these, Esay 6. 3. where the Angels say thrice Holy; and so where JEHOVAH is three times repeated, Numbers 6. 23. Esay 33. 22. But the most express places are in the New Testament. A manifest revelation of the Trinity was in the Baptism of Christ. The Father speaking from heaven, the Son standing in the River, the Holy Ghost descending like a Dove. Matth. 3. 16. 17. and so in the Institution of Baptism, we are to be baptised in the name of the Father, and of the Son, and of the holy Ghost. And joh. 14. 16. 17. I will ask the Father, and he shall give you another Comforter the Spirit of truth; and the 1. joh. 5. 9 There are three in Heaven, the Father, the Word, and the Spirit. And the like evidence is in these places, 2. Cor. 13. 13. Tit. 3. 5. 6. Eph. 2. 18. In the Explication of the doctrine of the Trinity, we must be wise to sobriety, because it is wholly secret, rather to be believed, then to be demonstrated, or described. It is a doctrine may be apprehended, but never comprehended, no not by the light of grace, nor fully and wholly by the light of glory, as being above the reach, not only of men but of Angels. A mystery to be adored by humble faith and piety, not to be searched, without curious yea furious temerity: For it is so admirable as Reason cannot express it, and so singular that example cannot declare it to us: for the Images or Similitudes borrowed out of the book of Nature, may rather show that the doctrine of the Trinity doth not destroy Nature, then give us any pattern which can sample out the thing itself; and beside to err here, is the most dangerous of all errors. For, as nothing is sought with more difficulty, or found with more profit, so nothing can be mistaken with more peril. And August. therefore as a Father said well, seeing we cannot find out what God is, we must take heed, that we think not that of him which he is not; yet must we not wholly neglect the doctrine, because a necessity lies upon us to believe: and therefore, though men and Angels have cause to stand and wonder at this secret, that God should beget a Son, and that from that Father and Son should proceed that Spirit the Sanctifier, yet because God will be so acknowledged of us, we must make use of our faith to believe, what our reason cannot describe to us. Three things then for our capacities are to be thought upon. The first concerns the Matter of this Mystery. The second, the terms by which it is expressed, and the third, the answer of certain Objections might arise in our minds. For the first, we are to consider what a Person is, and then how these three Persons do agree one with another, and how they differ one from another. A Person is an understanding substance, individual, and incommunicable, which is not sustained in any other, or by any other. It is an understanding substance, & so it excludes plants and beasts, which are no persons though they be substances, and it is not sustained in any other, and so excludes the humane nature of Christ, which is therefore not a Person, because it subsists in the Divine Nature, and it is incommunicable, to distinguish it from the Essence, which is communicated to all the Persons. Four things are common to each Person in the Trinity. First, Truth, and so each Person is the true God, having all the properties of God, and doing all the actions of God, and receiving all the worship of God. Secondly, Mutual Immeation or Immanencie, as they call it, which the Grecians call, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which none of the Persons are separate from the Divine Essence, but subsist in it, and so all meet in the Essence. Thirdly, Perfection, by which each of the Persons are not a part of the Divine Essence, but the whole Divine Essence is in each Person. Fourthly, Distinction, so as every Person is distinguished from the other Persons, so as the Father is not the Son nor Holy Ghost, nor the Son the Father or Holy Ghost, nor the Holy Ghost the Father and the Son. For the first of these things in common which is Truth, so as each Person is the true God; It needs not much explanation for the sense: for under that Head three things are given to each Person in common. First, the properties of the Godhead, so as each Person is Eternal, Infinite, Immutable, in life, knowledge, holiness and glory: and so Secondly, the Actions of the Deity are common to every Person, according to that Rule in School: Opera Trinitatis ad extra sunt indivisa: The works of the Trinity, that issue outward, are undivided: So the Father creates, the Son creates, and the Holy Ghost creates: as there is one work, so there is but one worker, which is God in three Persons. To make man in God's Image, is common to all three Persons, Let us make man, etc. Gen. 1. 26. so john 5. 19 what the Father doth, the Son doth the same; and in many other places. And as they agree in working, so do they in worship, all divine worship doth equally belong to each Person. For the second, which is the mutual seating or meeting of all the three Persons in the same Essence, so as they are one in another, diverse Scriptures prove: so Christ saith, I am in the Father, and the Father is in me, john 14. 10. and this must needs be so, because the essence of God is infinite, and therefore every person possessing it, it must needs follow, that wheresoever one is, there the other are also, and that one is in another: so as there can be no place, or thing, where one of them is, but there the other are also. Excellent is that saying of that Father, concerning the three Persons in the Trinity. Singula sunt in Singulis, etc. Each are in each other, and all in each, and each in all, and all in all, and one all. He that seeth this in part, darkly, as in a glass, let him rejoice that he knows God, and as God let him honour him and give him thanks. He that seeth it nor, let him tend to see it by godliness, and not to calumniate by blindness, for God is one, and yet there is a Trinity, etc. Thus He. For the third, the whole Essence is in each Person. They are all consubstantial not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of like essence only, no● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a diverse essence, nor are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, such as have one Nature common to them, but not the same in number, as it is with men: nor are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, such as have every one a nature, that no other either person or thing hath, as the Sun and Moon have such a Nature as no other have, there being but one Sun and one Moon, but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, all of the same substance, Coessential, and Consubstantial. For the fourth, That the Persons are distinguished is common to all the Persons, how they are distinguished, is that which is to be considered in the next place: Distinction imports Opposition: Now there is a threefold opposition, The greatest opposition is amongst contraries, for these fight one against another. There is also a middle opposition which is in things only disparate as they call them, as between men and beasts, so as a man is not a beast. The least opposition is between things that are relate, as the Father is not the Son, the Subject is not the Prince, and the like: this opposition between things in relation, is in things that do in many respects agree, and this distinction agrees to the Nature of God and is the least of all distinctions. The difference of the Persons, is two ways to be considered: for first, they differ from the Essence, and then one from another. The Persons in the Trinity differ from the Essence: which that it may be understood, we must know that some things differ, Ratione, not Re: that is not in deed, but in respect of our conceiving: as for instance, The Attributes of God differ, but how? not in deed nor in themselves, but only in our cogitation of them: and so the power of heating and of drying in the Sun, differs only in respect of conceiving, for in the power itself there is no distinction to be found, it is found only in our heads. But this is not the difference in the Trinity: for the Persons differ one from another really, and would so do if we never thought of them. A real distinction is grounded either upon the respect of the essence of things, or in respect of the manner of being. A distinction in respect of essence is not in the Trinity, for all the Persons have the same essence; it remains then that the Persons in the Trinity differ from the essence only in respect of the manner of their being: and so (in short) differs from the essence, as the manner of a thing differs from the thing itself. The manner of being in every thing doth determine it: Now things in respect of the manner are three ways to be considered of, for there is the Modus. 1. Essendi. 2. Se habendi. 3. Subsistendi. manner of the essence, the manner of having that essence, or the manner of subsisting. The manner of the Essence is showed by Attributes, as when we say, It is true, good, Just, etc. The manner of having that essence, is either with or without dependence: as in the creature, the manner of their having their essence is by dependence upon God: and in the Creator, the essence is had of himself without any dependence. The manner of subsisting, is the furnishing of a thing with peculiar Relation, including a Person. Now than the Persons in the Trinity Non differunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Iust. Mart. Dam. In Sancta Trinitate est alius & alius non aliud & aliud. In Christo est aliud & aliud non alius & alius. differ from the Essence only in the manner of subsisting, because the Essence subsists in one manner in the Father, and in another in the Son, etc. They do not differ in Essence, (for all of them have the same) but only in the manner of the subsisting of the Essence in each Person. In the Trinity there is another, and another, but not another thing: there is another, that is, another Person, there is not another thing, that is, not another Essence. In Christ now, there is another and another thing, for his divine Nature is one thing, and his humane Nature is another thing, and yet there is not alius, that is another Person. But it is otherwise in the Trinity. The being of the Father is the being of the Son, and the being of the holy Ghost, but to be the Father, is not to be the Son, or the holy Ghost. Thus the Persons differ from the Essence: They differ one from another four ways. In order, in personal proprieties, in number, and in operation. First, in order they differ: for the Father is the first Person, the Son the Second, and the holy Ghost the Third: This Priority must not not be mistaken; for one Person is not before another in time or in dignity but only in Nature, or in order of Nature, so as one Person depends upon another: As the Sun is before the beams of the Sun, not in time, but in order of Nature, because the beams are from the Sun: so in the Trinity, the Son and holy Ghost are after the Father, not in time, but because they receive the original of their Persons from the Father, Relatives are together in time: only note that Nature here signifies the manner of subsisting, not of essence; for in respect of Essence there is no priority in the Trinity. Secondly, they differ in personal Proprieties: As the personal Propriety of the Father is to be of himself in respect of his Person unbegotten. The personal Propriety of the Son is Generation, or to be of the Father by begetting: The personal Propriety of the holy Ghost, is to be of the Father and the Son by Spiration or proceeding, and thus each Person differs from other by incommunicable Characters. Thirdly, they differ in number: they are the same in number in respect of the Essence, because one God is Father Son, and holy Ghost, and yet in respect of those Characters in the manner of subsisting, each Person hath a subsisting by himself, which in number is not the same with the other Persons: The Father hath one manner of subsisting in number, the Son another, and the holy Ghost another: Note that I say each Person hath his subsisting by himself, not of himself. Per se, not àse. Fourthly, they differ in operation: and so both in external and internal operations. In external works though in respect of the things wrought, they are common to all three persons, yet in respect of the manner of working, there is distinction of the persons: for the Father works by the Son in the holy Ghost: The Father worketh from none, the Son from the Father, and the holy Ghost from them both, Gen. 19 24. john 5. 19 30. & 8. 28. & 16. 13. There are two principles to be marked for the understanding of this point. The one is, that the works of the Deity that are outward are common to all three Persons. The other is, that look what order there is of existing in the Trinity, the same order there is in working: as was said before, the Father worketh by the Son in the holy Ghost. Thus Creation, Adoption, Sanctification, are the works of the whole Trinity: as the Scriptures prove, that attribute Creation to the Father, and to the Son, and to the Spirit, and so of the other works all three Persons work the same, Apotelesma or work, but not all after the same manner: as for instance, in the work of our Redemption, the Father works by sending the Son, the Son by assuming our Nature, the holy Ghost by sanctifying, and forming the body of Christ out of the flesh of the Virgin, etc. so in the Creation the Father wils it, the Son by the holy Ghost effects it. But this is withal to be noted, that as any outward work hath more resemblance in any part of it to any person in the Trinity, so it is more specially attributed to that Person: so in the Creed and in the Scriptures too, Creation is attributed to the Father, who being of himself, fitly gives being to the creatures: Redemption is attributed to the Son, who as he resembles his Father's Image, is fittest to represent unto mankind, his mercy; and being an eternal Word in the Father's mind, doth fitly by his Word tell us his Father's meaning. Sanctification is attributed to the holy Ghost, who as he is breathed (as it were) from the Father and the Son, per modum voluntatis & amoris, so doth he fitly by breathing or inspiration enlighten and sanctify our wills and affections. And as they differ in external works, so do they in internal: for the Father only begets a Son, the Father and Son (as it were) breathes forth the holy Ghost: And thus of the matter of the Doctrine of the Trinity: the Terms follow to be considered of. These words Persons and Trinity, Essence, etc. were taken up in the Primitive Church as the fittest words to express what they conceived of these glorious Mysteries: The speech of man in many things extremely doth want words. We say three Persons, not as if thereby the mystery were uttered, but Dictum est tres personae non ut illud diceretur, sed ne omnino taceretur. August. Non quia Scriptura dicit, sed quia non contradicit. August. that it may not be utterly concealed: for that which is of such ineffable eminency cannot be expressed in such a word: we speak therefore of these things (as the Father said) not as we ought but as we can. And again, the same Father saith, It hath been lawful for us for discourse and disputation sake to say three persons, not because the Scripture saith so, but because it doth not contradict it: and a kind of necessity brought the Ancient Church to invent the words; for when Heretics would yield to the terms of Scripture, and varied upon the corrupt senses they put upon the words, the Ancients were driven to invent words which did express the true sense, that thereby the Heretics might be tried whether they hold the right Faith or no: which terms that before were promiscuously used in other learning, being in the days of the first Christian Churches made free in the City of God, have ever since enioned their freedom, and may not now be turned out, without suspicion of contentiousness, self conceit, and Schism. The sense is in Scriptures, though the words be not there. As the Scripture saith, there be three in Heaven, which are one, which the Church adds, the three are Persons, and the one is essence. It adds not to the sense of the Text, but to the words: and yet the Word Person is found, Heb. 1. 3. in For the original of these terms, read Chemnitius de tribus personis divinitatis. the same sense (in a manner) as it is taken here. To bring in new words, might bring in new errors, and it were a great wrong to cast out such words as have done such service against Heretics, and are so fit to reduce the minds of men, to understand the right way of believing in these high Mysteries. But yet we must be warned that the terms do not always fully express the thing, especially if we judge of the terms about the Trinity, as we do of the same words amongst us in other things: As for instance, a Person in the Trinity differs from a person among men or Angels; as for example, Peter, Paul and john, are three persons, to whom our humane Nature is common: yet these three persons differ one from another: first, in Substance, because each of them have their substance of soul and body separate from the other: secondly, in Time, one is younger than another: thirdly, in Will, Paul contradicts Peter: fourthly, in Power, Paul labours more than all the Apostles: fifthly, in Operation, Peter works amongst them of the Circumcision, and Paul amongst the Gentiles. But it is not thus in the three Persons in the Trinity, Peter and john are separate wholly one from another: whereas in the Trinity, the Father is in the Son, and he in the Father, 1. john 3. 24. They may be far asunder in place, but God the Father and the Son are never asunder, john 8. 29. and in the Trinity there is in all one will, one power; all three Persons are Almighty, all eternal, and all work the same work. Ob. Some may say, it seems impossible, that three should 1. Object. be one. Sol. In one and the same respect: but not in diverse. Three Sol. Persons cannot be one person, but three Persons may be one Essence. As the Nature of man may be common to many persons, as to Peter, john, Paul, etc. Ob. He that seeth Christ, sees the Father, for he is in the Father, and the Father in him: therefore the Father and the Son 2. Object. are but one Person. Sol. He that sees the Son sees the Father, because the Son Sol. hath the same Essence with the Father, and being manifested in the flesh reveals the whole will of God: he is the same with the Father in Will and Essence not in person. Ob. If the being of the Father be not the being of the Son or holy Ghost: than it follows that there are three diverse beings 3. Object. and so three Essences. Sol. The being of the Father notes the being of his Person not of his Essence, and so three Being's are but three Persons Sol. subsisting in one Essence: As the light of the Sun, and the light of the Moon, and the light of the Air, in substance are one and the same light, and yet three distinct lights; the light of the Sun being of itself, the light of the Moon from the Sun, and the light of the Air from them both. Ob. If there be more JEHOVAHS then one, than there 4. Object. are more Essences than one, but here are more JEHOVAHS: for JEHOVAH reigned fire and brimstone from JEHOVAH in heaven, Gen. 19 24. Sol. JEHOVAH is a Term, given to the Persons aswell as to the Essence, and so diverse JEHOVAHS' notes diverse Persons, Sol. not Essences. Ob. The Son and holy Ghost had their beginning from the Father, therefore it seems the Father only is God. 5. Object. Sol. The Son and holy Ghost had the beginning of their Persons from the Father, but their Essence they had of themselves, Sol. as being common to all three Persons, so as every Person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God of himself. Ob. Three and one makes four: if in God there be three and one, than three is a Quaternity not a Trinity. 6. Object. Sol. Three and one if they be things essentially and really Sol. divided make four, but one and the same thing may have diverse relations or manners of being which are distinct one from another. Ob. He that is the whole Godhead, besides him, there can be no other in whom likewise should be the whole Godhead: 7 Object. but the Father is the whole Godhead, therefore the Son and holy Ghost are not so. Sol. The Mayor Proposition is false: for the whole Godhead Sol. is in every Person, as the whole Nature of man is in diverse men. Ob. The power of the Persons is not one, and therefore 8. Object. how can their Essence be one: their power is not one, because the Father can beget, and so cannot the Son. Sol. The natural power of the Persons is all one, the personal Sol. power differs. Ob. How can the Essence begetting, and the Essence begotten 9 Object. be all one? the Father begets, the Son is begotten, how can they be one then? Sol. Distinguish between Generation and Communication, Sol. and between Essence and Person: the Person begets and is begotten, but the Essence neither begets, nor is begotten, but only is communicated. Ob. If the Essence of the Father and the Son be all one, 10. Object. than the Father was incarnate, for the Son was. Sol. The Essence of God absolutely considered was not incarnate, Sol. but the Person of the Son: who though he had the whole divine Nature in him yet in respect of the manner of his subsisting did differ from the Father and holy Ghost. Ob. Whose operations are distinct, their Essences are distinct: 11. Object. but the operations of the Persons in the Trinity, especially those internal are distinct, therefore they have distinct Essences. Sol. The Mayor is true of Persons that have a finite Essence, Sol. but not of the Persons in the Trinity, who have an infinite Essence common to them. The consideration of this Doctrine of the Trinity should serve for diverse Uses. 1. It should strike us with amazement and admiration of the glory of God, and remove the sense of our own insufficiency and narrowness of heart and understanding, who are so overcome with glory that our minds are not able to conceive of, or behold these wonderful secrets in the Divinity: It should work in us an unspeakable fear and Reverence to think of the being of God, that so infinitely excels the being of all creatures in heaven and earth. 2. It should compel upon us, more care and attendance of spirit in worshipping God, so as we be sure we direct our service to him that is one in Nature and three in Persons: for worship belongs equally to all three Persons. And herein the Christian fundamentally differs from Pagans, Turks, and jews, and in heart becomes as one of those when he worships a God that is not three Persons. 3. We are bound to take notice as of the common glory of all the Persons, so of that special glory is due to each person, as we find it either described in the Word of God, or expressed in the works of God. 4. We must take heed what we speak of the Trinity in Unity; for we may fall upon such forms of speech, as may be extremely erroneous and dangerous: and for the help of the ignorant, I will note diverse of the speeches which are dangerous and unsound: as that there are three Gods, three eternals, three Almighty's, etc. or that the Essence is distinguished into the Father, Son, and holy Ghost; that God is threefold, or that there is a triplicity in God; that God doth beget another God; that the Father is another thing from the Son; that the Son and holy Ghost have a beginning of their Essence; that the Person was begotten or did proceed from the Essence: by discerning where the error lies in these sentences we may try our skill in the former doctrine of the Trinity. 5. The Doctrine of the Trinity should be wonderful comfortable unto the true Christian, because as the Apostle john shows there are three in Heaven, the Father, the Word, and the Spirit, which will avouch the happiness of the true believer: and his comfort may be increased, if he consider what was before taught, that all three Persons do join in the work of his Redemption, 1. john 5. 9 Lastly, it is not unprofitable out of the Doctrine of the Trinity to show how all sorts of Heretics have assaulted it, & been confuted by it, which may be briefly thus showed. We must believe that in the Trinity there is nothing created as Dionysius would have it: nothing unequal, as Eunomius and Aetius: nothing before or after or lesser than other as Arius said: nothing foreign or serving to another as Macedonius said: nothing inserted by stealth or persuasion, as Manichaeus said: nothing corporeal, or in fashion of bodies as Melito, Tertullian and Vadianus said: nothing invisible to themselves as Origen said, or visible to the Creatures as Fortunatus said: nothing diverse in motion or will as Martion said: nothing taken out of the Essence of the Trinity and put into the Nature of the creatures, as Plato and Tertullian said: nothing singular in office, or communicable to another as Origen said: nothing confounded as Sabellius said. Aug. Tom. 3. Thus of the Trinity in general. The Father.] This term Father is attributed to God both essentially and personally. Essentially, and so the term belongs to each Person in the Trinity, as being a term that follows the Godhead, Mat. 23. 9 and thus God is said to be a Father diverse ways: as, first, by Predestination, because he enrolls the Elect as Sons from all eternity, Ephes. 1. 3. secondly, by Creation, because he made things to be of nothing by his own power, thus Adam is said to be the Son of God, Luke 3. 38. and and God is called the Father of spirits, Heb. 12. 9 thirdly, by temporal redemption, and so God is acknowledged for the Father of the Israelites, because he made them a people to himself, and brought them out of Egypt and gave them the outward privileges of his children, Esay 63. 16. 11. 12. fourthly, by regeneration, when he changeth our natures and makes them like his divine Nature, 2. Pet. 1. 4. and so we are sons so soon as we believe, john 1. 12. and so soon as he gives us the Spirit of Sanctification and Adoption, Rom. 8. 15. fifthly, by personal union, and so Christ in respect of his humane nature is the Son of God: because that nature doth subsist in the divine Nature, Luke 1. Now all these ways God is a Father by grace; and in respect of Regeneration, the second Person in the Trinity is called a Father aswell as the first, Esay 9 6. 7. and is said to have an offspring and generation, Esay 53. 10. Lastly, God is said to be a Father by Nature, and by generation, as he begets a Son, consubstantial with himself, and so the first Person in the Trinity is called Father only, as he is the Natural Father of our Lord jesus Christ. In the Creed here Faith beholds God as a Father principally in respect of eternal generation, as the first Person in Trinity is the Father of the second, but withal, as it extracts virtue out of that high Mystery, it lays hold upon the Father of Christ, as he is our Father in Christ also: for Faith is of that Nature, that when it lays hold of any thing, it will not off, till it have gotten by contemplation and conclusion what may be collected any way from thence. We are first then to consider of God as the Father of our Lord jesus Christ, and then as our Father. As God is the Father of our Lord jesus Christ, these things would be proved and opened. 1. That God doth beget a Son. 2. That JESUS CHRIST is that Son. 3. The manner of this Generation. For the first, that God hath begotten a Son, is a Mystery beyond the reach and comprehending of all men and Angels, yet is it a truth in many Scriptures charged upon us to believe, as namely, Psal. 2. 7. john 1. 14. john 3. 16. 1. joh. 3. 8. & 5. 13. Mat. 28. 19 For the second, that the Lord JESUS CHRIST is that Son of God is apparent by Scripture too, Rom. 15. 6. Col. 1. 3. Ephes. 1. 3. Mat. 16. 16. Mat. 3. 17. 2. Cor. 1. 19 1. joh. 1. 4. & 4. 15. &. 5. 20. 2. joh. 3. For the third, how the Father did beget the Son, is unknown unto us, It is a secret cannot be revealed to us especially in this mortality, Pro. 30. 4. only by way of Negation, the Scripture entreating of it shows us that God doth not beget his Son as men beget theirs: for, 1. Men beget without themselves, so as the Son is divided from the Father: but so doth not GOD the Father beget Christ his Son, he is distinguished from the Father but not divided, the Father begets in himself. 2. The substance of the Son amongst us, may be like the Father, but it is not the Father's substance. But in the Trinity the Father and the Son are of the same substance, consubstantial. 3. In corporal Generation, the Father derives unto the Son but a part of his substance, but GOD the Father communicates his whole substance to his Son. 4. The creature begets a Son that is mortal, but God begets a Son that is immortal. 5. The creature begets in time, but God begets in eternity, which hath three differences in it: for first, the time may be named when the creature did beget, the Creator begets before all time, Pro. 8. 22, etc. 30. secondly, the creature ceaseth begetting, but God the Father begets his Son eternally, he always begets, Psal. 2. 7. thirdly, the substance of the Father was before the substance of the Son but not so in this eternal generation; Christ is of the Father, but not after the father. 6. Among the creatures the Son is subject to the father, but in this eternal and divine generation the Son is equal to the father: Subjection is due to God the father from all creatures, but not from the Son, or holy Ghost, Phil. 2. 6. 7. Among the creatures, the father and Son are two things in number, but in this divine generation it is not so; for the Father and Son, and so the holy Ghost are but one God, 1. john 5. 7. The Use may be either for information, or instruction, or consolation, or terror: first, since GOD is the Father of our Lord jesus Christ by such an unconceivable generation, we may thence learn: 1. The glory of our Saviour's condition: He was before the world was, he was with the father, brought up with him, as his eternal delight, more dear to the father then any created nature can conceive of, the Son of his Love, never father loved his son, so as God the father loves Christ, yea, he was God with the father Consubstantial, Coequal, coeternal, Pro. 8. 22. etc. 30. john 17. 25. Philippians 2. 6 Rom. 9 5. 2. The Original of all fatherhood: The father of jesus Christ was the first father ever was, yea, the Creed gives the Title of father to God only, as if there were no father but he: and so Christ saith, Mat. 23. 9 call no man father on earth, for one is your father, which is God: and indeed properly none is a father but God: other fathers that are called so have the name only, because there is in them a kind of Image or similitude of God the father, and yet they beget so imperfectly in comparison of God the father, that they resemble him, rather in that general that they do beget, then in the manner of begetting. Thus for Information. 2. Since God is the father of jesus Christ we should be instructed: 1. To acknowledge this Mystery, and though we have cause to be abased for the defect of our understanding herein, in that we cannot tell the father's name, nor what is the name of his Son, Pro. 30▪ 4. yet we should confidently believe, as the very foundation of our Religion, that jesus Christ is the Son of the living God: upon the Rock of this confession is the Church built, Mat. 16. 16, etc. It is a glory Christ stands upon to be acknowledged in the glory of the only begotten Son of God, joh. 1. 14. If we acknowledge the Son, we have the father, or else not, 1. joh. 2. 23. Yea, this is an honour God stands upon to be glorified with one heart and one mouth of all his servants, even as the father of our Lord jesus Christ, Rom. 15. 6. 2. To be fully established in the persuasion of the sufficiency and efficacy of the obedience and passion of jesus Christ for us: we may confidently call him the Lord our righteousness seeing God is called his father: for his obedience, is more than the obedience of a man, yea, of more value than the obedience of worlds of men; and beside he is all in all with God the father who so loves him, he can deny him nothing, etc. 3. To rely upon him for instruction. The father loves him and shows him all things that he doth or intends to do, and in joh. 5. 20. him are all treasures of wisdom and knowledge, & therefore we should hear him always, in any thing he will reveal to us: yea, God the father chargeth us with this duty, as the very use he would have us make of the knowledge of his eternal generation, as appears by the voice from heaven mentioned, Mat 17. 5. While he yet spoke, behold a bright cloud shadowed them, and behold there came a voice out of the cloud saying, This is that my beloved Son, in whom I am well pleased, hear him. But especially this doctrine serves for consolation, and so is frequently urged in Scripture: for if God be the Father of our Lord jesus Christ then these comforts will manifestly follow to the believing Christian. 1. That God is well pleased with the sacrifice of jesus Christ for our sins, Mat. 3. 17. 2. That Christ is able to raise up the dead hearts of men with spiritual life, for as the Father hath life in himself, so he hath given to the Son to have life in himself, joh. 5. 26. 3. That in Christ we may have supply for all our wants, we may receive of his fullness all sorts of graces needful for us as is from this doctrine gathered, john 1. 14. 18. 4. That Christ is able to give us eternal life, and will perform even that great gift at the time appointed to all that believe, john 3. 16. & 17. 2. no believer shall perish. 5. That whatsoever he asks the Father for us, he shall have it, yea, that our prayers prescribed by him shall be heard. 6. That nothing that is good for us shall be withheld from us: for if God hath given us his Son, how shall he not with him give us all things also, Rom. 8. 32. 7. That God bears a great affection even to us: for Christ hath besought the Father that he would love us with the Love he loved him, and that the warmth and comfort of that love may be ever with us, john 17. 24. 25. Lastly, if God be the Father of our Lord jesus Christ, then vain are all the consultations and rebellious projects of wicked men against Christ and the means of his kingdom: then also woe will be unto them, for God will make Christ's enemies his footstool: he will bruise them with an iron rod and break them like a Potter's vessel: for unto the Son hath the Father given the ends of the earth, and whatsoever rebels against him shall not prosper: as from this doctrine is inferred, Psal. 2. & 110. 1. Thus God is the Father of our Lord jesus Christ. Secondly, Faith looks upon God as our Father especially in Christ, 2. Cor. 1. 2. Gal. 1. 4. 2. Thes. 1. 1. 2. 1. Thes. ●. 11. 13. God is our Father four ways: first, by Creation, and so principally in respect of our souls, which he creates of nothing and infuseth into our bodies: and so he is called Father of Spirits, Heb. 12. 9 secondly, by Regeneration, because by his Almighty power he renews spiritual life into our souls that were dead in sin, 1. Pet. 1. 3. thirdly, by Adoption, when of his mere grace he acknowledgeth us for children, Gal. 4▪ 5. 6. fourthly, by Resurrection, because he gives a glorious being to our bodies that were rotten and dissolved in the earth: and so as he was said to beget Christ in the day that he raised him from the dead, Act. 13. so is he said to grant us the Adoption of sons, when he restores our bodies to life out of the grave, Rom. 8. 19 21. And this term of Father is given to these works of God, not unfitly for the resemblance they have to the relation between a Father and Son in Nature: for, 1. God gives us a spiritual being, making us a soul or spiritual substance: for as we call them Fathers, because we have our bodies from them, so God is more fitly called a Father, because we have our spirits from him. 2. God renews our natures, and begets them to be like his Nature: for being regenerated we partake of the divine nature, being made to live God's nature in holiness and righteousness, and he may well be called a Father that begets that which is like to himself: beside, by Faith we put on jesus Christ, Gal. 3. 26. 27. 3. God gives us the right and privilege of Sons, and therefore is fitly called our Father: for first he finds us food and raiment, Mat. 6. and teaching, Esay 54. 13. and attendance not only setting his Angels to look to us, Psal. 34. Heb. 1. but himself also carrying and bearing us in his arms when any thing aileth us, Esay 63. 9 & 46. 4. Secondly, he lays up for us as Fathers do for their children, Psal. 89. 28. & 31. 19 and appoints us the inheritance of Sons to be enjoyed when we be of full years, Rome 8. 16. Before I pass from this point one thing must be added, and that is, that howsoever God be the Father of all men in respect of the Creation of their souls, yet Faith looks upon him as a Father in Christ, and so by Adoption and regeneration, and therefore we must diligently examine ourselves whether we be sons and daughters to God by grace in Christ or no: for all such as are by grace truly the Children of God have in themselves such signs as these. 1. They were borne by promise: the preaching of the Gospel did mightily work upon them to the renewing of their natures, and infusing spiritual life into their souls, Gal. 4. 29. Rom. 9 8. 2. They are all believers; they come to Christ for happiness and rely upon him, and so have power to be the Sons of God john 1. 12. 3. They lay hold upon God's covenant, and consecrate themselves to his service, and love his name, and to be his servants, and in particular are careful to keep his Sabbaths, Esay 56. 4. 5. 7. 4. They are children that will not lie: they are no Hypocrites, they desire to be as good as they seem to be, they abhor counterfeiting and dissimulation, their spirits are without guile, Esay 63. 8. 5. They are led by the spirit and mortify the deeds of the flesh, Rom. 8. 13. 14. 6. They cry Abba Father: they have the spirit of prayer, they can call upon God in secret, with affection and confidence, esteeming nothing more than the Love and favour of God: And thus how God is a Father and to whom. The Uses follow and so. In the first place this should teach God's children many lessons: as, 1. To give this glory to God, to acknowledge him as a Father, and daily so to call him from their hearts. The first thing a child speaks in nature usually is the name of his parents, and so the first thing in Religion should be to call God Father: we can do nothing in Religion till we can call upon God, as upon a Father: this is the very foundation of the Church, because all effectual Religion is built upon this principle that God is our Father, 2. Thes. 1. 1. Rom. 8. 15. 2. We should live without care: as our Saviour shows, Mat. 6. for we have a Father to care for us, and he is a heavenly Father, and therefore both knows what we need, and is fully able to help us, and beside he daily feeds the fowls of the air, and yet he is not a Father to them, how therefore can he neglect us, whom he hath begotten as children to himself, ver. 26. 32. 3. If God be our Father then we must honour him: for we are bound to honour our father and mother: all our care should be to obey him, and honour him, and please him, and do our work so as others might glorify our Father which is in heaven, Mal. 1. 6. Mat. 5. 16. living 〈◊〉 ●as we shame not our father's house. 4. If God be our Father, we must stri●●●● be like him, and to imitate his nature, and carriage, and so we are urged to follow and imitate him in mercy, Mat. 5. 45. 48. in Love Ephes. 5. 1. 2. and in holiness, 1. Pet. 1. 14, 15. 5. If God be our Father, we should be quickened unto prayer, we should run to him to make our moan in all our wants: But withal it imports two things we should look to in prayer: first, that we avoid vain babble, and repetitions and affectation of length of prayer and the like: for we pray to a Father that needs not vain and tedious discourses. The words of a child should be humble and earnest and direct to the point, but not tedious as our Saviour shows, Mat. 6. 7. 8. secondly, that we pray in faith and not waver, because we ask of a father: If earthly fathers can give good gifts to their children, what will the heavenly father deny to his children, Mat. 7. 7. 16. Yea, if God himself should fight against us with his terrors, yet we must in prayer stick fast to this, that he is our father, and always keep this in our plead to wrestle with God by this Argument, as the Church did in those straits mentioned, Esay 64. 8. 4. 6. If God be our father, we must then patiently bear his corrections, seeing we endure correction at the hands of the fathers of our bodies, who many times correct us for their own pleasure, therefore much more should we submit our selves to the father of spirits, who never corrects us but for our profit. And to desire to be without correction, is to be in the condition of bastards and not of sons: if we would have God to love us we must be willing to let him correct us, Heb. 12. 4. to the 10. 7. If God be our father, than nothing should more grieve us, then that we have offended him by our sins, jer. 31 18. Luke 15. 18. 8. If God be our father, than we must sort ourselves with his children, and avoid all needless societies, and unequal yoking with the wicked of this world, who are as like the devil as ever child was like his father, john 8. 2. Cor 6. 14 18. 9 We should in all welldoing rest in his praise, as being our father that seeth in secret. A child seeks no more than to be accepted of his father, Mat. 6. 1. 4. 10. We need not therefore the help of Saints or Angels to bring us to God. He is our father, we may go to him ourselves, Esay 63. 16. 11. Therefore we should call no man father upon earth, having so great and gracious a father in heaven, Mat. 23. 9 12. Therefore also we should live in peace one with another, seeing we have all one heavenly father, Ephes. 4. 4▪ 6. Thus for instruction. Secondly, many consolations arise from hence, if we believe that God is our father: for then, 1. He will spare us as a father doth his son that serveth him, he will bear with our infirmities, Mal. 3. 17. 2. Though he should correct us, yet he will not take his mercy from us. 2. Sam. 7. 14. 3. We have right to God's house: we may with great encouragement resort to all God's ordinances, because it is our father's house: and if hard times befall us in respect of the means of Religion, and that the enemies of the Church do invade the Sanctuary, we must then go to God and plead our right, seeing his house belongs to us and not to them: thus did the godly, Esay 63. 16. 18. 19 4. We may cast all our care upon God for he careth for us, jam. 4▪ 9 Pro. 14. 26. 5. We shall be delivered from this present evil world: for, if God be our father, he will provide for us in a better place than this, Gal. 1. 4. 6. Our title to the creatures is restored which was lost in Adam. But these consolations will appear to be much the greater, if we consider not only that God is a Father, but such a Father: 1. He is a father in heaven, not an earthly father. 2. He is a father almighty, he can do more for us then all the fathers in the world. 3. He is an everlasting father, Esay 9 6. our natural fathers dye, but our spiritual father lives for ever; and makes us live for ever too: for natural fathers can give but a temporal being to their children, but God gives us an eternal being; and therefore are we called the children of the Resurrection, because our very bodies must not perish, but be made to live for ever also. The son he always abides in the house, Luke 20. 36. john 8. 35. Rom. 8. 19 21. 4. That he is such a father as makes his sons all heirs, Rom. 8. 16. all are as if they were first borne, jer. 31. 9 5. That he is such a father, as gives the highest kind of inheritance; therefore they are all heirs of a kingdom, Luk. 12. 32. Mat. 13. 43. And such a kingdom as is immortal and undefiled, and lieth in heaven, 1 Pet. 1. 3. 4. in regard whereof they have fellowship with his natural son jesus Christ, 1 Cor. 1. 9 Rom. 8. 16. 17. In respect of all which, we have not only good hope, but everlasting consolation: and the more, if we consider, that we hold all this by no Natural propagation, but by the mere grace and mercy of God our father, being in ourselves the children of corruption, job 17. 14. and of wrath, Eph. 2. 3. And therefore unto all the former Instructions, from hence this must be added, that we take heed of that vile ingratitude and impatiency at any time, to repent us of our repentance, or to think the case of wicked men better than the case of godly men, for so we shall sin fearfully against God our father, and against our own right, and against the whole generation of his children, Psal. 73. 15. Our life, and the glory of it, may by affliction be hid in God: and it doth not fully appear what we shall be, but it is enough for us that we are the sons of God; for when Christ appears in glory, then shall we appear also as he is, above the glory of all the Potentates and Kings of the earth, 1 john 3. 2 Col. 3. 3. 4. Almighty. Reuel. 4. 8. COncerning the omnipotency of God: Five things are to be considered: 1. The Proofs that he is Almighty. 2. The Sense, in what respect he is said to be Almighty. 3. Why Omnipotency is attributed to the father here only. 4. Whether there be any things God cannot do. 5. That God only is Almighty. 1. That God is Almighty, these places of Scripture evidently and expressly prove, Gen. 17. 1. & 28. 3. Luk. 1. 37. Reuel. 4. 8. & 19 6. 2. God may be said to be Almighty in diverse respects. 1. Because he hath power and authority over all things: Omnipotent quia omnium teneat potestatem: Ruffin. 2. Because all the might and power in the creatures was from him: all might from him: they have no power but what they received of him. 3. Because he can perform whatsoever he saith, promiseth, or threateneth: nothing is too hard for him to do, jer. 32. 17. 27. Luke 1. 37. Gen. 18. 14. 4. His Almightiness is magnified in Scripture, because he is able to give to all the men in the world recompense according to their works, so as none can resist his power, nor deliver out of his hands, jer. 32. 19 Isay 14. 25. 27. Deut. 32. 39 5. Because he can do whatsoever he will, Psal. 115. 3. 6. Because he can do more than he will: as he could send Christ many legions of Angels to deliver him, but would not. He could raise up children to Abraham of those very stones, but he would not. And this Omnipotency is called the absolute Omnipotence of God, by which he is able to create 1000 worlds if he would. The power to do what he wils, is called his actual power. 7. Because he can do wonderful things without help or Means: as he made the World of nothing, and can effect what he will in heaven and earth without labour, only by his beck or word, Esay 40. 28. Psa. 33. 8. Because he can do all things: there is simply nothing that can be, but God can do it: he is omnipotent, because all things are possible to him, even things that are impossible to men and Angels, Mat. 19 King's may do many great things, but not all; some things they cannot do. They can make many living men dye, but cannot make one dead man live: which God can do. 9 Because he is mighty by his Essence, by nature of himself: His Almightiness is his Essence, and his whole Essence is almighty, and therefore all in God is Mighty; and therefore his Mightiness must needs be infinite. He is not mighty in respect of some part or faculty as the Creature is. 10. Because he is always Mighty: great Princes may be wonderful powerful, but they may dye, or their power be diminished; but God is almighty, yesterday, to day, and forever, Reuel. 4. 8. For the third point, Almightiness is attributed in the Creed to the Father, not to import that the Son and holy Ghost were not almighty; but because, when the father is said to be almighty, it must needs follow that they are almighty also; because the father being the fountain and original of the person of the Son and holy Ghost doth communicate to them, his whole Nature, and all the Attributes of the Divinity: And the Father being first in the order of working, fitly is the power of working given to him in the first place. For the fourth point: The things which God cannot do may be referred to five Heads: for first, he cannot do things that be false or sinful: He cannot lie, or deny himself, or do unjustly, as diverse Scriptures show. Secondly, he cannot do things that be contrary to his Nature, he cannot dye or be finite, or be ignorant of any thing, or be corporeal, or the like. Thirdly, he cannot do things which he cannot will, or are contrary to his will: He can do many things more than he will; but he cannot do any thing, which he cannot will: for his will is as infinite as his power, nor can he do any thing against his will, or contrary to his own purpose or decree. Fourthly, he cannot do contradictories, to make one and the self same thing to be and not to be at the same time, to make a Creature finite and infinite, in that wherein he is finite. Fiftly, he cannot do things simply impossible; I say simply impossible, for many things are impossible to men and Angels, which in their own Nature are not impossible: As it is impossible for us to make a Cable to go through the Eye of a Needle, but it is not simply impossible in itself, and therefore God can do it: God is therefore called omnipotent, because he can do all possible things. Neither do any of these Dicitur omnipotens saciendo quod vult non patiendo quod non vult, Aug. things argue impotency, but do rather establish his omnipotency: God's power is not lessened because he cannot deceive or dye, etc. for it were impotency if he could do these. For the last, this also must be added, that God only is Almighty, this glory belongs only unto him: for the most powerful creatures are finite, and cannot do a world of things, and they received their power from God, and are or may be letted or resisted in things they can do, and their power will cease, if it be not renewed and confirmed by God, jer. 32. 18. 19 The consideration of God's omnipotency may first teach us diverse duties; 1. To strive by all means to set out the praise of God's wonderful power and works, that hath done such great things in heaven and earth, Psal. 15. 2. & 89. 11. 12. etc. Revel 4. 8. 2. To walk before him in all uprightness, careful in all things to please him, and to avoid all sin, considering what power he hath to do us good if we serve him, or to destroy us body and soul, if we live in our sins, Gen. 17. 1. Mat. 10. 28. 3. It should teach us in all dangers and difficulties, to believe in God and rest upon him, so as when we know his goodness or promise to us, though we see no means of deliverance, or performance of good things, yet we must give glory to God's power, and rest without wavering upon God, knowing that nothing is hard or impossible to him, as Abraham believed God concerning his son Isaac, Rom. 4. 18. and as jeremy was commanded to trust God, when God enjoined him to purchase a field, at that time when he was to threaten the inevitable captivity, jer. 32. 17. 27. etc. So 1 Sam. 14. 6. 4. In the experience of all our weaknesses, we should run to God for power to support us: All might is in him, and therefore whither should we run for power but to him: To him should we lift up our hearts for strength, Esay 40. 28. 5. It should teach us to be patient in affliction when it is upon us, and to tremble at his grievous judgements when they are upon other; his dreadful power when it is declared should make us tremble, and be silent, and when his hand toucheth us, we should not struggle, for it is in vain; what, can we resist his power? Psal. 39 10. Esay 30. 15. It is the Lord, and therefore be quiet, let him do whatsoever he will. 6. The consideration of his omnipotency should be often thought upon, when we come to pray unto God, for spiritual or temporal things. Our Saviour Christ in the Lord's prayer gave us three stays, or mighty pillars to hold up our faith in praying (to wit) God's kingdom, and God's power, and God's glory, Mat. 6. 13. 7. We must hence be warned to take heed of despising weak Christians, to reject them as either past hope, or void of grace, or not likely to hold out, because of their many frailties, and ignorance, for God can establish them, Rom. 14. 4. 8. The Apostle Paul urgeth the consideration of God's power, as an argument to persuade to works of mercy: because God is able to enrich us, and to abound towards us in all recompense, both in spiritual and temporal things, 2 Cor. 9 8. 9 It should teach us to believe the power of God in the Sacrament, though the outward signs may make no great show, yet our faith should be built upon the inward operation of God, who will do all that, which either the signs signify, or the word promiseth, Col. 2. 12. 10. It should make us the more wonder at God's goodness and love showed to his people, in that sometimes he layeth chains as it were upon his power, only in favour to them. As for instance, God cannot destroy Sodom till Lot be gone; which yet is most easy for him to do, but for his love to Lot, Gen. 19 22. so God loves his people, that many a judgement would fall upon wicked men in the places where they live, yet cannot, because of God's affection to the godly. Secondly, this doctrine of God's omnipotency, reproves many men for sinning against the power of God. Now men transgress against the omnipotency of God diverse ways; 1. Such as plead his power, for the effecting of what is either contrary to his nature, or will, or simply impossible; as many profane persons do, that will needs believe that God can save them, though they live in their sins, quite contrary to his word. And as the Papists do about the Sacrament of the Lords Supper, believing that Christ's body can be in many places at once, and so in the Sacrament to be eaten locally and orally, it being simply impossible, for a body remaining a body, to be in many places at once, in the same manner and respect, as it is also without word or promise of God and Scripture. 2. Such as will not use the lawful means appointed unto them either for preservation or deliverance, reasoning most foolishly, God can keep me without meat, therefore I will not eat; or can deliver me without means, therefore I will use none: never considering that God's Almightiness is showed by working in the Means, as well as without, and that God commands us to make use of his power, by the means he hath ordained to work by. 3. Such as by fearful Imprecations and Curses, awaken God's power, to bring upon them such fearful things, as they asked, but did not expect; as the jews, that wished the blood of Christ might be charged upon them and their children. 4. Such as dishonour God's power by putting their trust in Creatures. 5. Such as through unbelief rest not upon God, but think it is impossible such and such blessings should be obtained, or such dangers or evils avoided, Gen. 18. 14. Esay 50. 2. jer. 32. 24. 25. 27. 28. etc. 6. Woe unto the wicked that live in their sins: the Lord will plague them, and none shall deliver out of his hand, or resist his wrath, Deut. 32. 39 The judgements God will bring upon them cannot be avoided, Esay 14. 25. 27. Lastly, the consideration of God's Almightiness is wonderful comfortable: first to the godly, and that many ways; for first, they need not fear any wants, for they have a father that is almighty; and beside, they need not fear any adversaries, for the gates of Hell shall not prevail against them, Mat. 16. 18. and they shall overcome all adversary power, because he is great that is on their side, 1 john 5. 4. though they should walk through the valley of the shadow of death, they need fear no evil, Psal. 23. 4. and for spiritual enemies they need not fear, because God is able to keep their souls which they have committed to him, 2 Tim. 1. 12. and we shall be kept by his power to salvation, 1 Pet, 1. 5. Again, it may be a great comfort to them in prayer, because God is able to do above all that they can ask or think, Ephes. 3. 20. 21. and further, God's power may settle them and establish their Faith and joy, in those great works of God propounded and promised in his word; such as are the forgiveness of all sins, the resurrection of their bodies, and eternal life, 1 Cor. 6. 14. Moreover that God their father is Almighty, may comfort them in this respect, because then by his power they also may do all things. What is it a Christian cannot do, that hath the use of God's power: Paul can want and he can abound, etc. by the power of Christ in him, Phil. 4. 13. But that these comforts may be effectual we must often pray that GOD would open our eyes to see the exceeding greatness of his power to them that believe, Ephes. 1. 19 Secondly, even grievous sinners may conceive comfortable hope from this doctrine also: I mean such as have lived a long time under the power of strong corruptions, such as are, swearing, whoredom, drunkenness, and the like; and therefore now fear, that they can never be fit for the Kingdom of God. These must remember Paul's argument for the jews that had lived so long under the power of unbelief (viz.) God is able to engraft them in again, Rom. 11. 23. so should they hope that they also may be converted and saved, because God is able to restore even them also if they be weary of their sins, and would be rid of them. And therefore they should go to God, as the Leper did to Christ, and say, Lord, if thou wilt, thou canst make me clean, Mat. 8. 4. Maker of Heaven and Earth. Gen. 1. 1. HItherto of the nature and power of God and the Trinity of persons: the works of God follow. The works of God are of two sorts, some Internal, some external. The Internal works are either personal or essential. The personal works of God internal, are such as flow from each person in the Trinity, according to the Characteristical propriety of the person: such works were generation of the Son, and proceeding of the Holy Ghost. The Internal essential works were the decrees of God which he made in himself from all eternity, concerning all things in the world, especially concerning men and Angels, these works are common to all three persons, as flowing from the essence of God. Now of these works the Creed makes no express mention, because they are strong meat, and above the capacity of weak Christians. The external works of God are of four sorts: for they are either the works of Creation, by which he maketh all things to be: or works of conservation, by which he maintains the things he hath made in their being; or works of Reparation by which in Christ he restores what was ruinated by sin; or works of perfection, by which he brings all things to their appointed end, and especially makes the Church fully blessed in a better world. The works of Creation are only mentioned in this Article. The works of Reparation by Christ and of perfection, are handled in the Articles following. The works of Creation are expressed in these words, Maker of Heaven and Earth. By Heaven and Earth understanding the whole world, and all the hosts of creatures that are in it. Now concerning the making of the world, four things are to be considered. 1 Who made the world. 2 How it was made. 3 Why it was made. 4 When it was made. For the first: the Creation was a work of the whole Trinity: It is attributed here in the Creed to the Father, because the Action of the Father was more manifest and evident: as Redemption is attributed to the Son, and Sanctification to the Holy Ghost. But yet it is evident by diverse Scriptures, that each Person did work about the Creation: for of the Father there is no question, and of the Son it is expressly affirmed, Colos. 1. 16. john. 1. 3. Heb. 1. 3. and of the Holy Ghost sitting and moving upon the first water, we read Gen. 1. 2. For the second: God created all things. 1 According to the Counsel of his own will, Ephes. 1. 11. which hath diverse things in it, for thereby is affirmed that he made all things. 1 Most freely, without compulsion or instigation from any other. 2 According to the Idea of all things in his own mind: for as the Carpenter first conceives the frame in his head, and then builds according to that Idea in his mind: so did God build the world according to the eternal pattern which was in God's mind. 3 According to his own Decree: there was nothing created which was not decreed, and nothing decreed to be, which was not created according to the Decree. 4 Most advisedly: having from all eternity consulted, determined and foreseen all was to be made. Secondly, with a word only: he had none to help him, nor needed tools or instruments, as men do to effect their works, Gen. 1. Psal. 33. 9 Thirdly, without labour or weariness, Esay 40. 28. Fourthly, of Nothing: men cannot build without Materials, but God made the world of Nothing, in respect of the first matter of all things, Heb. 11. 3. for he made not the world of his own essence, nor of any other preexisting matter: for though it be a saying, that of nothing, nothing can be made, yet that is true in respect of us, not in respect of God, and in respect of the order of Nature now, not in respect of the beginning of Nature in the Creation. And though it be true that some creatures were made of preexisting matter, as man's body was made of the dust of the earth, yet that preexisting matter was created of nothing. Fifthly, all good: all things at first were made good, not in appearance, but in deed, not in man's judgement who might be deceived, but in Gods: he saw that all was good, and so all creatures were good, in respect of excellence, distinction, numbe●, fashion, and freedom from defects of faculties or power belonging to each creature in his kind. Sixtly, not all on a sudden and at once, but in six days: and that for diverse reasons: for God would have the creation of the first matter of Nothing, to be manifest and distinct from the framing and fashioning of bodies out of that matter: beside, thereby he showed his power and freedom in producing the creatures: making them to be, before any natural cause of them was, as to make light before the Sun and Moon was: and further, thereby he showed his goodness and care for the principal creatures, providing food before he brings in the beasts, and furnishing the whole world sets man to live in it: and finally, he warns us not to slip over the meditation of his works suddenly, but with long and continual deliberation: He created the world in many days, to intimate, that we should not think a little time enough to wonder at so great glory. Seventhly, he made all things without himself: for though all things are in God, as in their cause and Author, in whom they live, move, and have their being, yet are they out of God, in that they are no parts in God; nor the very divine Essence, but have a nature distinct from the Nature of God: they are not separate from God in place, as if they could be any where, where God is not, but are other things than God is, and are not in God as a subject, to which they inhere or are fastened. Thus of the manner how they were made. Thirdly, the end why the world was made, was the glory of God, Prou. 16. ●4. (that is) that the world might be a Glass or Theatre of divine virtues, and a Temple in which God would set forth, and teach, and make known to man his power, wisdom and goodness, Rom. 1. not that God by the Creation doth get to himself any glory, seeing he abounds in glory himself, so unmeasurably, as nothing can be added to it or taken from it: but only hereby he communicates his glory to the Creature, and gave the creatures occasion to admire and commend his glory: for by the Creation God makes himself visible as it were to the Creatures that are reasonable: for though the Essence of God be invisible, yet by the Creation his power or Attributes are set out to be seen and read in that great Book of nature: and if any men see little of God in this mighty Frame of his Works, it is not because God hath declared himself therein but obscurely, but because we are perverse and blockish, and full of native darkness, by reason of sin, and the effects of sin in us. Now, though infinite praises of God may be collected from the consideration of the whole world, yet especially, his power, wisdom and goodness do shine in his works. His power we may gather two ways: both in that he could make all things of nothing, and that he could make such great things as well and as easily as the smallest things, and things so many and divers, 1 Cor. 15. 41. Psal. 89. 10. The goodness of God appears both in this, that he made all things so good, and in that he hath showed means so fit and convenient & powerful to preserve life and being in every creature, Psal. 104. providing for creatures of diverse natures & appetites, diverse food, remedies, and Armour to preserve and defend them. But especially, who can express the goodness of God showed to men? Ephes. 3. 18. Acts 14. 17. As for Devils, Serpents, or venomous Creatures or hurtful, they were not so by Creation, but by defection and sin, or as punishments for sin. The wisdom of God is admirably discovered in the Creation, in that he hath made all things in such beautiful order, and hath appointed to every thing such peculiar uses and ends, which they observe (men only excepted) and that he governs them in such a constant, certain, and perpetual course: every thing having not only his fit and proper place in the Frame, but endued also with such variety of uses and services. Fourthly, for the time when the world was made, we must know that the world and time were made together: so as all things were created in the beginning of time: and the computation of the days or years since the beginning of the world, hath been kept carefully in the Church, the reckoning being made by Moses and the Prophets in the old Testament, and since kept by the Christian Churches, so as now the world is above 5600. years old. Before this time there was nothing but God himself: and if any will needs ask What God did before the world was? I may not answer as the jews wickedly did, That he was making many little worlds, which he destroyed again, and never liked any till this Frame was up: but our answer must be, That secret things belong unto the Lord, and reueiled things to us, Deut. 29. 29. or else that of Augustine, That God was making Hell for the curious: or else, That the Frame of all things was in the mind of God from all eternity, and so the world was as present to him then, as now. First, we may hence be informed and confirmed, that God Uses. is only the true God, because he is Creator of Heaven and Earth, Esay 45. 6, 7. if any plead, that he is God, the answer is at hand, let him make such a Heaven and Earth, and we will believe in him, else not. Secondly, the Creation of the World should teach us many duties: 1. To meditate of God's works: and study the glory of God revealed in this great book of Nature: all are required to learn to read here, and if men will not take it well if their skill showed in any cunning piece of work be not acknowledged or regarded, how much more cause hath the Lord to be displeased with us, for neglecting such a curious and glorious frame, so full of admirable variety and skill? Wh●t account shall we make at the last day, we (I say) that are so naturally bend to delight in shows, that are either sinful, or vain, or imperfect, such as are places, or rare sights as we call them, or Pageants or Masks, or the like, and yet have no heart or will, to go out to see and wonder at the matchless shows that God sets out before us in his works, Eccles. 7. 15 Psal. 111. 2, 3. 2. Nor is it enough to meditate of his works, but we must give him the glory of them, by praising his power and wisdom and goodness showed in them, we must strive to get a Language to that end, and so bewail our barrenness of heart and words, as withal to beseech him, that requires us to learn his praises, to teach us also to profit, and to give larger hearts and better Language Reuel. 4 11. Thus have the Worthies of the Lord done, job, and David, and Moses, who have set themselves in special manner to celebrate the praises of God in his works: and of them we should learn to praise him, at least make ourselves skilful in their forms of praise, Psal. 136. 5. 6. 3. Yea thirdly, this glory of God should swallow up all the glory of men, this very work of making Heaven and Earth should check us for admiring and esteeming so much of the creature whatsoever, since we have such a perpetual, and surpassing cause of admiration of the Creator, Acts 14. 16. 4. Since God made all things, we should submit ourselves to him, and let him dispose of us, and all his creatures as he will he hath just power in Heaven and earth to give, or take away, or dispose at his own pleasure, jer. 27. 5. & 45. 3, 4, 5, 6. 5. It should teach us not to set our hearts too much upon the world, for that God that set up this mighty frame of nothing, can and will pull it all down again. 6. It should breed in us the fear of God, and care of serving him, and obeying him, that hath not only supreme right unto us, being his workmanship, but sovereignty over all things, Psal. 119. 73. Psal. 33. 8, 9 & 95. 6. all creatures else do his will. 7. It should teach us in all straits and need to fly to God for help: as David shows, our help standeth in the Name of the Lord, which hath made Heaven and Earth, Psal. 121. 2. & 124. 8. 8. We should learn hence not to abuse the Creatures of God to ill ends, seeing God hath assigned his Creatures to their right ends for his own glory: It is abominable to fight against God with his own weapons. Thirdly, the Doctrine of the Creation of the World ought Sin makes God repent that he made man. Gen. 6. 3. 6. to be terrible to wicked men: because God by his works hath revealed so much of his glory as they will be left without excuse, Rom. 1. and beside, having appointed them to certain ends, in which they have corrupted themselves, he will destroy them; as a Potter that sees his vessel will not be made fit, dasheth it to pieces. And beside, hence they may know that God can want no means to destroy them, seeing he hath such Armies of his own creatures in Heaven and Earth, which are all as his mighty ones, and sanctified ones, for his anger against them. There is no way for them but one, which is, to meet the Lord betimes by Faith and true Repentance, Amos 4. 13. Lastly, this is very comfortable doctrine for the godly: for from the Creation of the world they may gather, 1. That God will not cast them off, because they are the work of his hands, job 10. 3. 2. That all adversaries shall be defeated: whatsoever is provided against them shall not prosper: because God made the Smith that blows in the Coals, and he will suffer no creature of his to be turned against them, Esay 54. 17. 3. That God is able to provide for us, seeing the earth and heavens are his and all that is therein, Psalm 146. 5. 6 & 24. 1. 4. That all the spiritual work that belongs to our souls may be effected, he that created the world, and made us good at the first, can create the fruit of the lips to be peace and can create clean hearts in us, Esay 57 19 Psalm 51. 8. 5. That our bodies shall rise again: that God that could make all things of nothing, can restore them out of the dust of the earth. Thus of Creation in general. Now we are in particular to consider what was made, (viz.) Heaven and Earth. Heaven.] By Heaven is meant all that part of the world which is above the Earth, and so it is taken, Genesis 2. 1. & 24. 5. And so Heaven consists of three parts, and every part bears the name of Heaven: The first part next to us is the Air and all that is between us and the Moon: so fowls of the Air are called the fowls of Heaven, Gen. 1. 26. The second part is the Firmament, in which are the Stars, Sun, and Moon, Psal. 19 7. The third part is the Habitation of God and Angels, the seat of the glory of God and his blessed one, where the body of Christ now lives, Mark 16. 19 and is called the third heavens, 1 Cor. 12. 2. and this is the Heaven especially meant, Gen. 11. for when there he saith, God Created heaven and earth, and the earth was without form, etc. he notes that God used a twofold way of Creation: some things he made immediately of nothing, as the Heaven of the blessed: some things he made of matter which was first made of nothing: for out of that Chaos mentioned, Gen. 2. did the Lord extract and form all this visible world, both the firmament and light, and the elements and all creatures; only spirits, and the Heaven of the blessed he made of no praeexi●●ing matter, and that honour have the souls of men, which are immediately created of nothing. First, than we are to entreat of that Heaven where God in his glory, & Christ in his glorious body are: and seeing by Heaven is meant all that is contained in it by Creation, we are there to consider of the Angels too, and both that Heaven and the Angels, belong to the invisible world, and the rest to the visible. Concerning that blessed Heaven, we are to wonder at the glory of the Lord in creating it: if we consider, 1. The names given to it: It is called the Heaven of Heavens, Deut. 10. 14. 1 King. 8. 27. Psal. 11●. 16. The Temple of God, Psal. 11. 4. & ●8. 7. Paradise, Luke 23. 42. The heavenly jerusalem, or jerusalem that is above, Gal. 4. 26. Heb. 12. 22. and in the same place, Mount Zion: The most holy place, Hebrews 10.9. Our father's house, john▪ 4. 2. The place of the Habitation of God and his holiness, Deut. 26. 15. Psal. 33. 14. Abraham's bosom, Luke 16. 22. The City of the Living God, Heb. 12. 22. a City having foundation, whose Maker and builder is God, Heb. 11. 10. our Country, Heb. 11. 13. 14. 2. The substance of it: which is conceived to be of a marvelous excellent nature, far more perfect and subtle than the substance not only of the Elements, but of those visible heavens: which diverse gather thus. As any creature is higher than the earth, so is the substance of it less gross and material. As the waters are thinner than the earth, and the Air than the waters, and the Element of fire (according to the common opinion of Divines and Philosophers) purer then the Air: and the Essence of the mighty Firmament, yet more pure than the four Elements, as consisting of a fifth Essence as they say in Schools: and accordingly we see creatures fitted to each of these places. Fishes that cannot live in the bowels of the earth, live in the waters: and fowls of a more spiritual being fly in the Air. Now when we are ascended so high, as the highest visible heavens, then do our minds conceive of that glorious place of the blessed, made of a more pure Essence than any of these: And though Divines say that the sustance of these heavens must needs be corporeal and bodily which they prove by infallible reasons, yet are they such a body, as we may call as it were spiritual, next in purity to the substance of Angels and men's souls. 3. If we consider the qualities, admirable is the glory of that heaven of heavens, whether we think of it Philosophically or Theologically: Philosophically considered, it is a place void of all decay, alteration and motion. A place that suffers not from without itself, any thing of natural grievance or violence, or annoyance. A place above all places, large and ample, as containing in the bowels and circumference of it all this visible world. But if we inquire after it as considered Theologically, we may see it in a Mirror, but yet it is but darkly, no tongue of man can utter the glory of it, Noah, Paul himself that was there, yet could not declare what he saw, nor can it enter into the mortal heart of man to think what it is; what is revealed in Scripture in praise of it, is enough to ravish our hearts with desire after it, if we were such as we should be. It is a place most lightsome: for God is said to dwell in light unapproachable, unapproachable, I say to us mortal creature's: It is light above all that light, the Sun or Moon can give to this lower world: for there is no need of Sun nor Moon, which shine in respect of that light, as a candle doth to the light of the Sun with us: There is no night there, and it is a light of a far more excellent and transcendent kind than this light we have from the Stars or Sun or Moon: and that is the reason why it doth not penetrate to us, as being far above the capacity of our eyes (as they are now) to see it. The Apostle saith of this light, it was like unto a stone most precious, even like a jasper stone, clear as Crystal, that is always flourishing, and shining without any clouds or darkness: and how can it be otherwise, seeing God himself and the Lamb is the light of it: there floweth from God, (being the place of his special glory) a created light from God himself, I say, by which it is after an unspeakable manner enlightened, Reuel. 21. 11. 23. Whence it follows, that it is a place full of all unspeakable refreshing, pleasure and delight: If the light of the Sun at some seasons of the year can so please, how much more doth this light of the glory of God? What shall I say? It is a place that hath nothing in it of evil, and abounds in all that may content the glorified nature of the Creatures. And how can it be otherwise, seeing there is no sin, nor no unclean person there, and it is a place, that hath the glory of the Lord, upon it, Reuel. 21. 11. which is as much, as if he should say, that the glory of heaven doth differ from all the glory of any place on earth, as God differs from the Kings and Potentates of the Earth, and therefore his chief house of Residence must needs almost infinitely excel theirs. And the more is the glory of heaven, because it is eternal, it cannot fade or ever cease to be: which is signified by those golden and precious foundations, Revel. 21. Other Cities will decay, because they are builded by man and of corruptible matter, but this City can never decay, because God was the builder of it immediately and made it incorruptible. To conclude, it must needs be a place of surpassing glory, seeing all the Treasures of this world are searched out, and they can serve but to give a little glimpse of the meanest part of the praises of heaven: as the twenty one Chapter of the Revelations shows. Before I come to the Uses some questions would be briefly resolved. Quest. 1. Whether this Heaven was created or no, or was it eternal with God. Quest. Answ. It was created by God, is as said expressly, Heb. 11. 10. that God was the builder and Maker of it: It being not the Answ. Creator, It must needs be a creature. Quest. 2. Where is this Heaven. Quest. Answ. It is above all these visible heavens, Ephes. 4. 8. Acts 7. 55, 56. their opinion is vain that think it is every where: Answ. for then Hell should be in Heaven. Quest. 3. Why did God build and make this Heaven. Quest. Answ. Not to be a place for himself to dwell in, for he needs no such place, being Immense, and these Heavens cannot Answ. contain him, he being in his Essence without and beyond all Heavens, 1. Kings 8. 27. but he made it that it might be a a place wherein he might manifest his glory in special manner. but especially that in that place, he might give entertainment unto such as by grace he had chosen to be his children, and therefore is called the Father's house. The consideration of the Doctrine of this Heaven of Heavens, should make violent impression upon our hearts, and that in three respects, 1. It should wonderfully abase us, to think how we have neglected the knowledge, and care and desire after this glorious place: It should make us hate ourselves for our senselessnes and madness, that prefer an earthly muddewall cottage, before such a princely or rather divine Palace; that are in love with this earthly place, that is full of sin, sorrow, disgrace, darkness, and death, and yet have no heart after a place so wonderfully free from all evil, and so replenished with all good? Oh wretches that we are that labour & care day and night to repair these glassy or mud-walled Tabernacles of our bodies, and have no more mind to provide for that matchless triumphing place of spirits. 2. It should wonderfully fire our hearts to the love of God, that hath provided for us such a place of glorious inheritance, of his mercy, love, and grace, so happy, so lasting, so amiable; yea, what thanks can we ever give him for the very comfort with which he hath refreshed us, in telling us of Heaven, that were such, as in ourselves had been so far from having it, as we had never known of it by the light of Nature. 3. It should exceedingly transform our hearts into the earnest care and endeavour to carry ourselves so as might become the desire and assurance of so blessed a place: we should show that we understand what a place Heaven is. 1. By avoiding every thing that is abominable, even all those sins that are threatened with the want or loss of heaven: as remembering that that is no place for unclean persons to live in, Reuel. 21. 8. 2. By earnest endeavour to get the righteousness that may make us fit for that kingdom, Mat. 6. 33. 3. By studying the the assurance of Heaven, above all other assurances whatsoever. 4. By a conversation in heaven, directing our thoughts and affections after heaven, remembering it above all delights, our minds daily running upon it and employing ourselves in such duties as might show that our hearts were in Heaven, though our bodies be here: our prayers and all the parts of God's worship should savour of this knowledge, Phil. ●. 20. Colos. 3. 1. 2. 5. By a voluntary forsaking or contemning of the profits and pleasures of this world, being content to find here but the entertainment of Pilgrims and strangers, even such as are far from their own home, Heb. 11. 13, 14. 6. By invincible Patience in bearing all the assaults of life here, not wearied with afflictions, considering this eternal weight of glory in heaven; not dismayed with any terror of Satan, nor perplexed with any scorns of the world, seeing the time will shortly come we shall be delivered from all these things, and possess an inheritance that is undefiled and immortal in heaven: and the less should we be troubled about the dissolution of our bodies, or rather we should desire to get out of this earthly Tabernacle, that we might come to dwell in that heavenly building, 2. Corinthians 5▪ 1. 2. 7. By our diligent labour to carry our Treasures, to lay them up in heaven: that is our best house, and the only s●fe place where neither Rust no Moth can corrupt, nor thieves break through and steal. What we have in heaven is safe kept by the power of God, What we have on earth is uncertain, and therefore our greatest care should be to send as many prayers and good works to heaven, as accounting it the best treasure, and the wisest course so to employ ourselves, Mat 6. 20. Thus of the Heaven of Heavens: Before we leave that invisible world, we must entreat of the Angels, which are the Host of the Lord in that upper world. That the Lord did a most glorious work, when he made the Angels, may appear many ways. 1. By the names and Titles given them. They are called spirits, Stars of the Morning, Sons of God, Principalities, and Powers, Thrones, and Dominions, Seraphim and Cherubin, yea, Gods: all which show they were wonderfully made and of great excellency. 2. By the substance he made them to be: for the substance of Angels is not corporeal, and therefore purer than any bodies in Heaven and Earth, and so pure as no senses can discern them: for though God only be simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Immaterial, yet Angels are Immaterial in respect of any Physical composition, for they consist not of matter and form, as other Creatures do: but have only that kind of composition, which they call Metaphysical, for they are compounded of essence or act and power. 3 By the place where he sets them when he had made them: for he seated them in heavenly places, Ephes. 3. 10. he made them to live about himself, in the Chamber of his presence, always before his face. They were Creatures made of purpose to live in the Court of the King of Kings. 4 By the numbers he made of them: Daniel said, he saw thousand thousands of Angels, and an hundred times ten thousand thousand, Daniel 7. 10. Heb. 12. 22. It is said, there is an innumerable company of Angels. He means, they are more than man can number, not more than God can number: and the number is the more to be admired, because the Angels do not marry, and so are not increased by propagation. 5 By the manner of their being and working in respect of time and place: for Angels are in place definitively, not circumscriptively, as they say in Schools: that is, they are so in place that wholly they are there, they cannot be said to be in another place, but yet while they are there, it cannot be told by any creature, what room they take up, or how much place they fill, for length, breadth, or height or depth: and so for time, they do not work in a moment as God doth: but yet in respect of us they work strange things in an unperceiveable time: and to shadow that out, they are described to have wings, not that they have, but by way of signification, or resemblance. 6 By the gifts with which God endowed them, when he made them: I will instance in their knowledge and power: for knowledge it must needs be great in Angels: for besides the knowledge they had naturally by Creation, they know strange things by revelation from God, and by experience gather many things from the course of things in the world, or their causes in nature, and the manifold wisdom of God is made known to Angels by the preaching of the Gospel, which they see into with wonderful ability, though men be so dull and blockish in hearing, 1 Cor. 11. 10. Ephes. 5. 10. john 8. 44. Daniel 8. 16. & 9 22. add to all these ways their supernatural knowledge of God, by which they are enabled to stand for ever without falling from God. Great also is the power of Angels, especially in working upon bodily creatures. One Angel could kill almost all Senacheribs Army in a night; by an Angel was Peter fetched out of prison, Acts 12. 7, 8. and Philip carried from place to place, Acts 8. 39 and the Sodomites smitten blind, Gen. 19 and the Host of the Syrians frighted with a noise they made, 2 Kings 6. 28. and without doubt, they can do strange things about the souls of men. They have appeared to men in their dreams, and as evil angels can tempt men internally, so may good Angels encourage and counsel godly men, though they discern not who raiseth those comforts or counsels: only Miracles of themselves they cannot do, nor can they know the thoughts of the heart of man of themselves. 7 By the language in which God hath made them able to treat one with another, or with man or God: for it is clear, they use not any fleshly or corporal language in as much as they have not bodies, and so no tongues: but they speak one to another by a spiritual and heavenly language, without any audible sound or vocal speech or noife, I say after an unutterable manner angellically, they insinuate, instill, and communicate one to another, or to the understanding of men, what they will. The delivering of the sense of the mind by voice, is an inferior kind of means, because it agrees only to bodies: such Spirits as are only minds and have no bodies, can converse one with another without sound of words, in their own understandings as in a most clear Looking-glass, showing what they will one to another. Before I come to the use of this part, certain questions men might ask about Angels, are to be resolved, as Quest. 1. When were Angels created? Quest. Answ. It cannot be certainly gathered, but it is probable Answ. they were created the first day, when the Heaven of Heavens was created and thence are called the Angels of Heaven. Moses speaks nothing of the Creation of Angels, because that is not a knowledge that properly belongs to us: for if the Theology for Angels were written, we should need another Bible. The Creation and government of Angels containing as great variety of matter as doth the Religion of mankind. Quest. 2. What are the offices of Angels, or what uses did Quest. God make them for? Answ. Angels serve for many uses. They are Apparitors Answ. or servants about God, ready to receive Commandments from him▪ and they worship God, by lauding and praising him in Heaven, Psal. 104. 4. & 148. 2. Esay 6. 3. Luke 2. 14. Reuel. 4. 8, 9 & 5. 13. and they are appointed as special attendants about CHRIST as the MESSIAH, Mat. 4. 11. and they serve also as ministering spirits to keep and attend upon the Elect men, Heb. 1. 14. and manifold are the services which Angels do for men both in life and death. In life they defend and keep them as a strong guard about them, Psal. 34. & 91. and plague their enemies, 2 King. 19 35. besides, the unknown service they do about the souls of the godly by counselling or comforting them. And in death they are about them, and carry their souls to Heaven, as they did Lazarus his soul; and in the end of the world they will gather all the Elect from the four winds of Heaven, and bring them to Christ. Quest. 3. But why do you not entreat of Devils here Quest. also? Answ. There were no Devils by creation, GOD made Answ. them not as Devils: and therefore it belongs not to the Doctrine of Creation to speak of the evil angels, because that belongs to the Doctrine of the fall of the reasonable Creatures. Quest. 4. But hath every particular man a good Angel and a bad? Quest. Answ. It is probable that every Elect man hath a good Answ. Angel, as may be gathered, Mat. 18. 10. Acts 12. 15. but yet God is not so tied but that he sends them extraordinarily, more Angel's many times to help or attend upon, it may be one man, Psal. 34. 8. As for evil angels, we read that sometimes one Angel hath vexed one man, job. 1. 12. sometimes one Angel hath haunted diverse men, 2 Chron. 18. 21. sometimes many Angels have haunted one man, Luke 8. 30. But that every man should have a bad angel assigned him of God, is no where to be found in Scripture. The consideration of this Doctrine of the making of the Angels in such a nature, and for such ends as before, should serve for diverse uses. 1 It should inform us concerning the wonderful love of God to us, that hath made such excellent creatures to do us such admirable service as to attend upon us and keep us, Heb. 1. 14. 2 It should breed in us a great longing after the world to come, where we shall not only enjoy the knowledge of, and fellowship with such glorious Creatures, but shall be made ourselves in glory, as the Angels in Heaven. 3 It should teach us diverse things: as first, not to worship Angels, for they were all created by God: God made the Angels, and therefore worship is due to him, and not to them that are but our fellow servants, Colos. 1. 16. Revel. 19 Secondly, we should therefore carry ourselves orderly in all places, especially in the Church, because of the Angels, who are about us, and mark what we do, 1 Cor. 11. 10. Thirdly, we should therefore be patient and of good hope, and full of faith in all afflictions arising from the oppositions of men, or temptations of Satan, as being satisfied with this comfort, that they are more that are with us than can be against us, and if our eyes were opened, we might see so much as was showed to the servant of Elisha, 2 Kings 6. 16. Hitherto of the Heaven of the blessed and the Host thereof, the Angels, and so of the world that is now invisible to us: we next come down to consider of this visible world, this world, I say, which is in our view, or may be seen: and before I come to speak of the other two Heavens, I would briefly consider of God's glory in the general in the making of this visible world, not so much for the matter of the creatures, or their natural forms or properties, or their next causes, which belongs properly to the Philosophers, but for such things as concern their first cause, which is God; or their end, which is God's glory; or their use, which is rather spiritual then corporal, in demonstrating unto the soul of man the praises of God. The maker of this visible world was GOD, as well as of that invisible world, as is manifestly proved, Genesis 1. at large. The end of making a world of bodies, as well as of spirits was not the punishment of spiritual substances, for their sinning against God, as Origen dreamt, but the setting out of God's glory, in showing his wisdom, goodness and power, Psal. 19 Rom. 1. and the furnishing of man for his happy being. That our hearts may be affected with wondering at this great world which God hath made: we may profitably consider of it, either by thinking what it is like, or by serious pondering what it is indeed. This great world is like a great Garden throughly furnished, every creature being as a pleasant flower exquisitely ranked in most comely order, the only weeds that grow in this Garden, are wicked men: as it may be likened to a great Book, in which God hath written glorious things that concern the praise of his goodness, wisdom and power: Every creature is, as it were, a distinct lease of that Book, and the properties and uses of these creatures are, as it were, the several lines and letters of that leaf: and the more admirable, because it is a Book; the writing whereof is indelible, and the uses whereof are universal: the Book so opened, that all men in all parts of the world may see and read. Again, this visible world may be likened to a great and fair house, most exquisitely buil, and contrived into several rooms, and every room richly furnished; the Heavens are the Roof, the Earth the floor, and the Elements the several rooms, and the hosts of creatures in each of them the rich furniture: and this house is the more admirable for us, because it is a house that every man dwells in, out of this house no man can be put, & it is kept at the charge of the Landlord, and the Tenants pay no rent. But to leave similitudes, there are in the general consideration of this visible world diverse things may be briefly touched, which we ought to wonder at, and to glorify God, for his making of things so: as 1 The apt disposition of every creature in his own place; which place is so fit, as a fitter cannot be invented: if the Stars were fixed in the Earth, or the Trees in Heaven, how disproportionable and uncomely would it be? 2 The exactness of the Cteatures in their working, in keeping their times and seasons: how punctually doth the Sun dispatch his race in 24. hours, and so the Moon in her seasons: the Plants keep their seasons of the year for bearing fruit, and the Stars for shining, as they have received commandment and order from their great Commander, which is God. 3 That every creature serves for some use, and many of the creatures dispatch exceeding much work, in the uses unto which the Creator hath appointed them: and every creature hath a kind of exactness and perfectness in his nature and being. 4 The strange variety of creatures set in this visible world, with their most various proprieties: take any room of this house, who can count the number of plants, trees, beasts, or men upon earth? Who can reckon the number of Seas, Rivers, Ponds, Springs, or creatures in them: or count the number of Foules or Flies in the Air, or Stars in Heaven? And this variety is the more wonderful, if we straightly consider that our God made them all: and that they are all still preserved in their kinds to this day: and that they are made all in such different forms and portraitures, not only one kind from another, but one singular creature from another in the same kind. 5 The marvelous order and relation of the creatures in their kinds and respect one to another, in regard whereof the Psalmist magnifies the wisdom of God, Psal. 136. 5. and this order is admirable if we consider the different degrees of creatures, serving one to another in their kinds: as some things God made to have being only, as the Heavens, Elements, Meteors, and Minerals. Some things have being and life also: as the herbs and trees: some things having being, life, and sense also, as the beasts & fowls: some things have being, sense, life & reason also, as men; and these degrees so connexed, that the latter includes always the former, & the inferior degrees serve the higher: as the Heavens and Elements adorn & feed the Plants, the Plants feed the Beasts, the Beasts feed and serve men, and men serve God. Again the order is wonderful in the placing of these bodies so, as with unspeakable nearness, each creature fills his place so, as there is no vacuum or emptiness between; and beside, are so set, as though they be diverse of them directly contrary one to another, yet are so set, as they destroy not one another, but preserve the whole Frame. I omit many other things for brevity's sake. Out of these general considerations of this visible world, we may raise many uses for ourselves: as 1 We have cause to admire and wonder at the glory of God, that made such a huge and strong building: wonder, I say, at him that gives place for all these things to be in, & yet himself contained in no place; that moves all these things, and yet is himself unmoveable; that made all these creatures, being himself uncreated, and that showed such skill in the least things as is beyond the art of all men to do the like. 2 We should be afraid to displease him, that is Lord of such Hosts, that commands so many & great armies, and can by them at his pleasure suddenly fight against us and destroy us. 3 Man hath great cause of Humiliation when he looks upon this Frame, both when he feels his ignorance, that can see so little into the glory of these works of God, scarce discerning those things of them which their outward forms manifestly off●r to his understanding, & especially to think of it, how all other creatures have kept their first perfection, and still keep their places and works, and do their work constantly in their seasons, obeying their Creator and doing his will, and he only that was best provided for, and made Lord of all, to be out of order, not to keep his rank, to live unprofitably, and neglect the work enjoined him, to be, I say, the only creature in God's garden, that deserves the name of a weed fit to be rooted out, and the rather because by his fault he hath brought much hurt upon the whole Frame, and is the cause of that vanity or misery which any of the creatures suffer. 4 We should heartily pray unto God, to teach us to read in this book of nature & since he hath furnished us with such a great and glorious Library, to be pleased to teach us the skill to read and understand, and the rather because he will judge us by the contents of this book of nature, as well as by the book of Scripture, Rom. 1. 5 Poor men, and men oppressed and pursued in the world, should not repine at their distresses: what if thou want house or harbour, so long as thou hast liberty to dwell in this fair house, where thou hast the Heavens for a roof, and the Stars for windows, and the earth for a foundation; though hard Landlords oppress thee in thy artficiall dwellings, yet thou art Tenant to such a Landlord, for the use of his great house of the world, as while thou livest will not put thee out of possession of his house. Yea, such as have great houses to dwell in, made by the Art of man, should yet take more pleasure in their liberty to dwell in this house made by God, because it excels theirs, more than a Prince's Palace can do a Cottage. 6 God himself hath given us certain Caveats, by way of prevention which we must look to, when we read in this great Book. The one is, that we take heed we liken not God to any of the creatures which are but the work of his hands, Deut. 4. 19 Esay 40. 22, 25. The other is, that we reserve all worship to God, and not worship any of the Host of Heaven or Earth, and therefore we must not so much as swear by Heaven or Earth, or any thing that is not God, Mat. 5. jer. 5. Lastly, hence we may gather a confutation of Idols and false Gods: If the Pagans would have us believe that their Idols are true Gods, let their Gods make us such Heavens, and such an earth, and we will believe them, jer. 10. 11. In the mean time, this mighty frame will assure us, that JEHOVAH is only God. And thus in general. I return now to the second Heaven, which is the highest part of this visible World, called in Scripture the Firmament: and concerning it we may wonder at these things: 1. The maker of these Heavens: and so the Scriptures do magnify the praises of God, for diverse distinct things: as first, that he did spread out these heavens like a curtain, and stretched them out as a Tent to dwell in, Esay 40. 22. It was a great glory that he could make such vast and mighty creatures: secondly, that he could make them alone without any help, Esay 44. 24. & 45. 12. thirdly, that he made them only by his word, Psal. 33. 6. fourthly, that he hath made them in such Wisdom as surpasseth the uttermost of our understanding to reach the full knowledge of these things. In these things it was truly said long since, that we cannot order our speech because of darkness, job 37. 38. 39 Instance in the light of Heaven; where is the Way where light dwelleth, and as for darkness, where is the place thereof, that thou shouldest know the path to the house thereof: or by what way is the light parted and scattered through the world▪ job 38. 19 20. 24. fifthly, that he hath established them with such understanding, and power, as they continue, notwithstanding their marvelous motions, and yet have nothing to hold them up, no mighty Beams from North to South to bear them up, no rafters to fasten them to, or the like: but are upheld merely by the Word of his power, Pro. 3. 19 Heb. 13. 2. In Scripture we shall find observed concerning the Heavens, their strange constitution and Nature, and that for diverse things: as first, for their vast greatness, Esay 40. 12. secondly, their shining brightness being like a molten lookingglass, job 37. 18. thirdly, their singular durableness and lastingness, Deut. 11. 21. to which I might add their unconceavable swiftness in Motion: the Sun running his Race swifter than any Giant on earth, or Fowl in the Air, or aught that can be found here below, Psalm 19 3. The end why those mighty heavens were made, which is chiefly to preach the glory of the Lord to all the ends of the Earth, Psal. 19 1. which glory of God in making them, is so great, that the glory of the Lord is said to cover the heavens, Hab. 3. 3. 4. The ordinances of heaven, or the Laws which God hath given to these mighty creatures, or the covenant he hath made with them, binding them to do his will: granting them dominion over the earth by their influences which cannot be resisted or restrained, job 38. 33. 31. And covenanting with them, to preserve them in their course, jer. 33. 25. and binding them to keep their seasons, and to do the work appointed them, as the Sun to lighten the world by day, and the Moon and Stars by night, so as the Moon must know her seasons, and the Sun his going down, Psal. 136. 9 & 104. 19 5. The Hosts or Armies of creatures that people the heavens: and these are praised: first, for their comeliness, and hence it is said, that the Spirit of the Lord garnished the heavens, job 26. 13. secondly, for their Number, in respect of which it is accounted an infinite understanding in God to number the Stars and call them all by their names, Psal. 147. 4. 5. thirdly, for their subjection to God, in that they all are his servants and obey his will Psal. 103. 21. so as God doth whatsoever he will in heaven aswell as earth, Daniel 4. 35. fourthly, for their uses: for besides the sweet influences of the Stars, what comfort should we have in this visible world, if we had not the light of the Sun: How would the glory of all God's works lie buried in the dark, that now by the benefit of the light, appear to us, and serve for our uses. The consideration of the making of these mighty heavens should serve for diverse uses: as, 1. Our souls should bless God, and give him thanks, because he is very great, and hath showed his great wisdom in making the heavens, and his mighty power in stretching them out like a curtain, and all this through his great mercy to man, which endureth for ever, Psalm 104. 1. 2. & 136. 5. 2. Woe to wicked men that by their sins provoke God, they cannot escape his wrath, God hath compassed them in with the heavens, and can make the very Stars of Heaven fight against them, judg. 5. 20. and these Heavens will declare their wickedness, job 16. 27. Nor can any thing they do be hid from him, for the light and darkness are his creatures, and therefore no darkness can hide from him, job 22. 12, 13, 14. 3. When I consider (saith David) thy heavens, the work of thy fingers, the Moon and the Stars which thou hast ordained, what is man that thou art mindful of him, or the Son of Man that thou visitest him, Psal 8. 3. 4. 4. Godly men may be much comforted with the knowledge of this that God made the Heavens, the Sun, and Moon, and Stars, and that in diverse respects. For first, they need not fear the signs of Heaven, nor the Constellations of the Stars, nor the divinations of Enchanters: for as God can restrain the Constellation of the Stars, Esay 13 10. so there can be no divination against God, Esay 44. 25 & 47. 1●. secondly, because God hath hereby showed that he is able to provide for them and protect them, yea, he pleadeth the greatness of his power in making the heavens, thereby to assure them, that there shall be nothing too hard for him to do, that may concern their good, Zach. 12. 1. 2. 3. Esay 42. 5. 6 & 45. 11. 13. 18. 19 thirdly, because God hath professed to make so great account of the Church, that he can take no delight in the works of his hands, in planting the Heavens, if Zion be not planted, and her children as the Stars in Heaven, Isay 51. 10. fourthly, because God hath promised to them better Heavens, when themselves shall shine as the Stars in the Firmament, and they shall need no Sun, nor Moon to light them, but God himself will be their everlasting Light, Dan. 12. ●. Revel. 21. 2●. & 22. 5. Thus of the Starry sky or the second part of Heaven: The third part follows, and that is the Air: This is the lowest and worst room of Heaven, and yet excellent things are written of it for our profit in the Scriptures. Of the Nature, properties, parts, and natural uses of the Air, the Scripture takes little or no notice, but leaves that to Philosophy: the Furniture of this Room is especially commended in Scripture: and so the holy Ghost singles out diverse Considerations. First, about the Fowls of the Air. Secondly, about the Meteors in the Air. About the Fowls of the Air we shall find such things as these observed in Scripture, and so offered to our considerations. 1. The Maker of them, which was God, Gen. 1. 2. The matter out of which they were made (viz.) out of the ground, Gen. 2. 19 3. The Original of their names: for it was Adam that gave the names to the Fowls, Gen. 2. 19 4. Their inferiority to man, both in that wisdom is not in them, job 28. 21. and in that God hath planted in the Fowls a natural fear of man more than any other creature, Gen. 9 2. 5. The care that God hath for the very Fowls: for first, he knows all the Fowls in the Mountain, Psal 50. 11. secondly, he provides food for them without their own industry, Mat. 6. Psal. 147. 9 thirdly, he hath taught them skill to build them Nests to dwell in, Mat. 8. 20. fourthly, he hath provided even for their delight: for they have their habitation by the springs, and sing among the branches, Psal. 104. 12. fifthly, God hath provided for their passage in the Air, and that so wonderfully, that it is reckoned among the four things too hard for us to know, to tell the way of an Eagle in the Air, Pro. 30. 19 6. The Uses they serve for, both in respect of God, for the Fowls praise God in their kind, Psal. 148. 10. and in respect of men, to whom they are given not only for their food and service, Gen. 9 2. but as the companions of their lives: and therefore it is noted as a judgement, to have the very Fowls of the Air taken away, jer. 4. 25 & 9 10. Especially God hath given to the Kings of the Earth, a supreme rule over the Fowls of the Air in the places where their subjects dwell, Dan. 2. 38. 7. The natural order among the Fowls: every kind knowing his season, jer. 8. 7. From the Contemplation of the Fowls of the Air, the holy Ghost in Scripture raiseth diverse Uses: both to teach, and reprove, and terrify. First, for matter of Instruction, he shows, that the very fowls may teach us: first, to know that there is a God, and that he governs the world, job. 12. 7. secondly, to live without carking care for food and raiment, and trust upon God for the success of all our labours, Mat. 6. 26. thirdly, with all thankfulness to acknowledge God's goodness to us, that hath made us wiser than the Fowls of the Air, job 35. 11. and gives us power over them, Psal. 8. 8. and that he hath made a covenant with them in our behalf that they shall not hurt us, Hosea 2. 18. and for that now in the New Testament God hath taken of these ceremonial restraints, and pronounced that all the Fowls are now clean and lawful to be eaten or used, Acts 10. 12. Secondly, Man is reproved by the Fowls, for not obferuing the seasons of grace, in that the Fowls in their kind observe the seasons of nature, for their appearing and breeding, etc. jer. 8. 7. Thirdly, man is threatened that if he sin against God, that God that gave the carcases of the Fowls for meat to man, will give the carcases of men for meat to the Fowls, Deut. 28. 26. Thus of the Fowls. The Meteors in the Air are certain impressions God by his power makes in or by the Air, the Lord framing wonderful things, thence and there, for the service of his glory. The Scripture considers of these Meteors, either as altogether extraordinary importing their use, but not the causes of them: or else more ordinary. God hath strange things in this Heaven, unknown to us, and of which he gives no account to us in the book of Nature. Thus we read of fire reigned down from Heaven. Gen. 19 2. Kings 2. 10. and o● great stones thrown down from Heaven, Iosh. 10. and also that God opened the door of Heaven, and reigned down Manna, Psal. 78. 23. and by experience it hath been known that God hath reigned down living creatures from Heaven also, as frogs or the like. The more ordinary Meteors may for order sake be cast into three sorts: some fiery, some airy, some watery. The fiery Meteors in Nature are many, which are seen in great diversity and often: as pillars of fire, the fire we call the falling of the Stars, the fire they call Ignis fatuus, or fool's fire, the fire that will hang about men's garments or the sails of ships, blazing Stars or the Lightning. But the Scripture doth especially single out the Thunder and Lightning, to make observations about it for our uses. And so first of Thunder and Lightning both together, the Scripture would have us take notice. 1. That they are in a special manner of Gods making, though the Philosopher say much to tell us how they are raised and framed by nature, yet God challengeth a peculiar honour in the making of them, above what we can reach too: and therefore they are called his Thunder and his Lightning, Psal. 77. 17. 18. & 104. 6. 7. job 38. ●5. 2. That they are both Officers unto God, in a special place about him, serving about the Lord, when there is special occasion to show the terror and greatness of his Majesty: as when the Law was to be given, and the Lord was to come down upon Mount Sinai, Exod 19 16. and so when the Lord as King would come down amongst us here in the world, the Thunder and Lightning do not only give notice of his coming, but as his high Marshals, they make room for it, and compel people of all sorts in their places to expect the coming of the Lord, Psalm 97. 1. 3. 4. Secondly, each of them are magnified apart: as, 1. The Thunder is called the voice of God, the sound that goeth out of his mouth which God directeth under the whole Heaven, as a wise man directeth his speech to the Hearers. It is a roaring voice, called also the voice of his Excellence, because he speaketh▪ when he speaketh by Thunder with special Majesty: The Lord is said to thunder marvellously with his voice, all this in job 37. 2, 3, 4, 5. He speaks in Thunder as the God of glory, Psal. 29. ●. This voice of the Lord is powerful, and therefore called the Thunder of his power, job 26. 14. Psal. 29. 4. 2. The Lightnings are called Gods Arrows, 2. Sam. 22. 14. 15. and so they are wonderful, if we consider, that it is God only that divided a way for the Lightning, job 38. 25. & 28. 26. and that God can by these Arrows discomfit an Army of enemies, Psal. 144. 6. and that God can shoot so far with them (viz) from one end of the Heaven to another, Mat. 24. 27. and that God doth make the Lightnings with the rain at the same time, when one would think the rain should quench the fire of the Lightning, Psal. 135. 7. and this observation of the Psalmist, the Prophet jeremy twice allegeth Verbatim as a matter of wonder, jer. 10. 13 & 51. 26. Lastly, it is wonderful, that God should shoot with such strange Arrows as enlighten the world, Psalm 97. 3. 4. & 77. 17. 18. What use we should make of the Thunder and Lightning we are likewise taught in the book of God: for the Thunder being God's voice, we are enjoined when God speaks in such Majesty, to hear him attentively, yea, and to speak of his glory in the Temple, Psal. 29. 9 job 37. 2. and what the meaning is of his voice he hath told us in his Word, so that as often as we hear the Thunder, we should know that God by that mighty voice doth tell us: 1. That he is the true God, and there is none so great as he, jer. 10. ●0. 13. Psal. 77. 13. 18. 17. 2. That he reigneth, and governeth all things, and can do what he lists, Psal. 97. 1. 2. 3. 3. That wicked men are sure to be destroyed, and that their strength shall not prevail, 1. Sam. 2. 10. 4. That the mightiest men on earth must do their Homage to God and now acknowledge his Glory and Majesty, and worship him with all possible devotion, Psalm. 29. 1, 2, 3, etc. 5. That the heart of all men should tremble at the terror of his glory, Iob ●7. 1. 6. That the godly shall be preserved, and that God will give his people strength, Psal. 29. 11. Thus of the fiery Meteors. The Airy Meteors follow: and they are the wind and the Earthquake. Concerning the winds, these things are noted as admirable in Scripture. 1. The original of them: No man knoweth whence they come nor whither they go, john 3. 7. Yea, God challengeth it as his own special glory to create the winds, and reckons that work with the forming of the Mountains, and the telling of man what he thinks, Amos 4. 13. but where God puts the winds after he hath created them, we know not, only that he bringeth them out of his treasure, Psalm 135. 7. 2. The direction of them in their Motion: no man can hold the wind in his fists, nor turn them out of the way to alter their Motion: yet are the very winds subject unto God's order: either to be still, Mat. 8. 27. or to go on as he shall direct both when, and whither, and as he will in all things. It is admirable that such bustling and unruly creatures, as the winds should be made to place orderly: yet it is said, that God weighs even the winds and before he sends them out, he looketh to the ends of the whole earth, and seeth exactly under the whole Heavens to appoint their Motion and their way, job 28. 25. 3. The use God puts the wind to, sometimes they serve to bring the rain, 1 King. 18. 45. sometimes they serve in steed of posts and messengers: so they fetched Locusts, Ex. 10. 13. and quails, Numb. 11. 31. sometimes God useth them to draw his Chariots. The clouds are God's Chariot, and it is drawn by wings, not by horses: and the wings are the wind. Thus God rideth on the wings of the wind, 2. Sam. 22. 10. Psal. 104. 3. sometimes they are set to drive away the Rain, and to cleanse the clouds, job 37. 21. Prou. 25. 23. sometimes he useth them to punish the sins of men, by hurting or destroying their houses, cattle corn, or the like: yea, sometimes he sends the wind to fetch away the wicked, and to hurl them out of their place, job. ●7. 21. All which should teach us to acknowledge God's glory in these things, and to lift up our hearts to the contemplation of God's wonderful working: especially we should prepare our hearts to meet God, and not dare to provoke him by our sins, Amos 4. 12, 13. Thus of the wind, the Earthquakes follows, which is supposed to be caused by the Air getting into the hollow places of the earth, and wanting vent, doth by force strive t● open a passage for itself, which causeth the trembling of th● Earth. The Earthquake is justly to be reckoned amongst the wonderful works of God, that can by so weak a creature as the Air, move so vast a body as the Earth: and therefore the Scripture giveth the power of shaking the earth unto God. This Meteor is magnified in Scripture also, for the service it is put to: It sometimes is used to show the terror of God's Majesty; sometimes to signify God's wrath unto wicked men; sometimes to assure God's love to his people (as will appear in the use) and sometimes to foretell the last judgement. The consideration of the Earthquake may serve for diverse uses: as, 1 To show God's power and greatness, and the terror of his Majesty, Exod. 19 18. so the Earthquake was one of the wonders to show the divinity of Christ at his passion. 2 To comfort God's servants, and to let them know that God is highly displeased when they are wronged: He makes the Earth quake when he is angry for the wrongs done to his Servants, especially if they make their moan to him by Prayer, as was showed in the case of David, Psal. 18. 6, 7. and the Apostles, Acts 4. 31. and Paul and Silas, Acts 16. 25, 26. 3 To prove how fearful the estate of wicked men is, and how sure it is they will be consumed out of the earth, and how easy it is for God to be rid of them, seeing, if he but look on the Earth it trembleth, Psal. 104. 32, etc. yea, by this work job proves, no man could ever harden himself against God and prosper, seeing he shaketh the earth out of his place, and the Pillars thereof tremble, job 9 4, 5, 6. and Nahum hence concludeth, that no wicked man can stand before his anger, Nahum. 1. 5, 6. Sure it is, GOD can never want glory that can make the earth shake if he but look upon it, and the Hills smoke if he but touch them, Psal. 104. 31, 32. and we should sing of his glory all our days. Lastly, we upon whom the ends of the world are come, when we see the Earth tremble, should remember the approach of the general judgement, the Lord by that sign giving warning unto men to awake out of security, and provide for their accounts, Luke 21. 11. Mat. 24. 7. Thus of the Airy Meteors: The watery Meteors follow, and those are Clouds, Snow, Mist, Dew, Frost, Hail, and Rain, and hither I may refer the Rainbow, and these are most frequently mentioned in Scripture, and though men for the commonness of these things do neglect the study of God's glory in them, yet the Lord even from these things doth for our use gather many excellent observations to teach us and to show us his glory. These things are commended in Scripture: 1 For the wonder of their original: who can tell who is the Father of the Rain, and who hath begotten the drops of the Dew, out of whose womb came the Ice, and who hath gendered the hoar Frost that comes from Heaven? who can show the secret of hiding the waters as with a stone, and freezing the face of the deep: who can lift up his voice to the Clouds, that abundance of waters may come down? job 38. 28, 29, 30, 34. 2 For the wonderful working of God in the placing and ordering of them: as that God should bind up the waters in his thick Cloud, and yet the Cloud not to be rend under them, job 26. 8, 9 and that God should shake the Pillars of Heaven, and yet Heaven falls not, verse 11. that God can fetch up and cause the vapours to ascend from the very ends of the earth, Psal. 135. 7. that he weigheth the waters by measure, when he maketh a decree for the rain, seeing to it and preparing it, and searching out all things that concern the falling of every drop of the rain, so as not any of it falls in vain, or in a wrong place, job 28. 25, 26, 27. & 37. 12. 3 For the worth and excellency of these things: called the blessings of Heaven, and the precious things of Heaven, Deut. 33. 13. Gen. 49. 25. 4 For the use he puts these things to: for 1 By these, when he pleaseth he can judge his enemies: either by shutting up the Heavens that they fall not, or by opening the windows of Heaven, as he did in the destruction of the old world, job. 36. 31. he reserves these against the day of battle, job 38. 23. Esay 24. 17, 18. & 37. 13. 2 At the first he made the Clouds to be a garment for the Sea, when it was first brought out, and a swaddling band for it, job 38. 8, 9 3 By the Clouds, as in a Chariot, God rides about this neither world to visit it, Psal. 104. 3. 4 He useth the Clouds to hold back the face of his Throne by spreading it upon it, job 26. 9 5 To show his power, he often with his Cloud covereth the Light, and commandeth it not to shine by the Cloud that cometh betwixt, job 36. 32. 6 God hath made himself a Pavilion to sit in, with waters and thick Clouds, 2 Sam. 22. 12. 7 By these God waters our Land as we do our Gardens, and by the virtue of them, he giveth meat in abundance, job 36. 31. & 37. 11. Psal. 65. 9, 10, 11, 12. 5 For the interest that God hath given us unto these things, and therefore they are called our Heavens, Deut. 33. 28. and therefore no man can be poor that hath so great substance. The use is especially to set us in an everlasting admiration of God, not only for these things which he hath reueiled concerning these things, but even for the intimation, that there are many things we know not, but are above our reach: Behold, saith he, God is great, and we know him not, if we should but consider that one thing that seems the least of many, it is too wonderful for us, even Gods making of the drops of rain so small, and yet so proportional among themselves, when God causeth them to distil upon man, job 36. 26, 27, 28. We have great cause to stand still and wonder: we know not the wondrous works of him that is perfect in knowledge. We cannot order our speech in these things by reason of darkness. If a man speak, he shall be swallowed up with the greatness, and difficulty, and glory of these things, job 37. 14, 16, 19, 20. Touching the Almighty, in these things we cannot find him out, he is excellent in power and in judgement, and in plenty of justice, even by these things, job 37. 23. Men should therefore fear him, for as he showeth by reasoning from these things in another place, the only wisdom of a man, were to fear God, job 28. 28. Secondly, we should learn of these things how to serve God, they keep their seasons, and they return not to Heaven again, but do the work God sent them for, Esay 55. 10. Luk. 12. 56. Mat. 16. 2, 3. 3 We should be wonderful thankful to God even for these blessings of Heaven. They were wont in the first ages of the world, to think they had cause to praise God for the very dew of Heaven, Gen. 25. 28, 39 Deut. 33. 13, 28. We are exhorted to sing praise to God, who covereth the Heaven with Clouds, and prepareth rain for the Earth, Psal. 147. 7, 8. Men use to give a great deal of money to buy a little land, and yet cannot praise him that gives them what is more worth than that they buy; for it is God that giveth the dew, and the snow, and the rain, and so the Grass and the Corn, without which the Land were worth nothing. 4 Seeing God hath wrought wonderfully in these things, and that they are so precious for our uses, we must learn (if at any time God restrain these blessings of Heaven) to seek them by prayer and repentance for our sins, james 5. 18. 2 Chron. 6. 27. 28. and if we would have them continued to us, we must look to the paying of our Tithes duly, Mal. 3. 10. 5 Wicked men are but in ill taking: for (besides that by these things GOD can plague them, having reserved them for the day of war as was showed before) the Lord by these things hath left them without excuse, having from them witnesses to plead for him against the wicked, as is showed Acts 17. 14. 6. We must take heed of doubting God's providence in sending these blessings from Heaven: we may read of a man that was trodden to death, for doubting whether God could furnish man's wants by these things, 2 King. 7. 19, 20. To conclude, we must make conscience of it to learn these things and what else God teacheth us by them, and the rather for the wonder of Gods printing, that can make his letters so great, that a man may see and read so far off, and therefore remember to magnify his work, job 36. 24, 25. As for the Rainbow two things only I will note. 1 What we may observe by the sense of seeing: and that is the strange varieties and perfection of colours, that God by his power gathereth in that manner into the Air, which Air of itself is without any colour, raised and dissolved again after a little time without any remnant of these colours left. 2 What we may read in Scripture of it: and that is both concerning the Author of it, and the end of it. The Author of it is God, who calleth it his Bow; and the end is by Gods own appointment, to secure and assure man that the world shall never be destroyed by waters any more; which is the more wonderful, because the Rainbow in itself is often a fore▪ runner of Rain, as experience shows, and by the descending of the two horns of it to the Earth and Seas, doth drink up vapours, and carry them into the Air to breed Rain, Gen. 9 Hitherto of Heaven, the Earth follows. Earth.] The term of Earth here comprehends (as I conceive) the dry Land, as also the waters of the Sea that lie upon the Earth: and therefore I would first briefly consider of the Sea. Concerning the Sea, these things in Scripture are taken notice of. 1 What it is: and so Moses describes the Sea to be the gathering together of the waters into a heap, which before did flow over all the face of the earth: and this collection of the waters under the Firmament, God himself named the Sea, Gen. 1. 10. 2 The Original of these waters; and that God claims as a glory to himself, to have made the Sea as well as other vast Creatures, the Sea is his and he made it, Psal. 95. 5. he is the God that made the Sea and the dry Land, jonah 1. 9 and for the manner of making it, as it had diverse things common with other creatures, as to be made of nothing, and by the Word of God, and so the waters in special are said to have the Spirit of God to sit upon them, as the Hen sitteth upon the Chickens, to give it form and digestion, Gen. 1. 2. 3 The wonder of God's power in placing and disposing of the Sea, and that in many respects: as 1 That he hath made these waters to be of such vast greatness, and unsearchable depth, job 38. 16. Esay 40. 12. 2 That he hath founded the world upon the Seas, and established it upon the Floods, setting the mighty Frame of the upper world upon the waters and the earth to hold them up, Psal. 24. 2. 3 That he hath cast all these waters into their several places, where he keeps them in heaps, as in most convenient Storehouses, Psal. 33. 7. 4 That he keeps them so strangely from drowning the whole Earth without any other Bars or Doors then the word of his own Power, saying to it, Hitherto shalt thou come, and no further, and here shall thy proud waves stand, job 38. 8, 10, 11. making the very Sands in a plain to stay the raging waves of the Sea, and to be the bounds thereof, jerem. 5. 22. giving his decree to the waters once for all in the beginning, that they should not pass his Commandment, Prou. 8. 29. and to that end he sets a watch over the Sea, job 7. 12. 5 That he rules and governs the Seas, doing with them whatsoever pleaseth him, Psal. 145. 6. He deuideth the Sea when the waves thereof roar (which he doth by his authority as the Lord of Hosts) jer. 31. 35. He so ruleth the raging of the Sea, that when the waves thereof arise he stilleth them, Psal. 89. 9 so as in their greatest tumults, if he but speak to them, they are still presently at his command, Mat. 8. and as job saith, he deuideth the Sea with his power, and by his understanding he smiteth through the proud, job 26. 12. He alone treadeth upon the waves of the Sea, job 9 8. 6 That he hath ordered it so, that all Rivers run into the Sea, and yet the Sea is not full, Eccles. 1. 7. 4. The ends of creating the Sea, which are partly God's glory, and partly men's use; and partly to do special service to the Son of man, the Saviour of the world. The glory of the Lord appeareth in the Sea in all the former considerations, and the Sea by roaring praiseth God, and is in Scripture called upon to praise, and to show that he reigneth, 1 Chron. 16. 32. The Sea also serveth for man's use: for men do their business in these great waters, Psalm 107. 23. when they go down to the Sea in Ships, & the way of a Ship in the midst of the Sea, is one of the four things which are too wonderful for us to reach to, Prou. 30, 19 Besides, there are great treasures and riches in the Sea, which God hath given unto man, Psal. 104. 25. for men come to have right to the fishes of the Sea by grant from God in the beginning of the world, Gen. 1. 26. & 9 2. And beside, the abundance which men gather out of the Seas that way, they are enriched by the Treasures hid in the sands, such as are either Pearls or precious stones, or some kinds of creatures, Deut. 31. 19 And it is noted as a great judgement, to take away the Fishes of the Sea from man, Hos. 4. 3. And further, when God is angry with man, he can call for the waters of the Sea, and pour them on the face of the earth, Amos 5. 8. The special service the Sea doth, or is to do to Christ, is by her roaring, to give warning to the world of his second coming to judgement, Luke 21. There are many uses made in Scripture of this Doctrine concerning God's workmanship about the Sea: as 1 This mighty creature thus made and ordered by GOD, serves to set out the great glory of God's wisdom and power, as the Prophet David with admiration observes, Psal. 104. 25. and if the Sea be so great and mighty, how great and mighty is the Lord, that so easily rules so vast a creature, Psal. 93. 3, 4. the very Sea shows that he is GOD alone, Neh 9 6. 2 The Lord himself notes it with indignation, as a foul offence against him, that men do not learn for ever to be afraid of God that hath set such bounds to the Sea, that by his own word stays the Sea from overwhelming us all, jer. 5. 22. To see the waves of the Sea tossing themselves, and yet are kept in within the very sands, that they dare not pass over them, and though they roar yet cannot prevail to get beyond the bound God hath set them, should make a man's heart tremble at the power of God. 3 We that dwell in the Isles of the Sea, and are compassed round about with the raging waters should glorify God, for the wonder of his omnipotency in keeping us from perishing by the waters: we should make his praise glorious by daily admiration and celebration of his Name, Esay 24. 15. Yea, if the waters might have but their first and natural course, all the Inhabitants of the earth would be drowned, there would be no dry land: and therefore oh that men would praise God for his goodness, for the wonderful works he doth for the children of men: especially such as go down to the Sea in the Ships, these see the works of the Lord, and his wonders in the deep, and therefore should in a special manner praise him, Psal. 107. 21, 23, 24. 4 This mighty Creature shows that wicked men can never prosper, for beside, that God can fight against many of them by the waters and destroy them, or call for the waters and overflow them, Amos 5. 8. The power of God in ruling the boisterous waves of the sea, shows that no man can harden himself against God and prosper: he that tames the sea can subdue them and smite through the proud, job 9 8. and therefore it is a desperate course for men wilfully to rebel against God, for no man shall be strong by his own might, Psal. 95. 5. 8. But manifestly from hence may be gathered, that if God will shut up, or cut off, or gather together, who can hinder him? he knoweth vain men, and he seeth wickedness, and will he not consider it? job 11. 9, 10, 11. 5. These contemplations should in general quicken us to God's Service, and provoke us to worship him with all devotion, humility, and holiness, as these places show, Psal. 95. 6. & 93. 3, 4, 5. seeing he is so great a King above all Kings, and so mighty a Commander, we should bow before him with all Reverence, and offer the Sacrifice of righteousness, Deut. 33. 19 6. divers Consolations may be gathered from hence. 1. The power of God that can order and still the raging of the Sea, doth assure the godly, when they are most furiously opposed by their adversaries, that yet God can and will preserve them, in that God is mightier than the Noise of many waters, than the mighty waves of the Sea: David gathers from hence, that therefore his testimonies are sure, and all that he hath promised concerning the preservation of his people, shall certainly and easily be performed, Psal. 93. 3. 4. 5. and therefore they are happy that put their trust in him, for he will keep his Mercy and his Truth, Psalm 146. 5. 6. 2. When men are in uproars, and the World full of commotions and wars, the consideration of God's power over the raging of the sea, is an encouragement and comfort unto men that wait upon God, that he can also still the Tumult of the people: as the Prophet gathers, Psal. 65. 7. 3. Such men as have callings to do their business in the Sea, may hence gather comfort for their safety there, for God is the confidence of them that are a far off in the Sea: as the same Prophet shows, Psal. 65. 5. We may trust God for our preservation on the sea aswell as on the dry land, seeing his command is as great in the one as in the other. Lastly, hence the Apostle Peter gathers an unanswerable confutation of Atheists that think all things will continue alike, and that there will be no breaking up of the world for the last judgement, and that things are carried merely by a natural course: for that the Earth stands out of the waters, and in the waters, if there were no higher cause than nature, the world would presently be overflowed, if God let go his hold of the waters, as manifestly appeared in the destruction of the old world, 2. Pet. 3. 5. Thus of the Waters. The Earth is considered of in the Scriptures, either in itself, or in the fruits of it, or in the Inhabitants of it. The glory of the Lord is exceeding great in respect of the Earth, considered in itself. 1. That he could make the Earth, Gen. 1. 1. Psal. 121. 2. 2. That he could make it so: that is, 1. So great and vast a creature, job 11. 9 2. That he could make it be, only by his word, 2. Pet. 3. 5. Psal. 33. 9 3. That he could make it hang in such a miraculous manner, upon nothing that is able to bear it up: founding it upon the waters and Air, job 26. ●. &. 38. 4. 5. 6. Psalm 136. 6. 4. That he hath divided it, and set borders throughout the whole Earth, dividing it for the use of the several Nations that should inhabit it, Psal. 74. 17. 5. That he hath made it so unmoveable, there being nothing to fasten it, Psalm 104. 5. & 33. 9 & 119. 90. being of such weight, and having so many Cities and buildings upon it: and being a creature so round and therefore by nature movable. 6. That he hath made it a creature that lasts for ever, and outlasts a world of other creatures, Eccles. 1. 4. Psalm 78. 69. The Uses are diverse: for, 1. Hence we may gather the marvelous glory of the Lord, in his power, greatness, wisdom, providence sovereignty, and eternity, job 12. 8. His power in being able to make so mighty a creature: he must needs have a mighty Arm, Psal. 89. 11. 13. His greatness, in that he is bigger than the Heavens and the Earth, seeing they are the work of his hands, job 11. 9 His wisdom, that he could find out such a secret way of founding so vast a creature, Pro. 3. 19 & 8. His providence is most manifest in that so mighty a creature can abide; which it could never do, if it were not upheld by the Word of his power, 2. Pet. 3. 5. and his sovereignty is matchless, he is a great King above all Kings: for he alone is the Lord of the whole earth: Never any King was King of the whole Earth but he, so as all the Earth and the fullness thereof belongs to him, and he hath the highest and absolutest right over all things in the Earth, Psalm 47. 7. Mich. 4. 13. Zach. 4. ult. finally, hence is proved the Eternity of God, he made the Earth, and therefore was before the foundations of it, and if he could make a creature that lasts so long, how everlasting is he himself, Psal. 102. 25. 26. 2. It is not enough to know these things, but we must give God the glory of them, our hearts should always say with the Psalmist, Blessed be the Lord God which only doth wondrous things, and blessed be his glorious name for ever, and let the whole earth be filled with his glory: Amen, Amen. Psal. 72. 19 18. Psal 47. 7. and the rather, because our vows and thanksgiving are as it were all the Rent we pay unto the Lord of the whole Earth of whom we hold in chief, Psal. 50. 12. 3. I● should teach godly men contentation in all estates, if God be the King of the whole Earth, than all his children are the great Princes of the world, Psal. 47. 9 and can want nothing that is needful for them, because the Earth is the Lords and all the fullness thereof, Psal. 24. 1. Zach. 4. 14. which if it be seriously considered, all men have cause to say, verily there is a reward for the righteous, Psal. 58. 12. and if wicked men break their bonds and break in upon their possessions, they have a comfortable recourse to that God that set the borders of the Earth, and gave the lot to his people, Psal. 74. 17. 18. and if the earth can last so long, than the children of his servants shall much more endure for ever, Psalm 102. 25. 26. 28. and if the Word of the Lord be so unmoveable, that by it the earth is upheld, then will the word of his promise to his servants be sure to all generations, Psal. 119. 90. and therefore of all men (Oh ye Righteous) ye are blessed of the Lord which made Heaven & Earth, Psal▪ 115. 13, 14, 15, 16. and therefore also in all the occasions of our lives we should remember that our help cometh from the Lord which made Heaven and Earth, Psal. 121. 2. & 134. 3. 4. It should teach us to give God the glory of disposing of the Kingdoms of the Earth: He is the supreme Lord of the whole Earth, and therefore he may set up and pull down what Kings and Princes he will: and if he set Zion to thresh the Nations and to take away their substance, yet it is done by right, seeing God is the Lord of the Earth, Mich. 4. 13. Psal. 47. 9 5. The Kings of the Earth should remember to do their Homage to God, and to sing of his praises and of the surpassing excellency of his glory, Psal. 138. 4. Psal. 72. 11. 6. Woe to wicked men, for if the Earth be his, and they his Subjects, he hath more power to subdue and punish them as rebels than any of the Princes of the Earth, and therefore can easily consume them out of the earth, Psal. 104. ult. & 58. 12. and if he can make the very earth tremble if he but look upon it, Psal. 104. 32. then where shall they appear, and how shall they stand before his Indignation? Nahum. 1. 5. 6. and if they be borne with for a time, and get great estates on Earth, yet must they be brought to judgement as usurpers, because the Earth is the Lords, and they never had a Title from him, for what they hold, and therefore their Riches are riches of Iniquity. Lastly, seeing the Earth is the Lords, and all that therein is, Christians should take heed of vain scruples about the use of the Creatures: and learn to know their liberty from God, and so make no question for conscience sake, 1. Cor. 10. 26. Thus of the Earth in itself generally considered: It follows to consider of the things that are in the Earth or belong to it, and so the Scripture commends to our consideration either the things that are within the Earth, or the things that are upon the Earth: Things within the Earth are the Minerals: things upon the Earth, are the vegetables and living creatures. About the Minerals little is spoken in Scripture, and I will instance but in one place, and that is job 28. 1. to 12. where is offered to our consideration. 1. The straying veins of the Earth, full of Riches, and wonder: as the vein for Silver, and the place for gold, and the stones that lie in darkness and in the shadow of death, and the iron and brass which is molten out of the Earth, verse 1. 2. 3. and in some places of the Earth, the stones thereof are the places of Saphires, and it hath dust of gold, verse 6. 2. The strange fires that are in the Earth arising from the Sulphur or Brimston which are discovered if the earth be turned up, verse 5. 3. The vast and strange paths that are in the hollow places of the earth, which no Fowl knoweth, nor the Vulture's eye hath ever se●ne, & c, verse 7, 8. 4. The rivers of waters which run within the Earth even through the Rocks, as if God had cut a way for them, verse 10. But I come to the things that are upon the earth, and so first to the vegetables, that is, the the plants that cover the earth: viz. grass, grain, herbs, and trees, and these I consider altogether, and so God chargeth us to take notice of four diverse things about them. 1. Their original, which may be considered as supernatural or natural, or artificial: God gave them a being above the the course of nature or Art, when he made them grow out of the earth without seed, Gen. 1. 11. 12. and for a time after made them flourish, when there was yet no rain to fall on the earth, and no man to till it, Gen. 2. 5. 6. Their natural original is not without worthy observation, the Earth being like a Mother to the seed of all plants, receiveth it into her womb, and the Sun in the seasons of the year doing the Office of a Father: The artificial original they have is from man, whom God hath taught the skill and power, by setting, sowing, ploughing, watering, insition and inoculating in due seasons, to make as it were a new and another Creation, Esay 28. which cometh from the Lord, who is wonderful in working and excellent in counsel, verse 22. 24. 25. 26. 29. 2. Their variety, who can count those innumerable births of the Earth, delivering herself of the seed she received in the seasons thereof with strange distinctions, in number, colour, taste, smell, greatness, virtue, or figure, which is the more wonderful because these all come from the same womb, yea, we may behold grow out of the same clod of earth plants of strange diversity, some useful, some hurtful, yet enjoy the same earth to conceive them, and the same Sun to beget them. 3. Their glory, especially in respect of the colours: Solomon in all his glory was not clothed like one little flower, for liveliness of colour, and unimitable beauty, Matthew 6. 29. 4. Their use: and that in respect of God, and the Earth itself, and the beasts, and fowls, and man: their use in respect of God is to set out the glory of his power, skill, wisdom, and goodness, Psalm 104. 24. their use in respect of the Earth, is to cover her nakedness as with a rich garment of diverse colours: How horrid would the Earth look, if it were not apparelled, with grass, herbs, corn, and trees? their use in respect of the Beasts and Fowls, is both to feed them, and to harbour them: The Birds lodge in the trees, and the Beasts feed on the grass of the field, Psalm 104. 14. 17. The tree of the field is called man's life. Deut. 20. 19 Their use in respect of man is to serve for his service, food, delight, and the curing of his wounds and diseases. God made the herb for the service of man, and brings his food out of the Earth, and bread that strengtheneth the heart of man, and wine that makes him glad, and oil to make his face shine, Psal. 104. 14. 15. to which add, the herb and plant for the curing of his wounds and diseases: how hath the Lord provided remedies for all the diseases of man, even out of the Earth, and with what strange varieties, so as there is scarce any disease a man hath, but he hath caused to grow out of the Earth, perhaps within a little space of time, some herb or plant or other that may ease him or cure him, Gen. 1. ●9. 5. The interest that God hath still in these things both in respect of right and power: of right, and so he calls the corn, wool, and flax, the Israelites had, His wool, and flax, etc. Hosea 2. 8. 9 and the Trees are called the Trees of the Lord, Psal. 104. 16. and so of power, because though he hath set a course in Nature for the growth of these, yet he hath not shut out the free use of his own power, nor is Nature every way able of herself to produce these things, and therefore God saith, he causeth the grass to grow for the cattle, and the herb for the service of man, and it is he that brings forth bread out of the Earth, etc. Psal. 104. 14. 15. 'tis he that reneweth the face of the Earth every year, Psalm 104. ●0. 6. The Transitory and fading condition of these things: they are easily cut down and wither, and their gloss and beauty will decay of itself every year, Psal. 37. 2. & 91. 6. Esay▪ 40. 6. 1. Pet. 1. 24. The Uses follow, and are diverse: and so first for instruction, many duties should be learned hence: as, 1. The acknowledgement of our own vileness and ignorance: God hath overlaid our knowledge in the very grass we tread upon: and therefore we must needs be very simple in heavenly things, that cannot give a reason of the things which are daily about us in the lowest rank of creatures. 2. We should receive these creatures from God as rich blessings, and use them, and praise the Lord that gives them to us, especially when we have them in greater plenty. God made a Law for the jews, that for seven days after the harvest, they should rejoice before the Lord and praise him, and keep holy assemblies, Levit. 23. 39 40. and at all times we must sing to the Lord with Thanksgiving, Psal. 147. 7, 8, 9, 10. 11. Men must eat and praise the Lord, Esay 62. 8, 9 3. We should learn to live without care for our clothing: if God so cloth the grass of the field, will he not provide for us? as our Saviour urgeth it, Mat. 6. 30. 4. If men would thrive and prosper in the possession and use of these fruits of the Earth, they must be such as God would have them to be: God himself hath set down diverse rules to be observed by such as would prosper in the fruitfulness of these things; as, 1. They must keep his Commandments, and obey his word, and not live in sin without repentance, Deut. 28. Levit. 26. 4, etc. Deut. 11. 13, etc. 2. They must pay their Tithes, and honour God with the first fruits of all their increase, Mal. 3. Pro. 3. 3. They must be diligent in their callings, and not flothfull and careless, Pro. 21. 25. 26. & 19 15. & 14. 23. Adam enjoined to labour. 4. Men must by prayer seek a blessing from God in their callings: else in vain to go to bed late, and rise early, and eat the bread of carefulness, for it is God only that maketh the earth fruitful, Psal. 127. 3. 5. We must remember the poor, to leave a gleaning after Harvest, and the Vintage for the poor, and so consequently in all other increase, Deut. 24. 19, 20, 21. 6. We must take heed of oppression of Tenants, or hard usage of labourers or servants employed about the fruits of the Earth, job 31. 38, 39, 40. 7. From the fading condition of these herbs and flowers, we are put in mind of our mortality, and the transitoriness and vanity of the glory of the world, 1. Pet. 1. 24. 8. From the manner of the sowing and growing of the corn we are taught to believe the Resurrection of our bodies, which may rise again in a better shape aswell as the corn that is cast into the earth, and is first putrified before it grows, 1. Cor. 15. 36. 37. 38. Thus of the Instructions. The contemplation of the vegetables may serve for Humiliation also. 1. To all men, when they behold Thorns, bristles, and thisties, and weeds, for these are a standing Monument of man's sin, and do daily upbraid him to his face, being the fruits of malediction: for the Earth is cursed for man's sake, Gen. 3. 2. To wicked men, and that in diverse respects, for first, even in these things God can be revenged on them, by restraining the fruits of the earth from them, Deut. 11. 15, etc. Hosea 3. 8, jer. 12. 13. joel 2. 1. secondly, God hath threatened to make them and their glory like the grass of the field, Psal. 92. 7 & 37. 2. But these brutish men will not be warned by these Monitors: and the rather will the Lord be incensed against them if they abuse these creatures to his dishonour, in surfeiting and drunkenness, or Idolatry, or strange apparel or the like, Hosea 2. 8. and if they themselves, that look for fruit from the earth, live unfruitfully: if they cut down unfruitful trees, God will cut down and root out unfruitful men. Thus of the Vegetables. The contemplation of the Beasts of the field follows. And concerning them, we are instructed in many things by sense, and therefore these things are not taken notice of in Scripture: the Lord intending by his word to tell us of such things as are above sense, either in the nature of them, or in the use of them. The things that are worthy consideration, which sense instructs us in, are such as these: 1. The great variety that appears in these creatures: The man ifold wisdom and power of the great Workman appears in the several forms, faces, forces, and uses, he hath declared upon these creatures: who can count the variety of God's Workmanship in them? The sorts and numbers of creatures are in respect of us innumerable. 2. The motion and sense that is in the creatures, which see, hear, smell, taste, and stir up and down, by force of some power and cause which God hath set in them which we see not: it must needs be strange to see creatures of such bigness stir themselves with such variety of Motions, and yet nothing from without to lift them. The skilfullest Artificers in the world, though they can make strange and curious forms of things, yet they cannot make them stir, or live, or see, etc. When they made Gods of Pictures, yet they could not make them move or live, etc. 3 The strange provision God hath furnished them withal in respect of clothing, defence, and food: No beast but he comes into the world clothed, and hath by nature Arms to defend himself; either horns or teeth, or hooves, or paws, or the like; and beside, we see that the young ones of every kind do presently move themselves to their food, and can make some shift for themselves to live. Man in these things is inferior to the beasts, for he comes into the world, naked, infirm, crying, and hath no use of his limbs to help himself, all bloody, as if he had newly escaped the hands of thieves; and beside, he is bound in swaddling bands, as if he were a Captive. In the Scriptures these things are charged upon us to take notice of concerning the beasts. 1 Their Original, which they have from God: for they were made by the Word of the Lord, as the Heavens and the Earth were: for God commanded the Earth to bring forth the living creature after his kind, Cattle and creeping things, and the beast of the Earth after his kind. It was God that made the Beast of the Earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind, Gen. 1. 24, 25. 2 The end of their Creation, which was partly the illustration of the glory of God, as they are visible looking-glasses, to show the goodness, wisdom and power of GOD to man, and therefore man is charged to ask the beasts of the field, and they shall teach him, job 12. 7, 8. and partly for the use of man, both for his body and soul: for his body, they were created to serve him for his clothing, food, and for the dispatch of his labours. And for his soul, they serve not only to help his knowledge, every beast being a several book for him to read in, but also to reprove and instruct him, as will appear in the uses afterwards. 3 The providence of God in maintaining them, in which God receiveth praise in diverse respects: First, that he respects and cares for all the beasts of the field, every work of his hand, as he knoweth them all, so he like a Shepherd, tends them and provides for them: these all look up unto thee, Psal. 104. 27. Secondly, that he hath given them such large room in the Earth. He hath made them free in all Deserts and Wildernesses through the world, allowing them these places to dwell in and to feed in, job 39 5, 6, 7, 8. Thirdly, that he hath ordered it so, as they must depend upon him in a manner immediately: and therefore is said to feed them with his own hand, Psal. 104. 28. Which appears the more, because they neither sow nor reap, nor have any Barns to lay up provision before hand, but are provided for as they need: The Lion as oft as he is hungry seeketh his prey of God: God hunts his prey for him, job 38. 39, 40. Fourthly, that God takes notice of the natural necessities of the beasts, their wants and hunger being as Prayers before him: and therefore they are said to look up to him, Psal. 104. 27. to cry to him, job 38. 41. to seek their meat of God, Psal. 104. 21, Fiftly, that he provides variety of meat for them according to their kinds, hence he is said to give them their meat, not meat to them, to note that it is that meat which is is fit for every kind, Psal. 104. 27. Sixtly that he gives it them in due season; No Physician tending his Patient, no Nurse feeding her Infant more carefully than God doth these living Creatures, Psal. 104. 27. Seventhly, that when there are worlds of them dissolved into their dust, he sends his Spirit to create a new world of them, perpetuating their sorts by continual offsprings, Psal. 104. 30. 4 The subjection of the Beasts unto man, Psal. 8. 6, 7. which howsoever since the fall of man diverse sorts of Beasts stand out in defiance to man, yet how great a work of God it is to make these Beasts that are subject, to be so, may appear even by these Beasts that will not fear or obey man, for such would the rest have been, if God had not subdued them unto man. The Lord instanceth himself in the wild Ass, job 39 7. and the Unicorn, verse 9, & c and besides, if we consider the nature and strength of those Beasts that do yield to man, it shows a power above man's power to make them so tame. The instance is given in the horse, job 39 19, &c and the Elephant, job 40. 15, etc. The Uses follow. First, the Atheist might see reason to abhor himself, because every creature proves there is a God. The Beasts of the field may teach him. Yea, the meanest things, the creeping things of the earth prove there is a God: for who made Flies, Worms, Lice and other Vermin? He will say, the Sun and putrefaction: but they live, and move, and have senses, they have eyes feet, wings, did the Sun and putrefaction make these too? Why art thou silent now, tell, whence are these? Can the Sun and putrefaction give that which they have not themselves? The Sun is without life, how can it give life to other things? Secondly, seeing the Beasts are Gods creatures, we must make conscience of it, to show mercy even to the beasts we use. A good man is said to be merciful to his Beast, Deut. 22. 6. Prou. 12. 10. Thirdly, there is matter to humble us from the very consideration of the Beasts: for first, in many things the very beasts excel man, as the Horse and the Elephant do in strength, job 39 & 40. and in skill, some of the vilest of them go beyond man: I will instance only in the Spider, no man can build so curiously, nor woman wove so small a thread as the Spider doth: and experience showeth, that in senses diverse creatures do excel man. Secondly, the more sorts of creatures there are, the greater is God's Army to fight against us, if we provoke him, and he can do strange things by weak instruments, he conquered a mighty Prince, even by Frogs, Locusts, and Vermin: and to show his power, God hath given such a dominion and Empire to the very small Vermin, as Lice, Worms, Gnats, that they inevitably assault not only the poor but the rich, yea, the Kings of the earth are subject to their assaults; which hath a secret demonstration in it of God's power and justice. Fourthly, wicked men are bitterly reproved in Scripture by the very consideration of the Beasts of the Field, and that two ways: either because they are in some things worse than the beasts, or else because they make themselves like the beasts. They are worse than the beasts, for not acknowledging God. The Ass knows his owner, and the Ox his Master's Crib, but wicked men do not know God who yet provideth daily for them, Esay 1. 3. Sluggards are likewise shamed by the very Pismire, which worketh when it hath none to command it to work, and provideth in Summer against Winter, Prou. 6. 6, 7, 8. Drunkards and Gluttons shall have the beasts of the field to rise up in judgement against them, because they, if they come to a River, will drink no more than may suffice nature. They are likened to beasts in general for their uncapableness, and want of understanding in spiritual things, and for their ignorance of their own dangers, or carelessness of their own ruin to come. Thus men are called brutish, Psal. 49. And in particular, they are likened to the Horse or Mule for kicking and wronging such as would dress their sores, Psal. 32. To Dogs, for flying upon those that admonish them, and for causeless snarling at the godly that meddle not with them, Mat. 7. Phil. 3. 2. And to Goats, for their unsavoriness and wildness, no bounds will hold them. And to Foxes, for their deceit so Herod is called a Fox. And to Lions and savage beasts for their cruelty, 2 Tim. 2. 4. ●7. Esay ●9. 15. and for their power to do mischief to the Bulls of Bashan, Psal. 18. and to the Spider for hypocrisy and malice, and poisonful disposition, and for drawing poison out of every thing they meet withal, job 8. To the Ostrich for unnaturalness, Lam. 4. 4. And to Swine, for their profaneness, wallowing in the mire of filthy corruptions and that daily, Mat. 7. 2 Pet. 2. And to the Asps, for stopping their ears, that the Word of God may not charm them. Lastly, Gods own servants are set to School to learn of the very beasts of the Field. We must learn of sheep to know the voice of our Shepherd, and to be sociable among ourselves, and to avoid society with the wicked (a sheep will not sort with a Swine) and to be patient under wrongs (the sheep is silent under the hands of the Shearer, yea, of the slaughterman) and to be profitable, as all about the Sheep is for use. We must also learn of the Done to be harmless, and of the very Serpents to be wise, to keep our ●●ith sure as they keep their heads. We must learn to affect God and spiritual things, as the heart pants after the Rivers of water, Psal. 42. Yea, there are little things that read Lectures of great wisdom to us, Prou. 30. 24, etc. the Ants, the mountain Rats (which were a sort of little creatures usual in the East, whereas Coneys do neither build in the Rocks, nor are so suitable for their bigness with the other three sorts of creatures) the Locusts and the Spider. Of the Ant we should learn diligence and providence, in times of plenty to provide for dearth, especially in spiritual things. Of the Mountain Rats we should learn upon the experience of our own weakness, to provide by Faith, so as we may rest in the Rock of God's Almighty protection. Of the Locusts we should learn to do our duties though we be not compelled, and to be careful to keep our fellowship with the Saints. Of the Spider, that works even in King's Palaces, we should learn to hold forth the light of the Truth, by either Doctrine or good example in all places, and not to be daunted for the presence of any, or the example of the multitude that are otherwise employed. Hitherto hath been entreated of the Creatures of all sorts, some of them being only spiritual Creatures, as the Angels; some of them only bodily creatures, as all the rest in Heaven and earth: Now followeth, that we consider of man, who is a creature both spiritual in respect of his soul, and corporal in respect of the outward matter of which he consists. A creature, into whom enters the composition of all the world; Nature as it is spiritual and bodily meeting in man: for man is the Epitome of all God's works, and a pattern of the great Universe: He is the world abridged, or the little world, into whose being enters the nature of every thing without him, being a creature partly terrestrial, partly celestial, partly mortal, partly immortal: so as what God made a part in other creatures, he makes perfect and jointly together in man: He had made spirits by themselves, and bodies by themselves, and then he makes a Creature that should consist of spirit and body joined together; and therefore as we have read in the great Book of nature which is the world, so now we must learn to read in the little Book of Nature, which is man: else it will be a shame for us to know other things, and not know ourselves: He were a senseless man, that did know curiously all the rooms in other men's Palaces, and yet knows not so much as a corner of his own dwelling. The excellency of God's workmanship in creating man appears, if we consider his body apart, or his soul apart, or his body and soul jointly. About the body of man God hath done many things, more than he did to any other bodily creatures: for 1 Whereas all other bodies were created only by saying, let them be, & they were so, God did take more special regard of man's body, and therefore doth form it (as it were with his own hands) out of the dust of the earth, Gen. 2. 7. 2 The body of man now since the Creation, is not propagated by the Parents without the wonderful workmanship of God: and therefore all our bodies are said to be made and fashioned by God as well as adam's, job 10. 8. Yea, it was the Spirit of the strong God that made us, and the breath of the Almighty that put life into us, job 33. 4. We are creatures now as well as Adam, Mark 16. 15. and David saith, He was fearfully and wonderfully made, it was a marvelous work, and he was curiously wrought in the womb, Psal. 139. 14, 15, 16. Yea, he saith there, that God did it by the Book, having written it down from eternity, how all his members should be fashioned. Every part of our bodies (if we knew the forming of them) would show a special glory of working in God, our bones would say, Lord who is like to the●? Psal. 35. 10. And as we know not what is the way of the Spirit, so we know not how the bones do grow in the womb of her that is with child: and so we may say of the rest, we know not the works of God who maketh all, Eccles. 11. 5. the hearing ear, and the seeing eye, the Lord hath made even both of them, Prou. 20. 12. It was God only that clothed us with skin, and fenced us with bones and sinews, job 10. 11. and so it was God only that form the inward parts of man's body: he form the heart, Psalm 33. 15. and the workmanship within man's body was so great, that he reserves it as a glory only to himself, to know and search the heart and reins of a man: and this is the more admirable, if we consider, that no part of the body is superfluous or idle, but every part hath his function, and some excellent work to do, which function it exerciseth by itself for the good of the whole body, without meddling with the office of the other members: which is the more wonderful if we consider the innumerable parts and parcels of the body of a man. Not the least thread or vein in a man's body but it doth some excellent office, 1 Cor. 12. 3 God made the body of man in beauty and fairness, excelling all other visible creatures: for both his countenance is lifted up to Heaven, and the parts of his body are with more comeliness proportioned, and his colour is full of sweetness and loveliness: Thus it was with man in his Creation, and thus and much better it shall be with his body, when he shall shine as the Stars in the Firmament. 4 The body of man had at the first no disposition to weariness, or sickness, or death: which the bodies of all other living Creatures were subject to. This privilege man's body had not by nature but by the gift of GOD: GOD having infused into the body a soul, that did her work in the body perfectly, and allowing him such food as was most effectual for vegetation, and giving man skill and care to look to himself: and if the body in time would have declined, God would have prevented that by tranflating man to Heaven, without sickness and death. 5. Language is an admirable endowment of the body of man only, who is able to express himself with infinite variety and distinctions of sound whence flows all conversation, and delightful or profitable society. But the excellency of God's power and glory in the Creation of man's soul who can perfectly recount? God hath done wonderfully for man in respect of his soul above all other visible creatures: for, 1. The soul was breathed into the body of man by God A soul can no more beget a soul, than an Angel can beget an Angel. himself, by special inspiration and singular Creation, Gen. 2. and never was a soul in the body of man, but was made of God by his special power: our bodies may have earthly fathers, but our spirits have no Father but God, Heb. 12. It is God only that creates and frames the spirit of man within him, Zacharie 12. 1. and so man is the generation of God, Acts 17. 2. The soul is endued with the light of reason, and can discern things by reasoning and inward discourse, seeing things by a light that is Immaterial, and with great variety contemplating of things that the senses cannot reach to, and finding out strange things, even in those things are presented by the senses which no other creature can do: and this discerning would be in the mind, if there were no Sun in the firmament: and above all things that the soul can know, it is most excellent, in that it can know God himself: Man only of all visible creatures can see God, and his works, and acknowledge his workmanship which none of the other creatures can do. 3. The soul of man was made in the Image of God: in other things the footsteps of God do appear, but in man only (in this visible world) did the similitude of God appear, Gen. 1. 26. Man was not made like the Sun in the firmament, or like some Angel in Heaven, but like God himself, and so especially in his soul: for the soul of man is a spirit, as God is himself, and it is invisible, and immaterial like God: and as in the substance of the soul, we resemble God, so in certain qualities or virtues printed in the soul which resemble the Attributes of God, such as are goodness, love knowledge, mercy, justice, patience, and the like, Ephes. 4 Colos. 3. 10. The nature of no creature being capable of virtue, or the laws of virtuous living, but only man. 4. The soul is immortal: it is a thing within us, that will never be at an end, when worlds of other things be dissolved round about it: and this is an unspeakable endowment, if we could seriously think of it, that God should let us last as long as himself, and all other living things die and expire, and come to nothing. A man's soul will be alive after a thousand times ten thousand years: All the devils in Hell, or Tyrants on earth, cannot kill our soul. 5. The soul of a man works within strange things even in his very body. It carries the body about, being a thing without body, itself and gives diverse gifts to diverse parts of the body; It works sight in the eyes, hearing in the ears, feeling in all the body, tasting in the palate, smelling in the Nostrils, breathing in the Lungs, concoction in the Stomach, operation in the hands, ambulation in the feet, and motion in the whole body: yea, it so works by the senses of the body, that it takes in by them all other things to itself in the species of them. 6. As it is wonderful for the things it worketh upon the body, so it is admirable for the work it can do, when the body lieth a sleep and stirs not. The soul than resembles God in the Creation. It creates worlds of shapes within itself with strange furniture and variety, which inward Creation of infinite frames of things would be like this world which God made, but that the soul cannot give them continuance, life, etc. It was a great gift of God to give the soul power to make these things within. 7. The soul doth excel in quickness of motion & working: other creatures are swift, some in running, some in flying, but what can be among them comparable to the soul, which can in thought in an instant survey the ends of the Earth. In these and many other things, the soul of man doth wonderfully excel, being set in the body of a man, as it were the God of the body, as a little God in the little world: as JEHOVAH is the great God in the great world The whole person of man considered as consisting both of soul and body, did and doth enjoy many singular prerogatives above all other creatures in this visible world: as 1. Man had the honour to be brought into the world, when all other things were made, and the world furnished ready for his use, Gen. 1. 2. God did man a great honour, in the manner of making him: for he made man with consultation, but all other things were made by saying the word only, let them be, Gen. 1. 3. The soul and body of a man is knit together with such a bond, as is beyond the reach of mortal creatures to express the manner of the Union. 4. Because God converseth with man only of all the creatures in the world: our parents did see God in Paradise, and he revealeth himself still to the blessed ones in heaven: Since the fall, this is for the most part lost, save that with the godly, the Lord converseth by many signs of familiarity in the use of his ordinances. 5. Because God made such provision for man as he did for no other creature: as in the first Creation, he set man in Eden, the garden of unutterable pleasure: and when man dies now, if he be redeemed by Christ, he hath provided that heaven of heavens for him. 6. Because God hath made man Lord over the other creatures, and bestowed upon him dominion over the beasts of the field, and fowls of the Air, and fishes of the sea, yet the vastest creature above, or below, doth minister unto man: and God hath planted a natural fear of man in other creatures, Psal. 8. ●. Gen. 1. & 9 2. 7. Because the body and soul of a man is the Temple of the holy Ghost to dwell in: so it was with the first man, and so it is still in some men even in this world, 2. Cor. 6. 16. God dwells in man and walks in him. 8. Yea, God hath done that honour to the nature of man, that he hath not done to the nature of Angels, and that is, that he hath joined it inseparably to his divine nature, in the person of his Son Christ jesus: so as man is now as near to God, as the body is to the soul, Heb. 2. 16. The consideration of this Glory of God in the Creation of man, may serve for Instruction, Humiliation, and Consolation. By way of Instruction, it should teach us many duties: as, 1. We should give glory to God and acknowledge that it is he only that made us, and not we ourselves: our parents are but instruments of the propagation of our bodies, it is God that is the principal efficient, Psal. 100 3. especially we should with all gladness acknowledge God's goodness to us, that made us such creatures, so excellent above other works of his hands, he might have made us vile Vermin, or poisonful creatures, Toads and Serpents, Psalm 149. 2. 2. We should learn hence submission to God in all things concerning our life or death: he hath made us, and therefore hath absolute power over us as the work of his hands, to do with us whatsoever pleaseth him, and to call for the spirit back again, and leave us to return to our dust at his pleasure, jer. 45. 4. Psal. 90 3. 3. Seeing all men are the work of God's hands, and that our God made them, it should teach Superiors to show due respect to their Inferiors, in gifts, estate, age or the like: for he that made the rich, made the poor also: he that made the Master, made the Servant also: and therefore Inferiors are not to be despised, job 31. 13. 15. Pro. 14. 31. All mankind made of one blood, Acts 17. 26. 4. We should take heed of reasoning against the justice of God, in disposing of men to conditions of less honour in this life, or in damning of wicked men in hell, for they are all the work of his hands, and as the clay to the Potter, Rom. 9 21, 22, 23. 5. Our Original from the dust of the Earth, should teach us to carry ourselves humbly towards God and men: towards God, when we speak to him, we should remember we are but dust and ashes, Gen. 18. and when we converse and discourse with men, we should take heed of pride, and vain glory, and say as he did in job, I also am cut out of the clay, job 33. 6. as also we should take heed of excessive cares for the clothing and pampering of our bodies of clay. 6. Especially we should strive to answer the end of our Creation: Man was made and set in this visible world, that God might have a creature to know him, and what he had wrought, and to acknowledge him, and serve him, and to resemble him in all holiness and righteousness: till this be done by man, he doth nothing that answers the end of his being, he dishonours God that made him: And seeing God made both soul and body, we should serve the Lord in both: 1. Cor. 6 10. We are not at our own disposing, to do what we list, we are his to command that made us: our very countenances set so as to look upwards, shows that we should not be like the beasts that see and regard nothing but earthly things: let us pray God that made us, to direct us, and enlighten us, to do his work, and glorify him, Psal. 119. 7●. Secondly, from the serious meditation of the doctrine of our Creation, we may find many things for Humiliation unto all men, especially to the wicked. It may humble all men to consider that they are but men of dust, earthly creatures, 1. Cor. 15. 47 48. made of mire and clay, job 13. 12. and that they are in continual danger of dying: They dwell but in houses of clay, earthly Tabernacles, job 4. 19 2. Cor. 5. 1. 'tis as easy for God to destroy us as it is for the Potter to break an earthen vessel: our breath is in our nostrils, if our mouths and noses be stopped, we fall down as dead carcases: especially all men have cause to be extremely grieved to think how woefully they are fallen from the glory in which they were created, whether they look upon their soul's impurities and filthiness, or the body's deformity & diseases, or the miseries invade justly their outward condition, with all the fearful losses spiritual and temporal which have befallen them for their sins: More especially the wicked have cause of grievous sorrows that remain still in that woeful estate of degeneration, having God and all creatures against them, and carrying about bodies and souls so full of sin, and liable to such fearful danger: Woe to him that striveth with his maker▪ shall the Potsheard strive with the Potter, and be safe? Esay 45. 9 and the rather they should be afflicted, if they consider, no part of their wickedness can be hid from God: He that made them, knows every part about them, there cannot be a vain desire, thought, or lust but God sees it, and no darkness can hide from him, Psal. 139. 12, 13. Lastly, there is great consolation in this doctrine of the Creation unto godly men, that are restored in Christ, to the privileges of their first Creation, for unto them will God be for the substance of true happiness all that he was to Adam: their right to God's favour, and fellowship with God, and dominion over the creatures is restored, they are again made like to God in Christ jesus, Colos. 3. 10. their bodies and souls are the Temples of the holy Ghost. They need not fear any adversaries, for God keepeth all their bones, and the hairs of their heads are numbered, Psal. 34. 20. and though they have many frailties bodily and spiritual, yet God will pity them, he knows the mould they are made of, and that they are but dust, Psal. 103. 13. 17. Esay 64. 12. and seeing God hath made us, he accounts himself bound to help us, and sustain us, and provide for us, Isay 43. 7. and will not forget us, Esay 44. 21. The second Article. And in jesus Christ. 1. COR. 3. 11. For other Foundation can no man lay, then that which is laid, which is Christ jesus. HItherto of the Nature of God, and the works of Creation: Now it follows, that we consider of the Articles that concern our Redemption by Christ, and so the works of grace. And so in the Redeemer, Faith looks upon four things: First, his Titles, jesus Christ, the only Son of God and our Lord. Secondly, his Incarnation, wondering at both his Conception and Birth. Thirdly, his Humiliation for our sins, as he suffered under Pilate, was crucified, etc. Fourthly, his Exaltation, as he rose from the dead, and ascended in Heaven, etc. But before I come to break open these glorious Mysteries, It is convenient to consider of three things: 1. What need we have of a Redeemer, to be thus incarnate or thus humbled, etc. 2. By what right we can be capable of any interest in a Redeemer. 3. In what manner we must believe these Articles. For the first, there are two things in the condition of every man by nature, which may show evidently that he doth infinitely need some course to be taken to free him out of that misery he is in: the one is his sins, the other is the punishment either is upon him, or he is liable to. And first for sin, every man: 1. Is guilty of Adam's sin, Rom. 5. 12. 2. He is possessed by original sin, by which he is two ways vilely plagued; for he hath lost all that righteousness and integrity of nature man had in the Creation: which he may feel, by his want of servant love to God, awful fear of God, confident trust in God, affectionate delight in God, shining knowledge of God, etc. and so by his strange deficiencies in his disposition toward his neighbour: and beside, he is poisoned and infected with corruption in his nature, which is the more grievous because all men are infected, Rom. 5. 12. all are so from the womb, Psal. 51. and this insection is in the whole nature of man, which he may feel, by the very disorder of his natural appetite to food, sleep, procreation, & by the corruption of his very senses, his eyes ready to wander after vanity, Psal. 119. if they be not guarded and watched, job 31. 1. and so his taste and other senses: & in his understanding he may feel a strange kind of power of darkness, and disability to think of any good things, & proneness to a world of vanities and evil, & in his affections he may daily perceive a very vassalage to evil concupiscence, giving laws of wickedness to his members, Rom. 7. 3. He is horribly infected with actual sins. In his mind he may observe a world of wickedness, swarms of vile thoughts, the frame of his Imaginations being only evil continually, Gen. 8. His heart is deceitful and wicked above None good, no not one. Psal. 14. 2. all things, jer. 17▪ 9 Oh what strong lusts and passions are found in a man's heart from time to time? how doth the devil draw men along secretly, as the fish is drawn with the bait, and that with strange prevailings: what worlds of wickedness have passed through the tongues of men? james 3. and in their works, how fearfully doth man sin in all he doth: his works are all abominable, Psal. 14. for beside that, he corrupts himself in his best actions, he is guilty of diverse distinct sins, and sometimes these very gross and abominable: who can stand near it to think of it? 1 How many sins of other men he is guilty of, which he occasioned by his evil example, evil counsel, or consent, etc. 2 How innumerable his own sins are, of omission and commission, of ignorance, of knowledge, in his infancy, or riper age, at home or abroad, in his prosperity or adversity, against God, other men, or himself, Psal. 40. 2. Again, a man's estate by nature hath wonderful need of mending and alteration, if we consider the misery to which it is exposed in respect of punishment, for we have all lost Paradise. 2. And all the creatures about us are worse than they were at first for our sakes, Rom. 8. 20. 3. God is horribly wroth with all of us, joh. 3. 36. 4. The glory of our understandings is lost, we are very beasts, and have not the understandings of men in us, Prou. 30. 2. 5. The Devil doth in a manner what he will with us, Ephes. 2. 2. 2 Tim. 2. 26. 6. Ourselves are senseless and dead, Ephes. 2. 1. The life of God is a most strange thing to us, Ephes. 4. 18. 7. Armies and changes of sorrows assault us in our bodies and estates, Deut. 28. 8. Good things are restrained from us, even blessings of all sorts, jerem. 5. 25. 9 And the good things we have, they do not prosper with us, or they do us hurt, Mal. 2. 2. jer. 12. 13. 10. Horrible fears either of death or shame, or judgement of men, or God, do many times cruelly torment us, Esay 33. 14 & 65. 13, 14. Heb. 2. 15. Besides, all that which we are in danger of: for strange punishments may be to the workers of iniquity in this life, job 31. 3. and we may dye miserably, and who can recount the terror of the last judgement, and the violent fire may devour us in Hell for ever, Heb. 10 27. Mat. 25. 41. Thus of our need of a Redeemer. For the second point, man becomes capable of happiness by the Redeemer, by virtue of a new Covenant which God tenders unto man by the Redeemer. The first Covenant was a Covenant of works, where perfect happiness was promised to man, upon condition of perfect obedience to the Law, to be performed by man in his own person: This condition (man being fallen through his own default) was impossible to be performed, and so the covenant being broken, all mankind was undone for ever. Now God is pleased to alter the first agreement, and to offer new Articles in this Covenant of grace, by which man might recover out of the aforesaid misery and be saved. Now concerning this new agreement we are to consider. 1 Who procured it. 2 Upon what terms he obtained it. 3 What he hath done to establish it. 4 What good comes to us by it. 5 What cause we have to be wonderfully affected and comforted by it. For the first, this agreement and new Covenant was obtained from God only by the Mediator, who alone was jesus Christ, 1 Tim. 2. 5. The Son of God, became a suitor for the sons of men, and obtained of God these new Articles, with God's infinite good liking, through his abundant mercy to man, Mat. 3. For the second, God yields to his motion for a new Covenant upon two conditions. The one, that he should pay all men's debts, and so make satisfaction to the justice of God, Esay 53. 6. 1 Tim. 2. 6. The other was, that he should perform such an absolute obedience and righteousness as might serve to justify the ungodly, 2 Cor. 5. 21. 1 Cor. 1. 30. Rom. 5. 18, 19 jer. 23. 6. For the third, what Christ hath done to establish all this, is reported in these Articles of the Creed, contained in the middle part of it, describing both his Incarnation, and Humiliation and Glorification. For the fourth, the good that we shall have by this new Covenant, is reported in the last Articles of the Creed, Holiness, Communion of Saints, forgiveness of sins, resurrection of the body, and everlasting life. Now we ought greatly to rejoice in this new Covenant. 1 Because it was utterly impossible for us to be any way happy, or escape eternal damnation, if we had continued still under the old Covenant, Gal. 3. 13. 2 Because this is a grace vouchsafed to the nature of man only: for the Angels are lost, and for ever forsaken, and have no grace offered to them. 3 Because it is a grace vouchsafed only to certain men, chosen of God out of the whole heap, and given to Christ, to be delivered and saved by him. 4 Because if a man believe aright in jesus Christ, he shall be accounted as righteous, as if he had perfectly fulfilled the whole Law, Rom. 10. 5 Because this Covenant is everlasting and unchangeable, there is no forfeiture, Esay 54. 10. God hath sworn to keep this Covenant for ever, Heb. 6. 18. 6 Because God hath bound himself to put his Spirit into us, to make us keep the Covenant on our parts, Ezech. 36. 27. Thus than we see how it comes to pass that these Articles are put into our Creed, which had not been if we could have been saved by the first Covenant, Now it remains, that in the third place we consider of the manner how we must believe these Articles concerning jesus Christ: where by the way we may observe one point that is not unprofitable; viz. that to believe aright in Christ is not a work of nature, nor a thing that the natural man in himself is disposed to: and that may appear diverse ways; for first, those things about jesus Christ, are Articles of the Christian Faith, which they had not been, if they had been such things as the natural man did know, or was disposed to seek after. 2. The light of Nature hath no principles at all concerning Christ, or that way of redemption by him. 3. Our Saviour hath made it manifest, that the world is so far from believing, that it doth naturally hate such as do believe aright. 4. Because there are many things in the Doctrine of our Redemption which are scandals to hearts of the wicked: Christ is a very Rock of offence, 1 Pet. 2. 8. We find by experience, that the natural heart of man is extremely dull, and careless of these Doctrines above all others. 6. This is the condemnation of the world, that they do not believe in Christ jesus, joh. 3. 18. Lastly, it is evidently affirmed, that faith in Christ is the gift of God, Eph. 2. 8. Now this point is fit to be observed, partly to discover the estates of multitudes of men, that speak fair words of jesus Christ, when yet by nature it is certain they love not the Lord jesus, nor take any sound course to believe in him; and partly to awaken such as are desirous to get into the Kingdom of God, that they may not trust to their natural hearts or disposition, but rather in a godly jealousy of the deceitfulness of their own hearts, to use all diligence, by resisting the sluggishness, and cavils, and devices of their own hearts, by the power of God in his ordinances, to strive to make their faith sure, and fully established: and thus much for this point. The way how these Articles are to be received, is by believing in jesus Christ: for from the first part of the Creed we must borrow these words, I believe, and apply them to these Articles, thus; I believe in jesus Christ, etc. That from the coherence and main drift of all these Articles, we must in general take notice of this point: That as we believe in God, so we must believe in jesus Christ: mark it, we must not only believe him, or believe these Articles, but we must believe in him; This is the Commandment of God himself, that we should do so, 1 joh. 3. 23. and thus our Saviour himself requires it, that as we believe in God, so we should believe in him also, joh. 14. 1. Yea, this is the substance of all that work that God requires of a Christian in the new Testament, this is to work the work of God, even to believe in him whom he hath sent. joh. 6. 29. for first, the Father and the Son are one, and therefore we must honour the Son with the same honour we give the Father, joh. 10. 30 & 5. 23. Secondly, the foundation of all our happiness since the fall lieth upon this, he is our surety, there being none that would undertake for us but he, and it is he only that makes both satisfaction and intercession for us, and takes the charge of us, and therefore we must rely upon him. Now for the explication of this point, that we may know what this believing in Christ hath in it, I must consider of it two ways: First, by showing what believing in Christ hath not, or what that Faith doth reject, as utterly opposite or repugnant to it: Secondly, what it hath in it distinctly both for the matter of believing, and the manner of believing. For the first, the right believing in jesus, doth cast out; 1 All respects of false Christ's, Mat. 24. 2 All spirits of error and doctrine contrary to Christ, 1 joh. 4. 1, 2. For his sheep do hear his voice, with knowledge of it from all others, joh. 10. 3 The mark, or sign of respect of affection to, or dependence upon Antichrist that beast, Reuel. 15. 2. and all communion with the servants of the man of sin. 4 All trust upon our own merits, and justification by the workers of the Law, Gal. 2. 16. 5 All former evil courses of life: for the Redeemer comes to none but such as turn from transgression in jacob, Esay 59 20. and therefore repenting is annexed to believing in the Gospel. 6 The love of, and trust in earthly things: for this faith makes us account all the glory of the world but as dross and dung in comparison of Christ and his righteousness, till we can forsake the world, we never sound seek jesus, Phil. 2. 8. For the second, believing in jesus hath in it four things. 1 Persuasion or assent to these glorious truths that concern jesus, and man's salvation in him, as in particular: 1 That he came forth from GOD, with commission to deal in this work of the redemption of man, john 16. 30. 2 That he came in the flesh, 1 joh. 4. 2. & 5. 1. 3 That he is the very son of God, Mat. 16. 1 joh. 5. 5. joh. 9 35, 36, 38. Act. 8. 4 That he hath power enough to help us, Mat. 9 28. 5 That there is no other name by which we can be saved, Act. 4. 12. 6 That all the promises of God shall be fulfilled in him, this is believing the Gospel, 1 joh. 5. 10. Thus of persuasion. 2 It hath in it estimation of Christ, as that that only can be precious for us, 1 Pet. 2. 7. 3 It hath in it a relying upon Christ for our justification, Phil. 3. 8, 9 and for our salvation, Acts 4. 12. Eph. 2. 8. and for our preservation in the mean time, living by the faith of the Son of God, Gal. 2. 20. and so there is a spiritual kind of confidence in the ordinances of Christ as they are his Commandments, and as he worketh in them by his power, 1 joh. ●. 23. 4 Yet further, to believe in Christ is to have Christ, to receive him into our souls: thus the phrase of receiving him, of his living in us, of our having of the Son is used in diverse Scriptures, john 1. 12. Gal. 2. 20. 1 john 5. 12. and thus for the matter of believing. Now for the fuller understanding of this Doctrine of believing in Christ, it is necessary to consider of the manner how we must believe: for 1 We must confess the Lord jesus with our mouths, we must externally profess the Religion and service, and Faith of jesus: we must outwardly testify our Faith, and not deny him before men: this is one thing in the believing mentioned in the Creed. 2 That outward confession is not enough: we must believe from our hearts and with our hearts, Rom. 10. 10. 3 We must believe in our own particular: I believe, and what we believe we must apply it to ourselves, that Christ was incarnate, suffered and glorified for me in particular. 4 We must believe in him and love him, though we never yet saw him, 1 Pet. 1. 9 5 We must resolve to stick to our believing, though we suffer for it, Phil. 1. 28, 29. 6 We must persevere in the Faith, there must be no time, wherein the Christian may not say, I do believe in jesus. 7 This Faith must be laid up in a pure conscience: we must ever after we believe in Christ jesus, make conscience of all purity, and sincerity of heart and life, 1 Tim. 3. 9 Since all our happiness lieth in this skill of believing in jesus, we must use all means that we may attain to this Use. faith, that when the Son of man comes he may not find us without faith: Now that we may attain to this faith, that is able to save us, and by which only we can have the benefit of this new Covenant, we must conscionably practise diverse rules, which I will briefly put you in mind of. 1 We must confess our unbelief, and pray God to give us this Faith: for Faith is the gift of God: It is one step to believing, to see that we do not believe. 2 Seeing Faith comes by hearing the Word preached, Rom. 10. 14. We must attend upon that ordinance of God, and wait for the coming down of the Holy Ghost. 3 We must strive in hearing with all our might to apply the things we hear, as they may any way fit our case, for in application is the very door of Faith, and that work especially by which we receive Christ and the promises of grace. 4 We must continually study the motives to believing: for there are diverse things which being seriously thought on, may raise up a wonderful desire of Faith, and resolution to seek it and strive for it, with which desire, if it be sincere and constant, Faith usually comes into the soul. Now there are many things should fire us to this desire of faith in jesus. 1 That it is the work of God, joh. ●. 29 It is that above all things is required of a Christian: that one thing necessary: the sum and substance of our work as we are Christians: yea, that very thing that makes us christian's, for till we believe in jesus, we may be Christians in show, and in other men's accounts, but we are not so indeed till we be in Christ, which we cannot be but by believing. 2 That it is a thing that God above all things desires of us, which may appear many ways: 1. Because he commands us to believe 1 joh. 3. 23. 2. Because he sends his Ambassadors to us to invite us; yea, & beseech us in his name to believe, & to be reconciled, 2 Cor. 5. 3. Because he binds himself by Covenant to receive us if we believe, joh. 3. 16. yea, & confirms his Covenant not only by seals, but by oath, Heb. 6. 4. Because in the office of the Covenant God excepts against no man, but he ought to think that all this grace is offered to him, if he will receive it: and therefore he saith, whosoever believeth: and in another place chargeth his Ambassadors to declare so much to every creature, Mark 16. 3. It is horrible dangerous for a man to live without this Faith in jesus: for without it, it is impossible to please God, Heb 11. 6. and besides such as have the means, and are thus often called upon, may at length provoke God so far, as that he will deliver them up to a Spirit of slumber, so as they cannot be able to believe, but be left to that curse mentioned, john 12. 39 40. to have their eyes blinded, and their hearts hardened, that they should not see nor understand any more: but above all things it should fright men, that God hath resolved they shall be damned that believe not in jesus, yea, though they be worlds of men, Mat. 16. joh. 3. ult. 4. If we consider the wonderful benefits we have by believing in jesus Christ: for he that believeth on him need never be ashamed of his condition, Rom. 10. 11. for, 1. We get presently out of darkness, as soon as we so believe, Christ comes as a light into our hearts, john 12. 44. 46. 2. Though we may have many troubles in the world, yet in him we shall have peace, john 16. 33. 3. Woe shall be to them that wrong us and offend us: It were better a Millstone were hanged about their necks and they cast into the sea, Mat. 18. 4. All our sins are forgiven us as soon as we believe in his name, Acts 10. 48. Rom. 3. 25. 5. We thereby become all one with God the Father, and jesus Christ and the holy Ghost, we are made one with the Trinity after a heavenly manner, this is a dreadful Mystery, joh. 17. 20. 21. for as Christ is one with the Father, so are we one with Christ, and so in him with the father, as is explained in the same Chapter, verse 22, 23. 6. We may get as much of all sorts of blessings, as our Faith can ask in his Name: for the Father will deny us nothing, john 16. 23. 24. 26. 27. It is the shame of believers, that they have not tried his promise, they have asked in a manner nothing of God all this while. 7. Christ will be made marvelous in all them that believe at the day of judgement: then shall our Faith be found unto praise, and honour, and glory in that day of the Revelation of jesus Christ, 2. Thes. 1. 10. 1. Pet. 1. 7. 8. We shall not perish, but have everlasting life: We shall be as sure of it, as if we had it already, john 3. 16. 36. & 6. 40. 47. Christ avoucheth it with an Asseveration, we shall not miss of it. Thus much may suffice for this point of believing in Christ: if any be desirous to know whether they do believe or not, let them seriously examine themselves by the doctrine of the nature of Faith in jesus before handled. Only I thought good to tell certain of you that frequent this assembly, that you are not believers in jesus, all your shows notwithstanding: In special, I mean it of those of you that wilfully persist in your offensive, and strange apparel, and fashioning yourselves after this world: I prove by two Arguments among many, you are not true believers: first, because you receive honour one from another, and seek not the honour that comes from God. Your continual care is to feed your humour of greatness, and to be accepted of the great ones, and brave ones, and vain ones of the City or Country: Our Saviour himself asks you, how you can believe, yea, he determines it of such, as so affect the honour of men that they cannot believe in him, joh. 5. 44. secondly, you will be rejected at the day of judgement as no believers, because our testimony was not received, ye are wiser than any seven of us, that give you reasons against your vain attire: you receive the Testimony of vain men against our doctrine, though you have been often and generally reproved in our doctrine, though you have been often and generally reproved in our public Ministeries in the presence of God, yet by following your foolish vanities, you still forsake your own mercy, 2. Thes. 1. 10. Now I come to the particular opening of these Articles: where first, we are to consider of the Titles given to our Saviour, which are four, jesus, Christ, the Son of God, and our Lord. The first Title is his proper name, the second and last express his Office, and the third expresseth his Nature. The Titles are both simple and Relative: simple Titles are jesus and Christ, which show what he is in himself: the other two are Relative, for in Relation to God, he is his only begotten Son, and in Relation to us, he is our Lord: but this division must not be too much pressed, for it is not very exact, though used by some Divines. That jesus is his proper name is manifest, but whether Christ be his surname, as some think may justly be doubted, because it seems rather a Title of Office, as King, Duke, or Earl are amongst men, which are no Syrnames. And in jesus. COncerning this Title of jesus, diverse things are to be considered: 1. The Etymology of it, It comes of an Hebrew root, and signifies a Saviour, and is the same name with joshuah and jehoshuah: and it may well be, that he had an Hebrew name to signify that he was a Saviour of the jews, and he had a Greek name Christ, to signify the interest the Grecians or Gentiles had in him. 2. Who gave him this Name: He did not assume it to himself though knowing the end of his coming, and the fullness of his sufficiency he might have done it, neither was it put upon him by men, who give names either casually without respect of signification; or else when they give good significant names, there is a contradiction between their names and their lives: but an Angel was sent from Heaven with great solemnity to appoint and impose his Name before he was borne, Luke 1. 26. and he talketh with the Virgin about it: as an evil Angel talked with the woman about our perdition, so here a good Angel talks with the Virgin about our Salvation. 3. Why was he called jesus? Answer, this Name jesus or a Saviour agrees to m●ntso fitly as to Christ: he only deserves to be so called: 1. Because his work is to save his people, Matthew 1. 21. 2. Because there is no other Saviour but he: he alone saveth them: there is no other Name in Heaven and Earth by which we can be saved, Acts 4. 12. Rom. 5. 17. 3. Because he saves from sins which no man can do: to deliver from diseases of the body, Physicians may; or from thraldom and outward servitude, great Princes, or commanders may; but to save the soul and from sin, none but Christ can, Mat. 1. 21. And to save from sin is the greater work, because it cannot be done, unless God's justice be satisfied, and man's nature recovered, and the devils conquered, and the world overcome, etc. 4. Because he can ransom and redeem dead men, Rom. 8. 2. 11. 5. Because he saves by such a price; he redeems, by dying, by shedding his own blood, who also is more than man: to save us he destroys himself, Gal. 3. 13. Heb. 2. 9, 10. & 13. 12. 6. Because he is a perfect Saviour, he will by degrees deliver his people from the guilt of sin, and the power of it, and the effects of it, so as at the last they shall be freed from all sin and misery for ever: He makes Atonement for all sins, 1. john 1. 7. not for one only, and undertakes to pay all our debts, and to heal all our diseases, and at the last day will free us from all sorrows, sickness, sin, death, and all misery whatsoever. 7. Because he is an eternal Saviour: he doth not save such as lived in one age only, but he saveth all that come to him in every Age, Heb. 7. 25. & 13. 8. 8. Because he is a general Saviour, not of jews only, but of Gentiles also, Rom. 3. 25. He is the Lamb of God that taketh away the sins of the world, john 1. 9 Because he doth all this work of Salvation by one offering of himself: he did it at once for all Ages, Heb. 10. 14. 10. Because his Redeemed ones, shall never be in bondage again. 11. Because he gives such preferment to all his Redeemed ones as never Conqueror did or was able to give. He makes them all Sons of God, Heirs, coheirs with himself, and gives them all eternal life: which will best appear at the last day, Colos. 3. 3. 4. Rom. 5. 17. & 6. 23. Reuel. 19 10. The Use should be especially for instruction, and so in many things. 1. This should be tidings of great joy, that there is a jesus, a Saviour, such a Saviour. This word jesus is a short Gospel, even the substance of all good news, Acts 8. 35. our hearts should rejoice, and our tongues should be glad, Acts 2. 26. 22. Yea, our whole lives should be filled with gladness, and thankfulness that have such a Saviour, that saves not from the Turk, but from the devil, that pacifies not the wrath of a mortal man, but of the Immortal God, that pays all our debts, that overcomes all our enemies, that saves not our bodies only from sickness, but our souls also from sin. 2. We should especially look to it, that we fail not of Salvation by jesus, but labour to be such, as he may be jesus to us, and so three things are necessary. 1. That we should seek unto him for our ransom, and healing, and Salvation, and desire to know nothing but the Lord jesus only, 1. Cor. 2. 2. 2. That we believe in his Name: this is God's preceptory Commandment, or we shall have no part in jesus, 1. john 3. 23. 3. That if we would have him save us from our sins, that they damn us not, we must then repent and convert from our sins, if we would have God to bless us in jesus, Acts 2. 19 & 13. 23. 24. Gal. 5. 6. Ephesians 4. 21. 2. Thes. 3. 6. jude 4. 3. We should show that we are saved by jesus, by living so as may become this Doctrine: and so we should show it. 1. By acknowledging his supremacy and sufficiency, against all the Popes, Papists, and devils in the world: we should magnify his Name above all Names, Acts 19 17. 1. Cor. 12. 3. 2. By loving the Lord jesus above all things: accounting all things but loss and dung in comparison of the knowledge of him, 1. Pet. 1. 9 Phil. 3. 8. longing for his appearing, and praying daily that the Lord jesus would come, Reuel. 22. 1. Thes. 1. 10. 3. By living to him: spending our days in his service, and as may become the honour of such a Saviour, 1. Thes. 4. 1. doing all things in his name, Colos. 3. 17. and seeking his glory more than our own things, Phil. 3. 20. we should set him always before us, Acts 2. 22. 25. 4. By having no confidence in the flesh, but placing all our joy and trust in jesus, Phil. 3. 3. 5. By willing suffering any thing for jesus sake: Yea, our lives should not be dear to us to confirm the testimony of jesus, Acts 5. 41. & 20. 24. & 21. 13. 2. Cor. 4. 11. Reu. 12. 6. By living lovingly, and with unity amongst ourselves: Paul beseecheth them by this Name jesus, that there should be no divisions amongst them, especially in matters of Religion: for jesus is a Saviour alone, and he cannot be divided, 1. Cor. 1. 10. 7. By showing all Faith and Hope in the expectation of the Resurrection of our bodies, and Salvation of our souls. Finally, this explication of the Name of jesus may show, diverse sorts of men know not jesus: as, 1. The Man of sin that undertakes by his own power, to deliver the people from their sins, by giving them pardons, or by appointing them intercessors, or by prescribing them ways of satisfaction for their sins, and all besides jesus. 2. All such as do not see themselves to be lost, and so to need a Saviour. 3. All such as live in their sins without repentance: for that shows that jesus hath not saved them from their sins, jude 4. 4. All that despair under the burden of their sins. 5. All that will not bow at the Name of jesus. First, that will not by sound subjection and obedience, yield themselves to be governed by jesus Christ, and by his ordinances, Phil. 2. 11. 'tis not bowing their legs will serve the turn. 6. All such persons in general as do things contrary to the Name of jesus, by opposing that good way of Salvation in jesus, Acts 26. 9 Thus of the first Title. Christ.] His second Title is Christ: Where I consider, first, of the term, and then of the things signified by the term. About the term diverse things are to be considered: 1. The signification: Christ is a Greek word, and signifies Anointed, and is the same in sense with the Hebrew word Messiah, which also signifies Anointed. 2. Why in the New Testament, and so in our Creed, he is called rather Christ by a Greek term, than Messiah which was the ancient, and Hebrew term? And that may be to signify the interest of the Gentiles: for as jesus an Hebrew name shows the Right of the jews: so Christ a Greek name shows the Right of the Gentiles, both meeting in one Mediator between God and all sorts of men. 3. The necessity of taking in this Title into our Creed: for the jews willingly acknowledged this Title of jesus, john 6. 24. but excommunicated out of their Synagogues any that would openly acknowledge this Title of Christ, john 9 and therefore it stands us upon to hold fast this Title. 4. It must be noted, that in the fifth Application of this term, it must not only be annexed to jesus, Acts 2. 36. Luke 2. 26. 27. but it must be understood, as if it were read the Christ; the term of Christ as Anointed may be given to other men, as David was Christ or Anointed, so are Kings Gods Anointed, but none was the Christ, but jesus of Nazareth. Thus of the term Christ: The thing signified is his Anointing, and about the Anointing of jesus diverse things are to be considered: 1. Who Anointed him: (viz.) the Spirit of the Lord, or the whole Trinity, Esay 61. 1. 2. What his Anointing comprehends, (viz) the substance of all that which was signified by the Oil in the Ceremonial Law, especially the Oil with which the high Priest was Anointed: for thereby was shadowed, 1. That he was certainly the person was chosen to the Office of a Mediator, for as the pouring out of the Oil did show which was the Man, that was the Priest or King: so the Anointing of jesus did show, that he was the person chosen for this great work. 2. That he had his ordination to his Office from God: for the Oil in the Law, was prescribed by God only, no creature did prescribe it, or might make the like, Exod. 30. 33. 37. 3. That he was qualified with abundance of grace and fitness for his Office: as that Oil was compounded of diverse spices, Exod. 30. 34. so was Christ endued with all sorts of gifts needful for a Mediator: He was full of grace and truth, john 1. 14. and he had of the Oil above his fellows, never any Anointed with such a measure of graces; God gave not him the Spirit by measure, john 3. 34. Psal. 45. 7. Acts 10. 38. 4. That he did execute the Office of Mediator with unspeakable gladness and willingness. Never man did work so willingly. It was the Oil of gladness he was Anointed withal, Psal. 45. 7. 5. That the gifts bestowed upon him, were such as were agreeable to his humane nature, for the Oil consisted of earthly substance, his humane nature was not endowed with the essential properties of the Godhead, but with created qualities. 6. That jesus should be acceptable to God and man: he was a sweet smelling savour unto God: and no perfume can smell so sweet in the nostrils of men, as doth jesus in the hearts of all believers: nothing savours so sweetly. 7. That our persons and works are made acceptable to God by him, As the Oil did not only wet Aaron's head but ran down upon his garments: so Christ is qualified with those rich graces, not only to make himself acceptable to God, but all his members smell of his Oil in the sight of God: We are (saith the Apostle) a sweet savour unto God in jesus Christ, Psal. 133. 2. Cor. 2. 16. we have received of his Anointing, 1. john 2. 27. The third thing is, to which nature this Anointing belongs? For answer it belongs to the whole Person, and so to both Natures. Christ is Mediator, and so Anointed in respect of his Person: for, Anointing comprehending especially ordination to the Office and qualification for it, though in respect of the latter, the humane Nature was richly adorned as a sumptuous Palace for the divine nature to dwell in, and the divine Nature could not need any pouring out of gifts, yet in respect of ordination to the work of Mediator, the divine Nature is assigned of God and chosen thereunto aswell as the humane. The fourth thing is, to what he was Anointed, or to what Office? I answer, he was Anointed to be all that which the Ceremonial Anointing did signify. Now three sorts of men were Anointed, Priests and Kings ordinarily, and the Prophet Elizeus extraordinarily; which shadowed out, that the Messias should be both the Prophet, the Priest, and the King of the Church, and to all these three was he called: and accordingly qualified with three especial gifts, Wisdom, Holiness, and Power: Wisdom fits him for his prophetical Office, and holiness for his Priestly Office, and Power for his regal Office: and so he answers to three things in our misery: The first is our ignorance, the second is the corruptions & disorder of our lives, the third is the guiltiness, by which we are liable to eternal punishment: our ignorance he takes away as a Prophet, our guiltiness as a Priest, and our corruption and disorder as a King bringing us into order. His work then is threefold, to be a Prophet to the Church, a Priest and a King: his work as Prophet is to teach the Church all needful knowledges: His work as Priest, is to make satisfaction for the sins of the Elect: His work as a King is to gather and rule the Church. First then, he is Anointed a Prophet to the Church, and his work is to teach, and about his prophesying or teaching we have many things to inquire of: as, 1. What he treats of in his teaching: and so his work is to interpret the Law of God, as we may see, Mat. 5. and to publish the Gospel, or the new Covenant, Esay 61. 1. and to foretell things to come, as we may see, Mat. 24. and in other places. 2. How he executed his teaching: and that is diverse ways: as, 1. By visions and dreams, and so he revealed much doctrine in the Old Testament: 2. By Oracle, answering at the mercy Seat, or by Vrim and Thummim. 3. By Types and ceremonial shadows. 4. By inspiration qualifying certain choice men to write the Scriptures. 5. In his own person he came and preached unto men, Heb. 1. 1. 6. By the ministry of his servants, whom he sends to teach the people of God, whether extraordinarily, as Prophets and Apostles, or ordinarily, as Pastors and Teachers. Now our Saviour is said to prophesy in these men's ministeries; First, because it is he that ordains and sends them, and calls them to the work of teaching, Ephes. 4. 11, 12. Secondly, because they receive from him commandment what to teach, and must teach only what he commands them, Mat. 28. ult. Tit. 1. ●. Thirdly, because he qualifies them with gifts, and makes them able to teach: they have nothing but what they received: and it is he that speaketh in their mouths, they do all they do by the power of Christ dwelling in them, Eccles. 12. 11. Fourthly because whatsoever comfort they promise to the godly out of his Word, and whatsoever threatenings they denounce against the wicked, he will accomplish it, as if it had been uttered by himself: and therefore is their ministry called Prophesying, because derived out of the Fountain of Christ's Prophecies. 3. The third thing is, how he is qualified for the execution of his office in teaching, either in his own Person or by his Messengers? And of that the Scripture testifieth that all treasures of wisdom and knowledge are in him, Col. 2. 3. Yea, they are in him as the first fountain: for the original of all knowledge in the mystery of God and godliness is from him, who is the Word and wisdom of the Father: No man knows the Father but the Son, and he to whom the Son will reveal him, Mat. 11. 27. john 1. 18. He only hath the Original words of eternal life, john 6. 68 The fourth thing is the excellency of his manner of teaching, for, 1 He teacheth all the Elect of God: they are all taught of God, joh. 6. 45. Esay 54. 13. Never any Teacher had so many Scholars. 2 He is a Teacher come from God. He cometh from above, and therefore is above all, he speaketh the very words of God: the wisdom he teacheth is from above, all heavenly and spiritual, joh. 3. 31, 34. 3 He teacheth us the good way, there is no error, no unrighteousness, no perverseness, we may safely rest upon any thing he teacheth, Prou. 8. Psal. 119. 66. 4 He teacheth by efficacy as well as by Doctrine: other men may deliver good Doctrine, but they cannot make it effectual: but he teacheth with power, he can make the Doctrine work upon the deadest hearts of men: He can make the dead hear his voice, and live, joh. 5. 25. He teacheth inwardly as well as outwardly. 5 He teacheth freely. He giveth all the Elect their teaching: I have given them the words thou gavest me, saith he to his Father, joh. 17. 8. 6 He teacheth with wonderful compassion: He knoweth how to have compassion on the ignorant, and such as are out of the way: He is in his teaching an everlasting Father, Heb 5. 2. Esay 19 6. john 10. 11. Esay 40. 11. 7 He teacheth men from their youth till their old age, which no other teachers do, Psal. 71. 17. 8 He teacheth his Scholars all things: other Teachers teach them but in some one or few particular kinds of knowledge; but he instructs them in all things needful for their happiness: what he knows himself that may be profitable for them, he teacheth it to them, joh. 15. 15. 9 He teacheth with wonderful evidence and shining glory: his teaching ravisheth the hearts of men above all things: at his teaching, we all behold with open face, as in a mirror, the glory of the Lord, 2 Cor. 3. 18. 10 He teacheth confidently; every word is faithful and true, no Doctrine is so sure, and all he saith is delivered without any doubting, Reuel. 3. 14. The Use of the Doctrine of the Prophecy of Christ may be diverse. First, seeing Christ is given as the Prophet and only Lawgiver of the Church, we may thence be informed of the wickedness, of the presumption of the man of sin, that brings in a world of traditions to bind men's consciences in them to worship God: We know no Prophet that hath power to teach otherwise then is written. Let that Son of perdition show us his anointing, if he will have us believe him, Gal. 1. 8. Deut. 4. 1, 2. jam. 4. ●. Secondly, we must hence learn diverse Lessons. 1 To make the more account of prophesying, to esteem the Ministers of the Gospel the more, because Christ teacheth by them, and executeth his prophesying by their ministeries: yea, it should make us love the house of God the more, and long to be going up to it, and call one upon another, because the Lord jesus Christ doth teach us there, Esay 2. 3. 1 Thes. 5. 20. 1 Cor. 4. 1. 2. Yea, though we did eat the bread of affliction, yet if God restrain not our teachers we should rejoice in our portion, Esay 30. 20. 2 We must not esteem of any man above what is written, 1 Cor. 4. 6. nor call any man Doctor or Rabbi on earth, because one is our Teacher, even Christ, Mat. 23. 8, 10. We must reckon of our Teachers as the Ambassadors of Christ, but withal, take heed that we remember to give the chief glory to Christ, for they have nothing but what they have received from him. 3 And chiefly, we must consecrate ourselves to the hearing of Christ, he that hath ears to hear let him hear, Mar. 4. Deut. 18, 19 God the Father hath from Heaven charged us with this duty as the chief thing, that we should hear him, Mat. 17. 5. but it is not enough barely to hear him, but we must labour to be such, as he requires his Scholars should be: for there be diverse things Christ stands upon in his Scholars. He will not teach them, he doth not account them any part of his charge, unless they be such as he describes, and requires them to be. Thus then is the question, What doth Christ require in such as he will undertake to teach? Answ. divers things: as 1 They must not be conceited of their own wit and learning, and reason, but must deny themselves, and become fools that they may be wise. He cannot abide such as are wise in their own conceit, and will teach their Teachers. His Scholars must be poor in spirit, such as trust to nothing of their own, but will think and believe only what Christ tells them, Esay 61. 1. 1 Cor. 3. 8. Yea, they must be such as will declare their ways to him, that is, such as will confess how ignorant and foolish they are and have been, Psal. 119. 26. 2 They must be such as will attend daily at the School door, at the gates of wisdom, Prou. 8. 34. They must be constant hearers, not such as will play the Truants, or come to be taught but now and then, but they must be such as will be present as often as Christ shall read: not like those that heard him and marvelled, and went their way and left him, Mat. 22. 3 They must be such as are broken in heart, and wounded in Spirit for their sins: for he was sent to preach the Gospel to them that are broken in heart: such as bewail their sins, and know no sorrows greater than for their sins, these are such as Christ desires to teach, and will powerfully instruct, Esay 61. 1. CHRIST sends the rich and such as are hard hearted by whole scores empty away, he will not teach them, as we see by daily experience from Sabbath to Sabbath; when multitudes come to Church he doth speak to the hearts but of a very few, the rest he turns away to go as they came. 4 His Scholars must be meek, that is, they must bring him a heart free from passions and worldly perturbations, and pride; for he saith, he will teach the meek and humble his way: froward, perverse, proud persons get little from Christ's teaching, Psal. 25. 5 There must be in his Scholars the contempt of the world sound form: for he will not sow among the Thorns. If men's hearts run after their covetousness, or pleasures, or reputation with the world, they are not fit for Christ. 6 His Scholars must receive his Word with an honest and good heart, that is, with a heart that is free from base wickedness, and filthy lusts, and gross sins, and doth love and admire goodness and holiness forit self: and it is a heart that had rather get sound grace then great credit, strives more to be good, then to seem so, Luk. 8. 15. such as will learn the truth as the truth is in Christ jesus, Eph. 4. 7 He requires of his Scholars that they should receive his Word with full assurance, and put that difference between his teaching and all others, as with all confidence to believe and rest upon what he saith, Heb. 3. 6. 2 Pet. 1. 19 8 They must keep his words, and not let them run out, or be taken away by the Devil, and devilish distractions: they must be careful to lay them up in their hearts as in a Treasury, Luk. 8. 15. 9 They must hearken to do it, Deut. 4. 1. He looks that his Scholars should show their learning by their practice, and hearken to this end to get skill to do what he teacheth them. Yea, they must do according to all that he teacheth them, Mat. 28. ult. and they must bring forth fruit with patience, they must not think much to endure, what may befall them from the Devil or the world, Luk. 8. 15. 10 He cannot abide such Scholars as will not increase in learning, but after they have come to school many years, yet need to be taught their A. B. C. in religion again, Heb. 5. 12. 11 He requires his Scholars should teach others, that which they have learned of him themselves: He so prophesies to them that he makes them Prophets likewise to instruct the ignorant, admonish those that are out of order, comfort the weak, especially those of them, that have any authority over others, that is, so many of them, as be Parents or Masters, or Rulers over others, Psal. 71. 17. Psal. 119. 27. 1 Thes. 5. 15. But withal he chargeth them, that they take heed of falling out one with another, or being masterly and imperious in teaching or judging others, especially in giving laws to others in things doubtful or indifferent, without the authority and warrant of Christ, jam. 4. 11, 12. & 3. 1. 12 He will not have his Scholars learn of any body, but of himself: he cannot abide they should be carried about with divers and strange doctrine, Heb. 13. 9 Lastly, though he will teach freely, yet he expects from all his Scholars the freewill offerings of their mouths, that is, praise and thanksgiving, according as they find their profiting by his teaching, Psal. 119. 108. The Papists sin against the Prophecy of Christ many ways, as 1 In that they create such swarms of Master priests, and several orders of men, that either cannot or will not teach the Church. 2 In that they restrain knowledge from the people of God, by withholding the Scriptures and service of God from them in strange languages. 3 In setting up stocks and stones, even graven Images, and tell the people, that they shall arise & teach them, Hab. 2. 19 Thus of the Prophetical office of our Saviour: His Priesthood follows. About the Priesthood of Christ we may consider. 1 The Titles or names which are given to him in respect of that office, and so he is called the Lamb of God, john 1. Our Passe-ouer, 1 Cor. 5. Sin, or an offering for sin, 2 Cor 5. ult. Romans 8. 3. An atonement and propitiation, Romans 3. 25. 1. john 2. 2. An Advocate, 1. joh. 2. 2. 2. The places that prove that he is indeed a Priest, Psal. 110. 4. Heb. 5. 10. & Chap. 7. 3. The difference between him and the Priests of the Law: for Christ is a Priest after the order of Melchisedech, Psal. 110. 4. they were Priests after the order of Levi: Their Priesthood was Typical, his was Real, Heb. 10. 1. Theirs were instituted by the Law of the carnal commandment without an oath, his was instituted by the law of the spiritual commandment with an oath, Heb. 7. 16. 20. 21. their Priesthood was ordained in the Old Testament, where the Church was in her nonage in bondage, but his in the time of the New Testament, when the Church was grown to be of years and free, Heb. 7. 28. There was difference also in the Person of the Priests: for those Priests were of the Tribe of Levi, men, infirm, mortal, sinners, that needed sacrifice for themselves: but Christ was of the Tribe of judah, infirm only in the days of his flesh, but without all sin both before and after his death, Heb. 5. 3. 7. & 7. 14. 28. besides Christ is Mediator of a better Testament than they were, Heb. 8. 6. & 9 15. Their Priesthood was to be abrogated, his lasts for ever, Heb. 8. 13. Th●ir Priesthood passed from Father to Son, but his abides always in himself, without succession, Hebrews 7. 3. 23. 24. 25. They were many and of different degrees, he but one, Melchisedech but a Type to which he is resembled, not a companion equal with him, Hebrews 7. 23. Lastly, they executed their Priesthood in earth only, he executes his Priesthood in heaven also, (viz.) by Intercession, Heb. 9 24. 4. The parts of his Priesthood, are Sacrifice and Intercession, by Sacrifice he prays for the sins of the Elect, to this end, to reconcile them to God, and to deliver them from the power of the devil: and this Sacrifice of our Saviour excels all the Ceremonial Sacrifices: for they were but Types, this was the substance. They prepared the bodies of beasts, or other things, he prepared his own body, yea, his very soul was made a sacrifice for sin, as he offered up himself as a Sacrifice: for many sins they needed many sacrifices, but he by one sacrifice of himself makes Atonement for all the sins of the Elect: and that Sacrifice but once offered, whereas theirs were offered successively: and their sacrifices could not cleanse the conscience from sin properly, nor pacify God as many Scriptures testify, whereas Christ's Sacrifice of his own body and blood, doth fully pacify God, and doth effectually purge the conscience from dead works. Their sacrifices did not make the worshippers more holy, Heb. 9 13. 14. With the blood of these sacrifices, the very high Priest in the greatest solemnity could only enter within the veil of the Temple, but Christ by his blood opens heaven, and that not only once a year, but keeps it always open, nor did Christ enter within the Veil only for himself, but hath left the way for us, even a living and lasting way for us to get to heaven by virtue of his blood, Heb. 10. 19 The second work of our high-Priest, is Intercession, or to offer prayers, and so he made a threefold Intercession for us. The one a little before his Attachment: recorded, john 17. The other in the very time of the Sacrifice, while it was hanged up: of which is mention made, Luke 23. 34. The third, in the heavenly Sanctuary, as he sits at God's right hand to make request for us, Heb. 9 24. The Use should be first for consolation and that in diverse respects: 1. Because God hath given us such an excellent high▪ Priest. 2. Because by his Priesthood we obtain such excellent benefits as the Scriptures show, (viz.) from his sacrifice, Reconciliation with God, 1. Pet. 3. 18. Rom. 8. 10. The opening of the very Fountain of grace, Zach. 13. 1. Forgiveness of all our sins, Rome 3. 25. justification by his righteousness, Dan. 9 24. The taking away of all malediction and condemnation, and the merit of eternal life, Heb. 10. 19 and from his intercession, we receive the obtaining of our prayers and suits at God's hands, Reuel. 8. 3. 4. and the pouring out upon us the spirit of intercession, teaching us, and helping us to pray, Zach. 12. 12. Rom. 8. 26. and the perfuming of all our works making them acceptable to God: & the non-suiting of all the Accusations of Satan or evil men brought against us, Romans 8. 33. john 17. 14. 15. 3. Because he hath made us Priests also unto God, by pouring out upon us of the Oil of his Grace, Reuel. 1. Secondly, the consideration of the Sacrifice and intercession of Christ should teach us: 1. To take heed that we dishonour not God through unbelief and despair. 2. That we live as may become the glory of him, that hath bought us at such a price, abhorring all filthiness both of flesh and spirit, 1. Cor. 6. 20. 3. Seeing we are Priests, we must offer those Sacrifices are enjoined us, which are: 1. The Tears of contrition: or a broken heart, Psal. 51. 19 2. Prayers and Thanksgiving unto God, Psal. 141. 2. Reuel. 5. 8. Heb. 13. 15. 3. Alms to the Poor, or Contribution to the distressed, Phil. 4. 18. 4. The giving of ourselves to our Teachers, to be wholly ruled by them: our souls so subjected are the sacrifice, and they offer them up to God when they pray and give thanks for us, Rom. 15. 16. 5. Good works, for these are sacrifices of righteousness; every good work is a Sacrifice, Psal. 4. 5. But especially to give ourselves, soul and body to God; to let him do with us whatsoever he will, is the chief of Sacrifices, even a whole burnt offering, when we yield to obey God in all things without reserving any thing to ourselves, Rom. 12. 1. Thus of his Anointing to the Priest▪ hood: His Anointing to the Kingdom follows: where these things may be distinctly observed: 1. That the Church of God is not without a King, though he be not so visible to us, as the Kings of the Earth are, jer. 23. 5. Psal. 2. 6. 2. That jesus of Nazareth is that King, Mat, 28. 18. Acts 2. 30. ●3. 36. 1. Cor. 15. 25. 3. I● what things it may appear that Christ is a King. 1. He hath the ●●●es of a King: Yea, King of Kings, Reuel. 19 16. 2. He lives in the Majesty and Glory of a King, he sits in the Throne of Glory, Psal. 45. He hath his Court in diverse places of the Earth where he is pleased to keep house. The Sanctuary is his Court. He is attended on as a King, he hath thousands of Angels that wait about his Throne. 3. He hath the power of a King. All Power is given him in Heaven and Earth, Mat. 28. 18. 4. He gives Laws like a King: He is the only Lawgiver of the Church, james 4. 12. 5. He Conquers like a King: who can recount the greatness of his conquests in the conversion of the Gentiles? And so he conquers daily in gathering men by his Word and Spirit out of the kingdom of darkness, into the kingdom of his grace here. 6. He governs like a King, providing for the welfare of the godly in all Ages, ruling all things by his own power, and making them to work together for the best to them that love God. 7. He hath power of life and death as a King, and is appointed of God, a judge both of quick and dead, Act. 10. 42. 2 Tim. 4. 1. jer. 23. 5. Fourthly, the excellency of Christ the King above all other Kings, and so he excels: 1. In the pre-eminence of his Person: Other Kings are the sons of men, he is the Son of God: He is better borne then any King. Whether we respect his Generation as God, or his Incarnation as man, for he was conceived of the holy Ghost, and so had no sin, and borne of a Virgin, not by the way of propagation as other Kings are borne. He had neither Father nor Mother, no Father as man, no Mother as God, Psal. 2. Luke 1. Heb. 7. 2. In the excellence of his gifts for government. Never King so qualified, he is fairer than the children of men: and Anointed with the Oil of grace and gifts above his fellows, Psal. 45. He is the mighty God, an everlasting Father, he is wonderful for Wisdom and Counfell, a Prince of Peace, that knows how to keep the government upon his own shoulders, Esay 9 6. and being now glorified in Heaven, hath laid down, all humane infirmities, and is glorified in his humane Nature with all degrees of heavenly gifts can befall a created Nature. 3. In the manner of his calling to the Kingdom: He was called and set up immediately by God himself: All other Kings are Anointed and called by men, Psal. 2. 6. 4. In the manner of getting his subjects: other Kings have their Subjects delivered to them so soon as they are crowned or proclaimed, but Christ gets all his Subjects by Conquest: every one of them is gathered out of the kingdom of darkness, by his power in their effectual vocation. 5. In respect of his independency and all-sufficiency: Other Kings are maintained by their Subjects, from whom they receive tribute, and Subsedies and the like: But Christ is no way supported, or maintained by his Subjects, but doth support and maintain them, Esay 9 7. 6. In the extent of his kingdom, he is a King universal: He is King of all the Earth. The greatest King that ever was, was rejected by many Nations, that never acknowledged his supremacy: there were many parts of this world, which Alexander and Caesar never saw, much less subdued: Yea, he is a King over such creatures as never mortal man ruled: for he is Head of principalities and powers: The Angels worship him, Dan. 7. 14. Phil. 2. 11. Colos 2. 9 Psal. 2. 8. All other Kings hold of him, as being King of Kings, and Lord of Lords. Reuel. 19 16. 7. He excels all other Kings in his Conquests: He hath conquered such enemies, as all the Kings of the Earth could not subdue, he conquered sin and death, and the devils of Hell: he hath spoilt principalities and powers, Colos. 2. 15. 1. Cor. 15. 51. and accordingly hath had such a Triumph, when he ascended into Heaven, and led captivity captive, as never Conqueror had: for never Conqueror rid into so glorious a place as Heaven, nor showed such captives as the devils were, nor performed their victories by their own power, whereas he conquered alone, there was no Army, nay, no man to help him. 8. He excels them in his house keeping: He entertains all Nations, Esay 25. He keeps thousands of Courts all open at once: And his provisions are far more precious than the provisions of the Kings of the Earth: He feeds his guests with the bread of Angels, even with the bread of life, with such food as whosoever eats of it, shall never hunger more: and he hath better attendance, for he is waited on by thousand thousands of Angels, which are continually about his Throne. 9 He governs by better laws than the kings of Earth do: and his laws are better in diverse respects: for first, they be all of his own making: they make their laws by the Assistance of their Counsel or their Parliaments, james 4. 12. secondly, his Laws are written by himself in the hearts of his Subjects, whereas other Kings can write them no where, but in paper, or parchment, or stone at the best, jer. 31. 33. thirdly, his Laws are more perfect, there is no defect in them, they are able to make all his Subjects absolute to every good word and work, 1. Tim. 3. 17. 18. Psal. 19 fourthly, together with his Laws he gives his spirit to make his subjects able and willing to keep them, Ezek. 36. 27. 10. In the power of his Prerogative: for God hath given all things into his hands: he may dispose of the persons, lives, goods, good names, and posterities of his Subjects according to his own will, joh. 13. 3. which other kings without horrible tyranny cannot do. 11. In his distributing of justice: and so both towards his own servants, and towards the rebellious, and his enemies: Towards his own servants he can pardon not only the Punishment, but the offence too, and can give such rewards as earthly kings cannot give. And towards his enemies or the rebellious, he can inflict punishment upon their hearts and consciences, which other kings cannot do; and he can and will judge all offenders, not such as offend in capital crimes only, and judgeth with more Righteousness than was ever found in any mortal Tribunal. 12. In the Nature of his kingdom: His Kingdom is not of this world, but spiritual, as having authority over the spirits of men, which other Princes have not, and governing by spiritual means, and in spiritual, and eternal things, the wealth of his Subjects consisting in eternal and spiritual things. 13. He is a King Immortal, he cannot die, he lives ever to provide for the wealth of his Subjects, and to reward his servants, which is not true of the best kings on earth, who are all mortal, if they were never so great or glorious. Of his kingdom there is no end, it is everlasting, 1. Tim. 1. 17. Luke 1. 33. Dan. 2. 45. & 7. 14. The Use of this may be: First, for Consolation, All the children of Zion may rejoice in their king, Psal. 149. 2. and that not only if they consider his glory in all the former praises, but if they consider their own happiness under him; for all the Subjects of this King may dwell safely, and enjoy a quiet habitation: No Subjects have so much reason to think themselves safe as his Subjects, Isay 33. 20. 21. 25. jer. 23. 5. 6. Ezek. 34. 25. and beside, they trade for better wealth under his government then all the Treasures of the world are worth. And further, there was never any King did love his Subjects so affectionately as jesus doth his people, Zeph. 3. 17. and in his Kingdom poor men may get preferment aswell as rich men, yea, the highest dignities may be obtained by them aswell as by the greatest, Mat. 5. 3. Add to these that all his Subjects are Sons, Rom. 9 25. 26. and he makes them all Kings too, they are Royal all the Nation of them, 1. Pet. 2. 9 they are the Princes of the people, even all the people of the God of Abraham, Psal. 47. 9 Reuel. 1. 8. 6. Rom. 5. 17. All these things should much check and reprove that discontentment is too often found in some of God's children, that fret at the wicked, or are impatient at their own estates; what is there no King in Zion? or is it no privilege to them that the first Dominion is come unto them, Micah 4. 9 Secondly, for Instruction, and that both to all Christians in general, and to the Kings and great men of the Earth in particular: 1. All sorts of true Christians should learn from hence: 1. To pray that God would open their eyes to see the glory of Christ's Kingdom, aswell as we discern the prerogatives and glory of earthly Kings: and the rather, because Christ doth so far exceed them in glory, Ephesians 1. 17. to the end. 2. To ascribe all praise and glory to his Kingdom, to talk of the praise, and receive of his greatness, Psal. 47. 6. 7. Reuel. 5. 12, 13, 14. Psal. 145. 10, 11. Mat. 11. 10. 3. To pray that his Kingdom may come more and more: especially now that we see that the Nations are moved, and he seems to be going about to enlarge his Dominions, and to pull down the Kingdom of Antichrist. 4. To endeavour to carry themselves as may become their Relation to Christ, either as his Subjects, or as made Kings by him; as his Subjects they should consider that it behoves them: 1. To study the Mysteries of his Kingdom, Mat. 13. 11. 2. To send their Lamb to the Ruler of the whole earth, Esay 16. 1. to do their Homage, and to acknowledge their King. 3. To bow at the Name of jesus, Phil. 2. 11. making of legs will not serve the turn, they must be subject with all fear, and reverence, and submit themselves to his will. 4. To show themselves sensible of his dishonour, and not be silent or careless when they hear their King abused. 5. To show all meekness and patience: for their King though he be a great King, yet is meek and humble, Mat. 21. 5. 6. To observe whatsoever he commands, Mat. 28. ult. proving themselves to be his subjects by fearing to displease him in any thing, Hosea 3. 5. 7. To seek to him in all our necessities, seeing he is so highly exalted and able to help us, and delights to receive petitions from his Subjects. And in as much as we partake of his holy Oil also, and are by him made Kings unto God, we should show ourselves to the world as spiritual Kings: and that, first, by subduing our own passions, lusts, inordinate desires, carnal reason, maintaining continual war against the remainders of corruption in our natures. He is a King indeed, that can rule over his own perturbations: secondly, by showing ourselves resolute, not to be brought in bondage by the devil or the world, by the Baits of profit or pleasure, or by the enforcements of scorn, threatening, or punishment; we should let the world know, they should as soon conquer the kings of the earth, as win us from our sincerity and fidelity to jesus Christ: thirdly, by our conversation in heaven, we should always order our lives, as if we were presently to be Crowned in Heaven. Lastly, such as are Kings, Rulers, or Governors over others, should hence learn with fear and trembling to confess the glory of Christ, and acknowledge that they have their Sceptres, and Authority from jesus Christ, and accordingly reckon their kingdoms on earth to be but as places of service, in which they do the work which jesus requireth of them, Psal. 2. 11. JOHN 1. 14. And we beheld his glory, as the glory of the only begotten of the Father. His only Son.] HItherto of the Titles, jesus and Christ: now follows the third Title, and so our Redeemer is called Gods only Son. About which ground of Faith, we have these things to consider: 1. The Proofs that jesus Christ is the Son of God: for to believe God hath a Son is not enough, we must believe that jesus Christ is that Son of God, Psal. 2. 7. compared with Heb. 1. 5. joh. 10. 36. Mat. 16. 16. Rom. 1. 3. john 9 35. 2. What kind of Son Christ is to God; God hath many Sons, some by Grace, and one by Nature. The sorts of sons which God hath by Grace, see in the explication of the term Father, in the first Article of the Creed. But Christ is his natural Son, because God the Father did communicate to him his own nature, so as he is by nature the Son of God: he is the begotten Son of God, because he received his Father's Nature by Generation. He is the first begotten Son of God, so called in Scripture, because he hath the right of the firstborn over his brethren, and was begotten before the world was: he is the only begotten Son of God, because by Generation God hath no other Sons but he. 3. In what Nature Christ is the only Son of God. It may be conceived, that he is so in respect of his humane Nature, for no other Sons of God were conceived of the holy Ghost, or borne of a Virgin, but he only: but we must understand, that Christ in his Incarnation hath the same Nature with us, it differs only, in the manner of receiving it: Now he is called the only Son, from the nature which he receives from the Father, and he only, and so he is the only Son of God, as he is the second Person in the Trinity, and in respect of the manner of receiving his divine Nature. This is mightily opposed by the ancient and modern Arians, who strive vehemently to carry it, that he is called in Scripture the Son of God only as he is man, and that God hath no Son that was before jesus was borne, or conceived. Now to establish our Faith against their Heresy, we should often think of these Scriptures, where mention is made of a Son of God before jesus was borne, or was greater than man could be: as john 3. 16. God sent his Son into the world: and God had a Son, by whom he made the world, Heb. 1. 2. Colos. 1. 16. God had a Son of whom it was said that he only revealed the Father, Mat. 11. 27. now either he was, before he was incarnate, or else the Church in the Old Testament, knew not God the Father: and unto the Son he saith, Thy Throne O God is for ever and ever: then he had a Son was God as well as man, Heb. 1. 8. besides it is clear, he had many brethren as man, Heb. 2. 12. and therefore as man could not be the only Son. 4. How he was begotten? To this question a perfect answer cannot be given by us in this mortality, Pro. 30. 4. It is a Mystery exceeds all mortal capacity. Yet the Lord is pleased to let fall certain similitudes in Scriptures, that give us some glimpse of it: as when Christ is called the Wisdom or Word of his Father, Pro. 8. john. 1. thereby we gather, that as the soul begets reason, or the word that is afterwards to be uttered, beget I say, within itself without joining with any other creature; so doth God as an eternal mind beget his Son in himself: so when Christ is called the brightness of his Father's glory, it imports, that as shining is begotten of the Sun, so is Christ of the Father, Heb. 1. 3. So when Christ is called the Character or Image of his Father's person, is imported, that as the print of the seal is set upon wax, and doth resemble it perfectly, without losing any part of the seal; so doth God communicate his whole Nature to his Son, without losing any thing from himself, Heb. 1. 3. And as the mind of man begets an Image of what it conceives, so God that eternal mind, when he conceived of himself, he begat that Image of himself, which we call the Son of God, perfectly resembling the Father. See in the Notes upon that word (Father) in the first Article of the Creed, seven things, wherein this eternal geneneration of God's Son is unlike to our generation by earthly parents. 5. Why our Redeemer needed to be the Son of God aswell as the Son of Man: It was requisite he should be the Son of God for diverse reasons: first, because there must be a proportion between the sin of man, and the punishment due to his sin, and the satisfaction made to God for the sin and punishment due. Now man's sin being infinite, as in other respects, so because it was committed against God, who is infinite, his punishment must be infinite also: Now no finite creature, can perform an infinite satisfaction in a finite time, and therefore it was requisite he should be infinite in person that suffered, which as man he was not: secondly, the benefits necessary for us require that the Mediator should be God: for to deliver man from spiritual enemies, sin and Satan, and to restore to man the Image of God lost, to perform by one, a Righteousness able to justify many, could not be done by any one mere man. Nor can any one man's righteousness deserve the opening of the Kingdom of Heaven for many men: thirdly, he that must mediate between God and man, had need to be God, to treat with God in things that concern him, and man to treat with man in the things that concern man. And as it was a way most necessary, so, was it most comely: who fitter to make us sons of God by Adoption, than he that was the Son of God by Nature: and who fitter to restore the Image of God in us, than he that was the substantial Image of his Father? The Uses follow: and so, First, we should make conscience of it to receive this doctrine with our whole hearts, with all life of affections: for hereby we shall improve, we are Christians and not jews. They could believe jesus was a man, but could not endure it, that he should call himself the Son of God, john 10. and the devil hath mightily also laboured to make the Divinity of Christ suspected. As when he came into the world, by making men think of a worldly kingdom, then stirring up the Priests and Pharisees to seek to kill him as a blasphemer, in saying he was the Son of God. And in the beginning of the Christian Churches, he raised up pernicious Heretics to deny his Divinity, and at this day, hath raised many in other countries, that write and teach most dangerously in this point. And therefore we must hold fast this Truth against all the power of hell. This confession is the Rock upon which the Christian Church is built, Mat. 16. 16. 17. If we acknowledge the Son, we have the Father, 1. joh. 2. 23. Secondly, it should wonderfully quicken and establish our Faith in relying upon him for Salvation, and all happiness, upon him I say, that hath undertaken for us, and is so full of merit and power; his Satisfaction and Righteousness must needs be perfect and sufficient, that is the Son of God, jer. 23. 6. God cannot but be infinitely well pleased in his satisfaction, and hath signified so much, Mat. 3. 17. and therefore we should settle our consciences in all peace and joy in believing in him. Yea, in all passages of our lives we should make use of our Faith in the Son of God: whatsoever we want for soul or body, or the preservation of our lives, we may with much confidence go to him: for out of his fullness we may receive grace for grace, joh. 1. 14. 18. And seeing God hath given us his Son, how shall he not with him give us all things also, Rom. 8. 32. Yea, it should much establish our Faith against the fear of our falling away before we come to possess eternal life: for he is stronger than all, and no man, nor devil can take us out of his hand, and therefore we shall not perish, john 10. 29. 30. Thirdly, it should much inflame us to the Love of God that hath had such mercy to such miserable creatures as we were, as to send his own Son to redeem us, joh. 3. 16. Oh it should make us to love God above all things, and to esteem of his love, as better than any thing else in our lives. Fourthly, God the Father himself from Heaven taught us a main use of this point, when he proclaimed him to be his Son, for than he charged us to hear him. None abler to instruct us, for the Son hath his knowledge out of the bosom of the Father, Mat. 11. 27. and none hath better right to rule us, because he is the firstborn, and therefore ought to rule over his brethren: It should therefore be our conscionable care all our days to attend to his voice, and to do whatsoever he commands us, Mat. 17. 5. Fifthly, we must hence also learn to join Christ with the Father in all religious service: for when God brought forth his first-begotten Son into the world, he said, let all the Angels of Heaven worship him, and therefore much more we must do it, Heb. 1. 6. joh. 5. 23. Again, from hence we may gather the woeful estate of all unbelievers, that wear out their time and do not lay hold upon the way of Salvation by jesus Christ: for this increaseth their condemnation, because they do not believe now, that GOD hath sent his own Son to be the Saviour, john 3. 36. Finally, two things about the Divinity of our Saviour are here employed: first, that he is God: for if he be the Son of God, than he hath the Nature of his Father, and so is God: which though the Creed do not expressly mention, yet the Scripture doth, acknowledging him for God equal with the Father, Rom. 9 5. 1. john 5. 20. Phil. 2. 6. but because the Creed doth not express this, I forbear the explication of it, resting satisfied to have treated of that which the Creed mentions. Another thing employed is, that he is a person distinct from the Father: for if he be the Son of God, than he differs in person from the Father. ACTS 2. 36. Let all the House of Israel know assuredly, that God hath made jesus both Christ and Lord. Our lord] HItherto of the three former Titles: the Last Title of our Saviour is that which is here expressed, (viz.) Our Lord, and concerning this Title diverse things are to be considered: 1. That it is a thing that God chargeth upon our Faith to believe distinctly that jesus is our Lord. Thus David in spirit called him Lord, and this all the House of Israel must know, Act. 2. 35. 36. and Luke 2. 11. he is styled Christ the Lord, and Act. 10. 36. he is proclaimed Lord of all: yea, it is a Title so proper to Christ, as sometimes he hath no other name given him but the Lord, as 1 Cor. 6. 14. GOD hath raised up the Lord, meaning Christ. And 1 Cor. 12. 3. It is accounted a work of the Holy Ghost in any man to profess this point, That he believeth that jesus is the Lord. 2 How jesus comes to be our Lord, by what right and title, and so he is our Lord by a fivefold right: First, by the right of Creation, he made us all, and so he is Lord of Heaven and Earth, and all things therein: for he hath made them all, joh. 1. 2. Col. 1. 16. Secondly, by the right of redemption: we were all in most miserable bondage to sin, Satan and God's justice: Now jesus Christ redeems us with his blood, paying that matchless price for us, and thereby makes us his own, 1 Pet. 1. 18. Thirdly, by the right of preservation, and maintenance, he keeps us and maintains us by his power, and all we enjoy we hold as Tenants under him as our Landlord, from him we have protection wages, apparel, and diet for both soul and body. Fourthly, by the right of ordination: God hath given him all power and made him Lord, Act. 2. 36. God hath given his Elect unto Christ as their Lord and head, john 17. 6. Ephes. 1. 22. Fifthly, by particular Covenant he is the Lord of Christians: for both by our vow in Baptism we bind ourselves to his service, and by effectual vocation we consecreate ourselves, and as it were, hire ourselves to be servants to Christ and righteousness, Rom. 6. 3 In what Nature he is Lord: I answer, howsoever in respect of Creation he made us all as God: yet in respect of Redemption he paid the price in his humane Nature, and in respect of ordination he is made Lord in both natures, both as God and man: and by Covenant we are bound to the whole person. The Lordship of Christ is a name of office, and so belongs to both natures. 4 The excellency of his Lordship: and so there is no Lord like to jesus. 1 Because he hath no partners in his dominion: though there be many administrations, yet there is but one Lord, 1 Cor. 12. 5. and though there be many Lords, yet to us there is but one Lord, 1 Cor. 8. 6. as there is but one God, so there is but one Lord, Ephes. 4. 5. He is the blessed and only Potentate, 1 Tim. 6. 15. 2 Because all other Lords are his servants and tenants: he is Lord of Lords, 1 Tim. 6. 15. Revel. 19 Ephes. 6. 11. Col. 4. 1. 3 In respect of the extent of his dominion: for he is Lord over all, Act. 10. 36. Rom. 10. 11. 4 In respect of the continuance of his dominion: he only hath immortality: other Lords dye, 1 Tim. 6. 15, 16. his honour and power is everlasting. 5 In respect of the excellence of his glory and Majesty: He dwelleth in the light, which no man ever had, or can approach unto: no man ever saw, or can see such glory in any other, 1 Tim. 6. 16. 6 In respect of his goodness to his servants, Tenants and Vassals, for he hath abased himself to serve and minister to his servants, Luk. 12. 37. He hath bought them at such a price as no other Lord could give, 1 Pet. 1. 18. He is rich to all his servants that call upon him: he hath no servant that gets not great preferment by him, even his meanest servants as well as his highest Officers, Rom. 10, 11, 12, 13. He hath no servant that ever asked him the Kingdom of Heaven itself, but he gave it him: yea, all that this Lord is, or hath, he bestows it upon his servants freely, 1 Cor. 3. 21, 22, 23. Gal. 2. 20. And beside, his servants never forfeit their estate: He puts out no Tenant, nor turns away any servant. Nothing can separate between them and their Lords love, Rom. 8. ult. The use may be both for information and instruction. For information, and so it should inform us: First, that he dwelleth not in temples made with hands, that is, that we ought to conceit of him to be more excellent, then that those material buildings should answer to his greatness, or that he hath no houses to put his head in but these Churches: for he is the Lord of Heaven and Earth, and so may dwell where he will, and no earthly building can set out sufficiently his greatness, Act. 17. 24. Secondly, that all our obedience to earthly Lords and Masters, and Governors, must be with due respect of Christ and his authority, we must obey them in the Lord, 1 Cor. 12. 5. that is, so far as they command us nothing that is contrary to Christ's will. Thirdly, it shows that Christ hath power to do what he will with any of his creatures belonging to men: Thus the owner of the Ass, and the Colt of the Ass is told, that he must let them go because the Lord hath need of them, Mat. 21. 3. The Uses for instruction are these, For, if CHRIST be our Lord 1 We should acknowledge him, and confess that jesus is the Lord, for no man can make this confession, but by the holy Ghost, 1 Cor. 12. 3. But because Hypocrites may say so in words, let us labour from our hearts to yield ourselves unto Christ, as to our only Lord, to be ruled and governed by him all our days, to be wholly at his disposing, even to live to him that died for us, and by the sound Covenant of our hearts to yield ourselves as servants to obey him in all righteousness, 2 Cor. 5. 15. To say Lord, Lord, will not serve turn, Mat. 7. 21. unless we say it with our hearts, and prove it by our obedience: which if we do, than it is from the holy Ghost, as the Sanctifier: whereas the general outward confession is but from the common grace of the Holy Ghost, which may be found in Hypocrites. Let us then with Thomas from our hearts say unto jesus, My Lord, and my God. Yea, let us give ourselves to the Lord, as the Macedonians did, 2 Cor. 8. 5. For why should we any more serve strange Lords. Have we not reason to confess, that we have served sin, and Satan, and the world all this while, and it did not profit us? job 33. 27. What greater preferment can we have then to serve the Lord of Lords? Did David, a great King, account it his greatest glory to be the servant of this Lord, Psalm 36. 1. Was it not his comfort to call him his Lord? Psalm 110. 1. Have we not tasted how bountiful the Lord is? 1 Pet. 2. 3. Did our hearts ever feel any thing more sweet than the entertainment he hath given in his Word and Sacraments and Prayer? Have we not bound ourselves by solemn Covenant, when we received the Sacrament? What then should hinder us, but that we should with all our hearts consecreate the rest of our lives to his service: which if you mean to do, by the way take notice of these rules. 1 First, that you must with all diligence sudy the Will of your Lord, to know it, and accordingly must labour that the Word of CHRIST may dwell richly in you, Col. 3. 16. 2 That you must forthwith, and for ever, separate yourselves from all the servants of strange Lords, and come out from amongst them, 2 Cor. 6. 17. 3 You must resolve to obey your Lord jesus, in all things without murmuring or unthankfulness: though you find his work be contrary to your natures, desires, ease, credit, profit, or liking of carnal friends, as resolved to take up any Cross may fall upon you for well-doing, Luke 9 24. 4 That you set down your resolution, to hold out thus to the end, as resolved to hire yourselves to jesus Christ, not for a day or a year, or a fit, but for ever: never more to look back to the world or sin, forsaking all your former evil ways, and taking an eternal leave of your corruptions: which by the power of Christ your Lord, you may do. 5 That you abound in the work of the Lord, striving to do all the good that possible you can, knowing that your work is not in vain in the Lord, 1 Cor. 15. 58. 6 That you look to it to avoid carnal and corrupt ends, in doing your Master's work, look not after the praise of the world, and use not praising of yourselves, but rest fully satisfied with the praise of Christ: for not he that commendeth himself, or is commended of the world is approved, but he whom the Lord commendeth, 2 Cor. 10. ult. 7 That you meddle with your own business, and make conscience of it to do that work faithfully which Christ requires of you in your particular places: as God hath distributed to every man, and as the Lord hath called every man, so let him walk: avoiding vain discontentment with his calling and condition, 1 Cor. 7. 17. and take heed of judging one another, in doubtful or in different things: look thou to thine own work, what hast thou to do to judge another man's servant, he stands or falls to his own Master, Rom. 14. 4. Besides, there are other particular uses may be made ●f this part of our Creed: as first, in as much as the earth is the Lords, and consequently all creatures are sanctified in him, and by his right, therefore we should not disquiet our hearts with vain scruples, about the using, or not using of such creatures as are supposed to have been abused to Idolatry: for the Idol cannot so infect any of the creatures, as to destroy Christ's right in them, and therefore a Christian may use them, when the abuse is removed, without making any question for conscience sake, 1. Cor. 10. 26. Secondly, when the chastening hand of Christ our Lord is upon us, either in our goods, or in our bodies, when he takes away any of these things from us, we should patiently bear it, for as it was the Lord that gave them to us, so it is the Lord that takes them from us, and therefore we should part with them, and bless the Name of the Lord as job did, job 1. ult. Thirdly, the Apostle writing to the Ephesians, from this point that we have but one God, and one Lord, doth infer, that as we should have but one Faith, so we should be of one mind and one heart,: we are all servants to one Lord, and therefore should in all humbleness of mind love one another, and agree one with another, and bear one with another, Ephes. 4. 3, 4, 5. Fourthly, our Saviour teacheth us himself, from this part of our Creed, this lesson, therefore not to give ambitious and flattering titles unto men, or to humour proud persons, that arrogate to themselves glorious Titles, and hunt after the applause of men: much less should we affect or receive such vain titles ourselves, seeing one is our Master and Lord even Christ, Mat. 23. 7, 8, 9, 10. Fifthly, such as are Lords, or Masters, or Rulers over others, should carry themselves humbly and justly, doing that which is just and equal to their Subjects, Tenants, or Servants, for they have a Lord and Master in Heaven, that will give to every man according to his works, Colos. 4. 1. Ephes. 6. 11. Lastly, since Christ is Lord, yea, Lord of Lords, therefore woe be to his enemies they shall all be made his footstool, Psal. 110. 1. and in these wars against Antichrist, this is the comfort that the Lamb is the Lord of Lords: and therefore these holy wars shall prosper, and the man of sin shall be destroyed, Reuel. 19 The third Article. Which was conceived of the holy Ghost. LUKE 1. 35. And the Angel answered and said unto her: The holy Ghost shall come upon thee, and the power of the most High shall over shadow thee: therefore also that holy thing, which shall be borne of thee, shall be called the Son of God. HItherto of the Titles of the Redeemer. His Incarnation follows, wherein Faith beholds and wonders at two things, first, his Conception by the holy Ghost, and secondly, his Birth of a Virgin. But before I open these two points, it is needful to consider of his Incarnation in the general, and so: 1. What the Incarnation of Christ is. 2. The proofs that he was Incarnate. 3. Who was Incarnate. 4. What was assumed in his Incarnation. 5. The time when he was Incarnate. 6. Why he was Incarnate. 7. How he was Incarnate. 8. The effects or consequents of his Incarnation. 1. The Incarnation of Christ, is a part of his abasement, whereby the Son of God, after a most perfect manner, assumed the Nature of man into personal union with his divine Nature. I call it a part of his abasement, because it was a great Humiliation for God to become man, and so it may be reckoned with his Passion following, save that in the same nature of Man he was afterwards exalted. 2. Now that God became man, or Christ the Son of God was likewise true man, is proved by these and other express Scriptures, 1. Tim. 3. 16. joh. 1. 14. Rom. 1. 3. 4. Rom. 9 5. Gal. 4. 4, 5. Phil. 2. 6, 7. 3. If we ask who took the Nature of man, we must answer as it is in the Creed, the Son of God, he that was Gods natural Son, and very God himself, the second Person in Trinity, as also the former proofs show. It was this Son by whom man was created at first, Colos. 1. 16. and therefore was the fittest to restore unto man what he had lost, by making him again. And it was most comely, that he that was the natural Son of God, by being made the Son of man should make us sons of God, and give us the right of Adopted sons, joh. 1. 12. and the second person in the Trinity alone is called the Image of the Father, Colos. 1. 15. Heb. 1. 3. and therefore is most fit to restore in us the Image of God which we had lost, and defaced by our sins. Quest. But how can one person in the Trinity be Incarnate and not the other two, seeing the divine nature is in each Quest. person and cannot be divided? Answ. Though the divine nature cannot be divided, yet it is after one manner in the Father, and after another manner in Answ. the Son, and so in the holy Ghost: for the divine nature is in the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unbegotten, It is in the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, communicated by generation, It is in the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceeding: Now the humane nature is assumed by the divine, considered only as it is in the Son, and in the manner as the son enjoys it. God the Father that eternal mind begets the Word, or perfect Image of himself, which is the second person: Now to that Image of the Father's person is the nature of man united. It is true, that the Incarnation being a work ad Extra, is common to all three Persons in the Trinity: for about it all three work, and yet the Son only did assume our Nature, though the Father also did work it by the holy Ghost: Divines use to express it thus: three Virgins in one common work make a garment which one of them only wears: so here the three persons make the humane nature, which only the second Person puts on or assumes when it was made. The fourth thing is, what was assumed: and so in general, the matter assumed was the seed of the woman, Gen. 3. 15. The seed of Abraham, the seed of David, the flesh of the Virgin Mary. In particular he took, 1. A true humane body, not the show of a body, not any divine or Celestial body, but a true humane body, the very flesh, which the body of man consists of. 2. A true humane soul, aswell as body. Mat. 26. 38. Mark 14. 34. Luke 23. 46. 3. The natural proprieties of a humane soul and body, for he was made like unto us in all things, Heb. 2. 12. & 4. 18. By proprieties, I mean such proprieties as agree to the humane nature now, or by God's decree sh●ll be fastened upon the humane nature: as his body on earth was heavy, and needed meat, and drink, and sleep, but now in Heaven is spiritual, shineth as the Sun, and needs no food. 4. The infirmities belonging unto our nature, both in soul & body: that this may be rightly understood we must distinguish: as first, about the infirmities bodily, some arise from an outward cause, some an inward: Those that arise from outward causes, Christ bore only so many of them, as by the counsel of God, or in respect of his Office, was needful for him to bear. Such were the calamities and sorsorrowes inflicted upon him by others, and borne by him as our Highpriest. These that arise from an inward cause, do either universally follow the whole nature of man, since it was fallen, as to be subject to heat, cold, weariness, pain, or the like, or else are personal, and arise not from the common sin of man, nor fall upon all men at all times, but are found only in some men, such as are some kind of diseases: the former sort Christ bare, not the latter. Now the infirmities of the soul are likewise of two sorts, some vicious and detestable, as sins: others unblameable, deserving rather pity then punishment, as to be ignorant of some things, fear, sadness, anger, and the like: the former sort were not in Christ, Luke 1. 35. Heb. 4. 15. joh. 8. 46. The latter were, Luke 2. 52. Mark 13. 32. Mat 26. 37. john 11. 33. And those affections in Christ differed much from ours: for his were easily ruled by right reason, but not so ours: his were carried only to good objects, ours often to evil: Christ was troubled in his affections, and so are we, but with great difference: His affections were without sin: As a glass that is clean, and hath clean water in it, if it be shaked and tossed, yet there is no filth in the water: but if the glass be foul, and mud be settled at the bottom of the water, if it be shaked, the water is all foul: so is the difference between the trouble of Christ's affections and ours. The fifth point is, the time when the Son of God was Incarnate, and that was not as soon as man was fallen, but long after, it being deferred by the Wisdom of God of purpose, that man being left to himself might both feel his disease, and see need to call for the remedy, and exercise his Faith in the expectation of it, and that it might appear that all mankind was unrecoverably fallen into mischief of themselves. And at that time was this wonderful work done, when most fitly an example of the justice of God towards the jews, and his mercy towards the Gentiles, might be showed: for at that time, when the Word was made flesh, was the sin of the jews almost full, and among the Gentiles, in that ripe Age of the world were innumerable Elect ones ready for the spiritual harvest, Matthew 9 37. Luke 10. 2. john 4. 35. Gal. 4. 4. The sixth point is, the Reasons why it was necessary he should be Incarnate: and these are diverse: first, the justice of God required, that satisfaction should be made in the same nature that offended: secondly, for satisfaction, the maledictions and curses of the Law, and in particular, death must be inflicted upon him that will be our surety: Now as God he was impassable and immortal, he could not suffer nor die: thirdly, he took not the Nature of Angels but of man, that so he might be a merciful Highpriest, and fit to deal with man and for man, as concerned not only our necessities, but our infirmities too, Heb. 2. 17. 18. The seventh point is, how he was Incarnate, or the manner of the Incarnation, how the Word was made flesh; This is a great Mystery, and cannot fully be expressed or comprehended, especially by us in this estate of Mortality: yet diverse things may be uttered: as, 1. He did not assume the nature of man, as it is extra subiectum, or a thing that is conceived by the mind, or as it is common in the souls and bodies of all men, but as the nature of a man is in one subject, in uno individuo. 2. The nature of man as it was in the womb of the Virgin, was in the very moment of the Conception joined to the Nature of God in personal union, so as soul and body in Christ did not make a person, as it doth in other men, but did and do subsist in the person of the Son of God, being carried and upheld by the divine nature of Christ, so as both his natures make but one person in him: and this may be gathered out of these places, Luke 1. 36. Esay 7. 14. 3. We may approach to a better understanding of this union, if we consider it by way of negation, how it differs from other unions: The word and the flesh are made one, not in Essence, as the Persons in Trinity are one, nor in nature as soul and body make a third nature, nor is this union carnal, as man and wife are one: nor spiritual or mystical as God and the faithful are one, or as Christ and the Church are one, but personal, the two natures being one in person: Nor is the flesh in the Word, by simple inhabitation, as the sails are in the ship; nor by affection, as two friends are one; nor in respect of joint worship, as if only the humane nature had the honour to be worshipped with the divine; nor in respect of Harmony or consent, as if only the divine and humane will of Christ did agree; nor in respect of Title only, as if the flesh of Christ had no more but the honour to be called by the same Title his Divinity is, as the Son of God, or Christ, or the like; nor by mingling the humane nature with the divine, to make a certain third thing: but the humane nature is fastened to the divine nature in the unity of person, after an unconceivable manner, so as the divine nature is not changed, nor either nature altered, nor separated by distance one from another. The eight point is, the effects of this personal union of the divine and humane nature in this work of Incarnation. The effects I mean in Christ, not in us. Now many things flow from this union: as, 1. The communication of proprieties; and that is, the attributing of such things as are proper to either nature, unto the person of Christ, because that these natures do subsist in that person: so as that is truly said of Christ, which yet is to be understood with a respect to that nature unto which that property doth belong. Thus the Son of Man is said to have power to forgive sins on earth, which is the propriety of the divine nature, Mat. 9 6. and to be called the Son of the most High, Luke 1. 32. Thus the Son of Man is said to ascend where he was before: Now he was not in heaven in his humane nature before, joh. 6. 62. and so he saith, he was before Abraham was, joh. 8. 58. and his blood is called the blood of God, Acts 20. 28. The like speeches are found in other Scriptures, as, Colos. 1. 17. Heb. 1. 2, etc. 2. The pouring out of gifts upon the humane nature, which were as great as could be received by a created nature: and these were given both to the body and soul of Christ. His body obtained the highest degree of perfection could be fall a body: which glory (for our salvation) was withheld from his body during his abode on earth, in respect of his office, and so his body was subject to infirmities, passions of diverse sorts, and death, and burial: but that work being finished which he undertook for us in his body, it now shineth in Heaven in greater glory than any bodily creatures do or shall attain unto. Upon the soul of Christ by virtue of this union with the divine Nature, were poured out gifts above the glory of the gifts which are in men or Angels: and to make this a little better to appear, I will instance in his knowledge and in his Charity. There were diverse kinds of knowledge in Christ. He had an eternal and uncreated knowledge and wisdom, which did belong only unto his divine Nature: but it is the created knowledge belongs to this place: and that understanding and knowledge, is either from experience, or from revelation, or from vision. 1 There was in our Saviour an experimental knowledge, by which our Saviour knew all things could be known by the light of Nature: and though he had not experience of all things, yet by reasoning from the like, or the contrary, or from the causes or effects, he perceived things he had not experience of. As by the infirmities he felt, and by the things he suffered, he knows all the things we suffer in the full nature of them, Heb. 2. 18. & 4. 15. and in this kind of wisdom it is that he was said to grow up in, or profit and increase in, and in this kind of wisdom he was able to discern more than any man in the world. 2 There was in our Saviour a knowledge infused, which they call the knowledge of Revelation, by which heavenly things are understood by a light they call the light of grace. And by this knowledge our Saviour did discern in his soul spiritual things more exactly than ever man or Angel did: of this is spoken, Esay 11. 12. 3 The third kind of knowledge in Christ, is the knowledge by vision, which is called the knowledge of the blessed in Heaven, by which God is seen face to face, and in this Christ excels all men and Angels: for it is he that brings all just men to this happiness of seeing God in Heaven, Heb. 2. 10. And besides this personal vision, his soul is nearer unto God than men or Angels can be: and therefore sees GOD more clearly than they can do: As a man that hath a good sight doth see a thing that is hard by him more exactly than another man that is farther off from it. Yea, this knowledge in the soul of Christ doth not fully comprehend God, for that which is infinite cannot be comprehended by that which is finite: he seeth God whole, that is, all t●at i● in God, but not wholly, that is, not by an absolute comprehension of it. ●●det Deum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in as much as all judgement is committed unto Christ, as the Son of man, it is most probable, that as man he doth see the thoughts of all men that are to be judged by him as man, though not by any natural efficacy in his understanding as man, yet by a supernatural infusion of light from his divine nature, joh. 5. 27. Thus of the gift of knowledge: Charity and love was poured out upon the soul of CHRIST, above all the measures of Charity in men or Angels, john 13. 1. Romans 5. 6, 7. Thus of the gifts were poured out upon the humane nature of Christ: Yet by the way it is not amiss to note, that certain gifts were not poured out upon CHRIST, or not till his glorification: as faith and hope were not in CHRIST at all: for in as much as the object of faith is things not seen, faith itself could not be in CHRIST, who did enjoy the vision Heb. 11. 1. 1. Cor. 13. 10. of GOD by virtue of the personal union, with the divine nature, even from the beginning of his Incarnation, by that kind of knowledge which I called before his knowledge of vision, or the knowledge of the blessed: yet to want faith did not argue imperfection in CHRIST, but rather removed imperfection: as he that wants Spectacles, when he needeth them not, is no whit inferior to him that useth Spectacles, because of the weakness of his sight. The like is to be said of hope, for as Faith beholds things that are not seen, so hope looks to things which are not yet had or possessed, Rom. 8. 24. and the chief object of both is the chief good, which is GOD: now CHRIST enjoyed GOD, yea, even in the very instant of his death: but if we look to secondary objects, and by hope understand an expectation of some kind of help promised by GOD, than such a kind of hope may be granted to have been in Christ, Psalm 31. Now there were certain gifts which our Saviour had not till he went to Heaven, as impassibility and immortality; on Earth he might and did suffer, and dye, but now in Heaven he can neither suffer nor dye any more, Romans 6. 10. Thus of the second effect of the personal union in the Incarnation. The third effect belongs to both natures, and is the grace of office: for from this union ariseth a fit Mediator and head of the Church, for in both natures considered as united is Christ our Mediator: so as all things belonging to our reconciliation and salvation, were done by Christ in both natures: yet were not the Actions of the divine and humane nature so confounded, but that each nature did that which belonged to that nature only: to speak distinctly, in every thing done for our salvation, we must consider; First, the Worker, and that is the Person of Christ, or Christ considered in his Person. Secondly, the things by which he works, and that is his Natures, Divine and Humane. Thirdly, the working itself, and that follows that Nature that doth work. Fourthly, the work or the thing outwardly done, which they call in another language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now this outward work was done by the diverse workings of each Nature, concurring to dispatch the work: as to sacrifice for man's sin is one work, yet to this work concur the workings of both Natures: the Humane Nature is offered as the gift, and the Divine Nature doth enable and sanctify the gift, etc. As in Chirurgery, when a limb of a man is to be cut off, and burnt, or seared up all at once, this is done by a Sword or other Instrument made red hot: yet there we see in that fired sword, that it is still but one sword, and yet there is two Natures in it, fire and iron, and these two Natures have different forces, the one to cut and the other to burn, and there is two workings diverse, the iron cuts, and the fire or heat burns, and yet the outward work is but one work done at once, which is the searing of the Member by cutting. The last effect of this uniting of the divine nature to the humane is the grace of honour and worship given to the humane nature: for the humane nature, that in itself were not to be worshipped, being a creature, doth partake of the honour to receive divine worship, in as much as worship is directed to that person that is both God and man. Thus of the last point in the explication, which is the effects of the personal union in the work of the Incarnation. The Uses follow, and are for information, and instruction, and consolation. From the Doctrine of Christ's Incarnation, we may be informed of diverse things: as 1 Concerning the wonder of the person of our Saviour: for here mortality and immortality meet together in the same person: It is truly affirmed, that he is created and uncreated; without beginning, and yet did begin in time; a jew according to the flesh, and yet GOD blessed over all for ever: GOD before all ages, and yet man living amongst us; God before the flesh, God in flesh, and God with flesh. By his Miracles showing his Divinity, and by his Sufferings showing his Humanity. Having one generation without beginning, and another generation without example. In the one he makes man, and in the other he delivers man. The one was before man, and the other above man. God's Son becomes man's Son, and yet not changed from what he was, but assuming what he was not. The taking of our low estate did not diminish the Majesty of his high estate, for he so took what was ours, as he lost not what was his own, joining both natures in such a bond, as neither Majesty consumed the inferior, nor assumption diminished the superior in man changing the condition of other men, and yet in himself remaining unchangeable. The manner of this union in the Incarnation being a mystery to be believed, not discussed. That the Word was made flesh I know, but how he was made so I know not: nor do any creature know. The mystery hid from ages was reueiled in this last age, reueiled, I say, that there was such a thing done, but not reueiled how it was done. 2 Concerning the glory of God shining in this work, and that especially in two things. The one is in the way of communicating of himself to the creature. The other is in contriving the form of our redemption. For the first, God being the chief good, it seemed good to him to communicate himself to the creature, & that he hath done three ways: First, by communicating nature to the creature, that highest being, granting nature & being with Nature, with great diversities of proprieties in that being. 2. By communicating grace to the creature, which is the prerogative of certain creatures that by God's gift having poured out upon them a similitude & likeness of God himself, whether on Earth or in Heaven. Now the third way is above the former to be adored and admired for ever, and that is a way by which God doth not give any created gifts either of nature or grace, but he that is the Creator and Lord of glory, doth give himself to the creature, to make one person with the creature. The first way God is communicated to all creatures, the second way to the reasonable creature, the third way to Christ man. And yet observe and wonder, for God in Christ hath communicated himself to all creatures; for in as much as the nature of man comprehends in an Epitome, or by way of repetition, the substance of all that is in all other creatures, and therefore is called a little world: when God assumes the Nature of man into personal union with himself, he doth after a sort exalt every creature, and reduce it to himself. Now for the other point, the glory of God in contriving a way for the salvation of mankind lost, doth greatly appear in this work of the Incarnation: for the debt of the first man was so great that none ought to pay it but man, & none could pay it but God: and therefore God assumes man into the unity of his person, that so man that in nature ought to pay, and could not, in person might make full discharge. Again, all mankind it lieth under sin: the justice of God will have all damned, the Mercy of God will have all saved; now the wisdom of God moderateth between his justice and Mercy, and by this way satisfies both: His justice is pleased, in giving a surety: so as the offence being infinite in respect of the object, which is God, it was exhausted by an infinite power in respect of the subject or the surety satisfying. Secondly, the Doctrine of Christ's Incarnation, should work in us by way of Instruction: and so it should teach us in some things that respect Christ, and in some things that respect Christians. In respect of Christ it should inflame in us a vehement desire to be made like unto his nature: If he come so near to us to take our nature, we should desire to approach to him to take his nature: If he were made like unto us in infirmities, we should strive to be made like unto him in grace and holiness: shall he descend to us, and shall not we ascend to him? If he abase himself to t●ke the proprieties of our Nature, how should we strive to be exalted, in taking to us the virtues of his nature: and for our respect to other Christians, the Apostle from this Doctrine tells the Philippians, in what things they should be likeminded to Christ: They should learn of him, to be humble, and to show their love to their brethren, though it were to deny themselves, and their own profit, or seeking the good of others, and not their own good: which you may read there urged at large, Phillip 2. 6, 7. Thirdly, the Doctrine of the Incarnation might be very comfortable to all the godly: and so in diverse respects. First, in that he did take our Nature into union with his divine Nature, we should joy in it: for is it not an admirable privilege, that the nature of man is taken into such a society with the holy Trinity, being a part of Christ, who is the second person in Trinity: who can sufficiently admire the honour done to our nature, that it should now be one with the blessed Trinity? Secondly, if we consider what he assumed. He took my whole Nature, that I might be wholly saved, he left nothing of man which he took not to himself. Thirdly, to comfort us in all infirmities and distresses, he made himself like unto us: He was poor with Lazarus, wept with Mary, thirsted with the woman of Samaria, was an hungry in the wilderness, to satisfy for our eating in the Garden, he was in bonds with Paul, he was tempted that he might succour us that are tempted; in all things he became like to us, that we might not sink under the burden of our infirmities or sufferings. Fourthly, it must it needs be a great deal of comfort to us, to have such assurance given us of his love to us, that for our sakes would join his Majesty to our vileness, his power to our weakness, his immortality to our mortality, that being in the for me of God would for us vouchsafe to be in the for me of a servant. Fifthly, it comforts us, in that it may wonderfully settle our faith in believing in him: we may safely rest upon him that wants not power to save us, seeing he is God, nor will to save us, seeing he is one of us, a true man, that hath had experience of our miseries. Sixthly, it should greatly encourage our hearts in all our suits to God: seeing our own flesh and blood sits at the right hand of God, what can we ask the Father in his Name that will be denied? He that was made like to us in suffering, will never be strange to us in praying. He that became our brother by Incarnation, will not show himself a stranger in the business of Intercession. Lastly, in the hope of our glorification in Heaven we receive hence great comfort: for therefore: did the Son of God become the Son of man on earth, that the Sons of men might become the Sons of God in Heaven. Lastly, this Doctrine also is not without terror to wicked men that will not receive him, whom GOD hath sent amongst them: that God which hath been so wonderful in sending his Son to live amongst us in our nature, if we will not believe in him, and strive to be like to him, will make himself wonderful in our destruction. This will be the condemnation of the world, that so great a light came into the world, and the world received it not. Hitherto of the Incarnation in general. Now we come to consider of the parts of his Incarnation, viz. his conception by the Holy Ghost, and his birth of the Virgin Mary. One thing is common to both these parts, (viz.) the anunciation of them by an Angel: God sent an Angel from Heaven to signify both these wonders in the Incarnation of our Saviour: and the Ministry of an Angel is used in the beginning of our redemption, by the Incarnation of our Saviour, partly because as in our perdition an evil angel came to the woman in the Serpent, so would God have a good Angel come to the woman to treat with her about our Redemption: and partly because good Angels were in some respects witnesses in the work of our Redemption: for thereby the places amongst the Angels made void by the fall of devils, are by the Redeemer to be supplied by holy men, and withal the Angels receiving their confirmation in goodness from Christ, are now actually to subject themselves together with Elect men under that one Head, Christ jesus. Now concerning the Conception, which is the first part of Incarnation, these things are to be considered. 1. The proofs that there was such a conception. 2. Who was so conceived. 3. Of whom he was so conceived. 4. What was done by the Holy Ghost in this conception. 5. How it was done. 6. When it was done. 7. The effects of this conception in respect of us. 8. Why it was necessary he should be thus conceived 9 Where the Body of CHRIST was when it was thus conceived. 10. A question about the Virgin Mary: and lastly, the Uses of all. For the first, that our Saviour was conceived of the Holy Ghost, is proved by this Text, Luke 1. 35. as also Mat. 1. 18, 20. and Rom. 1. 3, 4. For the second, if we respect the matter conceived, than Christ man was conceived; but if we respect the person conceived, the second Person in the Trinity was conceived in the womb of the Virgin, for so it is said in this Text, that it was the Son of the most High: and the Prophet Esay saith, it was Emmanuel, God with us: for though the Virgin did not give the divine Nature to Christ: yet the person that receives the humane Nature in her womb was the Son of God. Ob. Then it seems the whole divine Essence was conceived, for the whole divine Essence was in the second Person in the Trinity. Answ. This Incarnation was not according to his Essence, but according to his person: the person only assumed our nature in this Conception, Luk. 1. 31. 32. 35. Rom. 9 5. 1. Tim. 3. 16. and therefore to speak properly, we may not say that in this conception the humane nature began to be (for that hath no subsistence in itself) but the Person began to be then in the humane nature: Tylen. For the third, he was conceived of the holy Ghost as the former proofs show: He was not conceived as other men be, by propagation or by generation in the conjunction of man and woman, but without man by the working of the holy Ghost. Ob. If he were conceived of the holy Ghost, than the holy Ghost Object. was his Father: and the rather, because in the Original the proposition imports, that this Conception was not only by him, but of him. Answ. The holy Ghost did work this Conception not materially, Answ. but effectually, by causing it to be, not by giving matter out of himself to the Nature of Christ. As Damascen said, the holy Ghost begetteth not spermatically but operatively. And Bernard saith, that Christ was conceived not of the substance, but of the power, not by any generation, but by the appointment and benediction of the holy Ghost: Rom. 11. ult. all things are said to be of God: Now it were senseless therefore to conclude, that God is the Father of all things: for though he made all things, yet he did not make them out of his own substance: for he is Father that makes a thing to be out of his own substance: so the holy Ghost did not make the humane Nature of Christ. For the fourth, there were two things done by the holy Ghost in this conception: the first was the production of the humane Nature, the other was the uniting of it to the second Person in the Trinity: The first of these is most properly the work of the holy Ghost, the second, but in some respects, for the second Person in Trinity did assume the matter so prepared, & wrought by the holy Ghost. The humane nature produced was both the body and soul of our Saviour; now in the production of the body of Christ there are two things to be considered: first, the preparation of the matter of his body: secondly, the sanctification of it. The matter of the body of Christ prepared in the conception, was the very substance of the flesh of the Virgin, that is the seed or purest blood of the Virgin separated by the holy Ghost, and carried to the place of conception, and therefore is Christ called the fruit of her womb, Luk. 1. 42 The sanctification of this matter contains in it two things: first, the washing of that substance from the stain of sin with which it was infected by nature, so as now it should never more have any spot or stain of sin in it, and the stopping of the imputation of Adam's sin: secondly the infusion of all pureness and holiness, which belongs unto the soul aswell as the body, in that very moment it was joined to the body: Now that Christ was conceived without sin, of that there was no sin in that flesh when it became the flesh of Christ, is manifest by these Scriptures: he was made like unto us in all things, sin only excepted, Heb. 4. 15. and Rom. 8. 3. he was said to be made only in the similitude of sinful flesh. Against this diverse things are objected: as, Ob. 1. That the Scripture saith, that Christ was made sin 1. Object. for us. Answ. He was made sin for us, as he was made a Sacrifice for sin: so the sin offerings in the Old Testament were called Answ. sin. Again, he was made sin for us by imputation, because our sins were charged upon him, but he had no sin in his Nature, 1. Pet. 2. 21. Ob. 2. Whosoever were in Adam, sinned in Adam, Rome 5. 12. 2. Object. But Christ was in Adam as appeareth by the Genealogy which is drawn up even to Adam, Luke 3. Answ. It is not true, that all that were in Adam sinned in him: Answ. for they only sinned that were in him, not only in respect of the substance of the flesh, but in respect of the carnal manner by which ordinarily man is begotten by man, but Christ was in Adam in respect of the substance of his flesh, but not in respect of the manner of propagation by him, because he was conceived without the seed of man, and therefore sinned not in Adam: or thus: Original sin is derived unto Adam's Posterity by propagation only, now Christ to prevent that, came into the world by this wonderful conception by the holy Ghost. Paul saith, not of one man, but by one man sin entered into the world: Christ is only from Adam, other men are from him in respect of substance, and by him in respect of propagation. Ob. 3. But the flesh of the Virgin Mary was sinful, and therefore 3. Object. his flesh must needs be so. Answ. That flesh of hers was first sanctified, made clean by the Answ. holy Ghost, before it was the flesh of Christ. Ob. 4. If it be granted, corruption of nature was not in Christ, yet there is another part of Original sin, and that is guiltiness 4. Object. of Adam's sin in Paradise, for all his posterity being in him, sinned in him as Levi paid Tithes in Abraham: and therefore that flesh of Christ sinned in Adam, and was guilty of Adam's particular offence, though it never was propagated; for propagation caries down only corruption of nature, or an evil disposition to sin after conception. Answ. If Adam's offence be imputed to none but to such as come of him by propagation, as the Apostle imports, Rom. 5. 12. Answ. then this scruple is so avoided: secondly, doth not the sanctification of that flesh in the womb of the Virgin, cleanse it from Adam's actual offence, aswell as from evil disposition: thirdly, what inconvenience will follow, if we grant that Adam's sin was imputed to Christ? so as we understand it in respect of the Malediction: for Christ was a surety for all sins, Adam's sin, and all the sin of his posterity. Ob. 5. Upon whomsoever death came, he sinned, but death 5. Object. came upon Christ, therefore it seems he sinned. Answ. It is true, that whomsoever death by his own power Answ. doth prevail against, that party surely sinned: because death is the wages of sin: But death did not exercise any power over Christ: for he was not compelled to die, but laid down his own life voluntarily, john 10. 17. 18. besides, death befell him not as a sinner, but as a surety for sin, and so though death came upon him for sin, yet it was not for his sin, but for other men's. The Papists to avoid sin in the flesh of Christ, say that the Virgin Mary was conceived without sin, and so it came to pass, that Christ was without sin: But this is a senseless do●age: for first, where do they prove it by Scripture that she was without sin? Secondly, if she were conceived without sin, than her parents were so too, and if her parents, than theirs, and so into an infinite: thirdly, than what needed Christ this conception by the holy Ghost. Thus of the producing of the body of Christ: His soul was produced as the souls of other men are, that is, It was immediately created by the holy Ghost, and infused into his body: only there is difference amongst divines about the time of the infusing of the soul of Christ: for in the ordinary course, Nature proceeds in this manner: first, there is the mass of blood or seed received in the womb, but there is no parts of a body framed at the first: after a certain number of weeks, nature forms that substance into the parts of the body distinctly, but yet it is without life: then is the soul infused, when the body is organical, and so it is quickened & a true man, it is not before a man, but Embryo as they call it: Now the question is, how Christ could receive that imperfect Embryo or the flesh at the first conception, seeing it was not a perfect humane Nature? To this some answer, that our Saviour did not follow the ordinary course of taking flesh, as other men do, but in the very instant of the conception, his body was made organical, & had perfect members, and the soul infused at that instant also: and their reason is this, because the Son of God did not become a person to any thing but the Manhood of Christ: Now the Manhood must needs have a reasonable soul and body form, and organical: else we must say, that something did subsist in the Person of his divine Nature that was not man, as Embryo or the lump unformed, and not animated was. Besides, when God made a man by the power of the holy Ghost, without the seed of man, he made him perfect at one instant, and every way form in all parts: as when he made Adam and Eve, they were in an instant made perfect in soul and body. Other Divines conceive that this opinion cannot be true, because Christ was made in all things like unto us, sin only excepted, now there could be no sin in that ordinary course of Nature, if original sin be removed as it was in Christ. Now in the course of Nature: first, that which is material is form, as it were the house of the soul, and then the soul is infused, not only as the guest of it, but as the form and life of it: and so it must be in Christ. Now for the first reason they answer, that the Hypostatical union in the person of Christ, was so made above nature, as withal, Christ assumed that which belonged to the nature of man according to the course of Nature: and so first the seed, and then the body form, and the soul infused according to nature into that body so as that flesh before the coming in of the soul did subsist in the Word, as it did after the soul was infused: for the Word took our Nature, which is not hindered by the absence or presence of the soul: as when Christ was dead, his soul was in his Father's hands, and his flesh was shut up in the grave, and was not quickened then by the soul, yet the flesh of Christ without the soul and life did subsist in the word, aswell as it did before or after: The other reason is of no force, for God did not make our first Parents so out of necessity, but out of the good pleasure of his will, not binding himself to that frame of working for all times afterwards. And thus of the production of the humane nature: The assumption of that Nature into personal union with the word follows: and the sum of that which we are to believe concerning this Mystery is, that the whole nature of man in that particular subject soul and body, with all mere natural faculties, and parts, yea, and infirmities, was taken into an unspeakable and eternal personal union with the divine nature of Christ: There was nothing which was ours (sin excepted) which was not by the holy Ghost united to the word: for as Christ had all that God the Father had praeter ignascentiam, save that he was not unbegotten: so he had all that Adam had, solâ except â peccantiâ, save that he was without sin, as a Father said: only for the manner of this assuming of our nature divines conceive, that the word was joined to the soul immediately, and to the body mediately, that is, by means of the soul. And thus of the fourth point: The fifth is, The manner of the conception, how the holy Ghost did it: and that in respect of the perfect understanding is simply above the reach of any creature, especially any mortal creature: if it be true of our conception in the womb, that we are fearfully and wonderfully made, as is said, Psal. 139. 13. then it must needs be much more true of Christ's conception and forming: but a certain glimpse of it is given us by two forms of speech used in this Text, Luke 1. 35. The first is: the holy Ghost shall come upon thee: the other is the power of the most high shall overshadow thee: by the first form of speech is noted the wonder of the work, that it was not done, by any natural means, but extraordinarily above the course of nature, by the holy Ghost, and that it was done after a most pure and divine manner: about which a Father saith, Oh most pure conjunction without filth, where speech is the husband, and ear is the wife, meaning that she conceived upon the speech and hearing of the promise, as soon as she had given her matrimonial consent as it were: the overshadowing by the power of the most High imports, that is was not done spermatically, but operatively, and that the holy Ghost did this by a special power of working, never any such thing having been done before: as also it imports that the work was most secret and mystical, so as the Virgin being covered as with a cloud, could not herself tell how it was done: and that though God did work this with a special excellency of glory, yet his Majesty should not overcome her, but it should be as it were clouded: and lastly, that that holy thing which was to be conceived in her, and borne by her, should be protected and kept safe, as the greatest treasure God had care of, or did give unto men. The sixth thing is, why it was necessary Christ should be so conceived after such a wonderful manner, and with so much holiness and sanctification: I answer for two evident Reasons: for first, if his body had not been most pure, it had not been fit to be joined in personal union with the Word. And secondly, if he had been conceived in sin, as other men are, he could not have been a Saviour to us, because than he would have needed a Saviour for himself. The seventh thing is the time when the Virgin conceived, and that was immediately upon the speech of the Angel and her own consent to it: which was the twenty five of March, the day which is called the Annunciation of the Virgin Mary: and one may wonder why that day should not rather be called the day of the conception of Christ, then of the Annunciation of the Virgin. The eighth point is, the effects of this conception in respect of us, and so the first effect is the hiding of the impurity of our conception from the sight of God, and satisfying God's justice for our original sin: for the holiness of Christ's conception, is the first and chief part of the righteousness imputed to us: All his righteousness is ours, and so the holiness of his conception, in which he was qualified with all the habits of virtue or piety, might constitute perfect holiness of nature: All his righteous actions which he did in obedience to the law flow from these habits of virtue infused in his conception, and therefore I call it the first and chief part of the righteousness imputed to us, as that which covereth the unrighteousness of our natures, yea, after a sort it pacifies, and satisfied for our offence, and so begins his passive obedience to God: as the Apostle saith, Heb. 10. 5, etc. wherefore when he entered into the world he said, sacrifice and burnt offerings thou wouldst not, but a body thou had prepared me, etc. The second effect, is our spiritual life and conception: for therefore was he conceived by the holy Ghost, and quickened in the womb of the Virgin, that from his life, the power of our spiritual forming and regeneration might proceed, as from him that took life himself amongst us that he might become Lord of life, and the true original of spiritual and eternal life of God: for the sane spirit that form Christ in the womb, doth beget us again that we might live with him, joh. 1. 12, 13. The ninth thing is that question, whether it may be safely said, that Mary was the Mother of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I answer, if we understand it so grossly, as to think she was the Mother of the Godhead of Christ, it were not only erroneous but blasphemous: and yet it is true, that she was the Mother of God, because she was not only Mother of him that was God as well as Man, but also God was incarnate in her womb, God did not take flesh in heaven, or in any other place, but in her womb only. Lastly, 'tis not unprofitable to consider, how the being of the body of Christ, differs from other respects of the being of the same body. The body of Christ is in Heaven Locally, it is in the Word substantially, it is in the Sacrament mystically, It is in the hearts of every believer spiritually, and was in the womb of the Virgin by a natural and circumscriptible manner of presence. The uses follow: and so, 1 They are confuted that say, He took not his Body of the Virgin, but brought it from Heaven. They object, that in john 3. 13. it is said, that Christ descended from Heaven, and that verse 23. and 31. He said, he was from above, and that 1 Cor. 15. 47. He is said to be the Lord from Heaven. Answ. None of these places say, That he brought his body from Heaven. The words are true of the person of Christ, that he descended from Heaven when he abased himself to take upon him the form of a servant: and if they were true of his humane nature, yet could signify no more but that he was conceived after a heavenly manner, and not by carnal generation, by the working of the Holy Ghost who came down from Heaven upon the Virgin. If they reply it must needs be true, that he descended in the same nature he ascended, as the Apostle saith, Ephes. 4. 9, 10. Answ. The Apostle only shows that he was abased, to show himself in the form of a servant, and to suffer extreme things, and therefore was exalted to be Lord of al. And beside, these heretics they are hence confuted, that said Christ had not a true body, but only a body in appearance. These object that Christ appeared in the old Testament in a fantastical body, and not in a body indeed. Answ. That is false too: for it was a true substantial body he assumed and created for the time: but were that granted, yet the body he showed in the New Testament, hath abundant testimony that it was a true natural body, joh. 1. 14. 1. joh. 1. 1. 2. Again, they say out of the Philip. 2. 7. and Rom. 8.3. and Dan. 7. 13. that he was only in the likeness of a man. I answer, these places are not all of one sense: for in Daniel he was said to be like the Son of Man, because he was not yet incarnate: and Rom. 8. He is not said to be in the likeness of flesh, but of sinful flesh, being reckoned amongst sinners, & being made a sacrifice for sin: and in the Philippians, he doth not show what the substance of his Nature was, but what his abasement was, that he did not only take our Nature, but made himself in that nature like to the most abject of men, even to the poorest servant, when he was heir of all things, and so this likeness of his is expounded, Heb. 2. 14. 17, & 4. 15. Secondly, hence we may inform ourselves of the wonder of this Creation of God: here is the beginning of a new Creation: here is a Son that had no Mother as he was God, and no Father as he was Man. If it be objected, that he is called the Son of Man, and so had an earthly Father: I answer, that he is called the Son of Man, because he took our nature of the substance of the Virgin, I mean it of her flesh: and if it be on the contrary objected, that he is in this Text called the Son of the most High, and so had God or the holy Ghost to be his Father: I answer, he is called the Son of the most High as the second person in Trinity, which Title of Son is given to the Nature he received from the Virgin because it had no substance but in the person of him that was the natural Son of God. There are other uses for instruction: for, 1. The overshadowing shows that we must not curiously pry into the glorious manner of his conception: we must believe it was so, but not search how it was so. 2. The knowledge of this Article, may prepare us to believe the next, (viz.) that Christ was borne of a Virgin: for seeing he was conceived by the Holy Ghost, it cannot be hard that he should be borne of a Virgin, for he that wrought this conception is he that worketh all things, and nothing is impossible to him. There is also comfort in this Doctrine. 1 In particular, to women that conceive and bear children, especially if they be true Christians. The very remembrance of this, that the Saviour of the world was conceived and borne of a woman, should sweeten their fears and sorrows, about or after their conceptions, or in the birth. 2 In general, it may comfort all the godly, to see in this conception a medicine for their original sin, and all the evils that cleave to their Nature: for as it was showed before, to this end he was conceived without sin, and sanctified in his Nature, that thereby he might justify us before God from the evils cleave to our natures. And thus of the first part of his Incarnation, viz. his conception of the holy Ghost, his birth of the Virgin Mary follows: In which words of the Creed, the thing affirmed is the birth of Christ, the person by whom it is, is described by her condition, she was a Virgin, and by her name she was Mary, and her name is added to bring to our remembrance the Genealogy of Christ; who took flesh of her that was of the seed of David in a right Lineage, that thereby the promises made to the Fathers might be accomplished. Now concerning the Birth of Christ, we must know that he is said to be borne three ways: Of his Father, and of his Mother, and in the mind of Man; of his Father he is borne eternally, of his Mother temporally, in the mind of man spiritually: In Christ there are three things which have Relation to his Nativity, Deity, Flesh, and Spirit: of his Father, he is borne God, of his Mother, Flesh, and in the mind of Man, Spirit, so as this latter way be understood Metaphorically: of his Father he was borne ever, of his Mother he is borne once, and in the mind of Man he is borne often. According to divine Nativity he hath a Father without a Mother: according to humane Nativity he hath a Mother without a Father: and according to his spiritual Nativity he hath both Father and Mother, according to that saying of his, he that doth my Father's will, is my Father and my Mother. In the birth of Christ God was manifested in the flesh, 1. Tim. 3. 16. manifested I say three ways: as he was before three ways hid; first, from out of the bosom of his Father in whom he was covered: secondly, from under the shadows of the Law in which he was prefigured: thirdly, from the womb of his Mother in which he was form. The effects of the Nativity of Christ were diverse: for first, in respect of God himself, the effect was his glory, Luke 2. 14. The glory I say of his truth, wisdom, goodness, and justice: secondly, in respect of godly men, the effect is, their Salvation, because he was borne to be a Prophet, Priest, and King, even to effect all things that might tend to their Salvation, Acts 4. 12. and in particular, peace was a special effect of his Manifestation in the flesh, Luke 2. 14. Peace I say above us with God, Peace within, with our own consciences, and peace about us with men and neighbours, and peace below us in respect of Satan and Hell, because we are delivered from their power and fury. What shall I say, he was borne into natural life, that we might be borne again into eternal life: thirdly, in respect of the wicked, the effect of his Birth was their judgement: for he was borne for the falling of many in Israel, Luke 2. 34. and this is the condemnation of the world, that light is come into the world, and the world comprehended it not, joh. 1. and that God should send his own Son to be the light, and yet men loved darkness more than light, joh. 3. 19 The place where our Saviour was borne was Bethlehem, which howsoever it fell out by accident to be there in respect of the mother, which did not by any purpose of her own choose that place, yet indeed it was the place forespoken of by the Prophet, Mich. 5. 2. and was appointed of purpose by the Counsel and providence of God, that even hence the godly might be warned of the fulfilling of the promise made to David the Bethlemite, Luke 2. 4. The time when he was borne, was the time agreeing with the prophetical Oracles, called the fullness of time, Gal 4. 4. The time when the Sceptre was departed from judah, an Idumaean now sitting at the Stern, Gen. 49. 10. A time when the jewish Church and Commonwealth was brought so low, as there was no help to be expected but from Heaven. The entertainment he had at the time of his birth was very poor and mean, he was borne of a poor Mother, and he was borne so poor, that he might make us rich, 2 Cor. 8. and that he might thereby trample under his feet as vile that vain pride of worldly men, that so much brag of their worldly glory, and nobility of their birth. And when he might not have a place in the Inn, he was not ashamed to lie in a Manger, that by choosing the weak things of this world, he might confound the mighty, and might prepare a place for us, and many Mansions in his Father's house. In the manifestation of the Nativity of Christ God showed marvelous wisdom, who to show himself to be no respecter of persons, and that he brought this light into the world for all sorts of men: He showed it both to the Shepherds and to the wise men, the one Israelites, the other Gentiles, the one poor and simple, the other rich and wise, the one near, the other far of, both sorts to be joined upon the same corner stone. The same light appeared to Anna, a woman, as well as to Simeon, that just man, that it might be evident, that in him that was then borne there was neither circumcision nor uncircumcision, jew nor Gentle, Male nor Female, Gal. 3. 28. Col. 3. 11. Thus of his birth in general, his birth of a Virgin follows. Now that he was born of a Virgin is evidently proved, not only by the History of the Gospel, but by the Prophecy of God himself in Paradise, when he said, The seed of the woman should break the Serpent's head, Gen. 3. 15. And by the prophecy of jacob the Patriarch, Gen. 49. 10. Where Christ is named Shiloh, that is, the Son of his Secundines, not the Son of his loins; now the Secundines belong to the Nature of the woman, not to the man: and by the Prophecy of Esay, who said, Behold, a Virgin shall conceive, Esay 7. 14. And it was prefigured by the stone cut out of the Mountain without any hands, Dan. 2. And it was published by the Angel Gabriel, Luk. 1. 31. The reasons why he was borne of a woman without a man have been showed before. It is a work most wonderful: He is borne in the arms of a woman, that himself bears up the whole world in the hand of his power. Men hath been produced four ways: First, without either man or woman, as Adam was. 2. Without woman, as Eve was. 3. Without man, as Christ was. 4. With man and woman, as all other men were. Christ was to the Virgin a Son and her first borne. He was called her first borne, not because she had any sons afterwards, but because he was borne first, though he were her only Son. Christ's brethren were his Kinsmen; nor doth the term first borne import any following, for the first borne in Law were so called before they knew whether they should have a second child; and it is a godly profession of Divines in all ages, that she was a Virgin before birth, and in the birth, and after the birth: though this latter be no Article of faith or principle of Religion. The Bread of Life was borne in the house of bread, and the most fruitbearing Nativity was performed in Bethlehem, Ephratah, (i.) In a most fruitful place, and he was borne in a strange place, as he might bring us banished men into our true Country. To conclude, the Birth of Christ was both ordinary and wonderful: It was ordinary, that he was carried in the womb of his Mother the ordinary time, and was brought forth at the ordinary time: but it was wonderful both in respect of the signs that fell out about the time of it, and most of all, that his Mother was a Virgin. The signs were very miraculous, as the rising of the Star in the East, the Angelical Music in the Air, and the great Light, and the publication of it by Angels. Yea, the signs were very strange among the Gentiles: for a public voice was heard, the great God is now about to be borne. At Rome was the likeness of a woman carrying a child in her arms seen about the Sun. And when Augustus asked Sibilla about a Comet was then seen: she answered, This Child is greater than thou, adore thou him: many such strange things are observed by Writers. The end of the third Article. The fourth Article of the Creed. ESAY 53. 4. First part of the Verse. He suffered under Pontius Pilate. HItherto of the Title and Incarnation of our Redeemer: his Humiliation follows, in the next Articles: where the Creed proceeds in this order. First his abasement is set down in the sum or general consideration of it, in these words, He suffered under Pontius Pilate. Then is mentioned diverse of the chief parts of his sufferings, viz. He was crucified, dead, and buried, and descended into Hell. In the sum of all, he shows what befell him, and when: what befell him, and so he suffered, meaning that he was put to endure misery: and when he suffered, and that was under▪ Pontius Pilate: and that time is especially mentioned for two Reasons: 1. Because the chiefest parts of his sufferings then fell out. 2. Because thereby the Christian Churches have occasion to observe the fulfilling of the old Prophecies at the time of Christ's coming, and suffering in the flesh: for jacob said, that Shiloh must come when the Sceptre was departed from judah, Gen. 49. And the Prophet Esay said, that the bud or branch should arise and grow, when the tree of jesse and his house was so wasted, as nothing was left but the bare stock or root, Esay 11. 1. This was now fulfilled, for Pontius Pilate was Governor of judah under the Roman Emperor, and none of the Tribe or Stock of David bore any office of government in that State: God is true in his words, and when the Church seems to be most afflicted and forlorn, God can make salvation to appear: and therefore in the most desperate afflictions we should learn to trust upon God, who will not forsake his people for ever: and yet another thing may be noted too, and that is, that when God did send his Son to deliver his people, it was not to deliver them from temporal distress, but to bring them spiritual and eternal salvation, and yet they had no cause to complain. So it may be with us: it is enough in desperate distresses, if God will do good to our souls, though he do not for the time release or free our bodies. Thus of that circumstance of the time, only for the titles here given to this Ruler, know that Pilate was his proper name, and Pontius he is called of the place where he was borne, which was Pontia, an Island that lay near to Italy: This man was Governor after Valerius Cratus, and come into his place about eight years before Christ died upon the Cross. And for the reason why the time is described by the time of this government, we must know that the Romans did use to keep the reckoning of times by the times of their Governors: as by Consuls in Rome, so by Proconsul's or Deputies in the Country's subject to them: as we reckon by the reigns of our Kings. See Luke 3. 1. And thus of the order and sense of this part of the Creed. One thing may be noted, from the coherence of these Articles with those that follow. For we may observe, that Christ was first humbled, and then exalted: God first made him suffer grievous things in this life, and then gave him a Name above all names in heaven. For as it is registered in the Creed, so is it reported in the Scripture, and so was it foretold, and it was convenient it should be so, 1 Pet. 1. 11. Luke 24. 26. and this is profitable for us to know, for it should persuade us to patience and hope in all our sufferings. We should be willing to suffer as well as Christ, for we were predestinated to be made like unto Christ in this very thing, Rom. 8. 29. and Christ did suffer to leave us an ensample, that we should walk in his steps, 1 Pet. 2. 20. And the more patient should we be, seeing he suffered far more extreme things than we can do: and in all our sufferings we should have hope, because we have a promise, that if we suffer with him, we shall reign with him also, 2 Tim. 2. 12. and then what comparison can there be between our light afflictions on earth, and that eternal glory in heaven, Rom. 8. 18. 2 Cor. 4. 17. And if we be not afflicted with him, what are we but bastards and not sons; for if God spared not his natural Son, how can he spare us that are but adopted sons? And thus of the Coherence. Yet before I come to the explication of the Doctrine of the Passion, a question may be moved concerning something that is wanting in the words of the Creed, and that is about the active obedience of Christ: for here is mention only made of his Passion: now did Christ do nothing worthy our faith but only suffer? Or if he did, why doth not the Creed take notice of it? For answer hereunto, we must know, that besides the suffering of the punishment of our sins threatened by the Law, our Saviour did also absolutely fulfil the whole Law of God, by an exact and universal obedience: which was necessary for him to do for diverse reasons. For first his holiness of Nature and life made his sufferings the more acceptable and meritorious, the lamb is not a meet sacrifice if it be not unspotted, 1 Pet. 1. 18. 19 nor the Priest fit to offer, if he be not holy and separate from sinners. Secondly, he thereby leaves us a pattern that we should follow his virtue, & strive to learn of him to obey the Law. Thirdly and chiefly, that he might bring in a righteousness that was able to justify us, that had no righteousness of out own: for by the obedience of that one Man many are justified, Rom. 5. 19 and he was the end of the Law for righteousness to every one that believeth, Rom. 10. 4. Now this point must not be wanting to our Creed, because it is the chief comfort of our lives against the sense of our own unrighteousness, and defects of Holiness: It is the joy of our Hearts, that we may ever say of jesus, he is the Lord our righteousness, and that he is made unto us of God, righteousness, jer. 23. 6. 1 Cor. 1. 30. 2 Cor. 5. 21. Rom. 5. 19 And therefore this great and free gift of God, we must not only believe, but acknowledge and profess. Again, we should always be stirred up from the meditation of the singular holiness of heart and life which was in Christ, to strive to be holy, as he is holy: for though a perfect obedience be not required of us in the new Covenant, yet this righteousness of Christ is bestowed upon those men only, that walk not after the flesh, but after the Spirit, Rom. 8. 3, 4. Now for the reasons why this Article of Christ's active obedience was not mentioned in the Creed, I cannot well tell what they were, unless it were for brevity's sake, or because it is implied in his passive obedience: for it is true that we must not divide his active and passive obedience the one from the other, because as they meet both in one Saviour, so they are both jointly imputed to us, to make up that one work of our justification. It remains now that I enter upon the explication of the sufferings of our Lord and Saviour jesus Christ, and so there be Six things of great weight and profit to be distinctly considered of: 1. Who suffered. 2. From whom he suffered. 3. For whom he suffered. 4. Why it was needful he should suffer. 5. What he suffered. 6. How he suffered. For the first, he that suffered is described in the words next before in the Creed, it was jesus Christ, the only Son of Godour Lord, who was so wonderfully conceived and borne. For the understanding whereof, we must conceive that the Passion of Christ belongs to his Person, and so is attributed in respect of the Person to both Natures, for though in his divine Nature he cannot suffer, because he is Immutable, nor can die, because he is Immortal, and therefore properly suffers but in his humane Nature; yet in respect of the Person suffering, his sufferings belong even to the divine Nature: for if the flesh be the flesh of the Word, then must also the sufferings of the flesh, be the sufferings of the Word also: for neither was the Word disjoined from the flesh, nor the flesh severed from the Word. Nor was there any hurt done to the Nature that is inviolable, by that which was to be suffered in the Nature passable. If the Sun shine upon a piece of timber, though an axe cut the timber, yet the Sun remains impassable; so is it when the Divinity is joined to the suffering flesh of Christ: yet I say in respect of the personal union, the suffering is also attributed to the divine Nature. Thus the Scripture saith, God redeemed the Church with his blood, Act. 20. 28. and the Lord of glory was crucified, 1 Cor. 2. 8. So then, the sum of all is, that the Son of God did suffer, in that Nature he could suffer in: and this point may serve for very many uses. As, 1. We may stand still, and with amazement gaze and wonder at the glory of this Mystery imported in this first point. What is this, the eyes of our faith behold? was it ever thus seen before? The Maker of man is made Man, and while he rules the Stars, he sucks the breasts: He that is Bread, hungereth; He that is the eternal Fountain, is athirst: He that is the Way, is weary; He that is the Truth, is obscured by false witnesses: He that is the judge of quick and dead, is judged by a mortal judge: He that is Righteousness himself, is condemned by the unrighteous: He that is the God of all Order, is beaten with rods: He that is the Power of God, is made weak: He that is Salvation, is wounded: and He that is Life, dies. 2. By the Evidence of this Truth, the Christian Church draw out those Heretics were called Patripassiani, that held that God the Father suffered, and that the terms of Father, Son, and Holy Ghost, did note but one Person only. Which gross Heresy as it is confuted by the Doctrine of the Trinity before, so by this Doctrine contained in this branch of this Article. 3. We may hence gather how hateful sin is, that can make God suffer, that can abase so fearfully (as you shall hear afterwards) the very Son of God, who yet did no sin, but was only a surety (as is to be showed) yea it makes him suffer from his own natural Father: so vile a thing is sin, and so just is God. What can be more senseless than the heart of man, that from hence doth not clearly see the ugly and monstrous nature of sin, and the most unavoidable justice of God, in punishing sin? Doth Christ suffer, and from his own Father, and is it possible any of us should be so bewitched as to go on in sin, and yet think there is such mercy in God as to spare him, though he forsake not his evil ways? 4. Is God's Son thus abased for us, and do not we pity him? Are not our stony hearts melted with compassion towards him? Oh why do we not more mourn for him suffering, than we would for our own and only sons? This we should do, and must never have the praise of good Nature, till we can be more affected with his abasement, that was so high and excellent in his own Person. 5. Our faith should be wonderfully from hence strengthened, considering the unspeakable sufficiency of the sufferings of Christ for our sins; for if the Son of God redeemed us, and satisfied for us, and suffered for us, than we must needs be fully ransomed: and though our sins be many, yet the blood of jesus Christ the Son of God cleanseth us from all our sins, 1 joh. 1. 7. Note that he saith the blood of the Son of God, for that makes his blood a perfect and sufficient price of Redemption. 6. If the Son of God suffered, than it should be a shame for the sons of men to be unwilling to suffer, or to be impatient in their afflictions, Heb. 12. 3. especially such as are in mean condition in this world, should from hence be resolved without murmuring to bear hard usage, as is urged in the case of servants, 1 Pet. 2. 18. 19 Thus of the first Point. For the second Point, viz. from whom he suffered: We must know, that if we let pass the higher causes of his Passion, and look upon the creatures only, he suffered from all sorts of Enemies. The Devils and the High Priests, the pharisees and the People, judas and Pilate, Herod and the Soldiers, jews and Gentiles, his own Countrymen and strangers, all oppose him, and from all he suffered, as the History of the Gospel more at large shows. Which point is worthy our observation for diverse uses. First, we may hence take occasion to wonder at God's skill and wisdom in ordering businesses. What a confused heap is here of vile Instruments, and yet what a glorious work doth God do, without disorder, nothing being done but according to his Determinate Council? Act. 2. 23. Secondly, we may see how easily all sorts of men are drawn to practise against holiness and sincere religion: what doctrine was ever more powerful than the doctrine of Christ, and what man ever lived so harmelessely, so profitably? and yet how quickly is all the world raised up against Christ, and true Religion taught and professed by him: What power hath the Devil in the hearts of all sorts of men? Who though he never require any work but what is base and dangerous, yet quickly gets Instruments to effect any thing he requires. Oh how is miserable man sunk deep into rebellion, that since the fall of our first Parents, had rather follow the Serpent, than the Saviour of the world: who would ever care for the opinions or examples of any sort of worldly men? Thirdly, we see here a naughty nature will infect any Calling, the Priesthood will not continue always good, nor Magistracy, nor the retired life of the vulgar: sin infects any calling. For the third Point, for whom he suffered, that is answered in diverse Scriptures; he suffered not for himself, but for us, 1 Pet. 2. 19 Now that this may be distinctly understood, it must be considered both Negatively, and Affirmatively: Negatively, and so he did not suffer for all the men and women in the world universally, as the Arminians and Lutherans affirm: and that we may gather by many sentences of Scripture; as Matth. 26. 28. He saith his blood was shed for many, which imports it was not shed for all: And Matth. 7. 23. Christ saith to somemen, I know you not, which imports strongly that he did not suffer for them: and joh. 17. our Saviour still limits his petitions in his pleading, viz. for such as God the Father had given him, and said he prayed not for the world: and john 13. 1. it is said he loved his own which were in the world, and therefore all were not his own: and john 10. 15. He laid down his life for his Sheep, and therefore not for Goats and Swine: and Ephes. 5. 25. He gave himself for the Church, not for all the world: and Reuel. 14. 3, 4. they that are bought out of the earth, are distinguished from other men, to show all are not redeemed: and Heb. 9 15, 16. The benefit of his Mediation and Blood-shedding is extended only to such as are called. Thus of the proof of the Negative. Now for the affirmative, it is most clear in Scripture, that Christ suffered for believers, and for all of them, not only for us, but for all of us, Rom. 8. 32. not only for jews, but for all the world, that is, for the Gentiles of all Nations, 1 john 2. 1. His-righteousnesse extends unto all, and upon all that believe, Rom. 3. 22. The Use may be first for the confutation of the opinion of those that hold that Christ suffered and died for all men in the world universally; we grant his sufferings were sufficient to redeem all the world, but not efficient: and that their opinion is very grossly erroneous, appears by the former places of Scripture, and many more might be alleged. Secondly, seeing Christ did not suffer for all men universally, we should look to it, that we be such as may have comfort that he died for us. Now if we would know who they are in all the world that have their part and portion in the redemption made in the sufferings of the Son of God, we must understand that they are such as are described in the signs that follow. First, they are believers: such as with the eye of faith can look upon, and must to the promise of God made concerning salvation by Christ, joh. 3 16. as is there showed by the type of the brazen Serpent in the coherence. Secondly, they are such as turn from transgression in jaoob, Esay 59 20. Thirdly, they are such, as will hear the voice of Christ, and be ruled by him, they are his sheep, john 10. 15. Fourthly, they are such as are made like to Christ in sufferings, they bear his image in suffering affliction, and yet for all their crosses they love God, Rom. 8. 28, 29. 1 Per. 4. 1. Fiftly, they are such as do consecrate their lives and services to Christ, they live to him, that died for them, 2 Cor. 5. 15. Thirdly, did Christ suffer for us? what pattern was there ever of such leave? Consider what we were in ourselves by nature: First, we were unjust, 1 Pet. 3. 18. the Just here suffers for the unjust: one will scarce die for a righteous man, but who ever was willing to die for the unrighteous, Rom. 5. 7, 8. Naboath, Zacharias the son of jehoiada and john Baptist were just men, and yet none would die for them, and yet perhaps for some righteous man, one durst die, as it may be jonathan durst have died for David, but yet this is without precedent, which here Christ doth, he suffers for the unrighteous. Secondly, we were not only unjust, but his enemies also, Rom. 5. 10. yea we were such as never sought to him for redemption, as the Scriptures and experience show. What hearts have we that cannot be more affected with this wonderful love of Christ! Behold here is Piety scourged for the impious man's sake: Wisdom is derided for the fool's sake: Truth is denied for the liars sake: justice is condemned for the unjusts' sake: Mercy is afflicted for the cruel man's sake: Life dies for the dead man's sake, as said an ancient Father. What a suffering is this, when the Just suffers for the unjust, and with the unjust, and upon unjust causes, and under unjust judges, and by unjust punishments. Fourthly, hath Christ suffered for us? why then from his example we should learn to be willing and ready to suffer one for another, 1 john 3. 16. Fifthly, we should comfort our hearts with this Doctrine; seeing Christ did not suffer for himself, but for us, we should apply his sufferings to ourselves, and plead them before God against our sins, and the temptations of the Devil: and seeing he hath paid so dear a price to reconcile us to God, we should make no question of it, but that he will now save us being reconciled, and finish his own work, Rom. 5. 10. Lastly, seeing the Son of God is the Passeover, yea our Passeover, and Sacrifice for us, we should therefore purge out the old Leaven, that we may be a new lump, and should therefore keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth; if Christ suffered for us, than our life should be a continual feast; yea in as much as he was offered up as an immaculate Lamb, and is tendered to us as the food of our souls in the Word and Sacraments, therefore we should spend our life as if it were a continual Passeover: and so we must put away leaven, even the old leaven of such corruptions as we lived in, and in particular, the leaven of malice, and keep this feast in the unleavened bread of sound sincerity of life and truth in all holiness without hypocrisy. Thus of the third point. The fourth point is, why it was needful that jesus Christ the Son of God should suffer? and for answer thereunto we must know that he did not suffer casually, but by divine providence, so as nothing befell him in the least thing, which was not seen to be necessary for our redemption: that God that doth all things by measure in afflicting his servants, doth much more exactly look to the pouring out and filling of the cup he did give his own Son, so as not a drop could light into it, without especial reason and sound consideration. Now there be many impulsive causes, or reasons given in Scripture why Christ must suffer: as 1. That so the Scriptures might be fulfilled, that foretold his sufferings, Luke 24. 26, 27. and therefore it is usual in the history of the Gospel, when the particular sufferings of Christ are mentioned, to say, it was that such and such a Scripture might be fulfilled. Let wicked men mark this point; God is so just of his wotd, that he will not spare his own Son, but executeth every judgement and misery, which in his word he foretold he should suffer, nor he did not release him from the least circumstance of any part of his Passion, as the dividing of his garments, and casting Lots for his vesture etc. and therefore how can it be possible, that they that are so hateful to God, should escape any of those woes and curses denounced in Scripture? Let Swearers, Drunkards, Adulterers, Liars, Hypocrites, and the like, be afraid of this. 2. That so he might leave us an ensample that we might walk in his steps. The perfect practice of Patience was clean worn out of the world, so as a man could not see by any body's practice, how he should carry himself in affliction. If we look upon job himself, that was one of the best patterns amongst men, yet we read of strange impatience in job, he was not dumb, but opened his mouth to speak strange and unsavoury things. Now that this hard lesson might be learned, our Saviour himself undertakes to act it before our eyes, that we might see it done to the life, and so be made more willing, and more able to learn to suffer. They are deceived that think, that if godly persons suffer, it is for their faults, for if Christ himself come into the world, he shall suffer from the world: and true Christians are too faint-hearted, that seeing the Prince and Captain of their salvation consecrate through afflictions, cannot yet be excited with magnanimity and solid patience to endure the hardship of godliness, 1 Pet. 2. 21. 3. That so he might deliver us from the bondage of the Ceremonial Law, john 1. 17. Act. 11. and 15. Gal. 3. 13, 14. 4. That so he might become a merciful Highpriest, and might know how to have compassion on our infirmities, and might attain to a very feeling of our distresses, and so be more fit to succour us, Heb. 2. 17, 18. and 4. 15. which should afford unto us strong consolation in all grievances of life: it is a glory we give to Christ, when we by faith in our particular trials do rest upon this goodness, and fellow-feeling in our blessed Saviour. These causes are less principal, but the principal reasons follow, and so 5. He was to suffer, that so he might reconcile us to God, or bring us again to God, as the Apostles phrase is, 1 Pet. 3. 18. which he did effect, when in his sufferings he was made an expiation, atonement, and propitiation for our sins: as our surety he was to make payment and satisfaction to God, by suffering that malediction which we should have borne, God condemning our sins in his flesh, Esay 53. 5. Rom. 4. 25. and 3. 25. and 8▪ 3. 1 joh. 2. 1, 2. This end of his suffering appears in this, that scarce any mystery was more frequently shadowed out in the Old Testamen; for every day the sacrifices did as it were force it into the minds of men; and this was it the Prophets so longed to see, 1 Pet. 1. 11. 6. He was to suffer, that so he might heal our diseases, and kill and mortify the vile humours and spiritual leprosies had infected our souls and lives, which his Passion doth partly by way of argument, as the meditation of his suffering doth give unto the godly cause to hate sin, and with sorrow to put it away; and partly and chiefly by a special virtue (as a divine plaster) is derived unto our souls secretly by the ordinances of Christ, as by the word of the Cross, which is the preaching of the Gospel, and by both the Sacraments, Baptism & the Lords Supper, Rom. 6. Mat. 26. ● Cor. 1. 1 Pet. 2. 24. joh. 17. 17, 19 which virtue is derived unto us by these means by the Holy Ghost, which he obtained of the Father for this end, Gal. 3▪ 13, 14. 7. He was to suffer, that he might purchase thereby eternal life for us, who were not only cast out of Paradise, but shut out of Heaven, and could never enter within the veil, had we not been sprinkled with his blood, john 3. 14. Heb. 10. 19 john 6. 51. and 12. 32, 33. Heb. 2. 10. Ob. But how can the sufferings of one man be a sufficient satisfaction for the sins of so many men? Sol. Though the man Christ suffered, yet being also God, the dignity of his person was such, as it was of more price and value for him to suffer, than if all the men and Angels in the world had suffered the same things: and so we answer that objection also, that his sufferings were but for a time, and his death but temporary, and therefore how could, that be equivalent to damnation eternal, which all men deserved and were guilty: I say, it is answered by this, that it is more for Christ to suffer a temporary death, than for all men to suffer eternal damnation. Ob. 2. How can it stand with God's justice to punish the most righteous man that ever was, and that for sinner's sake, seeing Tyrants will not do so? Answ. Christ is not to be considered as a private person, but as a public surety for the Elect, and so it is just to require their debts at his hand that becomes surety for them. The consideration of these principal ends of Christ's sufferings may serve for great use. For first we may hence see clearly, how wicked the doctrine of the Church of Rome is, that tells us of satisfactions for men's sins to be made by the works partly of themselves, and partly of Saints departed: when the Scripture acknowledgeth no other propitiation than the passion of Christ, nor can there be need of any other, seeing it is the passion of him that is God. Secondly, hence we may be confirmed against the scandal of the Cross of Christ: though jews and Gentiles declaim against Christ for that very cause, because he was so vile and contemptible in the eyes of the world, yet we see there was great reason for it, he should be so abased, for else our sins had not been satisfied for, nor heaven purchased. Thirdly, hence we may see the difference between Christ's sufferings and the sufferings of the Martyrs: For first, the sufferings of the Martyrs were not punishments for sins, but only trials or chastisements; whereas Christ's sufferings were maledictions and punishments laid upon him for our sins. Again, the sufferings of the Martyrs were not meritorious, they deserved nothing for others, because they are considered but as private men; but Christ's sufferings were meritorious, because he undertook them as our surety, and was sustained under them by the immediate assistance of the Divine Nature, in respect of which they were the sufferings of God. Fourthly, hence we may take occasion to be grieved at heart for our sins; for our sins were the cause of the sufferings of Christ, and brought upon him all the miseries he endured: when we see Christ crucified, we see him who was so pierced for our sins. Fifthly, seeing we are bought with such a price, as the sufferings and bloodshedding of jesus Christ, we should therefore not be the servants of men; seeing Christ paid so dear for us, we should be ashamed to apply ourselves to the humours, and lusts, and vanities of the men of this world, as if we were still their servants. He knows not Christ, or the price of his redemption, that for base and corrupt respects will leave the sincerity of Christ's service to humour or please men, 1 Cor. 7. 23. Sixthly, seeing Christ laid down this price to redeem and save his people from their sins, we should go away resolved to sin no more, and to walk worthy of so great redemption. Shall we again crucify the Son of God, by returning with the dog to our vomit, or the swine to the wallowing in the mire? Seventhly, how should we admire the love of Christ to us, that hath washed us from our sins by his own blood! Oh glorious medicine! Oh how unspeakable was that love! What tongue can utter it? What heart can conceive of it? Reuel. 1. 5. But the especial use is for consolation: for these ends of Christ's sufferings do manifestly import the fruits and benefit of his suffering to us, which is so great, as we should ever exult and glory in the Cross of Christ above allthings, and desire no better a way of living, than to live by the faith of the Son of God that gave himself for us, Galat. 2. 20. and 6. 14. For since Christ did suffer for those reasons before specified, it will manifestly from thence follow; 1. That the hand-writing that was against us is canceled, our bond which we forfeited cannot now be sued against us, Col. 2. 15. 2. That God is pacified and well pleased with us, Mat. 17. 5. 1 joh. 2. 12. 3. That death and damnation is now swallowed up into victory, that we need not live in such fear of them, Ro. 8. 1. 1▪ Cor. 15. Heb. 2. 14, 15. 4. That the devil, being but God's Sergeant or jailor, hath now no power over us, Heb. 2. 14. 5. That we are absolved and discharged from the guilt of all our sins, and may by faith lay hold upon all the promises of grace and pardon in the Scripture. 6. That sin shall have no more dominion over us; for the blood of jesus Christ cleanseth us from all our sins, as well in respect of virtue, as in respect of merit; and against the power of it, as well as against the guilt of it, Rom. 6. 7. That we shall be sure of heaven when we die. And in general, the passion and bloodshedding of Christ doth ratify and assure to us all the good things of the new Covenant or Testament, Heb. 9 16. etc. and for matters may be needful for us in this life, how can we doubt? for if God have given us his Son, how shall he not with him give us all things, Romans 8. 32. Thus of the fourth point. The fifth point is, what he suffered for us: and this will be large in the explication of it: For though his sufferings under Pontius Pilate be mentioned, and his suffering of what fell out at the end of his life be called the Passion (by an excellency) yet in as much as Christ suffered nothing casually, or for himself, but for us, therefore we must reckon all the parts of his sufferings as parts of his Passion for us; and so removing the Synecdoche which is in the words of the Creed, and considering at large of Christ's sufferings even those parts which are not mentioned in the Creed, as well as those that are, the whole Systeme or Method of the doctrine of Christ's Passion may be disposed as followeth. The Passion of Christ is both Privative and Positive. His Privative Passion did consist in this, that he wanted that glory, joy and felicity, which he might and ought to have had, if he had not voluntarily for the redemption of man deprived himself of such glory and felicity: and this kind of Passion did extend itself to both Natures. For first his Divine Nature suffered as it were an eclipse of glory all the time of our Saviour's dwelling on earth; it was hidden as it were behind the veil: for if his Divinity had shone out in the brightness of the glory of it, when he came to dwell amongst us, (Iohn ●●. 14.) it would have been as wonderful on earth amongst men, as it was and is in heaven amongst Angels. And beside, though the glory of Christ's Divinity be so infinite, as nothing can be added to it, or taken from it in itself, yet is it said to be glorified or obscured according to the conceptions of it in the minds of men, and so he suffered a privation of glory, or rather a defect of it, in that light came into the world, and the darkness of men's hearts was such as they did not comprehend it. Yea it was a great Passion, that the Divinity of Christ should be so slowly and by so few acknowledged all the days of Christ's being in the flesh on earth. And as for his humane Nature, there was due to it all abundance of glory, and happiness, and joyful life, in as much as he was a just man, and did perfectly fulfil the whole Law of God; for he that doth that should live, the meaning is, he should live a most pleasant and happy life for ever. But this glory also for our sakes he was contented to want for a time to his very humane Nature. Of this kind of Passion is spoken, joh. 17. 5. Phil. 27. and this privation of glory he suffered, that we might be brought to perfect glory in heaven; and that we may see how hateful the clouds of our sins were, that could darken and hide from shining the beams of such glory; and to teach us to be content though our lives be also hid with Christ, as his was when he lived in this world, expecting the revealing of our glory, when he appears in glory, Col. 3. 3, 4. Thus of his privative Passion. His Passion considered positively, comprehends both the evil was imputed to him, and the evil was inflicted upon him. His suffering by way of Imputation was very grievous: for the Lord jesus standing before the justice of God as our Surety, all our sins were charged upon him, as if he had committed them himself: and this was a most fearful kind of Passion, which the Scripture takes express notice of. Saint Paul saith, he that knew no sin was made sin for us, 2 Cor. 5. 21. and the Apostle Peter saith, he bore our sins in his own body on the trce, 1 Pet. 2. 24. and this is a consideration of great necessity and use: for hereby the hearts of the godly may be wonderfully settled in consolation, so as to live out of the fear of God's wrath for our sins. All our sins are charged already upon Christ, and therefore God in justice cannot charge them upon us: and it is an increase of comfort, to know that therefore our sins were imputed to him, that his righteousness might be imputed to us, 2 Cor. 5. 21. And withal we should hence learn, seeing all our sins are taken off our shoulders, and laid upon him, therefore to spend our days in righteousness and holiness of life, 1 Pet. 2. 24. And thus also of his imputative Passion. Concerning the Evil he endured for us, which was inflicted upon him: it is true that the Scripture doth most frequently mention his death and bloodshedding, but yet that must be understood Synecdochically, for into the Doctrine of the Passion ought to be taken all the things he suffered from his Conception to his Resurrection: and that for these two Reasons: First, It is most manifest he suffered nothing for himself, but for us: and if all he suffered were for us, than all his sufferings must be reckoned, as concurring to the price of our Redemption. Secondly, He was to suffer the Curses and malediction of the Law, which was due to us for our sins. Now by our breach of the Law, we deserved not only death, but a miserable life also: and though it is true, that such punishments as are inflicted upon men, considered in their particular persons, and not common to the Nature of man, he was not bound to suffer, as he was not bound to suffer the pains of the stone, or gout, or other like diseases, which are not the maledictions which belong to the whole Nature of Man, but special judgements God inflicts upon some men: yet the common Miseries of man's life, which may stand with the Liberty and freedom of the execution of his office in the chief sorts of them he did sustain, & to increase the merit of his Passion, in some things he extends his sufferings further, as will appear afterwards. Now the contemplation of the Miseries our blessed Saviour suffered, which were positively inflicted upon him, may be divided into these parts: viz. 1. The Humiliation of his Incarnation. 2. His abasement from his Birth to his Baptism. 3. His sufferings from his Baptism to his last Supper. 4. His Arraignment. 5. The miseries he endured after his arraignment, which are comprehended in the words of the Creed, Crucified, dead, etc. First for the Humility of his Incarnation. He did not only take the Nature of Man, but he took upon him the form of a servant, and was borne in a most mean and contemptible condition, of a poor Mother, not allowed the common entertainment of an lnne, but thrust out to be borne in a stable amongst the beasts, and laid in a very manger, not looked after or regarded, either by his own or by strangers, Phil. 2. Luke 2. And thus he was abased for diverse reasons: For first hereby the second Adam pays for the extreme arrogancy of the first Adam: The second Adam is thrust down below the ordinary condition of a man, because the first Adam affected a condition above the Angels, even to be like to God himself. Secondly, he thus hides the glory of his eternal Nativity in a mean and temporary birth, that he might purchase for us an heavenly and eternal birth: Our Lord takes upon him the form of a servant, that we might enjoy the states of sons. Thirdly, he refuseth the glory of greatness and pomp of entertainment at his birth, to reach the great ones of the world, not to be proud of their births in Nature, but to seek after the heavenly new birth, as the only true glory: And the poor of the world may be comforted against the meanness of their provisions for themselves and their children, by remembering that the Saviour of the world had not so good entertainment as usually the poorest of their children have. For the second (to wit) his Abasement from his Birth to his Baptism, two things are to be reckoned as parts of his Passion, namely his exile, and his contemptible condition. A little after the birth of our Saviour, we read that joseph and Mary were forced to fly out of jury into Egypt: and in this suffering he bears the similitude of the first Adam: As the first Adam shortly after he was created in Paradise, was banished out from thence: So Christ the second Adam shortly after he was borne in judaea, is driven out to go into Egypt. And this also he suffered, that the prophecy might be fulfilled, that said long before, Out of Egypt have I called my Son, Hosea 11. And this part of his suffering had also comfort in it, for he therefore lost his liberty in his own Country, that he might purchase for us the right and liberty of our heavenly Country: and that such godly men as suffer banishment, might comfort themselves in his example. Now for the other Branch, we may observe that for thirty years, which was the greatest part of our Saviour's life on earth, he lived in a most obscure condition, reckoned even in Israel, but as the Carpenter's son, and made subject to the authority of that poor man joseph: In all which time no man regarded him, or once acknowledged his glory, either as the Son of God, or King of the jews, or Saviour of the world: and in this time was the old prophecy fulfilled, He was as a Root growing up out of a dry ground, he hath no form or comeliness, and when we shall see him, there is no beauty that we should desire him: he is despised and rejected of men, and we hide our faces from him; he was despised, and we esteemed him not, Esay 53. 2, 3. And hence godly men may learn to be patient, and contented, though the world know them not, and acknowledge not their glory of the sons of God, though he live many a day, month, and year, without being desired, or esteemed in the world. It was thus with the Natural Son, and therefore the Adopted sons should not think it strange, 1 john 3. 1, 2▪ If our life be hid, so was Christ's also, Coloss. 3. 3. And this Example of Christ should greatly check the unquietness of the minds of many, that cannot abide to be neglected, and so violably hunt after acceptation and fame in the world. And thus much for his sufferings from his Birth to his Baptism, in all which time our Saviour carried himself but as a private man, and spent his time in performing a most exact obedience to the Law of God, and the commandment of joseph his reputed father. His public sufferings began from his Baptism, when he was about thirty years of age; and the first Division of them I make to be from his Baptism to his last Supper: and about these first observe the circumstance of the time: We know that Christ as the Lord our righteousness was to do two things for us: (viz.) to perform a most absolute obedience to the Law, and to suffer the malediction of the Law for our sins. Now as he began the public profession of his obedience to the Law at his Circumcision, so he began the public enduring of the malediction of the Law at his Baptism: or thus, The obedience to Moses Law he begins at his Circumcision, his open obedience to that singular Law given him by his Father about redeeming the Church by his Passion, he begins to execute from the time of his Baptism. Now the things that he suffered in this part of his life were these: 1. Temptation: As soon as he was baptised, and had solemnly undertaken in public the Redemption of the Church, the Devil set upon him with diverse hellish and furious assaults, as you may read, Matth. 4. And unto this conflict doth our Saviour voluntarily offer himself, being led to the combat by the Spirit, and begins to wrestle with the Prince of all adversary power, enduring with great patience, and resisting and vanquishing with great skill his fiery and blasphemous Darts. And in the Desert by single combat, as in an open field, before God and Angels was this battle fought. And in the Desert doth our Saviour suffer this conflict with the Devil for diverse reasons. First, that he might redeem us, that with our first Parents did wander up and down in the vast desert of this world, being banished from Paradise, and might by subduing the Devil, the Lion of the wilderness, the god of this world, leave us a secure habitation all the days of our pilgrimage, and purchase our return to a better Paradise, Secondly, He was tempted of the Devil, that he might feel what we suffered when we are tempted, and might be able to succour them that are tempted, Hebr. 2. 17, 18. and 4. 15. Thirdly, That he might show us a way how to resist the Devil, and to wrestle with Principalities and Powers, that we may overcome them. For hence we may learn many things: for first here we may know our Adversary, and what Enemy we shall have, if we give our names to Christ, and bind ourselves by the Sacraments to enter into a course of holy obedience to God. The Devil ●s well as the world will oppose us. Secondly, we may gather from hence that no true Christian may promise himself freedom to be spared from this war, nor aught to desire to be discharged from this Trial, seeing the Son of God was not free from it. Thirdly, we should hence learn, that a godly Christian, who is God's Champion, is not brought to the combat of temptations at the mere lust, or when the Devil out of his malice will, but he is solemnly led to the fight by God's Spirit, who will stand by him, and give issue, and make a way to escape the danger: they shall have no more laid upon them than they are able to bear. Fourthly, from the practice of our great Commander, we see with what weapons we must resist: we must get store of the written word of God into our hearts, and with the force of God's sacred and true words, we must beat back and vanquish the blasphemies and provocations of the Devil. Christ beats the Devil by quoting the Scripture; which word of God is called the Sword of the Spirit. Finally, hence our souls may draw everlasting comfort, and courage against all temptations, by faith and confidence in Christ, who hath not only overcome the Devil, but did it in our steads, and that he might merit our victory, and hath promised to help us with his power, 2 Cor. 12. 7, 8, 9 2. Extreme poverty of Estate: The second thing he suffered in this part of his life, was grievous poverty and want of the ordinary comforts and possessions of life, so as he complains, The birds of the air have nests, and the foxes have holes, but the Son of Man hath not where to lay his head, Matth. 8. 20. And we read that when he was to ride in triumph, as it were, into jerusalem, as the King of Zion, (Zach. 9 9) he was fain to ride of a borrowed Ass, and the foal of an Ass, Matth. 21. Now this meanness of Estate he endured for these reasons. First, He became poor, as the Apostle said, that he might make us rich, 2 Cor. 8. 9 He wanted earthly things, that he might enrich us with heavenly things. Secondly, our King comes to us thus meek and lowly, hiding his Majesty, and applying himself to the mean cond●●●on of his servants, that he might entice us to seek more heartily those great things of our salvation from him, Zach. 9 9 And from hence we may learn diverse things. First, we should know and acknowledge this grace of our Lord jesus Christ, and bless his blessed poverty, that hath opened a way for such riches for our souls, 2 Cor. 8. 9 Secondly, such as are rich should learn not to contemn poor Christians for their poverty, seeing Christ himself was poor; and withal they should imitate Christ, even to make themselves poor (as it were) through their abundant liberality to the distressed Saints, as Paul urgeth it 2 Cor. 8. 9 And further, they should not place their felicity in the possession of worldly things, seeing the Heir of all things, and the fountain of all happiness, did by willing poverty so trample upon the glory of the riches of the world. Thirdly, such as would follow Christ in this world, must hence learn not to seek great things from his service in earthly things: for so our Saviour urgeth this point, as you may read Matth. 8. 19, 20. Lastly, poor Christians may wonderfully rejoice, and serve God in their mean places with much gladness of heart, seeing the Saviour of the world was as poor as they, and lived in as much want of all things as they do. 3. Infirmities of all sorts, especially bodily weaknesses, as famine, and thirst, and weariness, and tears, and the like, reported in the story of the Gospel: as also infirmities of the mind, as anger, sadness, trouble of heart, and the like: and these he suffered for diverse reasons also. First, that in all things he might be made like unto us, sin only excepted, Heb. 4. 15. Secondly, that he might assure us that he knows how to have compassion of our infirmities. Thirdly, Christ was made weak for us, that we might be strong in his might, and might each of us say with Paul, I can do all things by jesus Christ that strengtheneth me. Lastly, it is a shame for us to be impatient when we suffer these things, seeing the Prince of our salvation hath abased himself to suffer such things in his own person. 4. Ignominy and extreme disgrace. And his sufferings that belong to this head were of diverse kinds: As first, vile estimation and neglect, as to be reckoned but as a Carpenter, or the son of a Carpenter, Mark. 6. 3. and to be regatded of none of the Rulers, and great men, john 7. 48, 49. Secondly, the express denial of his chief glories. Thus the jews denied his Divinity, as is recorded in diverse places of the Gospel. They likewise would never acknowledge the glory of his birth of a Virgin, but still reckoned him for Joseph's son. Nor would they receive him as their Saviour and King, joh. 1. 10. and his Miracles they said he wrought by the Devil. Thirdly, unjust accusations and vile reproaches: and thus he is charged with all sorts of vices, against God, and the Magistrates, and against his own Soul. Against God he is charged with blasphemy, and seducing the people, and to be a Samaritan: Against the Magistrate he is charged with treason and sedition: and against his own Soul▪ he is charged with gluttony, and working with a Familiar, & madness, and to be a friend of Publicans and sinners: and these Indignities were the more grievous, because he suffered them from the Priests and Scribes and pharisees, as well as from the people, they being men that profess learning and religion: and because he suffered them also from his own, even those amongst whom he was borne and bred: and because also these things wrought such an impression in the hearts of the people, that they not only disliked him, but were scandalised and offended in him, Mark. 6. 3. and some of his Disciples fell away from him, john 6. All this shame and reproach he bore for diverse reasons: First, he thereby suffers the imputation of our sins; being our surety he endures it to be charged with all sorts of crimes, because though he were innocent, yet we were guilty: and that may be the reason, why he saith so little to excuse himself against these aspersions. Secondly, that thereby he might deliver us from that eternal shame was due to us, and merit for us eternal honour, and glory, and praise, joh. 19 2. Thirdly, that therein he might give an unanswerable prose of that natural hatred of goodness that is in the men of this world, of what degree soever. Fourthly, that he might leave us an example of patience under the like sufferings, and that we might prepare and look for the trials of reproach for well-doing, and not think it strange to be reckoned for evil doers, and to lie buried under the disgrace of foul aspersions, Matth. 10. 24. Heb. 12. 3, 4. 5. Many dangers of the loss of his life. The nazarenes would have cast him down headlong from the brow of a Hill, Luk. 4. 29. The jews took up stones to kill him, john 8. 59 The Pharisees and Herodians took counsel how to destroy him, Mark. 3. 6, 7. divers consultations of this kind we read of, as john 7. 1. and 11. 53. And these dangers he suffered as the fruits of our sin: they are never safe that live in sin. And also he endured these dangers, that he might redeem our lives, and save us from danger of eternal destruction. And further, that he might teach us how to carry ourselves in time of danger, viz. to rest upon God without fear, as knowing that our times are in God's hand, as Christ did when he sent that message to Herod, Go tell that fox, I work to day and to morrow, etc. and yet withal to use all lawful ways of prevention or escape from danger, as we read our Saviour often did, john 7. 1. & 11. 53, 54. And further, that we might rest upon this experience of his power; He that was able to preserve himself from such desperate dangers, is able and will keep us in all our ways. Finally, it should teach us patience under losses, crosses and dangers, seeing, as the Apostle saith, We have not resisted unto blood, Heb. 12. 4. our dangers are not so great as his: and therefore it is a shame for us to faint or be discouraged. Thus of his sufferings from his Baptism till about the time of his last Supper. His Arraignment follows. Under his Arraignment I comprehend those dreadful things he suffered, which contain the first part of his extreme Passion: And here we are to consider, first, what went before his Arraignment; and then the things he suffered in the Arraignment itself. Before his Arraignment fell out three things. 1. The consultation of his Adversaries. 2. The treason of judas. 3. His apprehension. But before I open these points, two things in general that concern his last Passion are to be considered, (viz.) the place where he suffered, and the time when. The place where he suffered was jerusalem: which was ordered so of purpose in the providence of God for three reasons. First, that so the types of the Old Testament might be fulfilled: for there it was that Abraham would have sacrificed his son Isaac as a type of Christ. Secondly, that so our Saviour's own prophecies concerning the place of his Passion might be fulfilled: for he had foretold his Disciples that it must be at jerusalem, Matth. 20 17, 18, 19 Luk. 13. 31, etc. Thirdly & chiefly, that by his Death and Passion, he might obtain for us the vision of eternal Peace, which the word jerusalem signifies. The time when he suffered was at the Passeover: At which time was the greatest assembly and concourse of people of all sorts, and from all parts of the world. He being our surety, pays our debt publicly before thousands of witnesses; and withal thereby signifies, that he is the true Paschall Lamb, which was offered up for people of all Nations: and the better to confirm our Faith, and affect us, chooseth to be killed about the same time the Paschall Lamb was eaten: And it might signify, that God that would send the Destroyer against the world, would yet passover the Elect that are sprinkled with the blood of his Son: and that Christ jesus will guide us out of the Egypt of this world into the heavenly Canaan; and at the time of the Passeover doth the Lamb of God pass out of this world. Thus of the place and time. The first thing we are to consider of that fell out before his Arraignment, is the consultation of his Adversaries, which is recorded, Matth. 26. 3, 4. where observe, first what they did, viz. they call a Counsel, they do not go about the work without advice. They gather a great assembly together to consult of the business. They unite their forces against Christ, to let us know, that the authority of Counsels is not infallible: There have been Counsels against Christ as well as for Christ: and to teach Christian Rulers in Church and Commonwealth, to lay their heads and hearts together, how they may destroy Antichrist. It is much to be lamented, that Christians can no better agree together against Antichrist: It is easier to get a Council against Christ, than against Antichrist. Secondly, note where they assemble, viz. in the Hall of Caiaphas, who was the man, that before in another Council, had given his sentence for the kill of Christ, and was the first that delivered his opinion expressly for the death of Christ, joh. 11. Thirdly, consider who were of this wicked Council, viz. the chief Priests & Scribes, and Elders of the people: even the nearer men come to God by place and office, the more desperately vile they are when they once fall to opposing the truth: Christ had no enemies more malicious than the Priests and Scribes, and therefore it is not safe to rest upon men in the businesses of salvation: Things are not therefore to be believed or done, because they are graced with the authority of great men in Church or Commonwealth. And it is not unprofitable to note the causes of these men's proceedings against Christ. First, they envied his glory and respect among the people, which had so much eclipsed their glory: then this Envy begat the darkness of affected Ignorance, so as neither Scripture, nor his teaching, nor the often foils he had given them, nor his Miracles could convince them: Then their affected Ignorance begat hatred and loathing of the Truth: and that hatred of the Truth, made them fall into this mad and unappeasable Rage and Malice against Christ, which appears by the last thing I note in their consultation, which was the end why they assembled, viz. to take him by subtlety and to kill him. Note here that Malice in the enemies of Religion is very cruel: Nothing but his blood will satisfy them, and they make no conscience to use ill means to take him, they profess to desire to take him by subtlety. There is a world of wickedness committed by such as sit in seats of justice and judgement: and the judge of the world will have it brought to light, it shall be known many times to their eternal shame amongst men. I may add one thing more about this consultation, and that is about the time of it: Now when they should have been preparing themselves for the Passeover, they are met here in a Council to take Arms against the true Paschall Lamb: and had it not been for fear of the tumulting of the people, they would have as securely sought his destruction at that time as any other. Quest. But where was our Saviour now? Answ. He was at Bethany, and got himself of purpose out of the way, that they might have full scope to meet and consult about his death, as knowing that his hour was come, & thereby declaring that he did willingly lay down his life for us. Thus of the consultation of his Adversaries. Concerning the Treason of judas, diverse things are worthy the noting, as 1. The parts of it: and so his treason consisted of two devilish practices: The first was his compact with the Priests about betraying Christ; of which reed Mat. 26. 14. etc. The second was the villainous execution of the Treason, according to that agreement: of which reed Matth. 26. 47. etc. where you shall find that he betrayed him with a kiss. 2. The quality of the Traitor: He was a Minister, a chosen Disciple of Christ, yea preferred to the highest Calling in the Church, viz. to be an Apostle, one of the Twelve that was called out of the rest of the Disciples, and made one of Christ's own family, and amongst the Twelve of some special reckoning, for he was, as it were, the Steward, and bore the Bag. 3. The cause of the Treason, or what moved judas to this devilish practice, and that was his covetousness, which is expressly noted by the Evangelist S. john, Chap. 12. 6. And his covetousness was the more vile, and may be aggravated against him diverse ways. As first, because he was an Apostle: Covetousness is more hateful in a Minister than in any other. Secondly, Because he would sell his Lord and Master at so mean a price; that he should offer to sell the Lord of all things, as if he had been a vile bondslave, and that he should reckon him to be made for his own private gain, that did vouchsafe to become a common price for the redeeming of all men, was a grievous offence: but that he should sell him for so mean a price, as thirty pieces of Silver, was extremely base: Nay it was the more excessively vile, that he useth Christ worse than a Clown would do his hog; for if a country clown were to sell his hog, he would not leave the price to the discretion of the buyers, as judas did. 4. The Patience of Christ towards the Traitor, using so many ways to warn him, and reclaim him: For first, after the Treason began, our Saviour vouchsafeth to wash the very fear of the Traitor, those feet that were ready to shed innocent blood, joh. 13. 2, 5. Secondly, He thence taketh occasion to say, Ye are clean, but n●t all, joh. 13. 10, 11. Thirdly, He comes nearer, and: by a prophecy tells them, that one of them that did eat bread with him should file up his heel against him, vers. 18. Fourthly-Heyet more plainly saith, One of you shall betray me, not naming him, joh. 13. 21. Fiftly, To awaken him, sie●hreatens him, Woe unto that man by whom the Son of Man is betrayed, etc. Mut. 26. 24. Sixtly, When all this would not melt the heart of judas, he falls into a grievous Agony for very compassion, and vexation at the sin of judas, so as be was troubled in Spirit, as Saint john shows, Chap. 13. 21. Seventhly, Though he knew him to be a cursed Enemy and a Wolf, that waited to pray upon him, (though now in a sheep's skin) yet he gives him a Sop: He gave us a pattern, how to practise that saying, If thine enemy hunger feed him, if he thirst give him drink. 5. Why was it necessary Christ should be betrayed by judas? Answ. He suffered this betraying: First, that the Scripture might be fulfilled that had foretold this Treason, joh. 13. 18. Secondly, in abiding this Treason, he paid for our perfidiousness and ingratitude in Adam; our perfidiousness in betraying the Truth to the Devil; and our ingratitude, that had received of God so many benefits by Creation, and yet so evil rewarded him: and he was betrayed with a kiss, that he might satisfy for us, that in Adam had admitted the flattery of the Serpent, when he told us we should be like God; yea that had as it were flattered the Serpent, obeying him rather then God. 6. What end this Traitor had: viz. He died miserably, lived to see Christ suffer so much, as filled his conscience with cruel torments, and afterwards hanged himself, so desperately, that he burst asunder in the midst, and all his bowels gushed out, as you may read in the Gospel, and the Acts, Matth. 27. 3, 4, 5. Act. 1. 18. Out of all this diverse uses may be made: As, 1. For Information, and so two things may benoted: First, that Ministers if they be corrupt, and lie in the practice of any gross sin, prove very devils incarnate; judas for this cause is called a Devil, john 6. 70. Nothing is more loathsome to God than a wicked Minister; and no men prove more vile, and impudent, and fenselesse than they, if they make not conscience of their ways. If Salt be unsavoury, where with shall it be salted? Seldom doeiwe read or hear of the conversion of these men. Again, if God forsake a man in his just judgement, we see how impossible it is for a man to get out of the snare of sin. judas, after Covetousness had infected him, was still an Apostle, had excellent gifts of preaching and working miracles, enjoyed the benefit of the daily doctrine & holy example of our Saviour, saw his Miracles, was enterrained into his familiar acquaintance, and had manifest warning given, joh. 6. 70. And now at the time of his Treason frequent admonitions, as was showed before, and yet so corrupt was his nature, and so had the Devil bewitched him, that he gives not over till he had fully finished his wicked device. Yea let all men take heed how they trust upon vain evasions, or pretended projects, to avoid the hurts and mischief may follow upon their wicked actions. It is probably gathered by some Divines, that judas though he meant to betray Christ, yet he meant not to have him killed, but thought he might get the money of the Priests, and yet Christ when he came to the pinch would escape from their hands, as he had often done. And this may beegathered two ways: For first, when he comes to Christ, and gives the sign to the jews by kissing him, he so speaks to Christ, as he seems to will him to shift for himself; when he said, Master save thyself, or hail Master. And secondly, the Evangelist observes, that when judas saw that Christ was condemned, he was horribly troubled, and falls into despair: which imports that he thought he should never have been condemned. But all this forecast notwithstanding, by betraying him, he became guilty of Innocent blood, which he saw when it was too late. Yea yet further, all men may take warning too from judas, to look to the beginnings of discontent. The Devil can work strange mischiefs out of small beginnings: for though judas was covetous, yet what made him fall upon this practice of betraying Christ at this time? The Text notes that he was discontent about the loss of the ointment, & grew sullen & displeased, that the woman was justified in her course, & his reproof not allowed. Now upon this discontent, it is said the Devil entered into him. Let men receive information from thence, and take heed of anger, and grudge, and discontent, for by giving place to these things, they may let in the very devil into their hearts, who may lead them to desperate and vile conclusions and practices: as we read the like in Joseph's brethren, Saul, Achitophel, and diverse others, Math. 26. 14. joh. 12. 4. Ephes. 4. 26, 27. Again, we may from hence note, that a man may be a monstrous vile creature, and yet live amongst good company, and speak Christ fair, and profess to be his Disciple, and salute him with a kiss, and yet be a notable enemy to Christ. Many Christians amongst us draw near to Christ with their lips, when their hearts are far from him. Notorious wicked livers are yet so impudent, as to come and sit down with Christ, and eat at his table, and dip their hands with him in the same platter: but let them not deceive themselves, their place shall not privilege them, nor their hypocrisy cover them; Christ knows them to be judasses', and will make them known in due time. 2. For instruction: and so all men from hence should learn to beware of covetousness; if they do not; that which undid judas will undo them. Now that men may both discern what covetousness is, and what reason they have to avoid it, I will briefly define covetousness. Covetousness is a spiritual disease in the heart of man, arising from Nature, corrupted and ensnared by Satan and the world, inclining the soul to an immoderate (yet vain) care after earthly things, for his own private good, to the singular detriment of the soul. I call covetousness a disease, because it hath such a privation, as hath not only want of virtue and happiness, but a disposition to evil and painful disquietness: and so Solomon calls it an evil sickness. I say it is a spiritual disease, to awaken covetous persons, for that imports it is hard to be cured: no medicine but the blood of Christ can heal it; and it is the worse, because it is not felt of the most, but hated only in the name of it. The subject of the disease is the heart of man, there is the seat of it, and therefore Saint Mark adds covetousness to those vices Saint Matthew had said did defile a man, Mark. 7. 22. Matth. 15. The internal efficient cause of this sin is Nature corrupted: it had need to be looked to, because it is a disease the Nature of man is apt to be infected withal. Yet I say Nature corrupted, for Nature itself is content with a little. The outward causes are the devil and the world: A covetous heart is never without the devil in it, or not for any long time; and therefore the text notes, that upon the stirring or fits of this disease in judas, the devil entered into him. The world also by variety of baits and objects excites this disease. The form of this sin lieth in the inclination of the soul to an immoderate and confident care of earthly things. I make earthly things the object, because it were a great virtue to covet spiritual things, 1 Cor. 14. I say immoderate, because honest labour and desire after necessary things is not condemned: and care is immoderate, when it hath any of these signs following, all which are evident signs of covetousness. 1. When a man's affections are so set upon earthly things, that he is in love with them, and placeth his felicity in them: and therefore covetousness is called the love of money, by a Periphrasis, 1 Tim. 6. 10. 2 A second sign of covetousness or immoderate care, is, when the mind is so taken up about earthly things, that it can not attend to God's word or his ordinances, Psalm. 119. 36. Matth. 13. Ezech. 33. 31. and therefore the covetous cannot brook God's Sabbath, and desires greatly to have it over, Amos 8. 3. A third sign is, when men will use ill means to compass gain, as when men will use lying, flattery, oppression, usury, false weights and measures, or any other ways of fraud and cruelty, Pro. 28. 16. 1 Thess. 4. 6. 4. Fourthly, when men give sparingly, or grudgingly, or slackly to charitable uses. I add, that this care is vain, and that in diverse respects: For first, he that loveth silver shall not be satisfied with silver; and beside, after all his travel, his earthly riches will perish while he looks on; or if they do continue, he must not continue with them: for as he came forth of his mother's belly so shall he return, naked, to go as he came: he shall carry away nothing of all his labour; in all points as he came so shall he go, and then what profit hath he that hath traveled for the wind? I say inclining the soul, to take in the lowest degree of covetousness: for some have their hearts and eyes, and hands, and tongues, all exercised in it, 2 P●●. 2. 14. Now others are only secretly drawn with it, and infected with the daily inclinations to it. I add, for his own private good, to note the end of covetousness: for if he sought these things only for God's glory, or the good of the Church, it were to be allowed. The last thing in the definition, is, to the singular detriment of the soul; for many are the vile effects of covetousness: First, it infatuates a man, and makes him without understanding, Esay 56. 11. Prou. 28. 16. Secondly, it leaves a man in continual danger to err from the faith, 1 Tim. 6. 10. Thirdly, it is the root of all evil, it draws a man to many a sin, as we see here in judas; and seldom is covetousness mentioned in the Scripture, but some vile sin or other is joined with it. Fourthly, it angreth and vexeth God exceedingly, especially when men are exercised in it, Esay 57 17. Ezech. 22. 13. jer. 6. 13. besides temporal judgements, it causeth the damnation of the soul in hell, Ephes. 5. 5, 6. and therefore it should not be so much as named amongst Christians, Ephes. 5. 3. And as covetousness ought to be avoided by all men, so especially by Ministers: Covetousness in them is very abominable and pernicious; the Prophet calls such Ministers greedy dogs, Esay 56. 11. Again, this lamentable example of judas should make men abhor the sin of betraying Christ. Many men detest the fact of judas, and yet commit it or the like themselves: for Christ is betrayed many ways, as when his truth and honour is denied before men, and men dare not show their faith or purity before others: so also when men profess true religion, and yet deny the power of it, and live wickedly, and cause the adversaries of Christ to blaspheme: this is to deliver Christ to be accused, arraigned, and condemned of evil judges. Again, when for reward a man will betray the truth by bearing false witness; for to betray the truth, is to betray God who is Truth: and so when men violate brotherly love, they betray God who is Love.. Ministers also betray Christ (with judas) when they betray the flocks of Christ, and following their own ambition or gain, leave their flocks to the Wolf to be daily devoured, and besides starving them for want of fodder, or wholesome food. And such judasses' are they that will sell Religion and their own souls to get unlawsull gain, by lying, and swearing, and false commodities and weights, etc. or will break God's Sabbaths to follow their gain: yea in some respects they are worse than judas, for he was never a Traitor but once, and then it was to get thirty pieces of silver; but a great number of men amongst us will sell Christ and their own souls for one piece of silver, and do make a practice of it, they do it daily. Again, let all men take heed of gross sins, or any extraordinary causes of corruption, for strange punishments will follow such workers of iniquity. The fearful judgement of God upon this poor creature, may affright the Sodomites & Effeminate, the cursed Swearers and Blasphemers, the damned Drunkards and Atheists, the hellish Traitors and Heretics of our time. Further, we see that all godly Christians in this world had need to look well to themselves: this world is full of treachery, and falsehood, and dissimulation: We see Christ's family was not without a judas in it; and there are few sorts of men, or private families of any note, but there is one judas or other there. It is and will be still true, A man's enemies are they of his own house: Sometimes the very wife that lieth in a man's bosom proves false and treacherous, sometimes to a man's state, sometimes to a man's reputation, and oft times to his soul and Religion, Mich. 7. 5, 6, 7. The usual compliments of the world prove but as judas his kiss. Lastly, such as suffer for the ingratitude or perfidiousness of others, should comfort themselves in this part of the Passion of Christ: they may the more patiently abide it, seeing Christ himself was so used, and by such a one as judas was. Thus of the Treason of judas. The apprehension of our Saviour follows: and there we are to consider two things; First, What Christ did: Then, What was done to him. For the first, the Evangelists with great care record what our Saviour did now that the time was come that he must be apprehended and brought to his last Passion: and so they show how he prepared himself for these sufferings, immediately before he was to be apprehended: and so they report five things that he did. 1. He made a Feast to his Disciples: he chose to suffer at the time of the great Passeover, that thereby he might confirm the hearts of the Disciples, and show how little he feared death, and how willing he was to obey the Commandment of his Father, by being obedient to the death. 2. He made his will and last Testament, and therein he appoints a solemn assembly to be yearly and oft in the year observed in commemoration of his Passion, by all that love him to the world's end: and further grants a general pardon of all sins, to all that shall worthily partake of that solemnity at all times till his coming again: and beside, bequeathes unto godly Christians all the merits and benefits of his Passion, and all the good things contained in God's Covenant made with the Church in Christ, and all this is comprehended in the institution of his last Supper. 3. He took his leave of his Disciples, and made an admirable speech to them, recorded in the 13. 14. 15. and 16. Chapters of john: which speech may be all referred to three heads, Prediction, Exhortation, and Promise: By way of Prediction we shall find in that speech, that he tells them before hand of the things he shall suffer, and the glory he shall have after his sufferings, and withal the glorious provision he will make for them in heaven after his Ascension, & comforteth them against his departure from them. Secondly, by way of Exhortation he earnestly persuades them by these his last words, to look to their carriage in the world after he was gone, in these points especially; namely, that they show forth the continual proof of their unfeigned and fervent love one to another, and that they arm themselves with all patience, to suffer all the indignities and troubles should befall them from the Devil, and the world: and chiefly that they abide in him, as the branch doth in the Vine, bearing good fruits to the glory and honour of his Name. Thirdly, By way of promise, he labours to fill them with comfort, by assuring to them three singular favours: First, that he would send them the Holy Ghost to be their Comforter all their days. Secondly, that they shall at all times have audience in heaven for all suits whatsoever, if they be made in his Name. And thirdly, that what troubles soever they shall have in the world, yet in him they shall have peace. Neither did he intend this speech only for his Disciples, but for all the godly in all ages that should mourn for his absence. The fourth thing our Saviour did for preparing him for his Passion, was the choice of the place where he would begin his Passion: and therein two things are worthy to be considered: viz. The kind of place he chooseth, and his great willingness to suffer for us. The place he chose was a Garden: and that he did of purpose, for as the first sin was committed in a Garden, so he is pleased to offer himself to suffer the first part of his great Passion in a Garden. Thus is our blessed Saviour pleased by his obedience in a Garden, to make satisfaction of the sin of Rebellion committed by our first Parents in Paradise: The next is the demonstration of our Saviour's willingness to suffer for us, which he shows plainly in choosing the place: for first it would be hard for the Priests to apprehend him in the City, because of the people, therefore he gets out of the City to a place that was near. Again, the Evangelists note that he went to a place he was accustomed to go to, that so it might not be difficult to find him, Luke 22. 39 And to make it out of all doubt, S. john saith, That judas that betrayed him knew the place. And it is profitable for us to know that our Saviour did suffer willingly, because that adds to the price of his satisfaction; for unless his Passion had been voluntary, there had not been a just satisfaction for our sins to God's justice: And beside, that circumstance should the more stir up our hearts to admire the greatness of his love to us. And finally, it is a most lively precedent to teach us with all willingness to take up our cross and follow him, that hath so willingly suffered such grievous things for us. The fifth thing our Saviour did in his preparation, was the offering up of prayer to God before he entered upon his Passion. Now the prayers Christ made, were partly for the Church, and partly for himself: The prayer for the Church, which he made immediately before his apprehension, is at large recorded in the 17. of john, which prayer he made as the High Priest; whose office was twofold, to make intercession for the people, and to make satisfaction and atonement for their sins. And though the intercession of Christ be chiefly performed in heaven as he sitteth at the right hand of God, yet that we might know what he saith for us in heaven, he conceives that most sacred frame of Intercession, which is there recorded for our everlasting consolation. Now concerning that prayer of our Saviour, many things may be observed. 1. For whom he prays and makes intercession; and so he expressly saith, That he did not pray for the world, but for the Elect, vers. 9 2. Why he made that prayer on earth, and did not reserve it till he came to heaven? And to that he answereth himself, vers. 13. that he spoke those things on earth, that his joy might be fulfilled in us, for it must needs be an unspeakable comfort to us to know what Christ prays for in heaven to obtain for us. 3. What things he assumes, as taken for granted, before he puts up his petitions to God: and so he reckons up before God diverse admirable privileges which belong to the godly, which God did never deny, but always granted to belong to them: and these were, 1. That God had given Christ full power to bestow eternal life upon the godly, vers. 2. 2. That the godly were Gods own people, and that he had bestowed them all upon Christ to redeem them, and provide for them, vers. 6, 10. 3. That Christ is glorified in them, vers. 10. meaning that God had given him leave to make himself glorious by advancing them, and that he did account himself to have no glory on earth, but what he had in and from them. 4. That he did sanctify himself for them, vers. 19 that is, that God was to account all his merits to belong to them, and that all he endured when he was set apart as a Sacrifice, was for their sakes. 5. That all he was to pray for, did belong to all believers as well as to the Apostles, even to all that did or should believe to the world's end, vers. 20. 6. That by the Gospel Christ was to make all the godly feel, that God loved them, as well as he loved him, verse 26. 4. What he did beg of his Father for us: and so we shall find that he hath fitted his suits to our desires. For look what in this world the godly most desire to be freed from or to have, that he hath asked, namely, 1. That God would undertake to keep us so as we might not any of us be lost, verse 11, 12. 2. That God would preserve and keep us from evil, both the evil of sin, and the evil of danger that might oppress us, verse 15. 3. That God would sanctify us by the power of his word, and so furnish us with all gifts needful to a holy life, verse 17. 4. That we may be admitted into fellowship and indissolvable union with the blessed Trinity, and amongst ourselves, that in a sort we might be joined to God as Christ was, verse 21. 5. That God would so perfect this holy union in them, that he might make the very world to know that God loved them, as well as he loved Christ, verse 23. 6. That God would in his due time bring them all to him in heaven, that they may for ever behold his glory there, verse 24. These are marvelous things, and should wonderfully affect us and comfort us. 5. By what arguments our Saviour urgeth these petitions: for his very reasons do show what care he had of us, and how he pities us, and that he stands upon our right. And so we shall find that he used four Reasons why God should grant all he asked for them. The first was because we are Gods: thine they are, vers. 9, 10. and therefore God should defend us in that we are his own, and belong to his charge and care. The second was, because the world hates us, vers. 14. we are likely to be so ill used in the world, that God must needs look to us, to protect, and provide for us. The third was because our Saviour himself should be now no more in this world to look to us in his own person, and therefore he prays God to look to us, vers. 11. The last was because he had sanctified himself for our sakes, and therefore pleads his own merits for us, vers. 19 Lastly, it is profitable for us to mark the intimation our Saviour gives all along his prayer, by which he lets fall a description of what we must be if we would have our part in his Intercession. For in the 20. verse we may see it plain, we must be believers, and verses 6, 7, 8. with 26. We may see further that we must be such as will receive the words which God gave to Christ to deliver to us, & by them will know God's name, and such as will keep the word as the greatest treasure in the world. They that hear not Christ's preaching on Earth, shall not have benefit by Christ's praying in Heaven. Nor will hearing serve turn, but there must be knowledge and believing, and keeping of the word as a treasure, and for practise. Thus of the prayers our Saviour made for the Church. The prayers he made for himself, concern either his Glory in Heaven, or his Passion on Earth. His prayer for his Glory in Heaven is recorded, john 17. v. 1. to 6. and in that prayer our Saviour first lays down the substance of his request, vers. 1. Secondly, he urgeth it with arguments, vers. 1, 2, 3, 4. Thirdly, he explains his meaning for the manner how he would have his petitions granted. The substance of his suit is, that God would glorify his Son. The Reasons are: First, because God is his Father and he his Son, vers. 1. Secondly, because if God glorify him, he will glorify God again, verse 1. Thirdly, because God had given him power before to bestow glory upon others, and therefore much more he should have it himself, verse 2, 3. Fourthly, because he had glorified God on earth, and should within a little time finish all his hard task, verse 4. Now the manner how he would be glorified, was, by receiving the same glory again, which he had with the Father before the world was; which referred to his humane Nature, must be understood of his exaltation above all things that are made in heaven or earth, and so to be worshipped with the divine Nature. And as it is referred to the divine Nature, it must be understood of manifestation to the world, that as always he as second Person had glory equal with the Father, so that God would let it be known to be so through the world, which was accomplished after his resurrection, when the Divinity of Christ was published to all Nations. Thus of his prayer for his Glorification. The prayer that concerns his Passion was made in the Garden a little before his enemies came to apprehend him. And concerning that prayer diverse things may be observed. 1. The company was with him, or near to him at the time of his prayer, and so the Text notes that he singled out of all the Disciples three of them whom he loved most, viz. Peter, and john, and james. Now this company he took for two Reasons: First, that they might be witnesses of this part of his Passion. Secondly, he chose them to be by him, as such as to whom he could more freely discover himself: and in this our Saviour did express that which is settled in the natures almost of all men, and so of all godly men, in the businesses of religion. There be some persons before whom a man would more willingly pray or preach or do any duty; and yet others have no just cause to take exceptions as if they were neglected, or it was partiality, for we see here Christ himself did single out these men, and leave the rest of the Disciples further off, Matth. 26. 36, 37. and withal from hence we may learn that the very presence of such as we love, doth us good when we are in distress, though they should say nothing to us; as here our Saviour gives these Disciples a great charge to tarry by him, and yet they say not a word to him, no not when he makes his moan, that his heart was heavy to the very death: yea it seems our Saviour was not willing to be without them, though they slept by him, and seemed to take little notice of his distress. Further, these three were they that had seen his Transfiguration on the Mount, and therefore are now the fittest to behold this great abasement, without wavering in the faith of his Divinity, because they had seen him glorious, whom now they are to behold so infirm. 2. The gesture he used in prayer, viz. He felt on his face and prayed. Even the more grievous the distress was upon him, the more humbly did he demean himself towards God: When his heart was so heavy, nothing but praying to God would help him; for he had made his moan to the Disciples, and that eased him not. Nor doth he rest in that, simply to pray, but his Agony being great, he applies himself to that gesture might best fit the greatness of his distress, to teach us what we should do, when our hearts are heavy, and how we should strive to enlarge our affections, and suit our whole behaviour in God's presence according to his hand upon us, or the great need we have of his help. 3. What befell him when he went to pray, viz. a most grievous Agony in soul, which with such speed increased upon him, that he cried out to his Disciples, that his soul was every way compassed about with sorrow even unto the death, and he sweat in that Anguish very blood, as is noted by the Evangelist, and he was marvellously amazed and afraid. Now if any ask, what made our Saviour Matth. 26. 38. fall into this perplexity? I answer, that we must not think, that it was the fear of bodily death that thus affrighted our Saviour, seeing we know that the Martyrs that were infirm men, did yet embrace death without these Agonies: though by the way we must remember, that it is a thousand times more easy to suffer the death of a Martyr, than for Christ to suffer bare death of any kind, because Martyrs in death are freed from the guilt of all their sins, whereas Christ in death, as our surety, stands charged with sin: but it was not the fear of death thus troubled our Saviour; he had many other more dreadful things to think of: As first, the tyranny of Sin, Death, and Satan, that had prevailed over mankind. Secondly, the great ingratitude of the greatest part of mankind, who would not regard redemption though made in his blood. Thirdly, the dispersion of his Disciples, and the scandal that even they would take at his death. Fourthly, the ruin would come upon the jewish Nation by making themselves guilty of his blood. Fifthly and especially, the sense of the most horrible wrath of God against the sins of the world, which he must endure, and did begin to feel, for our sakes, as being our surety. It was not death then simply that he feared, but death joined with that pouring out of the dreadful wrath of God upon his soul: this bred that incredible and deadly sadness, and pain, and inward fear in our Saviour. Now this mournful consideration of his grievous fear and agony, may serve unto us for great consolation, and that in diverse respects: For first herein we may see his love to us, that can be content to take upon him our infirmities, even those that are most troublesome, such as this dreadful fear and perplexity was: he was here truly transfigured: for as on the Mount by transfiguration he showed what glory he should have in heaven, so in the Garden, by this transfiguration he shows what weakness cleaves to his members on earth: only we must still remember, that he took upon him only unblameable infirmities; for in this he sinned not. If any ask how could such unspeakable fear and sadness be without sin, seeing the affections were so violently moved and troubled? I answer, that the perturbation that was in our Saviour's heart, was like to clean water in a clean glass; if it be shaked never so violently, yet it is clean still, because there is no mud in the bottom. But on the other side, if clean water be put into a clean glass, and mud withal be settled in the bottom, than the least stirring that is makes it foul: and so it is with us, there is sin in almost all perturbations that arise in our hearts, because every shaking of our hearts stirs up some corruption that is in our nature; but it was not so with Christ. Again, fearful Christians may take some comfort from hence, to see that their Saviour was afraid as well as they. His Agony may comfort them against their pusillanimity; and further such as find strange accidents in prayer, and are suddenly oppressed with fears and doubts or terrors, may profitably remember what befell their Saviour when he went to pray. Lastly, such as are afflicted in conscience under the sense of God's wrath, may wonderfully from hence be relieved: First, by considering that Christ himself did feel the same, or much greater sorrows than they do, and therefore doth pity them, and will suocour them. Secondly, by considering that Christ hath borne in his own soul the brunt of God's displeasure for sin, and therefore they should not be so dismayed, but behold his soul as made a sacrifice for their sins. And thus of his Agony. There was yet another great discouragement befell him in his prayer, and that was the marvelous senselessness, and drowsiness, and want of compassion in his Disciples, who were so far from comforting him, or mourning with him, that they could not watch with him one hour: That Peter that a little before said, If all men were offended in him, yet he would never be offended, yea he was ready to die for him, yet now he doth not resist his very sleep, but neglects his Saviour in his greatest distress. And from this observation we may gather diverse Uses. For hereby it is manifest, that the whole burden of satisfaction lies upon Christ only: Here is no body to help him to pay one farthing, nor so much as pity him, or encourage him: when our ransom is in paying, the great Apostles are a sleeping. Besides, men in misery must learn to trust upon God only, for there are none so near or dear to us, but in times of distress may come far short of that compassion or succour which we may expect from them: and if any such thing befall us in our pains or other miseries, we must labour to comfort ourselves with this example of the like case of our Saviour. Moreover, men that are given to bodily sleepiness in time of God's service should be warned from hence: Even such a bodily infirmity, if it be nourished, may bring us into fearful temptations, and makes us guilty of grievous offence against God and Christ; as is imported by our Saviour's mild reproof of the sleepy Disciples, Matth. 26. 4. The form of prayer he used, and that was, Abba father, let this cup pass from me if it be possible; yet not my will but thy will be done, Mark. 14. 36. In which form we may note three things: First, the Titles he gives to God. Secondly, the substance of his suit to God. And thirdly, the clauses limiting his petition. 1. The Titles are recorded by Saint Mark: and we shall find them given to God in three places of the new Testament: viz. in this prayer of Christ's, and Rom. 8. 15. and Galat. 4. 7. The term Abba, is an Hebrew or Syriac word: and the other word Pater, is both a Greek and Latin word: Now in that Christ calling upon his Father gives him his title in diverse languages, it is thought, that thereby Christ would intimate that he was the God of both jews & Gentiles, and in as much as the time drew on in which the partition wall was to be broken down, and God was to be believed on, and called upon by both sorts of people, Christ himself first begins to treat with God in both languages. And it may well be, that being now in infinite torment he would intimate by these terms, that he suffered them both for jews and Gentiles. 2. As for the substance of the petition, a great doubt may arise in a man's mind how this could be in Christ without sin, or contradiction to himself. He that had foretold his death, and professed so often to be willing to die, and was sent into the world for this purpose, and if he died not all the Elect were undone: how can it be that now he prays that if it be possible he may not die? I answer this objection two ways: first, that he doth not expressly pray against his death, but his words may be understood as well (as I conceive) of the Agony he was in, in his soul: and so what inconvenience can follow, if we grant that he desired of God that it might pass from him, or be quickly removed, if it were possible and might stand with Gods will: there was no necessity that his Agony should abide still upon him. Secondly, if it be understood of his death, yet all that might be without sin, because they are the words of Christ, now astonished and amazed, his understanding and memory by the violence of the pain being interrupted in their working for a short time. As a Clock may be perfect, and yet stand by reason of some outward cause, as a man's hand, or the weather, or the like: so the frame of our Saviour's affections and desires was most perfect, though by the violence of the hand of God upon him for a time, his nature remembered only the preservation of herself. From this frailty of our Saviour showed in the matter of his petition, weak Christians may gather much comfort, and persuasion, that their weakness and frailties in prayer shall be passed by of God and Christ. 3. The clauses limiting his petition are two. Frst, if it be possible▪ Secondly, not my will but thy will be done: which as they showed the holiness of Christ, in desiring to avoid the requesting of absurd & contrary things, and to submit himself & his desires to Gods will notwithstanding the torment he was in: so it is a notable example to teach us what to do in all distresses, yea the bitterest crosses can befall us, even to strive vehemently to bear God's sharpest strokes, with all humble submission to his good will and pleasure. Thus of the fourth point in his prayer. The fifth point, is the issue and event of his prayer, and that is reported partly by the Evangelist, and partly by the Apostle to the Hebrews. The Evangelist saith that an Angel came from heaven and comforted him in his Agony, Luk. 22. 43. which may teach us to know, that when God will not presently deliver us from the cross, yet he is able to comfort us under the cross: and if ordinary means fail, he can supplywith extraordinary: If men on earth will not pity us, he can send his Angels from heaven to relieve us. The Apostle to the Hebrews further tells us, even that this prayer was heard of God as he reports, Heb. 5. 7. Now from hence ariseth another great scruple, and that is how it can be said this prayer was heard, seeing he was not delivered, but did suffer death. I answer, if you understand his prayer only of the speedy taking off of God's hand, than there is no difficulty or doubt: and if it be understood of death, we must fly to a distinction, which is thus: God heareth prayer two ways, the one when he directly grants what we expressly ask, the other when he gives us so much of our suit as is good for us, and what he denies, recompenseth in some other thing which is answerable thereunto, and more profitable for us. So he dealt with Christ here, though he did not free him from death, yet he did free him from the hurt of death, so as he was able to bear it, and was delivered from it in due time, which was all that which the nature of Christ in distress in effect sought, viz. the preservation of itself: and this may be very useful for us to observe: God may seem to deny us many things, which yet he grants, and our weakest prayers may get us some blessing, though we feel it not for the present: and if God change with us, and give us that which is better for us than that which we ask, he doth us no wrong. In hearing prayer God considers not so much the pleasing of our wills, as the furthering of our Salvation. And therefore we must take heed we grow not froward, or discouraged, and judge that God heareth us not, because he lets us pray often, and yet according to the letter of our prayer we see not that we are heard: let this example of Christ that prayed thrice, and the like of Paul praying thrice against the temptation of the Devil, stay our heart, and teach us as to get skill and resolution to pray, so to seek the skill of God's different manner of hearing of prayer. Thus of what Christ did: now follows to consider what was done to him, and that both by the jews, and by his own Disciples. Concerning the behaviour of the jews in the apprehension of Christ, I observe two things: First, how they came to Christ, and met him. Secondly, how they laid hands upon him, and bound him and led him away. About their coming to Christ, three things would be noted: 1. Who came: 2. How they came furnished: 3. What communication passed between Christ and them, when they were come. For the first: The persons that came to Christ, were the jews and judas, soldiers and servants, all sent from the High Priests and pharisees, and Elders of the people, Matt. 26. 47. john 18. 3. And they were a great multitude of them. So natural is the hatred that the men of the world bear to Christ, that it is easy to get men enough to bear arms against Christ, or to do hurt to Religion, or religious persons: but we see in our times what a wonderful hard thing it is to get men or money to do any service against Antichrist. For the second: judas and the jews came thus furnished; They first get a band of men, (which being not in the power of the Priests) they must needs have them, as borrowed from Pilate: And with this Band they send their own officers, and all were furnished with weapons, swords, and staffs: and the Text notes that they were a great multitude of them. Now what was all this to do? It was to take Christ, Christ I say, that was known to be so peaceable a Man, and so quiet, as no man came near him for meekness and lowliness; and beside, he was usually in the Temple, and so easy to be taken at any time, or in any place, if they will needs lay violent hands upon him. But observe two memorable things: First, the effect of an ill conscience, in judas and the Priests: they knowing the cause to be so naught, suffer such a conflict with an army of fears in their own hearts, that fearing lest both God and men should be against them, they raise an army of men, for the effecting of their wicked purpose: Oh the force of conscience! What a fearful baseness is it to be wicked, or to set upon wicked purposes? It is a very troublesome and chargeable thing, to be engaged for the effecting of mischievous devices. Secondly, note how just God is: these sinful men have drawn their swords and bend their bows against the Just one: How deservedly therefore afterwards did God make the sword enter into their own breasts. These men that entertain but one Band of Romans against their Lord and King, even Christ, shall afterwards receive into their own bowels and bosoms the swords of the whole army of the Romans, to revenge their rebellion, not against them, but against Christ. Now for the communication that passed between Christ and the jews, the story of it is recorded, joh. 18. 4, 5, 6. And in the whole story I note three things: First, how willing Christ was to be apprehended. Secondly, how miraculously he showed his divine power upon his enemies. Thirdly, how carefully he provides for his Disciples. His willingness to suffer, appears by those words, that affirm that he knowing all things should come to him, went forth, and as it were offered himself, by ask, Whom seek ye, and by answering that it was He, when they name him. Even the more he feared in the Garden at prayer, the more he strives to show undauntedness now; yea to show how great difference there is between affliction of spirit, and outward distresses: when the fit of the distress of his Soul under God's wrath for our sin, is for a while intermitted, he goeth out to seek his Adversaries, that sought him, as being most willing to take up a cross, he accounted so easy in comparison of what he had felt. The demonstration of his divine power upon his enemies he thus showed. When he had answered that he was that jesus of Nazareth, whom they sought, than all went backward and fell to the ground, such amazement fell upon the hearts of the stoutest of them. They sought the Man jesus, but that God whose Name was I am, out of the temple of his body gives that answer, I am he, with such impressions of his Divinity as strikes them to the ground like dead men. And this he did for diverse reasons: First, to preserve the undoubted testimony of his Divinity. He that was shortly to be sacrificed as a Lamb, now wars like a Lion for a season, that at least the Christian world might know, that it was God that did suffer for our sins, Act. 20. 28. Secondly, hereby his enemies are convicted, and left without excuse, that will lay hands on him injuriously, that had first laid hands on them so justly, and made them know how able he was to bind them over to eternal perdition. Oh how incorrigible is the heart of a wicked man! Here may a man behold men smitten to the ground by the hand of God, and yet see them rise up again as desperately bend as before: Yea, here stood with these men, and among them fell, judas, the Apostle, the servant of Christ, and yet riseth again still a Devil, a Traitor, and a Standard-bearer of the jews malice, who having the Devil in his breast, doth most impudently give the sign of peace with his mouth. Thirdly, hereby he gives evident demonstration to all the world, of the terror of his voice against wicked men at the last day. He that can fright them thus, when he is about to die, being yet in the form of a servant on earth; how will he be found then, when he comes in his Kingdom to judge them from heaven, and shall show himself in the form of God, as well as Man? What tongue of man can express the terror of that voice, at that day, Go ye cursed into everlasting fire prepared for the Devil and his Angels. And impenitent men may guess at this, by the power they have felt in the voice of Christ in the preaching of the Gospel. Another demonstration of his divine power may it be reckoned, that such as knew him should look upon him, and not know him, when he asked them, Whom seek ye; they do not answer, thou, but jesus of Nazareth, yet judas was amongst them. Thirdly, his care of the safety of his Disciples he showed two ways: First, by going out alone to meet his Adversaries, lest in the tumult his Disciples should be seized upon. Secondly, by speaking to the armed men to take him, and let them depart without injury. Now the reason why he was so careful of them, was (as the Evangelist notes) that the word of jesus might be fulfilled which he spoke in his prayer to his Father, Of those which thou hast given me, I have not lost one: And lost they had been (in our sense) if they had not been preserved to do the work they were elected to, (viz.) to be witnesses of Christ's Death and Resurrection throughout the world; which work might have been hindered by their apprehension. Again, note how our Saviour carries himself towards them: He speaks to them as their Lord and King, and therefore saith, Let these depart, which are words of authority, commanding them to let the Apostles go; which thing is the more clear, because they did let them go accordingly. And thus of their coming to Christ: The taking of him, and binding of him, and leading him away follows, the story of it we find in all the Evangelists. Now the reasons why he suffered these things are to be considered. He that gives liberty to Captives, was taken himself, that he might deliver us from captivity under Satan, by whom we were detained, and that his captivity might comfort the Martyrs that suffer for the Testimony of jesus, and might sanctify their restraints, and so he was bound, that we might be freed from the bonds of our sins, and of the Devil, and evil examples and customs of the world in which we were fettered, and that he might comfort such as are in bonds for righteousness sake. He was uncivilly led out of the Garden, that so he might lead us into the heavenly Paradise, out of which we were cast. Thus of what the jews did to him. What was done by his Disciples is briefly noted, and that was, that they all forsook him and fled: so as he was forsaken on all hands. And he suffered this desertion for diverse reasons. First, that so no jot of our redemption, no not the least parcel of it, might be ascribed to any other than to one jesus alone. Secondly, that hereby he might satisfy God's justice for us, that had forsaken God, and fell away from him by our sins. Thirdly, that this example might somewhat ease and comfort such as are left and forsaken by their friends, in their distress. Fourthly, the Scripture was herein fulfilled, Smite the shepherd and the sheep shall be scattered: and Christ's words came to pass, All of you this night shall be offended in me. I omit here the resistance made by the Disciples, especially by Peter, and the discourse and behaviour of our Saviour upon it, because that was no part of Christ's Passion, though it were something that fell out in the story. Hitherto of Christ's Apprehension, and so of the things that went before his Arraignment. The things he suffered at his Arraignment follow: and these may be referred to two heads. The one is the things he suffered (when he was brought bound before the judges or Rulers) in the night, when things were carried tumultuously and without any order. The other contains the things he suffered when they would proceed judicially with him, and that was in the day time. In the night he suffered three things. First, he was carried up and down bound from one High Priest to another. Secondly, he was three times denied by Peter his own servant and Disciple. Thirdly, he was ill entreated by the men that kept him bound. And that these things fell all out before the solemn Council of the High Priests, and in the night, appears by Saint Luke's narration of it, Chap. 22. though the other Evangelists observe not the order so precisely. For the first: The Captain of the band, and the Soldiers and Officers of the jews, carried Christ first to Annas that was father in law to Caiaphas, and then to Caiaphas afterwards, john 18. In which dealing two things may be noted. First, the glory these wretched men take in showing their Prisoner one to another: How glad they are to see jesus bound, and to know but that their devices prosper so far; now was the time that the world rejoiced, and the Disciples wept, john 16. 20. Secondly, it seems Caiaphas plays the Politician, for since the time he had been author of that counsel, that one must die for the people, all the work is directed to him. If great men once become authors of mischief and ill counsel, they know not how far they may be lead on in wickedness: but Caiaphas perceiving the work must light upon him, subtly gives order (as is likely) that he should first be carried to Annas, that so he might either decline the envy of the people, or have him partner in it. For the second: The story of Peter's denial is at large set down by the Evangelists, and therein three things are noted; the occasions of his fall, the manner of it, and the event. The occasions are observed by the Evangelists to be four: or, by four steps and degrees he is brought into the snare of this temptation. For first he followed Christ afar off, Matth. 26. 58. That he followed him, it was his affection and devotion; but that he followed him afar off, it was his fear: and in this fear is laid the first ground of his fall. To expose himself to danger, when he felt his heart afraid of it, especially when there was no necessary cause to venture himself upon it, was a strong occasion to the temptation. Secondly, a Disciple that was known to the High Priests, and ●ent in with jesus into the Palace, spoke to him that kept the door, and so got Peter in, john 18. 15, 16. and this was a second step to his temptation. The courtesy of his friend proves a snare to him, and the rather because he went in out of curiosity, and not out of any settled reason or cause to glorify God: for Saint Matthew saith he went in but to see the end, that is, to observe what would become of Christ, Matth. 26. 58. Thirdly, he sat and warmed himself by the High Priests fire, with the servants of the High Priests, john 18. 18. He that was for a long time accustomed to the holy conversation of Christ, and his fellow Disciples, where he was accustomed to goodness in words and deeds, now comes into the company of the ungodly without calling, whose tongues were bend to mischief, and their throat an open sepulchre, and here as a man coming suddenly into a new world, receives strong impressions of evil, his fearful heart being not able to cast up the poison he received from their Society: and this was the third degree or step to his fall. Fourthly, he was examined and accused to be one of Christ's followers, and so charged in that part in which he was weakest: For first, a damosel that kept the door, asked him whether he was not one of them, joh. 18. 19 and then the servants by the fireside charge him again, vers. 25. gathering belike from his behaviour that he was not one of their side, in that he did not join with them to discourse against Christ, and therefore it was likely that he was Christ's Disciple, and they told him his speech bewrayed him, he spoke like a Galilaean. Then in the third place, a kinsman to Malchus, whose ear he cut off, charged him that he saw him in the Garden, joh. 18. 26. The Devil that desired greatly to sift him, and to increase his misery, plies him with objections, and all suddenly till his sin was brought to the height. Thus of the occasions of his fall. The manner of it follows: & so the Evangelists show, that first he denied Christ, saying that he knew him not. Then he denied him again with an oath: Then thirdly, he began to curse & swear, saying, he knew not the man: Oh Peter knowest not thou the man, that before hadst confessed him to be God? The event was his Repentance; & there is observed the means of it, and the manner of it. The means less principal, was the crowing of the Cock, according to the prophecy of his Saviour. The principal was, that Christ looked back upon him, and then Peter remembered Christ's words, which presently broke his heart, Luk● 22. 61. The manner of his repentance was, that he went out of that wicked place, and wept bitterly. He forsakes the needless society of the wicked, and with much sorrow bewails his great sin. Thus of the Story. Now the reason why our Saviour suffered this kind of affliction, to be denied thus of his own servant, was, that so he might satisfy God's justice for us, that had denied God in Paradise: because we had denied God, he was content to be denied by his own servant. There may be many uses made of this lamentable Story of Peter's fall: 1. For first, we may all be warned by his fall, to take heed of the occasions that led him into this sin; and so especially to take heed of security and trust in our own strength. This is the man that a little before said he would not deny him, though he should die with him. Let him that standeth take heed lest he fall: No man is strong by his own might, and therefore let us work out our salvation with fear and trembling, and know that we are kept only by God's power and true faith in him. Again, we see how pernicious a thing it is to fall suddenly into carnal company, without a Calling: It is hard to touch Pitch, and not be defiled, especially in evil times when men are heated with malice, we should altogether avoid their presence, if it be possible: The High Priests fire undid Peter. 2 Wicked men must take heed of abusing such examples as this, by gathering from thence any liberty to sin: think not to sin securely, because Peter sinned so grievously: Remember two things, if thou take liberty to sin, because Peter so sinned. First, that Peter's sin brought bitter grief to his heart: He went out and wept bitterly, saith the Text: If thou wouldst as well consider the sorrow's God's servants brought upon themselves for their sins, as the greatness of their offence, thou wouldst find small provocation from such woeful precedents. Again, it is true that Peter sinned and yet was saved, and yet it is as true that judas sinned and was damned, and yet was an Apostle of Christ as well as Peter. 3. We may hence learn what is necessary to true repentance, viz. First, to get out from the society of wicked men: a man cannot repent, and yet remain still by the High-Priests fire. Secondly, to bewail our sins by true godly sorrow in secret: without mourning for sin, there can be no true repentance for sin; and therefore the afflicting of our soul for our sins is peremptorily required, joel 2. 12. jam. 4. And the sacrifices of God are a broken and contrite heart, Psal. 51. 4. Here are diverse things worthy the marking about the means of a man's conversion: For first hence we may learn, that the Doctrine a man hears, though it do not presently work upon him, yet the remembrance of it in aftertimes may be very powerful to turn a man's heart to God: as here Peter is turned by remembering what jesus said unto him, though when he said it, Peter made no good use of it. Again, we may gather hence, that God can awaken the conscience of a man by strange operations, by very simple and unlikely means; as here the conscience of Peter is excited by the crowing of a Cock; but especially the heart of Peter is dissolved, and ground almost to powder, with the very looks of Christ: jesus looked back upon him, and he went out and wept bitterly. 5. Here is also matter of Consolation: for penitent sinners may bence gather, that great offences may be forgiven, if they be truly humbled: If we weep for our sins as Peter did, we may be received to favour as Peter was. Besides, our Saviour that foretold his fall, annexeth two admirable consolations: First, that he prayeth for the godly that their faith should not fail, though they fall grievously. Secondly, that how far soever the Devil prevails, yet all his temptations shall be but like a winnowing: God can tell how to draw light out of darkness, and to waste the main heap of corruption, even from his working upon men's hearts through the sight of their falls into some particular corruptions, Luk. 22. 31, 32. Lastly, the example of the falls of godly men should teach us to use all means to strengthen one another, that we may be upheld from falling; especially such as have fallen, and are recovered, should strive by all means to warn others, and to help by all ways they can to preserve others, When thou art converted strengthen thy brethren, said our Saviour to Peter, Luk. 22. 32. Thus he was denied by Peter. 3. He was ill entreated by them that kept him bound: for as Saint Luke shows chapter 22. they mocked him and smote him, and when they had blindfolded him, they struck him on the face, and asked him, saying, Prophecy unto us, who it is that smote thee. And many other things blasphemously spoke they against him. Here we may behold a lamentable spectacle, of that disorder into which wretched men fall, when they give the reynes to their wicked malice, and think they may do it without punishment. What woeful indignities are these, these base jews offer to our blessed Saviour? They blindfold and buffet that face, which their godly Forefathers and Prophets so longed to behold, even that face that was fairer than the children of men. And what was of more authority than the sacred Prophesying of jesus, who spoke as never man spoke, and confirmed it by miracles, and yet see how this base vulgar scorns his Prophesying? They that before persecuted the Prophets of the Lord, now blaspheme and deride the Lord of the Prophets. Thus it is still with us in places where the wicked multitude dare oppose the Messengers of Christ, with opinion they may do it without punishment. When Magistrates are wicked & haters of goodness, these things fall out amongst the multitude. There are two signs of a child of God: The personal love of the Lord jesus, 1 Pet. 1. 8. and the high estimation of the word of Christ. Now on the contrary, there cannot be more palpable signs of a wicked or reprobate heart, than to loath Christ, and despise Prophesying. Again, note another madness and folly in these beasts: They think they can hoodwink Christ: What, can their base covering hide the eyes of the Son of God, that had so often made them know that he could see into their very hearts? Will God be blindfolded? Thus foolish are wicked men: and this mad folly is not out of the hearts of such men amongst us, that think they have the skill still to hoodwink God, that he should not see their hypocrisy, and know their secret corruptions. But some one may say, it was wonder Christ would endure such mean usage: I answer, we must look higher than the wickedness of these men: Christ as our surety suffers all this, that he might make expiation for our sins, that had lost the face or image of God, and that he might deliver us from those contumelies might justly follow us for our sins: and withal might leave us an example of patience, if we suffer mean usage from the men of this world: and the rather because we see in the Text, what interpretation was made of this dealing of theirs, it is reckoned as blasphemy against God. And thus of the things done in the Night tumultuously: Now follows the things he suffered in the Day, when they proceed to judgement; for in the morning early they bring forth jesus to be indicted, and hear judgement, and that both in the Ecclesiastical and in the Civil Court. But before I open the particulars, our hearts should make a stand, and think of the general, with amazement at the work was done that day. There was never such a dreadful sight to be seen, in any age of the world: for on that day, the Son of God, the King of Heaven and Earth, stood at the bar of mortal creatures, was indicted and condemned of sinful men, and had many grievous things laid to his charge. Oh, in what Labyrinths are our dead hearts sleeping, that so prodigious a thing as this cannot waken us to unspeakable sense and wonder! But let us consider the reasons of his Passion in this kind in general. 1. Our Saviour would not die in a tumult or secretly, but came solemnly to his trial in both Courts, that so his innocency might be fully cleared, and the wicked envy and malice of the High Priests and the jews might be made manifest. 2. He stood there as surety for us, that were obnoxious to the sentence of the eternal judge, and had deserved by our sins to be indicted and condemned to eternal perdition. 3. He was indicted and condemned on earth▪ that he might free us from the fury of God's judgement, that we might never appear before God's Tribunal to be arraigned for our sins, but only to hear judgement for our absolution, and entrance into the possession of that everlasting kingdom. And therefore the Use of this should be for singular comfort to the godly, even to all that believe in jesus. He was arraigned before the Priests, and Pilate, that they might not be arraigned before God. He was pursued in every Court, that no Court of justice might lay hold on them. He was accused before an earthly judge, that they might be freed by the heavenly judge. He was condemned on earth, that we might be absolved in heaven. And withal here is terrible discomfort to the wicked, that will not repent of their sins and believe in jesus. They may guess what shall become of them: if Christ endured to be arraigned on earth, and to be so used at man's Tribunal, how shall they escape the terror of their arraignment at the dreadful day of judgement? He that hath been abased to these indignities, will pay them home with just vengeance, when ●hey shall fall into his hands at the last day: and i● God spared not his own Son, but arraigned him for our sins, how shall he spare them? Thus in general. Now in particular in the arraignment of Christ we are to consider: First, his accusation: Secondly, his condemnation or sentence. In his accusation there was a double proceeding: For first he was brought into the Ecclesiastical Court, before Caiaph as the High Priest, in a great Council or Synedrion at Jerusalem; and then after he was brought before the Political Tribunal of Pilate the Roman Governor. First of the arraignment of our Saviour in the Ecclesiastical Court: The Story of the Evangelist shows with what corruption and injustice he was used in their Consistory: For first the judges themselves, before they hear the cause, take counsel how to put him to death, intending by all their courses to devose all the ways they could to get colour of matter against him, to complain to the Civil Magistrate that he might put him to death. Secondly, it is expressly said, that they sought false witness against him: and this was a gross injustice to suborn false witnesses. Thirdly, in the very Court before the face of the High Priest, Christ is smitten on the face with a rod by a base slave that was servant or officer to the High Priest, john 18. 22. Fourthly, he was accused of double blasphemy, the one against the Temple, and the other against God. Against the Temple, because he should threaten to destroy it, and pull it down, and set it up again by his own power, within three days. Against God, because he said he was Christ the Son of God. And this is the sum of the proceedings in that Court. Now out of the whole Story many things may be noted which may serve for good use, as First, we may see hence, that Christ and true Christians may be persecuted and monstrously abused in Spiritual Courts as well as Temporal. Christ never had worse enemies, nor more corrupt and malicious than Churchmen. In his own person none hated him more deadly than the Priests and great spiritual Counsellors of the State Ecclesiastic. And in times after of all the great ones that opposed Christ and his Kingdom, none deserved the name of that Antichrist more than the Bishops of Rome. And certainly if he suffer such wrongs in their Courts, if they repent not, and reform, he will judge them in his Court one day to their eternal confusion. Again, it is most clear from hence, that the testimony of Counsels, or the outward glory of learned men professing a religion, are not infallible marks of the Truth. Here is a great Council, and here sit the great Rabbis in their Pontificalibus, when Christ stands amongst them in the condition of a poor prisoner. Now what could the Papists say in Queen Mary's times to the Protestant prisoners, that might not be said by these jews against true Religion? Again, we may observe out of this Story, what horrible injury may be done to a man in reporting his words, though the most of the words be reported that were spoken, and how a man's meaning may be vilely perverted by a little change of the words: Christ had said, Destroy this Temple, and I will build it up again in three days: he meant his body by the Temple, and his Resurrection should be the building up of it again. Now the false witnesses urge this sentence contrary to his sense, and in stead of the word Destroy ye, they report it thus, I will destroy: and so out of all frame that accusation, that he would pull down the Temple. Let all men take heed what they hear, and what they report: especially in hearing doctrine let them take heed that by their fault they do not make their Teacher's sin in the word as the Prophet's phrase was, that is, that they do not by mistaking make such report of their Teacher's doctrine, as may bring them into danger, when they meant or said no such thing. And yet moreover we may note one thing more for information, and that may be gathered from the behaviour of the High Priests servant, in striking Christ so proudly and unjustly, without any bidding or warrant; and the rather, if we mark how the night before jesus was used by these Servingmen and officers, and so afterwards: That I would observe, is, That it often falls out that servants are like their Masters. If the judges of Courts be not lovers of goodness, and good men, but rather such as seek all occasions against them, & disgrace and discountenance them, it is ordinarily seen, that their servants and officers, their Sergeants and Apparitors, and such like, carry themselves with vile injustice and scorn towards the godly. What vermin in the world can be more odious than the servants and officers of great men, or judges, or Bishops, or such as have Authority in Ecclesiastical or Temporal things, when the Masters prove to be men of corrupt minds, and not lovers of goodness and justice. And so it is in all States, even in the family. How often do the sins of Masters and parents break out in their children and servants? Certainly the complaint of ill servants would be in the greatest part of it, taken away, if Masters were better themselves. And thus for information. Now beside here may be diverse things learned for our instruction, from the behaviour of our Saviour at this time, from the things he said or did. Yea there is one thing to be learned from these wicked Rulers, though they did sinfully: We read here of them, that they rise early in the morning & getto the Court, & dispatch the business quickly: Now if to do mischief, their feet make such haste to shed blood; surely good judges should learn expedition from them, so it be in good causes: judges of Courts should provide, if it be possible, to cut off these miserable delays in suits: and when they fully understand the cause, dispatch the justice of it quickly. Now from the behaviour of our Saviour we may learn diverse things. 1. Whereas he was examined both of his doctrine and his Disciples, he answers to the point of his doctrine, but saith nothing of his Disciples, and yet he might have answered that one of them betrayed him, and another denied him, and the rest ran away from him: To teach us that no extremity befalling ourselves, should make us discover the weaknesses of others to the Enemies of Religion, when it may any way do hurt to the honour of the profession of Religion. And again, we may learn to be patient under the aspersion of Schism, & not to be unquiet at it. Our Saviour was examined about his Disciples, upon pretence that he had made a Schism in the Church, by admitting so many followers, and such concourse of people to hear him, with intimation that he might intend sedition in the State: Now to all this he gives no answer, but rests satisfied, as knowing that the consciences of his adversaries were persuaded otherwise of him. 2. When he answers about his doctrine, it is in general, and sparingly, to teach us wisdom in evil times, and to learn how to bridle our tongues, when we speak before men in authority, especially if they be enemies to Religion. 3. From his answer about his doctrine, the Hearers of godly Teachers may learn one profitable lesson, namely, to mark the doctrine of their Teachers, and to grow so cunning in it, that they may be able to defend their Teachers and the Truth. Christ referred himself to his Hearers, john 18. 19, 20. 4. What admirable patience was that in jesus Christ, when he was smitten by the High Priests servant, to speak to him so coolly, saying, If I have evil spoken, bear witness of the evil: but if I have well spoken, why smitest thou me? john 18. 23. He deals like a wise and patient Physician: if he have a patient that is mad, he doth not rage if his mad patient should strike at him, but rather quietly will strive to pacify the fury of the mad man, or else bind him: So doth our sweet Physician of our souls: they are spiritually mad, that will strike jesus their spiritual Physician, or offer indignities to such as come in his name. Let us all learn patience of our blessed Saviour. 5. We should from the consideration of all this unjust proceeding with our Saviour, be stirred up from our hearts to praise God for the public peace we enjoy in preaching and hearing the Gospel: We little know what we should suffer, if we should fall into the hands of unreasonable men, whether in the Ecclesiastical or Civil Courts: but if at any time, without our fault, we should have experience of corruption, and envious and malicious proceedings against us for our consciences sake, we should comfort ourselves by the remembrance of these things that befell our blessed Saviour. Before I leave this part of his Passion, one question may be asked, and that is, why our Saviour held his peace when the false witnesses gave evidence against him; yea he held his peace, though the High Priest urged him to speak to the accusation of the witnesses: Now for answer to this question we may conceive that our Saviour was silent for these Reasons. 1. Because he knew that he came thither to suffer, not to defend himself, as being sent thither to suffer by God himself. 2. Because he knew he should be condemned, though he did clear himself of their accusation. 3. That by his patience and silence, he might intimate the vanity of their accusation, and the falseness of it. 4. That the Scripture might be fulfilled, that said, He was as asheepe dumb before his shearer, Esay 53. 7. 5. That so he might pay for our shift and excuses. 6. That he might thereby acknowledge our sin-guiltiness: as surety he stood there for men that were justly accused of God; and therefore as one confessing a fault, he forbears to defend or excuse himself. 7. That he might by his example teach us to be silent in evil times, when truth will not take place. Thus of the Arraignment of our Saviour in the Ecclesiastical Court. Now follows the things he suffered in the Civil Court before Pontius Pilate: And here first in general we may consider the reasons why Christ would be judged in the Political Court of justice: and he did it, 1. That his innocence might be made more public; which fell out, as appears by the story, in many things. 2. That so he might be sentemced to die by the ordinary judge: for the jews had not power to put any man to death. 3. That so it might appear that the Gentiles had interest in his death as well as the jews; and therefore the Gentiles lay their hands upon the head of this Sacrifice. 4. That the cruelty and unequal dealing of the Chief Priests and their counsel might be more manifest, when it should appear that the Political judge shall use Christ with more respect, than they did. And thus it often comes to pass still in the case of his Ministers and servants. Quest. But why must he be judged by Pilate, a Gentile, a Deputy of the Roman Caesar? Answ. Even that was not without special cause: For first, Christ seems to say himself that God had given that power to Pilate to put Christ to death, joh. 19 10, 11. Secondly, it hath been noted before, that by this circumstance it appeared that the Sceptre was now departed from judah, and therefore jesus was that Shiloh that should come. And here by the way they of the Church of Rome might learn that Churchmen must abide the judgement of Lay judges; yea, though they be of a false religion. Christ yielded himself to be judged by Pilate; and therefore it is a trick of Antichrist to refuse it. Now in the Arraignment of our Saviour before Pilate, we are to consider two things. 1. His Accusation. 2. The proceedings of the judge. About his Accusation three things may be noted. 1. By whom he was accused viz. By the Chief Priests, and Elders, and Scribes, and pharisees. They that were erewhile his judges, are now become his accusers: Saint Matthew notes they did it of envy, Matth. 27. 18. Surely envy is very cruel and very base. It is a cruel thing to pursue a man to the death, for no other cause, but because he is better beloved of God or man than themselves. And it was most base for these great men to turn accusers at the Bar of the Civil judge, and to do it in their own persons. 2. Where he was accused: viz. at the door of the Common Hall, john 18. 28. These wretched men that made no conscience of pursuing an innocent man to the death, yet are very strict about Ceremonies. They would not enter into the Common Hall lest they should be defiled, and so be made unfit to celebrate the Passeover. And why would the Hall defile them, but because it was the seat of a Gentile? Oh vile hypocrisy! will the house defile them, and yet the presence of the man do them no hurt? It is a most hateful thing to be an Hypocrite, and an Hypocrite he is that strains at a Gnat and swallows a Camel; that is precise and superstitious about small matters, and yet makes not Conscience of gross sins. 3. What they charged upon him. They charged upon him three things: First, seducing of the people, as one that had peruerted● their Nation, and stirred up the people throughout all judea, beginning from Galilee to Jerusalem, Luke 23. 2. 5. Secondly, sedition, as one that deceived and forbade the paying of tribute to Caesar, Luk. 23. 2. Thirdly, high treason against Caesar, in saying he was a King, Luke. 23. 2. joh. 19 12. The first of these was vain, and the two last false. For the extraordinary moving of the people is not in itself a fault, unless they be moved without cause, or by ill means, or to ill ends. The other two are false: for he paid tribute himself, though as a Prince of the blood he was free, Matth. 17. 27. And when the people would have made him King he refused it, joh. 6. 15. Hence we see that even Christ himself hath been liable to the same accusations and slanders are cast upon his poor servants: which should the more comfort the godly when they are slandered and charged with Innovation, Schism, Sedition, or to be enemies to Princes, or the like. But especially hence should the godly take comfort in the hope of the forgiveness of all their sins against God, how great soever: for to this end was Christ charged with these great offences unjustly, that he might make atonement for our sins that were guilty, even of high treason against God. Thus of his Accusation. The proceeding of the judge follows, where we may note two things: First, how Pilate exammed Christ. Secondly, what means he used to deliver Christ. For the first, when the jews had thus accused our Saviour, Pilate went in to Christ, and examined him only upon the three points, whether he were a King. The first, as a business concerned their own Law, he would not meddle with. And the second either he believed not, or accounted it to be comprehended in the third. Now to this question of P●late our Saviour gives an answer: wherein we should take notice of sour things, which he thought good to testify and avouch at his Arraignment as truths most needful, and not to be denied or controlled at any time: First, that he was a King. Secondly, that his Kingdom was not of this world, Thirdly, that the end of his coming was to bear witness of the Truth. Fourthly, that his subjects were such as were of the Truth, and did hear his voice, joh. 18. 36, 37. These parts of the confession of jesus, should not pass without lively use in our hearts. For first, if jesus be King, why are we discontented with our estates, why live we not out of fear and care? Is there not a King in Zion, Mich. 4. 9 and the rather, because our King is a King universal, and all power is given unto him in heaven and earth: and beside, he is a King immortal, and of his kingdom there is no end: and therefore we should seek to him in all our necessities, who is so able to help, and trust in him. And for the second, if his kingdom be not of this world, we should not expect to have the glory of our Religion to be liable to outward observations, but rather pray that God would open our eyes to see wherein the true glory of Christ's kingdom lies, Eph. 1. 19 And withal it should teach us to employ ourselves about spiritual things, and not about earthly; for the wealth of his kingdom lieth not in earthly things, our trading must be about heavenly commodities, Coloss. 3. 1, 2. And further, seeing his kingdom is over the spirits of men, we should labour to get spirits without guile, and to serve him in spirit and truth. And poor men should not be discontent with their estates: His kingdom is not of this world, he never promised great things in earthly matters to his followers; they should rather rejoice that they are exalted to get the preferments of his kingdom in spiritual things. Now for the third point, if the end of Christ's coming were to bear witness of the Truth, we may gather diverse things from thence: As first, it may inform us of the entertainment Truth finds in the world: It is more villainously neglected, and opposed, and wronged, when the Son of God must come from heaven to give evidence in the behalf of truth. It imports the truth is more often questioned than error and wickedness. Again, it may intimate, that Truth is great and will prevail: God will send from heaven to help it, rather than it shall be suppressed, though it be oppressed. And beside, we may gather hence, that the preaching and publishing of divine Truths is a most excellent work, in that the chief office of the Son of God was to bear witness of the Truth: and so it should teach us to receive the word of truth with all reverence, and gladness, and good conscience: as accounting truth to be the most precious treasure God sends to men. And from the practice of Christ both Ministers and People should learn with all wisdom and constancy to stand for the truth, though it were to death, and never to be ashamed to witness to the truth, by holding out the light of the profession of it, and showing our sound obedience, and subjection to it, howsoever it be taken in the world. As for the last point, our Saviour gives an excellent mark to know his subjects by: They are of the Truth and hear his voice: They are of the Truth, not only as they take part with Truth to defend it, but as men that were borne and bred by the power of truth: they were regenerated and sanctified by the force of the sound of Truth: and accordingly the chief comfort and treasure of their lives they account to be the hearing of the voice of Christ: Hearing of Sermons is the Character of a true Christian. But it is not all hearing, but a hearing of such sermon as have the voice and power of Christ in them: and such a hearing as placeth such felicity in the voice of Christ, as they could be content (as it were) to do nothing else but hear Christ still: and such a hearing too, as will give glory to Christ's voice in the hardest times, when it is most scorned and opposed in the world: and especially it is such a hearing as contains obeying and willingness to be ruled by the voice of Christ. And this was the answer which our Saviour made to the Governors' question: but Saint Matthew notes that when the chief Priests accused him, he answered nothing, and though Pilate said unto him, Hearest thou not, how many things they witness against thee? yet he answered not, in so much that Pilate marvelled greatly, Matth. 27. 12, 13, 14. He thus constantly forbore and refused to answer, 1. Because he needed not any apology, being known to be innocent, and thus it became the Christ, the Lords anointed King, to carry himself: Kings need not seek protection or defence for themselves by words against the false accusations of their subjects. 2. Hereby he shows his magnanimity in contemning death: If he had answered, he might seem to do it, to prevent the sentence of death: He that seeks not life, fears not death. He that saves all men, betrays his own safety, that he might purchase our salvation. 3. By his Silence he satisfies God's justice for the sins of our words. 4. He is silent on earth, that he might merit to speak for us in heaven, by making intercession freely for us at the right hand of God: and that we might have free access to God for our prayers, in pleading for our lives through his merit. 5. He hath thereby left us an example, to teach us to bear false accusations patiently; and imports that our innocence shall not need defence, when wicked men are unreasonable: He may well be silent that needs not defence. Let them be eager to make Apologies that fear to be found guilty: the cause is the better, that is not defended, and yet is proved. 6. Hereby he proves himself to be the Messias promised, because he was as a sheep dumb before his Shearers, according to the prophecy, Esay 53. 7. And as he was silent in these accusations that touched his life, so afterwards when they accused him for making himself the Son of God, joh. 19 7. he would give no answer to Pilate, that being much afraid, asked him whence he was, vers. 8, 9 both because Pilate was uncapable of the doctrine of the Trinity, and because there was no time to reveal his Deity, but rather to suffer and die according to his Humanity. Thus of our Saviour's examination: Now follow the courses the judge took to avoid putting of him to death, and so to save his life; and so in the story we shall find, that Pilate used four policies to save Christ, or at least to put off the business from himself. The first was, that he persuades the jews to take him themselves, and judge him by their own law, joh. 18. 31. but this policy succeeds not, and that for two Reasons: First, the jews plead they had not power to put any man to death, because the Romans had taken that jurisdiction into their own hands. In which answer of theirs, we see their horrible wickedness and impudency that profess to have resolved upon his death, and to tell the judge so, before the cause be opened: and yet the providence of God was in this thing. God had sent him to die for the people, and by the people his death is called for with importunity. Secondly, the Text saith, That this was done that the saying of jesus might be fulfilled, signifying what death he should die: for he had said that he should be delivered up into the hands of the Gentiles to be crucified, and therefore this policy must be disappointed: whence we may note, that the Counsel and word of God concerning the sufferings of his people cannot be altered. It shall not be with us according to the will of men, but God's Counsel shall stand, which should make us with the more patience to bear what may befall us, seeing if God do it, it will be good for us, and no adversaries can have their wills of us further than their plots and practices do serve to accomplish Gods secret will. The second policy used by Pilate was, that he took occasion from the report that Christ was a Galilean, to send him to Herod to be tried before him, Luke 23. 6, 7, etc. This Herod was he that cut off john Baptists head, and was called (to distinguish him from other Herod's) Herod Antipas. Pilate though he dealt herein politicly, yet he deals unjustly, for he ought to have defended the innocence of our Saviour, and delivered him from the hands of his violent and unreasonable adversaries, and not send him to another. In the Story of Christ's appearing before Herod, observe: 1. The disposition of Herod, and how he stood affected towards our Saviour: the Text saith, He was glad of his coming, and had long desired to see him, and hoped to see him work some miracle before him, Luke 23. 8. There is a great difference between godly men and wicked men, though they both meet in this, that they desire Christ, or to see Christ. A wicked man desires more the miracles of Christ than his word: A godly man especially desires to hear the voice of Christ. My sheep hear my voice, saith our Saviour. Herod had been so searched by the ministry of john, that he durst not adventure to hear any effectual ministry afterwards: He hath no desire to have Christ to instruct him in the great mysteries of the kingdom of Heaven, or to show him how he might save his soul. To desire Christ for carnal ends, as pleasure, glory, profit, or the like, is but an vnregenerat humour. To desire Christ for his own sake, or for his word sake, or for the holiness we desire to get from him, is proper only to the godly. 2. The behaviour of our Saviour, who would not yield to work any miracle before Herod, because he knew Herod would abuse the power of God, to make sport of such great works to feed his own vanity: and besides our Saviour constantly applies himself to the business he came about. He knew then, that was not a time of exercising his power, but of suffering. Secondly, though Herod questioned with him in many words, yet he answered him nothing, Which he did first to abate the pride and vanity of Herod, thereby intimating how little he esteemed his worldly greatness, and how much he contemned his levity and vanity of mind. Secondly, he would not cast Pearl before Swine: He knew he should do no good by talking to him, that was a man given to so much viciousness of life and voluptuousness. Thirdly, because he knew that he must receive his sentence not from Herod a jew, but from Pilate a Roman and Gen●●ie, and be condemned and put to death after the Roman manner, viz. by crucifying. 3. The things our Saviour suffered: and so first from the jews, then from Herod. The jews, viz. the chief Priests and Scribes, stood and vehemently accused him; which our Saviour endured, and came to pass by God's providence, that so thereby the innocence of Christ might be the more manifest, which was easily discerned by Herod. observing the violent and tumultuous proceedings of the Priests: and it may be gathered from Pilat's speech, that Herod did find no fault in him, Luk. 23. 15. From Herod our Saviour suffered two things: First, he was extremely mocked by Herod and his men of war: and then he was sent back to Pilate arrayed in a gorgeous robe. For the first, we see how great men that are given to pleasure and worldly pomp, entertain Christ and religion. It is no strange thing that religion should be scorned by voluptuous worldlings, or people given to vanity. It is enough for the servant to be as his Lord is: If we be set at nought, and reproached, and scorned by the world, we should not think any great matter was befallen us, for thus was Christ himself used, and that in the open Court of a great King publicly. Again, we should know that Christ did therefore endure to be thus vilified by Herod and his men of war, that he might make us precious before God and his heavenly Army of Saints and Angels. And whereas Herod sends him back clothed in a white or gorgeous robe, though Herod intended nothing but matter of scorn, yet Divines conceive, that God did thereby acknowledge him to be that lamb without spot that should take away the sins of the world, and to be indeed the true King of Heaven. That which men did in jest, God did in earnest. Herod clothes him with a robe like a King, as one that foolishly had affected the kingdom. But God by permitting the Royal robe, doth acknowledge his just claim to be King of Zion. 4. The event of this business, was the reconciliation of Herod and Pilate, who were made friends the same day, Luk. 23. 12. which shows the temper of the men of this world, who though they cannot agree among themselves, yet rather than Christ shall not be persecuted, they will become friends: Wicked men are easily agreed, when there is a common opposition to be made against religion: Ephraim is against Manasses, and Manasses against Ephraim, and yet both will agree to be against judah. Yet observe here, the vanity of all friendship amongst Politicians. Herod is greatly pleased, that Pilate will acknowledge so much right to him as to send his prisoner to him, only because he was a Galilaean. Now Herod was mistaken, for though that were pilate's pretence, yet he intended another thing, which was to derive the hatred of so foul a business upon Herod, as Caiaphas had served Annas before. And thus of pilate's second Policy. The third Policy which Pilate used to acquit Christ, was to make a motion to the people to have Christ given to them, in honour of their great Feast. About which observe 1. The occasion of this practice, and that was a custom which the jews had, to have a prisoner delivered at the Feast of the Passeover, by the Governor, which they would. Now this custom was either an ancient custom of the jews, who to signify their deliverance out of Egypt, had devised this custom at the Passeover to let a prisoner go free: Or else it was some grant which the Romans had made unto the jews, after they had reduced the Country into the form of a Province. 2. The manner of pilate's dealing to accomplish his will in this motion: and so he matcheth Christ with one Barrabas that was a murderer and a notorious malefactor, and then gives them power to choose their prisoner, so as they choose one of the two, supposing that the horrible offence of Barrabas would for the very show of it, hinder them from choosing him. 3. The choice the jews made: and so by the persuasion of the Priests, the multitude chooseth Barrabas and rejecteth jesus. The author of life is by the jews rejected, and a murderer chosen: The innocent must die, and the guilty live: He that thought it no robbery ●o be equal with God, hath a Thief and a Robber preferred before him. Now doth he pay for our sin, that preferred the Devil that murderer, before God the author of life. In these jews we see the nature of carnal persons: They make more account of gross offenders, than they do of godly Christians. They choose the Barrabasses of the world (Drunkards, Papists, Whoremongers, Swearers, Murderers,) to be the companions of their lives, but altogether shun and avoid the company of God's servants. But the godly that are so vilified, should comfort themselves by this example of our Saviour's suffering herein. Christ was not so well accounted of as Barrabas, and yet endured it: but what cause have those Christians to be so unquiet, when others are preferred before them, that are indeed more wise, learned, godly & humble than they? 4. When none of these courses will serve turn, than Pilate yet tries one more to see whether he can appease the cruel malice of the jews. The way he used was this. He took jesus into the common Hall, and caused him there to be extremely scourged and vilified by the soldiers, john 19 1, 2, 3. thinking that when the jews saw him so hardly used, and abased, and that he being a jew, should be so dealt withal by Gentiles, they would have relented, and so have been satisfied with that punishment was now inflicted upon him. Observe the implacable malice of men, that hate sincerity and true religion, nothing but blood will satisfy their thirst of revenge: And withal observe the foolish reasoning of Pilate; I find no fault in this man, I will therefore chastise him, and let him go: Most senslesly spoken: Shall he be chastised, and yet be innocent? Luk. 23. 14, 15, 16. But we must look higher, if we would find out the true cause of the scourging of jesus. 1. He was scourged, that he might redeem us from those spiritual and eternal scourges were due unto us for our sins. Amongst the Romans, fugitive servants were brought back to their Masters, and beaten with rods. We have all been fugitive servants, and run away from God our Master's works: jesus now bears our stripes, and gives his own hands that give liberty, to be bound, and his own body to be beaten, that he might derive our stripes upon himself. 2. That he might sanctify those bodily scourges which befall us, such as are diseases of any sort. For diseases are called scourges, Matth. 5. 29. 3. That by the virtue of his stripes, our souls might be healed of our sins, 1 Pet. 2. 24. and the sores that arise from the buffets of Satan's temptations. 4. That we might learn in patience from his example: If we be scourged unjustly either with the scourge of the tongue, or of the hand: and in particular, servants that are beaten by froward Masters unjustly, are exhorted to patience by the force of this ensample, 1 Pet. 2. 20, 21. Hitherto of the accusation of our Saviour, and the proceedings of the judge in his trial: his condemnation follows: and there four things may be noted. 1. How our Saviour was pronounced innocent before sentence. 2. Why Pilate would not deliver him knowing him to be innocent. 3. The Sentence itself. 4. The consequents of the Sentence. For the first, our Saviour was declared to be innocent: first by pilate's wife, and then by Pilate himself. Concerning pilate's wife it is observed, Matth. 27. 19 That when Pilate was now set on the judgement seat, she sent to him, saying, Have thou nothing to do with that just man, for I have suffered many things this day in a dream because of him. Where we may note diverse things. 1. The great glory of God's power in giving testimony to the innocence of his children: When jews and Gentiles have banded themselves against Christ, and when his own Disciples are now fled, and dare not speak for him, yea when all that profess religion were swallowed up with amazement, God herein raiseth up a woman, a stranger, a Pagan, to force a way for his testimony even at this great Assizes. 2. Note that God keeps this testimony till the very last moment, for the judge is now set to give judgement: to show us that God can send comfort and succour to his servants, though he withhold it till almost all hope be gone. 3. God's message must be delivered though never so many objections lie against it. She might have thought how unfit it was for her to meddle being a woman, and a stranger, and her own husband being judge, but yet she will send the message. 4. The Divinity of Christ shows itself marvellously in this thing, while Pilate is ready to condemn him, he miraculously converts his wife. His Godhead breaks through the veil: and their opinion that think this woman was truly converted, is charitable, and not improbable. For what was in the confession of the Centurion, or the Thief upon the Cross, that is not in the confession of this woman? She confesseth him, when all the world refuseth him: yea she urgeth her Husband to save him, when it might prove his utter overthrow, considering the tumult of the jews, and the displeasure Caesar might take, seeing Christ was charged with Treason against Caesar: and beside so peremptorily to acknowledge his goodness, at such a time, when it was so generally questioned, imported a mind much affected to jesus. Howsoever we may learn of this great woman to stand for the truth, how evil soever the times be, or what danger soever it may bring upon us. Yea note that jesus can do great things in Prison as well as at Liberty: No outward abasements or restraints can hinder God's counsel, or the success of religion, or God's work for the souls of his people. 5. Concerning Dreams, we must understand that they are of four sorts; Natural, Moral, Divine, or Diabolical. Natural dreams arise from the constitution of the body, according to the complexion or present estate of the body, either as diseased, or well. Moral dreams arise from the studies and employments that we are extraordinarily affected withal in the day time. Divine dreams arise either from the working of some Angel, or by some other way unknown to us, and are used by God either to show his power, or foretell things to come, or unknown, or as an extraordinary entertainment he would give unto his servants. Diabolical dreams are villainous conceptions wrought in the minds of men in their sleeps, either to torment them, or to seduce them, or to tempt them to some monstrous evil. The question is what kind of dream pilate's wives dream was? There is no colour of reason to think it was Natural. Some Divines think that it was Diabolical, and give this reason, that the Devil some way now perceiving that the death of Christ would be the life of the world, he seeks to hinder it by this dream. But if that were so, why had not Pilate the dream? or why did not the Devil use the jews that were his own instruments? and therefore it is more than likely that the dream was from God. Quest. But may we now give heed to dreams? Answ. By dreams we may guess at the state of our bodies sometimes. And by dreams we may guess at the corruption of our natures, and find what sins we are secretly prone to. Yea no doubt, but we may have Diabolical dreams, which we may discern by the same signs we know the temptations of the Devil from corruption of nature. As when we are tempted to things contrary to our natures, and prodigiously vile; or when we feel that our nature doth abhor the motion, and give no consent to it. Nor do I doubt but God may treat with his people also by dreams: and we should be thankful for holy dreams, wherein God gives us special comforts, or doth in any special manner fire our hearts to the love of goodness. Only we must receive no opinions by dreams which are not agreeable to the word, nor must we trust upon Predictions of things to come, only when they are come to pass, glory should be given to God, with a resolution still to depend upon the Law and the Testimonies only, as the direction of our lives. 6. We should all fear the great power and wrath of God: we should be afraid to displease him: for he can find strange ways to make us suffer: If all the world were at firm peace with us, and all the Devils in Hell would be quiet, yet God can fight against our spirits with a very Army he can raise in our very dreams: Little do we know how suddenly, and how easily, and yet how fearfully God can seize upon us either body or soul. 7. Note that she saith I have suffered many things, and yet it was Pilate that offended: whence we may gather, that ill husbands may make all that belongs unto them suffer for their faults. They may be as a common plague to all that is about them, or comes of them: They sin, and their wives may suffer many things for their sakes, so may their children and their posterity. Lastly, observe that she dreams in the day time. It seems she was no early riser, but guilty of that fault which is still too common amongst great persons, yea amongst them that are much inferior to her, to lie long in bed: whereas the good woman described in the Proverbs, chap. 31. is commended for Rising while it was yet night. Thus of the declaration of our Saviour's innocence by pilate's wife. By Pilate himself he was declared to be innocent, partly in words, and partly in action: In words, Pilate came forth publicly three times, and professed that he found no fault in him, after he had heard out their accusations, and examined him, Luke 23. 14, 22. Whence we may gather, that wicked men in the Visible Church may be as vile, yea more vile than those that are not in the Church at all. The jews accuse him, when a Gentile absolves him. They wilfully pursue Christ to death, when the Pagan for a good while strives as hard to save him. Pilate was afraid when his very accusers had charged him that he said that he was the Son of God, and yet these cursed jews are not afraid, though they had seen many signs that proved he was the Son of God. And therefore it shall be easier for Pagans and Papists in the day of judgement, than for these wicked men in the Church, as our Saviour said of the Cities of Galilea, Mat. 11. 20. to 25. In Action, Pilate pronounceth our Saviour innocent, by using solemnly the Ceremony of washing his hands, and expoundeth his meaning, thereby to signify, that he was innocent, and did not consent to our Saviour's death. It seems that he had borrowed this Ceremony from the jews, who had an ancient use of it in some cases, as appears Deut. 21. 6. and did thereby think the more to affect them with remorse, see Psal. 26. 6. Though this Ceremony were not necessary, yet judges and public Officers of State should have clean hands, hands (I say) clean from bribes and corruption, and hearts fearing God, and hating covetousness: and so all solemn service in Piety, as well as justice, requires the washing of the hands in innocence, Psal. 26. 6. for if the Civil seat of justice must not be compassed but with integrity of heart and life, much less should we dare to compass God's Altar, unless we have washed our hands in true innocence. But further observe what poor shifts a troubled and ill conscience flies to. What will it justify Pilate, that he washeth his hands, and yet by and by do that which himself condemns? The baseness of his mind cannot be scoured off, with the water on his fingers. An ill conscience is often attended with a senseless mind. To conclude, Note one fearful thing that fell out upon this Action: Pilate said, I am innocent from the blood of this man: Immediately the mad jews shout it out, that for his blood, let it light upon them and their children, Matth. 27. 25. How suddenly did the judge of the world take up this Imprecation; He ratified it in heaven: This direful curse fell upon them, and yet lieth upon them to this day, as a standing monument to warn all cursing Caitiffs, such as wish death and damnation or desperate diseases to themselves or others, God may say Amen before they be aware. Thus of the declaration of our Saviour's Innocence. The second thing about his condemnation, is the cause, why Pilate would not deliver him, knowing him to be innocent: and so two causes are assigned; the first was his willingness to content the people, Mark 15. 15. And Luke saith, the instancy and clamour of the Commons and the chief Priests prevailed, Luke 23. 23. And a second cause is assigned by Saint john, Chap. 19 13. And that was the fear of Caesar, for they had charged him, that if he did not condemn jesus, he was not Caesar's friend; and when he heard this saying, he sat down in the judgement seat to give sentence. Which shows us, that it sometimes comes to pass, that Christ and the sincerity of Religion may suffer very unjustly, either to satisfy the stubborn humours of wicked people, or upon pretence that Christ and true Christians are enemies to Princes. Many things are done in Caesar's name, and upon pretence of Caesar's right, which yet Caesar knows not of, or if he did, ought not to favour such proceedings. We see that of old these two things have been great motives to injustice. The third thing was the manner of the judgement: and so Saint john reports that Pilate brought forth jesus, and sat down in the judgement seat, and after some reproachful speeches to the people about jesus as their King, and after their last tumultuous cry to have him crucified, he delivered him to be crucified. Oh what heart can by faith see jesus come out upon the Pavement, and so patiently set himself before the Tribunal of Pilate, and not be dissolved into tears, to see our sweet Saviour after so many indignities, to stand amongst such vile people to receive judgement of death, that was the blessed Author of life! But in this sentence of condemnation lieth one chief consolation: for in that hour, and in that sentence did God our heavenly judge give sentence upon our sins in him our Surety, and condemned sin in his flesh, that had no sin; and therefore our faith should gather hence assurance of eternal comfort, seeing he was condemned, that we might be saved: and in this sentence upon him, God hath fully satisfied his justice, so as we need not fear the day of judgement, for jesus hath been already judged for our sins, Rom. 8. 3. and a part of the judgement it is to be reckoned, that he found no mercy in the jews, when Pilate said, Behold the Man, but rather with greater rage they called for the sentence to have him crucified: and withal that he was rejected of the chief Priests, and Scribes, and Elders of the people. He found no mercy in the jews, that he might thereby procure for us the eternal Mercy of his Father: He found no mercy with Men, that we might obtain mercy with God. And he was rejected of the chief Priests, that the Scripture might be fulfilled, that had said, That the stone that the builders refused should be made the head of the corner, Psal. 118. 22. And that he might thereby satisfy for us that had refused God, and would not have him reign over us, but yielded ourselves to the Devil to rule us. The fourth thing in the Story is the consequent of the judgement, or what followed immediately upon the sentence, and that was most vile usage by the Soldiers of the Governor: for they took him into the common Hall, and gathered unto him the whole band, and they stripped him, and put on a Scarlet Robe, and a Crown of Thorns upon his head, and a Reed in his right-hand, and bowed the knee, and mocked him, saying, Hail King of the jews, and spit up-upon him, and smote him on the head with the Reed; and after they had mocked him, they took off the Scarlet Robe, and put his own raiment on him, Matth. 27. 27. to 32. Now whereas Saint john, Chap. 19 1, 2, 3. mentioneth that diverse of these things were done before the sentence, to move the people to pity, we may suppose that they were twice done, once by pilate's commandment before sentence, and then by the profane rage and storm of the Soldiers after sentence: howsoever, to us it is sufficient to know they were done, and why he endured such things we should chiefly inquire. Now out of this part of the Story some things may be learned in general, and somethings from the signification of some special things here mentioned. In general we must inquire after the Reason of two things. 1. Why he is here showed in the habit of a King, and scorned by the representation of the ornaments & reverence of a King. He is crowned, and clothed with a Robe, and a Reed put into his hand like a Sceptre, and saluted as a King, all in scorn. Consider first, that God did by his special providence acknowledge the regal dignity of his Son, even in the midst of his greatest abasement: that which Pilate and the Soldiers did in scorn, God did in earnest; for all these things are ensigns of his Kingdom. Secondly, hence we may gather how senselessly and scornfully the men of this world do judge of the Kingdom and glory of jesus Christ. It is so far removed out of their sense and judgement, that they account it but foolishness and scorn, yea as lies, being only capable of that glory can run into their senses. Especially it is impossible for the men of this world to see the glory of Christ's Kingdom in the days of tribulation and affliction. And therefore Christians should be content with the excellency of their estate, though the world will not acknowledge their glory as the sons of God. Thirdly, herein he pays for our affectation of Gods own Kingdom, when in Paradise our hearts would not be content unless they were gods, or like the Almighty in Majesty. Fourthly, hereby he merited for us an eternal kingdom, and made us Princes and Kings before God, Reuel. 1. 6. 2. Why did he suffer these strange indignities, as to be stripped of his clothes, spit upon, and beaten on the head, and all so publicly? Answ. First, that hereby he might bear that ignominy and shameful disgrace, and loathing, which was due unto us for our sins: he herein carries our filth, and suffers that abomination was due to us, and so satisfies for the many and base injuries which we have done to God, and to his holy Name. Secondly, that he might here leave us an ensample to learn of him, and so might be armed and fenced against all the scorns and base usages we may find in the world, especially when wicked men do therefore deal shamefully with us, because abhor it, that we should profess the hope and expectation of a kingdom from God in heaven. We should never account any indignity strange, that have had a Saviour that suffered so unspeakable mean and base usage. Thus in general: Now almost every one of these particular things done to jesus, have their special use and signification: These things were done in a Mystery: as 1. He is stripped of his clothes, that thereby he might expiate our fall in Adam, that by sinning lost our garments of original Righteousness. 2. They put upon him a Scarlet Robe, that thereby it might appear that he was that excellent Warrior, so lively foretold and described, Esay 63. 1, to 7. 3. He was crowned with Thorns, that thereby he might merit for us a crown of glory in heaven; and that he might take upon him our cares, and bear that malediction which God had laid upon us in our bodily labours, and that he might thereby signify that he should make unto himself a royal and divine people, that should compass about when he spoke in the name of the Lord. For out of men that were like Briers and Thorns, for injustice and hurtfulness, doth he gather a People, which in the public assemblies do compass him about, in the honour of his Name, and public profession of his Truth, as the King and Lord of heaven and earth. 4. He had a Reed in his hand as a Sceptre, to signify that it was he that should break the old Serpent's head: for they write that a Reed is mortiferous to Serpents: and therefore now that he was in the Chase of the old Dragon, he takes a Reed into his hand, that we might be delivered from the power of that Serpent. 5. That face of his, that was to be reverenced of Angels, was dishonoured with the loath some spittle of these base wretches, that thereby he might cleanse the face of our souls (once made in the likeness of God) from the filth and loathsome foulness that temptations and sins had left upon them. 6. They took off his purple garment, whereby was signified that his kingdom of grace should be laid down, and put off. 7. His own garments were put upon him again, to signify that as he clothed his own body, so should we be clothed with his own garments of Righteousness, and life, and immortality. Crucified. 1 COR. 2. 2. For I determined not to know any thing among you, save jesus Christ, and him crucified. HItherto of the Arraignment of Christ. The parts of his Passion after his Arraignment follow in the Creed: and so his crucifying is the first to be considered of. And about the crucifying of our Saviour six things are memorable in the story. 1. The place where he was crucified. 2. What fell out in the way, and before he was crucified. 3. The causes why he was crucified. 4. The manner how he was crucified. 5. The things that befell him on the Cross. 6. The glorious testimony was given concerning him, when he was on the Cross. First, for the place where he was crucified, and that in general was without the City, and in particular it was called Golgatha. Now he suffered without the City of jerusalem for four reasons. First, that thereby he might fulfil that which was foresignified by the figures of the old Law. For the bodies of those beasts, upon which the sins of the people were put, (whose blood was offered by the High Priest in the holy place) as things accursed, were burnt without the camp of the people of Israel, Levit. 1. 11, 12. and 6. 30. and 16. 27. Heb. 13. 11, 12. So Christ as the Sacrifice that bore the curse due to the sins of the people, as unworthy the society of men, was led to be crucified without jerusalem. Secondly, that thereby he might teach us to take notice of it, that we have here no abiding City, and must not look for any long peaceable entertainment in the world, but must seek an abiding City in the world to come, Heb. 13. 14. Thirdly, that thereby we might be armed and resolved to go to him without the camp, bearing his reproach, not caring what indignities we find from the world, so we may meet with jesus, Heb. 13. 13. Fourthly, he was cast out of the earthly jerusalem, that he might bring us into the heavenly jerusalem. The particular place was called Golgotha, (that is to say,) a place of a Skull. Why this place was called Golgotha is not with one consent affirmed. Many of the Fathers say it was called the place of the Skull, because Adam was buried there, and his Skull was found there. Some have said it was called so of a little Hill that was in the place, of the likeness of a man's Skull. But the most likely opinion is, that it was so called, because it was a place full of Skulls of dead men that had been executed there: and so it must needs be a place, whither only notorious offenders were brought, and besides a place of pollution, by reason of the touch of dead bodies. Now our Saviour suffered in this place, First, that the Scriptures might be fulfilled, that said, he should be despised and rejected of men, Esay 53. 3. Secondly, that so for our exceeding consolation, he might cure the barrenness of our justification and salvation in the very place of condemned men, whom justice had sentenced to die: and that he might deliver us from the place of eternal judgement, where we should have all lain as so many dead men's skulls, and bring us to a place of eternal joy. Thirdly, he is defiled with the dead, that we might be delivered from the filthiness that is in the world, and be presented pure before God, being washed in his blood. For the second point, that is, the things that fell out before his crucifying, we have three things noted in the story. The first is about his carrying of his Cross. The second is about his speech to the women that met him on the way. The third is about a potion they gave him, when he was come to the place where he must suffer. About the carriage of his Cross, it is noted in the story, both that they made him carry his own Cross, and that when by reason of his former Agony in the Garden, and ill usage by Pilate and the soldiers, he was not able to carry it any further, they compelled one Simon of Cyrene to carry it to the place of execution. Our Saviour carried his Cross for diverse reasons. First, that thereby he might fulfil the figures of the Old Testament: for Isaac who was a type of Christ, carried the wood for the Sacrifice, when Abraham would offer him up to God, Gen. 22. 6. Secondly, that thereby he might signify that he had taken upon him the malediction of the Law due to us, and carried it upon his own shoulders. About Simons carrying of the Cross diverse things are thought to be signified in the story. First, that when godly men faint under the burden of their crosses, God will send some help; he will provide one Simon of Cyrene or other to help us. Secondly, that there is a spiritual fellowship and consociation between Christ and the Saints in suffering: The Martyrs carried Christ's cross; their afflictions are Christ's afflictions, as Paul said of his sufferings, Coloss. 1. 24. Thirdly, this Simon was a Cyrenian, a stranger to Christ, and not a jew, and is now made to bear his Cross, and in bearing it, is first discovered to be a disciple of Christ; which might signify two things: The one that the Gentiles should have their part in Christ crucified: and the other that men are strangers to Christ, till they suffer for him: if we be at peace in the world, and are not put to bear Christ's cross, we are still strangers to Christ. Some conceive that the interest of the Gentiles in the Cross of Christ was intimated by that that the Evangelist saith, Simon came from the country Evilla s●●a, now Pagos was the Greek term for a village, whence came up the term of Pagans, which now noted the Gentiles. Concerning our Saviour's speech to certain women that met him by the way, the Evangelist Saint Luke, chap. 23. 27. to 32. notes both the occasion of it, and the matter of it. The occasion was, that as he went to execution, a great company of people followed him, and women also which bewailed and lamented him. Now it is noted of our Saviour, that passing over the forlorn multitude, as men that were senseless, and not yet ripe for repentance for their late horrible crime in crying to have him crucified, he turns his speech to the mournful women: and in that speech, First, he compassionately seeks to restrain their lamentation for him. Secondly, he foretells the horrible misery shall fall upon that City, which he describes both by intimation, when he bids them weep for themselves and their children, and by way of aggravation expresses the horror of the destruction shall fall upon the jews, by telling how they shall be affected in that day, wishing they never had had posterity, v. 29. and that they might speedily die before they felt it, v. 30. Thirdly, he gives a reason of it by an argument taken from the less to the greater: If God suffer men to show such severity upon Christ that flourished in grace and good works like a green tree, how can they escape Gods terrible vengeance that have been void of all goodness and good works, like a dry tree fit for nothing but the fire? And out of all this I will observe a few instructions. 1. We may see what power tears have over Christ. He that for no words or terrors would speak to Pilate, Herod, or the jews, now of himself with great compassion answers the tears of these women. God is much moved with the tears of tenderhearted persons. He must needs speak to a melting heart. Howsoever these women were wrought upon we know not, but sure it is that God can deny nothing to a broken and contrite heart. The tears of such persons are strong arguments with God. The like to this we read of Christ, john 11. 33. 2. The unjust death of godly persons hath more comfort in it, than the life of wicked men. They must not weep for Christ dying that have great cause to weep for the jews living. 3. Public miseries upon the Church and State where we live are to bewailed. And out of verse 29. and 30. we may observe these things. 1. That strange punishments shall be to the workers of iniquity: Notorious offenders shall be followed with notable judgements. Though God may spare for a time, yet there days are coming upon them, Eccles. 8. 12. job 31. 3. 2. Wicked men are monstrous impatient when God visits them for their sins. They bless the barren and wish to die. judgements when they come from God have such a face of terror, and a guilty conscience is so outrageous, and beside when outward things are taken from the wicked, they are utterly undone in their own sense: and if they be no better able to bear temporal judgements, what will they do when they come to suffer eternal torments? And here is implied, that a Christian that can stand in the evil day undaunted, is an excellent creature, one of a thousand: if godliness did never appear to be of great worth, yet in the evil day it is most remarkable, for that it works upon godly persons. 3. To say, It is good to be barren, or to be dead, only for temporal crosses, is the saying not of God, nor any godly, but of wicked men only. 4. Wicked men never begin to talk of their misery till it be upon them. And out of verse 31. we may ●ote 1. That Christ and so godly Christians are like a green tree, they always flourish whether they be in prosperity or adversity, they are good, and they do good. 2. That wicked men are like a dry tree: and so to have a heart void of gifts, and the affections of godliness, and a conversation void of good works, is a sign of a wicked man. 3. That if judgement begin at the house of God, where shall the wicked and sinners appear? If profitable Christians suffer from men, how shall unprofitable people escape suffering from God? 1 Pet. 4. 17. Thus of his speech to the women. The third thing that befell our Saviour before his crucifying, was a Potion which they gave him when he was come to the place of execution. Concerning which Saint Mark saith, They gave him wine mingled with myrrh, Mark. 15. 23. Saint Matthew saith, They gave him vinegar mingled with gall, chap. 27. 34. As for the reason of this fact, it is generally received amongst Divines, that either the judges appointed, or that the women of jerusalem out of pity to the malefactors, going to execution, prepared a Potion of strong wine the better to comfort them against death, or to inebriate their senses, so as they should not feel the pains of crucifying. And it is guessed that this was a custom even in Solomon's time, because of that sentence he useth, Prou. 31. 6. Give strong drink to him that is ready to perish, and wine to him that is of a heavy heart. If the Potion were given only to cheer their hearts, it was a work of mercy, at least in their intendment, but if it were to make them drunk, it was horrible cruelty to the souls of the poor creatures, that should be better prepared for death. Now for reconciling of the difference between the Evangelists, (to omit many opinions) I think their judgement is the most probable, that say that the women of jerusalem gave him wine mingled with myrrh, but the Soldiers and the jews out of very spite and cruelty changed it into vinegar mingled with gall. Now it is said of the first Potion, he received it not, and of the latter when he had tasted he would not drink of it. By all which was signified, 1. That Christ hath paid for our vicious pleasures, by tasting of the cup of gall. 2. That true solace and comfort is not to be found or sought from the earth, or the men of this world, who in stead of sweet encouragements, usually do of purpose give unto God's servants drink of gall and vinegar, that is, proffer them all occasions of vexation and discontent. And for further use let us consider, that it was our sins that were this gall and vinegar to Christ. If we blame the jews for giving him such a Potion, let us judge ourselves for our sins, for it was we that gave him this gall to drink, Deut. 32. 22, 23. Now for the third question in the division: Christ was crucified for these Reasons or Uses. First, that thereby it might appear that he was the true Messias and Saviour promised to the Fathers, as he himself saith, john 8. 28. Secondly, that thereby he might derive the malediction of the Law upon himself which was due to us, and that we might possess and inherit the blessing, Gal. 3. 13, 14. Thirdly, that by a virtue flowing from his crucifying, the viciousness of our corrupt natures might be abolished, that we might not afterwards serve sin, Rom. 6. 6. Fourthly, that our debts being there paid, the hand-writing that was against us might be canceled, so as our sins should be no more remembered of God, Col. 2. 14. But the special thing to be considered in Christ's crucifying is to look upon it as a sacrifice offered up to God for the sins of the elect, in which an atonement and expiation is made for our sins. About this Sacrifice diverse things are to be inquired into: As first, who is the Priest? And that is Christ, considered in both Natures, as is proved in many chapters of the Epistle to the Hebrews. And he is indeed the only Priest of the New Testament, considered really, for he came in stead of all the Leviticall Priests, & his Priesthood is everlasting, Heb. 7. 24. because it doth not pass from man to man by succession, as the Leviticall High Priesthood did. Secondly, what is the Sacrifice? and that is Christ as he is man, or the manhood of Christ: so we are said to be sanctified by the offering up of the body of jesus, Heb. 10. 10. and this Sacrifice of his was not an Eucharistical, but an whole burnt offering, or a propitiatory Sacrifice, such a Sacrifice as was seized upon by the fire of God's wrath and all burnt to ashes. Thirdly, what was the Altar? And that was the Godhead of Christ, not the Cross properly, because the Altar sanctifieth the gift, Matth. 23. 19 and that which sanctified the Humanity, that it might be a meritorious Sacrifice, was the Divine Nature upon which it was laid and presented to God. Fourthly, how often this Sacrifice was offered? viz. but once only, as is proved, Heb. 10. 14. and 9 28. 25. Fifthly, the excellency of this Sacrifice, which appears by the fruit of it, and by the continuance of it: The fruit of it was both the bearing of our sins, Heb. 9 28. and the taking away of our sins from before God's sight, Heb. 9 26. so as he made thereby a perfect atonement and propitiation for our sins, God smelling a savour of rest, and his sacrifice being a sweet smelling savour unto God, so as he is well pleased, Gen. 8. 21. Ephes. 5. 2. And beside, by this Sacrifice we are consecrated as a holy and peculiar people to God, as the Priests were consecrated in the Law, Heb. 10. 14. Thus of the fruit of it. The continuance of the Atonement and fruit of this Sacrifice is for ever, it was not such as needed to be renewed, Heb. 10. 14. for he is a Priest for ever after the order of Melchisedech. Sixtly, what is required of us, that we may have benefit of his Sacrifice and crucifying for us? And so three things chiefly are required: First, that we be crucified with him, not only in sorrow for his sufferings, Zach. 12. 12. but in bewailing our sins, and crossing the corrupt disposition of our Natures, and forsaking the vain pleasures and glories of this world, Rom. 6. 6. Gal. 6. 14. Secondly, that we look upon Christ by faith, as the Sacrifice offered for us, or the brazen Serpent lifted up upon the Cross for us, joh. 3. 14. Thirdly, we must be sanctified as a people willing to consecrate themselves to God as a living sacrifice, soul and body for his service, Heb. 10. 14. Rom. 12. 1. The fourth point is the manner how he was crucified, and so six things are distinctly to be noted. 1. That he put off his garments, and suffered naked. 2. That he was lifted up upon the Cross. 3. That he was fastened to the Cross, and fastened with nails driven into his hands and fear. 4. That he hanged with his arms spread abroad. 5. That he was crucified in the midst of two thieves. 6. That he suffered the effusion of his precious blood on the Cross. For the first, our Saviour being to be crucified, put off his garments for diverse reasons. 1. That he might thereby show that he was ready for death, and did willingly embrace it. 2. That he might satisfy for the sin of our first Parents, that made themselves naked, by losing the garment of innocence, in which they were created; and so make expiation for their abominable nakedness. 3. That he might unclothe us of sin and mortality, of which the garments given to our first Parents were a Monument: for when they had sinned, God made them garments of the skins of dead beasts, and put them upon them as memorial of mortality inflicted for their sin. 4. He unapparrelled his body amongst men, that our souls might be clothed with his Righteousness before God. 5. That as the first Adam entered into the earthly Paradise naked; so the second Adam might enter into the heavenly Paradise also naked in body, but graced and apparelled with glory and innocence and immortality, and that we might likewise so enter into heaven. 6. That we might be comforted in the example of his Passion, if at any time we be unclothed of earthly things, and suffer the spoil of our goods by the hands of unreasonable men. 7. That he might teach us, that he that prepares for heaven, as a man that hath vanquished the world, and the Prince thereof, must not seek earthly things, but rather forsake them as hindrances to his passage: The world must be crucified to him, and he to the world. For the Second, he was fastened to the Tree. 1. That as by the Tree death entered into the world, so upon the Tree it might be conquered, and driven out of the world, and life and immortality brought back again. 2. That the old shadows might be fulfilled, Isaac was laid upon the wood for sacrifice: and the brazen Serpent was fastened to the tree, and so the sacrifices were laid upon the wood. 3. He was fastened with nails for four reasons: The one that the Scriptures might be fulfilled that said of him, They have digged into my hands and my feet, Psal. 22. 17. The other that he might thereby declare, that the hand-writing that was against us, was canceled, and therefore he nailed it on high on the Cross, that it might appear to be of no force, and so that we might be delivered from the Ordinances of Moses, which were but as so many confessions or Bills of our hands against us. Thirdly, that by his wounds, we might be cured of the spiritual wounds, with which the old Serpent had wounded our Natures, john 3. 14. Fourthly, that when we are wounded by the enemies of the Truth, we might bear them as the marks of the Lord jesus in our bodies, Gal. 6. 17. For the Third point, he was lifted up on high on the Cross for three reasons. First, that thereby he might fulfil the figure of the old Law, for the sacrifices were lifted up upon the Altar, and there sacrificed, And as Moses lifted up the brazen Serpent, so must the Son of Man be lift up, john 3. 14. Secondly, that he might thereby carry on high in his body our sins, and so take them away, and make it manifest he was sacrificed for us, 1 Pet. 2. 14. joh. 1. 29. Hebr. 9 26. 28. Thirdly, that being lifted up into the Air, he might subdue and triumph over the spirits that rule in the Air, that is, the Devil, Coloss. 2. 15. For the fourth point, he was crucified with his hands spread abroad: First, that he might draw all men unto him, and unite both jews and Gentiles among themselves. This day of his crucifying was the day which the Prophet Zacharie spoke of, Chap. 3. 9, 10. in which he should remove and take up the sins of the world, and make peace amongst men, so as men should call one another by the preaching of the Gospel into the communion of the Church, which he resembles to a Vine and Figtree: see also joh. 12. 32. Ephes. 2. 16. Secondly, that thereby he might signify his great love to us, ready to embrace us, and take us into his arms, and bestow upon us the benefits of his Passion, and that his torments made him the more to long after us. For the fifth point, our Saviour shed his blood on the cross for diverse reasons: First, that he might fulfil the figures of the old Law; for the blood of the sacrifices shadowed out the effusion of Christ's blood. Secondly, that thereby he might make expiation for our sins, and reconcile us to God, and so make peace between God and us, pacifying his displeasure, Heb. 9 28. Rom. 3. 25. Coloss. 1. 20. and so get forgiveness of all our sins for us; for without effusion of blood there could be no remission, Heb. 9 18, etc. Matth. 26. 28. Thirdly, that his blood might be a fountain and laver, in which our souls might be washed and purged from all our sins, Zach. 13. 1. 1 Cor. 6. 11. Reuel. 1. 5. & 7. 14. Heb. 9 14. & 20. 22. Fourthly, that the partition wall might be broken down, and jews and Gentiles be made one, Ephes. 2. 12, etc. Fiftly, that we might be delivered from the Ceremonial Law of Moses, 1 Pet. 1. 18, 19 Sixtly, that his blood might be our drink to eternal life, joh. 6. 55, 56. Seventhly, that his blood might be an universal medicine for all the infirmities and languish of our souls, 1 joh. 1. 7. Lastly, that thereby he might open heaven for us, and obtain an eternal Redemption for us. Hebr. 9 12. & 10. 19, 20. For the sixth point, he was crucified in the midst of two thieves, for diverse reasons: First, that the Scripture might be fulfilled that said, He was reckoned among the wicked in his death, Esay 5. 3. 12. Secondly, that he might sanctify the death of malefactors, that turn to God by repentance, that they might know that their kind of death shall be no hindrance to their Salvation. Thirdly, that he might thereby show, that the fruit of his death should be divided amongst sinners, and that he came to die for them, Mat. 9 13. Fourthly, that thereby he might show that he should be the judge of the quick and dead, of good and bad, having the good on his right hand, and the bad on his left. Thus of the fourth thing in the History of his crucifying. The fifth point, is the things he suffered, while he hanged on the Cross: and those were, 1. The division of his garments. 2. Derision from the High Priests and people. 3. Grievous torment both of soul and body. 4. Thirst of body. Concerning the division of his garments, the Evangelists say that the Soldiers divided them into four parts, to each one a part; and for his Coat without seam, for it they cast Lots who should have it: and all this was done. 1. That the Scriptures might be fulfilled that had foretold of so much, as Psal. 22. 1●. 2. That thereby might be signified, that the goods of Christ and his grace should be divided even amongst his enemies, and that he would enrich them that were sometimes enemies to him: which we read was fulfilled in the Story of the Acts of the Apostles, and is still found to be true by experience. 3. The division of his garments into four parts, signified that the grace of Christ should be carried into all the four parts of the world, and divided amongst the Elect, whose sins crucified jesus. 4. The not dividing of his Coat without seam, imported some Mystery, as that the whole righteousness of Christ is given to the godly without parting of it. 5. The casting of lots for it whose it should be, showed that m●● do not attain the righteousness & merits of Christ, by ●●eir own deserts, industry, or skill, but by lot, that is, ●● the immediate gift of God. Our portion amongst the S●ints in light is by lot, Coloss. 1. 12. Concerning the derision he suffered, it is observed by the Evangelist Saint Matthew, Chap. 27. 39, etc. that they that went by wagged their heads at him, upbraiding him with the destruction of the Temple; and the chief Priests, and Scribes, and Elders derided him many ways, and tempted him, mocking at his Miracles and trust in God: and the thieves also that were crucified with him, upbraided him; also the standers by mocked him about the very prayers he offered up to God, perverting his words wilfully, as if he called to some creature to help him: so that he was here on all hands despised as a worm and no man; and all this he suffered. 1. That from those often extreme contempts poured out upon Christ at other times & now, we might be throughly made to know how hateful our sins are to God, especially the sins by which we and our first Parents have despised or slighted God, and dishonoured him, and caused others to blaspheme his Name, in that God doth so revenge our Transgressions upon his Son. 2. That we being delivered from that eternal scorn and contempt which was due to us, might in this life enjoy the comfort of a good name, and in the life to come eternal glory before God and his Angels: Christ's ignominy did merit and procure our honour. 3. That by his example we might be comforted, and by his silence and patience learn to despise the shame and scorns of sinful men, and not render reviling for reviling, Heb. 12. 3. It may perhaps run in men's minds to wish that our Saviour would have done as they said, seeing they promise to believe in him, if he could save himself from the Cross. But let men consider: first, that our Redemption had been hindered, if he had not died on the Cross, and besides being brought to that hour, as our surety, he could not come down till he had satisfied God's justice: and further, he had denied to work Miracles in his life time, when they and Herod desired him to do it, because they were an adulterous generation, and cast off of God, who was now loath to have them convert, Esay 6. 10. Neither would they have repent though they had had their desire; and if Miracles would have satisfied them, he had done store of them in his life time, and in that kind, he had saved himself from the hands of a multitude that intended to kill him, as when they took up stones in the Temple to stone him; and it was more that he did, to rise from the dead, then to come down from the Cross; and yet they did not believe him. Again, in these reproaches we may observe, that wicked men do hate godly men, for the very goodness that is in them, and the true glory God hath stamped upon them, and the good they do: They do not upbraid Christ for any evil, no not for the evils they accused him of before, for they themselves knew he was innocent, but for the good he had done in saving others, and for his trust in God, and for his prayers to God. Further, we may gather from hence, that all persecutors are Atheists, though they profess Religion: for these men, though learned and great men, yet blaspheme God, and deride him, as if he had not power to save him. Moreover, we may observe how malice and wickedness had besotted the Priests and Scribes. They allege a place in the Psalms, viz. He trusted in God, let him save him now, if he will have him; which words were there uttered in the name of the wicked enemies of God: and yet these men so skilful in the Old Testament, have not the brains to discern that by their own mouths they have condemned themselves. Thus doth God in his justice infatuate wicked men, so that their own mouths do betray them. Lastly, see how desperately wickedness is set in the hearts of men: the poor thieves now ready to dye for their offences, yet have no love of jesus or the truth in him, but join with the jews in reviling Christ. It seems both the thieves reviled Christ when they first came up upon the Cross, which increaseth the wonder of the conversion of one of them. The third thing he suffered was grievous torments both of soul and body: And first for the torments of his body, they must needs be great, both in respect of what went before, and what he then felt. Before he had been grievously pained in that Agony in the Garden, when he sweat blood: and afterwards was tied & bound and carried away bound; and was buffeted and beaten with rods, and with extreme contumely kept waking all night, and then cruelly whipped, crowned with thorns, and beaten with a Reed, and made to carry his Cross on his shoulders: and after all this to be so tortured with nails in his hands and feet, it must needs import a most grievous torment he felt: so as of him may be said what David uttered, My heart melted like wax, my tongue cleaved to the roof of my mouth, and thou hast placed me in the dust of death, Psal. 22. 15, 16. and this exceeding weakness and torment of body he suffered. 1. That thereby he might satisfy for us that had so often despised the power of God, and his threatenings against our sins, and in general to pay for all the sins we had committed in the body. 2. That thereby he might free us free us from eternal torments in our bodies, and that he might make us strong in his might, so as to say, The Lord is the strength of my life, of whom shall I be afraid? and through Christ I can do all things. 3. That hereby he might sanctify the pains we feel in our bodies, either from diseases, or from the hands of violent men or persecutors, and to teach us with patience to bear our pains, by faith looking upon the torments such a Saviour endured for us: and when we feel our bodies weakened by diseases, we should by faith remember, that our Saviour was beyond all comparison made more weak in body for our sins. That he suffered most grievous distress and anguish in his soul appears by that lamentable voice, My God, my God, why hast thou forsaken me? By which words it appears, that he was not only tormented in conscience under our sins and God's wrath, but that he was also forsaken of God: and forsaken he was in two respects. First, that God lest him in most unutterable distress, and did for the time defer his deliverance. Secondly, that God withdrew from his Humane Nature the consolation might support him, suffering him to endure those torments we should have endured for ever. Ob. How could God forsake him, seeing the Divine Nature was untted to the Humane inseparably? Sol. The Divine Nature of the Son did not forsake the Nature assumed, but secretly sustained it; but yet so as the glory of that union was hidden for the present. Nor doth the Humanity of Christ complain, that the second Person in the Trinity had forsaken him, but that God the Father did forsake him. Ob. God loved his Son with an eternal love, how could he then be so wroth with him? Sol. God loved Christ with an eternal love, and yet as he was our surety he poured out upon him the vials of his wrath deserved by our sins. The Use of these grievous torments in soul, and Gods forsaking of him may be diverse. 1. It may confute their opinion, that say he suffered not in soul at all, when the Scripture saith, His soul was made an offering for sin: and these words cannot without great injury to Christ be thought to be uttered by Christ in respect of his bodily torments: than not only the Martyrs, but the thieves on the Cross should bear their pain and death more patiently than he. 2. It may make us all afraid of sin, when we seriously think on it, how wroth God is with his own Son, to pursue him so that was but a surety, to make him utter this pitiful complaint. Can men ever think that God can endure sin in them, that in the spirit, hear Christ making this moan? Now was the time that the whole Sacrifice was on fire, and burning in the flame of God's wrath. 3. It may greatly comfort God's servants when they are in great distress, Christ was forsaken of God for a time, that they might not be forsaken for ever: and therefore we should take heed of doubting of God's care for us, Esay 40. 28 and 49. 15. and resolve upon it, that though he leave us for a time, yet he will receive us with everlasting mercy, Esay 54. 7, 8, 10. Yea and withal it may be some comfort to weak Christians, that do too much fear lest God will leave them, to think that this fear was in Christ. 4. We may hence gather what is the woeful case of all impenitent sinners: if it were such a grief to Christ to be forsaken for a time, what is their case that shall be forsaken for ever? If God thus torment his own Son, that never knew sin, how can he spare them that have been transgressors from the womb? 5. We should hence learn to pity poor Christians that are afflicted in conscience: no torments of the body are like the trouble of the conscience, which our Saviour shows here in his own case. And withal we may hence learn to judge charitably of such as say they are damned or forsaken of God, for we see it may be found in God's dear children: though it be true that in some men these words are the fruits of hellish despair. Lastly, note in the words of Christ, that he expresseth his faith in the midst of his conflict: My God, my God, are words of hope, as why hast thou forsaken me, are words of fear. Whence we should learn to esteem assurance, and to make use of it, as the only thing will be left to us to hold by, if great extremities come upon us. To know that God is our God, if the chief support of our spiritual life. The last thing which he suffered while he was alive on the Cross, was the Thirst, of which he said, I thirst, joh. 19 and this thirst of body he suffered: First, that the Scripture might be fulfilled, that said, In my thirst they gave me vinegar to drink, Psal. 69. 22. Secondly, that thereby he might merit the satisfying of our spiritual thirsts, and the desires of our hearts. In his thirst they gave him vinegar to drink, that thereby the same Scripture might be fulfilled, which was mentioned before, joh. 19 28. Secondly, that thereby he might expiate for the tasting of the juice of the forbidden fruit, and for all our sinful pleasures. Thirdly, that we might be warned, not to look for better entertainment from the world, but to be served with sharp and bitter potions; for we must drink of his cup, Matth. 20. 23. Thus of the things our Saviour suffered while he hanged alive upon the Cross. The glorious Testimonies given to Christ on the Cross while he was yet alive follow: and they were four. The first was, in the Superscription was written over his head. The second was, in the darkness was over the Earth. The third was, in the wonderful conversion of one of the thieves. The fourth was, in the rending of the veil of the Temple. For the first, Pilate caused a Superscription to be written over his head, in Latin, Greek and Hebrew, in these words, jesus of Nazareth the King of the jews: or rather, as the original sounds, jesus that Nazarene that King of the jews, joh. 19 19 This Superscription (it is likely) was written in a Table and hanged over our Saviour's head; for it is not probable that so many words, in so many Languages in great Characters, that might be read of them that passed by, could be graven upon the head of the Cross. As for pilate's meaning herein, some Writers think that it was the custom for the ludges to set over the heads of them that died, the cause of their death. Yet we read not of any such custom in Scripture, nor of any Title set over the heads of the two thieves: It is very probable that Pilate meant in this Title both to upbraid the jews, and withal to save himself from blame with Caesar, and to show how careful he had been of Caesar's right. But God intended by a special providence herein, to give testimony to his Son: which we may gather two ways: First, by the consent of the Evangelists, who all make mention of this Title, which must needs import that they saw some mystery in i●. Secondly, by the very words, for (besides that, they contain a most exact description of the substance of our faith in jesus) they are not the words of the jews accusation upon which he was condemned, but an express affirmation of his glory: which is the more plain, because when the Priests (gowled by the Title) would have it mended thus, He said he was King of the jews, yet Pilate would not alter it, his hand being stayed by the power of God. This Title than was given from God from above, and is of Gods own devising, and she was us, for the confirmation of our faith, what God himself acknowledgeth, and what he would have us make use of in the meditation of the Passion of Christ. Many things may be hence noted. 1. That God acknowledgeth his Name upon the Cross to be jesus, that is, a Saviour of his people from their sins. This name was given him, by an Angel before he was horn, with this signification, yea with an acknowledgement of his Divinity, that he was Emmanuel, God with us, Matth. 1. 22, 23. And now on the Cross did he fulfil what was signified, and God doth acknowledge that in that hour, he had made an Atonement and saved us from our sins: so that we have Gods own hand to acquit us, if we believe in jesus. 2. That God acknowledgeth him to be that Nazarene: which title importeth his condition, and may be diversely interpreted. As that jesus was the more dear to God, even in that wherein he was most despised of men: It was one of the ways by which the jews derided Christ, to call him a Galilean or a Nazarene; as intending thereby to prove he could not be a fit man to save Israel, in that he was not a Bethlehemite, and of the house of David: But this reproach God puts into the crown of jesus, to signify, That he can love and honour such as men reproach and deride. It was a Nickname given to true Christians as well as to Christ, to be called Galileans by the jews. Besides, he was that Nazarite, in as much as he was separate to God, and had all those perfections of holiness, of which the Nazarites in the Law were types. But chiefly I think by this Title is signified, that Christ was that Branch foretold by the Prophets, His name was the Branch: which term in the Hebrew is Netzar, Isai. 11. 1. And God would by this Addition tell the Christian Church that he can raise the Kingdom of his Son out of the dust, and from small beginnings can erect a mighty frame of Sovereignty and power to his Son jesus: and withal to comfort us in our abasements: that God that can lay the foundation of Christ's Kingdom, in such extreme abasements of Christ, can glorify his power and grace to his people, even in rescuing them from their lowest extremities. 3. That God acknowledgeth jesus not only to be a King, but that King by an excellency, that the Prophecies had made such honourable mention of, and that excelled all the Kings of the earth. God now gives him a Name above every Name that is named, Phil. 2. 11. The name of a King is greatest on earth, and amongst Kings, jesus is that King that excels them all; and that in diverse respects, as that in the pre-eminence of his Person, and in the excellency of his gifts for government, and in respect of his independency, and in the extent of his Kingdom, he being a King universal, and other Kings being but his subjects, and in the Laws by which he governs, and in the power of his prerogative, and in distributing of justice, and in the nature of his kingdom, and in the continuance of his kingdom, as hath been showed in the former Article of the Creed, upon the word Christ. Quest. But why would God have the Christian Churches to know that jesus is a King, and such a King, and why doth he tell it them now when jesus is in so ignominious a condition? Ans. 1. That they might know that his kingdom comes not by observation, and that neither his right nor his power is lost by any outward abasements: He can triumph upon the Cross, and can come forth of so low a condition, to conquer as a mighty King: and withal, that they might know for ever, that tribulations shall not hinder the kingdom of Christ, and that he can bring strange things to pass, when all humane helps do fail. 2. That they might know that he was able to save them by application, as he now did by merit: He did like a great King pay the Ransom for all the Elect on the Cross: as he is called of God a King, to let us know that he can deliver us in the day of our salvation, by making his sufferings effectual for all the work of our redemption; and can grant us better privileges than any of the Kings of the earth: See the first use of the word Christ before. 3. That notice might hereby be given to the Christian world, that the redemption made in the blood of jesus must give no liberty to sin: for he was a King, and would look for service and subjection, and that we should do all that to him, which subjects owe to their Sovereigns, as to study the mysteries, and bow at the Name of jesus, and stand for his honour, and observe whatsoever he commands, fearing to displease him in any thing, yielding themselves to be governed by his ordinances. 4. That Christians might be encouraged to seek to jesus in all time of distress, seeing he is so great a King, and hath had such experience of sorrows himself. Fourthly, it is to be noted, that God acknowledgeth jesus to be the King of the jews: which imports the great glory of Christ's power and sovereignty, that can raise up a Kingdom to himself, even among the very jews that crucified him: which was shortly after made manifest, when so many thousands of the jews were converted to the faith of Christ: of the jews I say, not those jews that said they were jews, and were not, but were the Synagogue of Satan, but of the spiritual jews, Rev. 3. Fifthly, this Title was written in three Languages, and that was to signify that every tongue should confess the glory of jesus, Phil. 3. 11. so as the Gospel should be carried into all Nations, It is likely Pilate did it, that so the people of all Nations that were at the Passeover might understand the Title: but God did it to show that the Gospel should be carried into the whole world. These three languages were the most known of all the rest. The Latin because of the Roman Empire, and the Greek by reason of the studies of Philosophy, and the Hebrew for the antiquity of it, and being the language of the jews. But why in three languages? but to show us that God would have his service, and his will made known in the mother tongue of their Nation: and withal to signify that neither the superstition of the jews, nor the wisdom of the Grecians, neither power of the Romans, should hinder the conquest of jesus in his kingdom. Lastly, Pilate though moved to it, would not alter a letter of the Title. Which should teach us, that no adversary power in the world can hinder the kingdom, or salvation by jesus: and that God will not suffer us to lose a jot of our right in Christ: and withal such Christians as can suffer Papists, or Sectaries, or Arminians, to alter the records of their faith, and put out and deface one Article after another, these Christians are not true Christians, and in some respect worse to jesus than this Heathen man was. Thus of the first testimony given to our Saviour upon the Cross. The second testimony was given by the darkness that fell out from the sixth hour to the ninth. About this darkness two things are to be inquired after: First, the manner of it, and then what it might signify. For the manner of it: It was without question miraculous: for first it falling out at the time of the Passeover, which was the fifteenth day of the Moon, the Moon was then at the full, whereas the Sun is never eclipsed in the course of Nature but in the new Moon: and besides Saint Luke seems to import that there was a darkness brought upon the whole earth, besides the darkening of the Sun, Luke 23. 44, 45. And whereas Saint Luke saith, it was over all the earth, Interpreters are divided in opinion about the meaning of all the earth. Some think it was but over all the land, viz. of judea: other think it was over all the world. About this latter opinion, something seems to make for it, and something makes against it: for it seems to be the testimony of Dionysius the Areopagite, who is said to see it in Egypt; and of the Philosopher at Athens, that seeing it should say, Now either the world is perishing, or the God of Nature suffers: and of Orosius, that said it was at Rome, and joined with great trembling of the Earth; and of Eusebius, who saith it was in Bithynia. Against it seems to be manifest reason: for with the Antipodes it was at that hour midnight: and it could not be at the sixth hour in all places. It is very likely it was chiefly in judea, but yet so as in the neighbouring Countries it might be observed, and a part of the darkness might extend thither. Now for the second point, many things may be hereby signified, as 1. It might signify that the Sun of Righteousness did now set: That the true light and life of the world was now a dying. 2. It might signify the horrible blindness of the jews, and foretell the spiritual darkness should be confirmed upon them, that as heretofore the Egyptians had darkness, and in the Land of Goshen was light, and by that darkness was signified the imminent destruction of the Egyptians, and by that light the liberty and salvation of the Israelites: so now the jews should be left in horrible darkness and desolation, and the light of the Gospel should shine in other Nations to bring salvation to them. 3. It might import the detestation of that fact. The great light of the world withdraws his beams, as abhorring to see so dreadful a spectacle, as the Son of God crucified, or to vouchsafe light to so mischievous creatures as the jews about such a work, and at that very time railing and blaspheming. 4. It might signify the unspeakable vileness of our sins, seeing that at the time they were opened, and by imputation laid upon our surety, the very frame of Nature is turned upside down: and it was usual in Scripture, by the threatening of the darkening of the Sun, to set out the wrath of God against the sin of man, jer. 15. 9 Ezech. 32. 7, 8. joel 2. 10. 30. 31. A●●s 8. 9 5. It did most evidently signify the Divinity of Christ: this and all other miracles which fell out at that time, were therefore wrought that it might appear he was more than man that suffered: If he had died without miracles, he might have been thought to be but a mere man; and that our faith might be strengthened by the greatness of the wonders, that otherwise might be weakened by the ignominy of his suffering so vile a death as to be hanged on a Tree. 6. Was it not to teach us compassion? Is Nature troubled at this sight, and doth the Sun mourn, and cover itself with blackness as with a garment? and cannot our hard hearts be melted to mourn for him, who was pained for our sins? Thus of the second Testimony. The third Testimony was the conversion of one of the thieves upon the Cross: and his conversion did notably serve to demonstrate the glory of Christ, both in respect of his Divinity that could convert a soul without means: he must needs be more than man that can immediately make the heart of man new: as also in respect of the virtue of his Passion and Death, which so lively shows itself upon the soul of the Thief, in killing his corrupt humours, and kindling in him the life of true grace: and both the more wonderful in respect of the circumstance of the time, that it was when Christ was on the Cross, derided of men, and plagued of God, and forsaken of his own, etc. Now in particular concerning this conversion, I would make use of three things: By considering first who was converted. 2. When he was converted. 3. How he showed the truth of his conversion. For the first: The person converted was one of the two thieves: whence we may gather, That notorious malefactors may repent and be saved: for God is abundant in mercy, and the blood of Christ is of unspeakable value: which as it should teach us to admire God's goodness, so it should keep us from despairing of any, though their course be never so vile, so long as God continues the day of his grace, and prolongs his patience towards them. For the second: He was converted at his last end, even when he was ready to die upon the Cross. I suppose diverse that hear but this point named, will hence gather that men may repent them at their latter end, even at the last gasp. It is true that a man may be saved that reputes not before his end: This Thief was saved; and they that went into the Vineyard at the eleventh hour: and God hath promised to receive the sinner in what day soever he shall return and repent, Mat. 20. Ezek. 18. But yet lest men should abuse this example to confirm themselves in that most dangerous procrastination, consider with me four things. 1. That we here read of one that repented at his latter end, that no man might despair; and yet but one, that no man might presume. 2. That the conversion of this Thief was an immediate work of the divine power of Christ, and so a dreadful miracle: and though this one man was saved so extraordinarily without means, yet that doth not prove that God will do so to other men: if Christ do convert thee at thy latter end, he doth as great a work, as to raise the dead, or darken the Sun, and cleave the rocks, or the like. And what warrant hast thou that thou shalt be saved by miracle? 3. That men have as much reason to be afraid they shall not repent, because the other Thief did not repent at his latter end, as to think they shall, because this Thief did repent. 4. That it is said by them that went into the Vineyard at the eleventh hour, that therefore they went not in sooner, because no man hired them, Matth. 20. which was like to be the case of this Thief. He never was called before, he had not had the means of conversion: but this can be no ground for such as have had the means from the third, or sixth, or ninth hour, and will not be hired, nor persuaded to enter into the Vineyard, but put all off till the eleventh hour. Indeed if men had never had the means till their old age, or sickness, they might have the better assurance that God would show mercy, but this is not the case of most of our people. 5. That the repentance of this Thief had a great deal of business in it, more than saying three words at his latter end; as will appear by opening the third point, and that is how he showed the truth of his conversion. So that for the third point, we may observe in the story of his conversion, Luke 23. that he showed three excellent fruits of his conversion. The one was reproof of sin in his fellow: The other was his confession that he made both concerning himself and Christ: The third was his petition or prayer to Christ for mercy. For the first, Saint Luke saith, vers. 40. that when the other malefactor railed on Christ, he answered and rebuked him, saying, Dost not thou fear God, seeing that thou art in the same condemnation? Out of which words I observe diverse things. 1. That a true convert cannot abide sin, or that God should be dishonoured by those that they converse withal: He that reputes of his own sin may discern it by his true dislike of sin in others. They are far from true repentance, that can live in places where God is daily dishonoured, and yet have not their hearts vexed, or their tongues loosed to reprove sin. 2. That he that will reprove sin in others, must be sure they have moving and effectual arguments. They must have skill to admonish. We see here what a stirring argument the converted Thief brings. Yea it is true, that if the hatred of sin be sincere in us, it will furnish us with solid arguments to furnish reproof. 3. That the want of the fear of God is the cause of all disorder: as it was of this man's railing, so it is of drunkenness, whoredom, swearing, stealing, lying, usury, and the like; if men had the fear of God before their eyes they would not do so. 4. That such as do abuse Christ by scoffing or railing, have great cause to be afraid of God, and what he will do to them, though they escape punishment amongst men. Such sins as men will not punish God will, especially these sins of scorning, or reproaching Christ, and true Christians, and the ordinances of Christ. 5. That a true convert doth love Christ better than his old acquaintance: as here the Thief speaks against his old comrade and companion, and for Christ, though he had never seen him before. 6. That such as will scoff and rail at the truth, have no fear of God in them. 7. That for a man not to repent when the judgement of God is upon him, is a sign of a careless and graceless heart. It is a wickedness or stubbornness to be wondered at, that a man being under the execution of condemnation, as a malefactor, should yet be void of the fear of God: see jer. 5. 3, 4. He that will not think of paying his debts, when the Arrest is served upon him, hath no mind to pay it at all. And the child that relenteth not when he is under the rod, is in a manner past grace. So is it with men, that have hearts like Adamants when Gods special hand is upon them. Dost not thou fear God? As if he would say, though others were careless, yet it is an infinite shame for thee, that art in the same condemnation, not to fear God. Now for his confession that he made, it stands of two parts: In the one he doth penitently accuse himself, and his fellow, as suffering justly, and receiving the due reward of their deeds: and in the other he doth excuse Christ, and avouch that he hath done nothing amiss, or that is absurd, or out of place, as the original word doth import, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the first part of his Confession, I observe these things. 1. That without confession of sin, ●here can be no true repentance, Prou. 28. 13. 1 joh. 1. 9 2. That a true Convert doth from his heart acknowledge that he hath deserved all the miseries are inflicted upon him from God or man: and doth patiently submit himself to bear them, Dan. 9 7, 8. without stomach, or malice, or desire of revenge upon such as are instruments of his punishment. 3. That he that reproves sin in others in sincerity of heart, doth acknowledge sin in himself, if he be guilty of the same, or the like offence: The repenting Thief makes this confession in his own name, as well as in the name of the railing Thief. In the second part of his Confession, I observe; 1. It is a sign of true grace, to have from the heart an honourable opinion of God's servants, though they be extremely disgraced, and slandered, and reviled; as in the Thief here, to believe Christ did nothing amiss, though almost all the world accused him, and put him to death as a malefactor. 2. That in Religion it is not enough to be free from gross sins, but we must be free from the sins of indiscretion and rashness: Nor is it enough to do good duties, but we must do all things wisely, and in their place: so the word in the original imports. About his prayer we are to observe, both what he said, and what our Saviour answered. His words were these, Lord remember me when thou comest into thy kingdom, verse. 42. In which words of his prayer, I note, the wonder of his faith, the truth of his devotion, and the humility of his Petition. His faith was to be wondered at, both for the things believed, and the circumstances of believing. For the things believed, he here saith four great things of Christ: First, that he was Lord and King. Secondly, that his Kingdom was spiritual, and not of this world. Thirdly, that in that very abasement he was possessed of a Kingdom; he saith not, When thou shalt come to reign, but, when thou comest reigning. Fourthly, that he had power to let in all penitent sinners into that Kingdom. The circumstances make it more wonderful; that he should confess all this, and yet have no Preacher to instruct him, and Christ himself so much abased, and being a man that had not seen his former Miracles, that he should say thus, at this time, when the cutting of the sick was ceased, and the giving sight to the blind, and the raising of the dead; and that he should thus acknowledge these glories in Christ, when the great Rabbis, the Priests and Scribes blasphemed him, and could not acknowledge him for the Messias. The truth of his devotion appears in this, that he asks not temporal but eternal life: He is more careful to pray for the salvation of his soul, than for the deliverance of his body. The humility of his petition appears in this, that he asks not for a great place in heaven, or to sit at his right hand, or his left (as the sons of Zebedee did) nor to be preferred before others, nor at all to prescribe unto Christ, but only desires to be remembered of him, for any place in heaven. We must all learn of him, and that diverse points out of his prayer. The one is, to fly to Christ only, and to rely upon him alone for salvation. Another is, to deal particularly for ourselves, and every one to say as he did, Lord remember me. Thirdly, he may teach all the Christians in the world how to exercise their faith; even to believe though it be against all sense, and above reason; for this Thief believes these great things of Christ, when there was no outward appearance of any of them, but rather of the contrary. It is the greatest praise of our faith, to believe when we have no sense or feeling. And the practice of the Thief in this point, doth greatly condemn a number of Christians now adays. The Thief worships him, and honours him, believes and reputes, when Christ was on the Cross in extreme ignominy: What shall become of them then that will not worship him, now, especially such as blaspheme him, and dishonour him, now that he sits at the right hand of God? Here is consolation also: for if this be all the suit to Christ, that he would remember us when he comes into his kingdom, this we may be sure of if we be truly godly: for he hath now an infinite memory: and he loves us with an unspeakable love, and he must needs remember us, for it is his office to be our Remembrancer before God: and he being our Highpriest, hath all our names written on his Breastplate, so as he cannot choose but be still looking upon us: beside, he hath bought us at such a price, that he hath good cause to remember us; and therefore howsoever it goes with us here, and though all the world forgets us, yet we may be sure that jesus Christ remembers us in heaven: and if we would have our faith confirmed in this point, we were best to do as the Thief doth, viz. put him in mind of us in particular, and pray him to remember us; and withal, it will much help, if we remember him here on earth, to confess him before men, and to stand for his honour and glory; desiring to know and remember nothing more than jesus Christ: setting our affections on things above, where he sits at the right hand of God. But on the other side, if men be workers of iniquity, and will not repent, and be such as love not the Lord jesus, and can spend days, weeks, months and years without Christ in the world, he will not remember them: He cannot think of them in heaven, if they forget him on earth: Yea if they had been acquainted with Christ on earth, and eaten and drunken with him, and been of in his company, as Matth. 7. 22. yea if they had died with him at the same time, and the same kind of death (which was the case of the other Thief) when Christ shall come from heaven again, he will let them understand, that he did not remember any such thing, he knew them not, all such naked relations vanish out of his mind; if they had repent of their sins, he would never have forgotten them. The answer of our Saviour is, Verily I say unto thee, this day shalt thou be with me in Paradise: In which answer we may observe diverse things concerning prayer, as also diverse things concerning heaven. 1. That the prayer of penitent sinners gets great suits: here is a Kingdom given for ask. 2. That poor men may speed in great suits, as well as great men: A poor Thief here speeds as well as if he had been a Patriarch or a King. What could Abraham or David have had more than is granted to this Thief? 3. That poor sinners obtain speedy Audiences, they are not put to long suits when they seek the greatest things; This day thou shalt be with me. If we speed not presently with God, it is long of ourselves, or God delays for some respect of us, Esay 65. 24. Dan. 9 21, 23. 4. That Christ stands not upon the length, or eloquence of our prayers, he will hear a short prayer as well as a long: he loves a plain heart; if we speak the words of our hearts, and ask according to Gods will, in the name of Christ, we shall speed. Now concerning heaven, it is described by the term of Paradise. The Scripture makes mention of a twofold Paradise; The Terrestrial, where the first Adam was placed, and the Celestial, into which the second Adam was now about to enter. And that by Paradise is meant the Heaven of the blessed, or rather the blessedness of glorified souls, is plain, because it is the kingdom mentioned by the Thief; and Saint Paul shows, that when he was caught up into Paradise, he was in the third heaven, 2 Cor. 12. But here are two questions. Quest. 1. How could the Thief understand what our Saviour meant by Paradise, seeing no place of the old Testament did speak of heaven by that name of Paradise? Answ. The earthly Paradise was a Type and shadow of the heavenly, or of the glory of heaven: and it seems that by Tradition that was so commonly known among the jews, that our Saviour is assured he shall be understood in the Term. Quest. 2. But why doth our Saviour call heaven Paradise, at this time? why Paradise, and why at this time? Ans. He calls heaven Paradise, because it was that which was shadowed out by the earthly Paradise. In the earthly Paradise was a Tree of life in the midst thereof: & in the heavenly Paradise, is jesus Christ the true Tree of life, by whose virtue and grace we shall live for ever. The great pleasures in that first Garden, the Trees of all sorts, did shadow out the unspeakable variety of heavenly delights in the kingdom of Christ: In the earthly Paradise was a River that divided itself into four heads, and so run even without the Garden: What is this River, but the abundance of holiness flowing from the Holy Ghost, for the qualification of the Elect gathered from all the four parts of the world, the streams of which Ocean run in the hearts of the godly in this life, even on the outside of Paradise? And at this time did our Saviour fitly use this Metaphor: for thereby he signified, that though this world were but a place of banishment, yet in death Gods banished should return: After all the labours, and travels, and sorrows they have felt in this cursed world, they should in death come to a place of pleasure and eternal rest: and that as by the first adam's means, all were cast ou● of the first Paradise; so Christ was the second Adam, that having at that time satisfied God's wrath for the sin of the first Adam, would let all the godly into the celestial Paradise, and that he had now driven away the Angel with the flaming sword, and so the passage into Paradise was open: Yea fitly doth Christ talk of Paradise now, because now was the very time in which the second Creation was beginning to be wrought; & therefore he would signify that the new world had a Paradise prepared, as well as the old world had at first. In this answer of Christ diverse errors are confuted, as 1. Theirs that said, that the souls of men after death did either sleep or perish. 2. Theirs that dream, that men's souls must go into Purgatory: for this These had been a great offender, and had not performed the satisfactions they talk of, and yet went to heaven presently. 3. Theirs also, that say the souls of the faithful before Christ's Ascension were not in heaven, but in Limbo. 4. Theirs that say, the soul of Christ went down into hell locally after his death: Paradise is not Hell, and into Paradise he went. 5. Theirs that say, that outward Baptism with water is precisely necessary to salvation: whereas this Thief was not baptised, and yet saved. 6. Theirs, that think heaven is had for men's merits, even for the deserts of their good works: that is false: for as Adam was placed in Paradise by God's free gift and Creation, so are all the godly placed in heaven, and therefore doth Christ liken it to Paradise: Eternal life is the gift of God, Rom. 6. 23. Thus of the Conversion of the Thief. The fourth testimony given to Christ on the Cross before he died, was the miraculous rending of the Veil of the Temple from the top to the bottom: and that this fell out before the death of Christ, appears by Saint Luke, Chap. 23. 45. The Temple had three rooms in it: the one more inward (as it were our Chancel) and into that room came only the High Priest once a year, and was called Sanctum Sanctorum, The Holy of Holies, and in that room was the Ark, and the Mercy Seat: The next to that was the Holy place (as it were the body of our Church) and into this place came the Priests only to offer sacrifice; for there was the Altar for burnt offering, and the Altar of Incense, and the Table of the Shewbread. Now without this was a third room whither the People came to worship, and was called the Court, and Solomon's Porch: It is resembled by our Church porch; but it was a very great room, able to receive a multitude of people: Now the Veil was that parted the Holy of Holies from the Holy place, and was made of Blue, and Purple, and Scarlet, and fine twined linen of cunning work, hanged upon four pillars of Shittim wood overlaid with gold. The most holy place was a type of Heaven, and the holy place a type of the Church Militant on Earth, as it consists only of Gods elect, as a Nation of Priests offering holy sacrifices to God. The outward Court was a type of the visible Church, as it confists both of good and bad, professing the true worship of God. The rending of the Veil signified diverse things. 1. That God did abhor and despise the Temple of the jews, and was departed from them, with indignation, and had rejected that Nation, for their rejecting of Christ his Son, and that he did dissolve all their privileges and stain their glory. If the jews will forsake God, he will forsake them: and so will he deal with all Nations, where he hath dwelled, if they despise his word, and Gospel, and will not walk worthy of his mercies showed to them. 2. That there was now an end of ceremonial worship: the rending of the Veil was the seal of the words of Christ, saying, It is finished. Now that Christ had fulfilled all was shadowed by these ceremonies by the tearing of the Veil, he signified, that there was now no further use of those rites. 3. That now we have access freely to go to the Mercy-seat, even to the Throne of Grace, with our suits and requests in the name of Christ, john 1. 51. Eph. 2. 18. Heb. 4▪ 16. 4. That whereas heaven was shut for our sins, now it is opened by Christ, and we may enter in, as the Apostle expressly shows, Heb. 10. 19, 20. The passage into heaven is now set open. Only we should look to our assurance and sound sanctification as follows, vers. 22. Dead. 1 THESS. 5. 9, 10. 9 For God hath not appointed us unto wrath, but to obtain salvation by the means of our Lord jesus Christ. 10. Which died for us, that whether we wake or sleep, we should live together with him. HItherto of the crucifying of Christ: His death follows. And concerning his death, I shall first consider of the Proposition, Reasons, and Use in general, and then consider of diverse particular things that concern the explication of the doctrine and story of his death. That Christ died is abundantly testified by the Scriptures, 1 Cor. 15. 3. Now the reasons why it was necessary that Christ should die are these: 1. To satisfy the justice of God for our sins. The wages of sin is death, Rom. 6. 23. Christ therefore taking upon him the similitude of sinful flesh as our surety, God condemned sin in his flesh by inflicting death upon him, and so satisfied his justice. Object. But can the death of one man satisfy so as to be accepted for the death of many men? Sol. The death of one bare or mere man cannot, bot the death of him that is the Son of God, both God and man, is of infinite price, and so an infinite satisfaction, Act. 20. 28. 2. In respect of the truth of God: God had said, The day thou eatest thereof dying thou shalt die, Gen. 2. 17. which presently fell upon Adam in respect of spiritual death, and in time invaded his body, and seized upon the bodies of his posterity. Now Christ coming in the first Adam's stead, must suffer what God had threatened, and bear that punishment he had appointed. 3. For the fulfilling of the types and prophecies of Scripture, the Sacrifices were slain: and Esay had said, He must be as a sheep led to the slaughter, Esay 53. 7. and Christ himself had foretold his own death and burial diverse times. 4. For the ratifying of the New Testament, and the confirming of his last Will, wherein he grants by virtue of the new covenant with God, all those Legacies, that comprehend the spiritual and eternal felicity of the Church. This will is not of force without the death of the Testator, Heb. 9 15, 16, 17. 5. That he might abolish the power and kingdom of death, and so deliver us from eternal death, and from the authority of the Devil, who had power to inflict death upon us, Rom. 6. 10. 2 Tim. 1. 10. Heb. 2. 14. Ob. But seeing eternal death was due to us for our sins, how could Christ deliver us from it, seeing he suffered not eternal death? Or how did he suffer all was due to our sins, seeing he suffered not eternal death? Answ. Death in itself is the wages of sin, & grows eternal only, because men or devils that suffer it cannot overcome it, & perform sufficient satisfaction in a shorter time. Now Christ in a short time makes sufficient payment to God's justice, and overcomes death for us, and that by reason of the worthiness of his person. It is more for Christ to die one hour, than for all the world to be dead for ever. For it is in this, as it is in a prison into which many debtors are cast: It is an everlasting prison to such as cannot pay their debts: but it is but a temporary prison, to such as either by themselves, or any other, make full payment of what is owing. 6. That by his death he might make a medicine to kill sin in us, which might so eat down the power of sin that it should no more reign in us, and so by degrees abolish sin. He died, that we might die to sin by the virtue of his death, Rom. 6. 7. That thereby he might buy life for the world: He gave his flesh for the life of the world, even to purchase eternal life for the elect world, joh. 6. 51. 8. That many sons might be borne to God. Christ was like seed falling from heaven to the earth, and there dying, it quickened and brought forth many sons to God, Esay 53. 10. joh. 12. 24. yea the doctrine of Christ dead for our sins is still like to divine seed falling into our hearts, which converts men and turns them to God. Thus of the Reasons. Now what use may we make of the consideration of the death of Christ? Many things we may learn from hence. 1. It should teach us to be steadfast in the faith, and to believe and trust upon God's mercies: for Christ died for our sins, and therefore we are certainly reconciled unto God, 1 Cor. 15. 3. Rom. 5. 10. And God doth assure us of so much in the Sacrament of the Lords Supper, Matth. 26. 2. We should never be afraid of Death and Hell, 1 Thess. 5. 9, 10. Christ by dying for us hath devoured and even swallowed up Death and Hell, so as they shall never hurt us. As the fire consumes the stubble, so by wonderful Art Christ by dying hath consumed all the forces and power of Death, and the sting of it, 1 Cor. 15. 54. Heb. 2. 15. 14. Death as a curse was laid upon Christ, that our death might be blessed to us. 3. It should marvellously inflame our hearts with the admiration of the love of Christ to us, 1 joh. 3. 16. 4. Henceforth we that live should not live to ourselves, but to him that died for us, and carry ourselves as men that are dead to the world, and the sinful pleasures and lusts thereof, and show the proof of the virtue of Christ's death in us by the mortification of our sins, 2 Cor. 5. 15. Rom. 6. 2. 6. 5. It should breed in us a holy resolution to suffer any thing for his sake, even to forsake Father, Mother, Wife, Children, Husband, yea and Life itself for his sake and the Gospels, john 12. 24, 25, 26. yea it should make us willing to lay down our lives one for another, if our life may do service to the Church of God and our brethren, 1 joh. 3. 16. 6 Seeing Christ in death falls to the ground like a dead carcase, we should be like spiritual Eagles, to fly to it wheresoever we find it, whether in the Word or Sacraments, and our souls should feed heartily (but spiritually) upon it, Matth. 24. And seeing God in his ordinances presents us still with the dead body of his Son, it should be a means to draw all men to it, and to gather into one all the children of God that were scattered abroad, john 11. 52. and 12. 32, 33. 7. The meditation of the death of Christ should make us in all estates to live at rest, and in a holy security, as knowing that Christ died for us, that whether we wake or sleep, we might live together with him, 1 Thess. 5. 10. If we live, we live to the Lord, and if we die, we die to the Lord; Whether we live or die we are the Lords, Rom. 14. 7, 8. Thus of the general proposition concerning the death of Christ, and the Reasons and Uses of it. In the Explication these things are to be considered: 1. Who died. 2. Who were the special witnesses of his death. 3. How he died. 4. For whom he died. 5. When he died. 6. The consequents of his death. For the first, if we ask who died, the Apostle Paul, Rom. 8. 34. answers, It is Christ which is dead. Which is to be observed, the better to stir up our hearts to consider, both the wonder of it, and the reason of it. That any other man should die, is no wonder, because all other men were sinful and mortal, but here jesus Christ the Righteous, who only hath immortality, dies: and withal, it leads us to think of the reason of it, for he did not die, nay he could not die, if he had been considered as a private person, because he deserved not death in his own person, but he died as our surety, and as a public undertaker for us all, he died in our room. But yet we are further to inquire into this question, and to consider whether this death belong to the person of Christ, or only to his Natures, or to each of them, he being God and man in one person: And in this we must take heed what our hearts answer: for though it be true that Christ died in respect of the flesh, so as it was only the flesh that suffered death, in respect of the Nature that died, yet his death belonged to the Word, in respect of the Person: for the Word, the Lord of life and glory, suffered and died, not in respect of his Divinity, which is immutable, and altogether impassable, but in respect of his Humanity, or in his flesh, God did not die with the flesh, but in the flesh, and he died in his flesh, that is, in that flesh which was united to the divine Nature. If the flesh of Christ were the flesh of the Son of God, than his dying in the flesh, doth belong to him as the Son of God. Thus his blood is said to be the Blood of God, Act. 20. 28. and this we must needs believe, for else his death, as a bare man, could not have been of sufficient merit for all our sins. There is yet one thing more to be thought on about this Question, and that is, that the Humanity, that is, the soul and flesh of Christ did in death, and after death remain in the Person of the Son of God firmly united: Though the Soul was disvnited from the Body, yet neither Body nor Soul were disunited from the Person of the Son of God. The parts of the Humane Nature were divided in death one from another, so as one was on earth, and the other in heaven, but yet both of them remained and subsisted in the Divine Nature; else if in death there had been a new manner of subsisting, Christ had had two Persons as well as two Natures, which is Heresy to believe. Thus of the first Question. For the second, we shall find in the Story of the Evangelists, that the chief Witnesses of Christ's death were women, that followed Christ from Galilee, and ministered to him, by name Mary Magdalen, and Mary the mother of james, and joses, and Salome, and the mother of Z●bedees children: These a far off beheld what was done. Of all the Apostles and seventy Disciples here is not one, but only john the Evangelist, who was by the Cross with the Virgin Mary. Thus will God exercise the faith of his servants, the Church must receive the report of the things that concern the death of Christ from women, as the chief Witnesses: and hereby did Christ honour the piety of these women that followed him to the death, when the Disciples fled and left him; which is an everlasting honour to their sex, and shows that God can make women glorious confessors of the Truth, even at such times as men hide their heads for fear. What a shame is this for the Apostles to be absent from a spectacle, upon which the salvation of the whole world doth depend? Besides, hence we may gather, that Christ can preserve unto himself some number that profess his Truth, and can arm them against the fear of danger, even in the most desperate persecutions: Yea some such as will neither fly nor hide themselves. Now for the third Question, there are many things to be noted in the manner how Christ died: for 1. He died truly: It was not a putative death, but a true death. He died in deed, and not in show, or appearance only. 2. He died a grievous death: for he died a painful death, and he died a violent death, and he died a cursed death. There were certain in ancient times that held that Christ received many wounds, was smitten, whipped, nailed, and shed his blood, and died, his Soul going out of his Body; but yet never indeed felt any pain. He had, they said, a body that could suffer, but not a Nature that could grieve, or feel pain. But that he did feel pain, is not Vid. Amand. Polan. de morte Christi. only manifest by his own words, but is expressly affirmed by the Prophet Esay, Chap. 53. He suffered also a violent death, he did not die a natural death: and it must needs be so, because Christ had nothing in him to cause him to die; and beside, he thereby answers to the Types in the Sacrifices of the old Testament, which were not only beasts dead, but beasts slain. Thirdly, he suffered a cursed death: for such was the death of the Cross, and God had before pronounced it a cursed way of dying, Galat. 3. 13. All which, as it shows the grievousness of our sins by nature, so doth it import the greatness of our blessedness by grace: for therefore did Christ die a cursed death, that we might live a blessed life, as the Apostle shows, Gal. 3. 13, 14. Yea, and beside, hereby the Curse is removed from our death, so as it is a blessed thing for a Christian man to die, and go out of the world when God calls for him. 3. He died willingly, not by compulsion, he laid down his life, for no man could take it from him, joh. 10. 18. and that may appear by the Story, for Christ cried with a loud voice, and gave up the ghost. Now men that lie a dying, languish, and their voice fails them, or at least grows weak: Again, it is said Christ laid his head aside, and then gave up the ghost; whereas other men first give up the ghost, and then their heads fall aside: and further, to show that he died when he listed, he was found dead sooner than other men that died on the Cross, which Pilate himself wondered at. Now this is for our great comfort that he died so willingly, for it both adds to the sufficiency of the propitiation in his death, and shows us the greatness of his tender love to us, and withal it should fire us to a holy resolution, with all willingness to do any thing he would have us, or suffer any thing for his sake. 4. He died most religiously, and his piety in his death is commended for his obedience to his Father, and for his care for his Mother, and for his love to his enemies, and for his devotion in respect of himself. His obedience to God his Father in his death is commended, Phil. 2. 9 because he did not only obey all the Moral Law, that all men were bound to, but obeyed the singular commandment given by his Father, even that of dying for the people, which as Man he was not bound to, but as a Mediator. Which should teach us abnegation of ourselves: whatsoever it is God commands us, we should be willing to do, how hard soever God's work seems to be. This care for his Mother is recorded by Saint john, Chap. 19 25, 26. when he saw his Mother standing by, with the beloved Disciple, he said, Woman behold thy Son, and unto him, Behold thy Mother. Thus is Christ a most perfect Pattern of righteousness in both Tables: for as he had before showed his godliness in the first Table, so doth he here show his natural affection and tender care of his Mother in the second Table. Now was the time come when Simeons' prophecy was accomplished upon his poor Mother, now did the sword of bitter sorrows pierce thorough her righteous soul, while she beholds that doleful spectacle of her matchless Child suffering death upon the Tree, Luke 2. 35. And therefore now to comfort her, doth he commit her to john his beloved Disciple, with charge that he should look to her after his death: taking this care for his Mother of whom he was made man, and commending her to his Disciple with such humane affection, he shows himself to be that high Teacher sent of God. The Tree to which the members of Christ dying were fastened, was a chair of a spiritual master teaching, for hereby he teacheth children how they should honour their parents, and continue a reverend love to them, even to their last gasp: and hereby he teacheth hearers how to perform gratefulness to their Teachers, not only by relieving their Teachers while they live, but by helping their parents or children when they are dead. He calls her Woman, not out of contempt, but to tell her and all men, that he that then was a dying, was more than the Son of Mary. Yea, and thereby the comforts her, for he intimated, that being more than Man, he was able to overcome death, and could not be vanquished by his enemies. His love to his enemies he shows, by praying for them, when they most outrageously and blasphemously persecuted him to the death: He said, Father forgive them, they know not what they do. The cry of their blasphemies and his innocent blood went up to heaven against them, but jesus makes haste to send up the cry of his prayers for them, that they perish not for ever: and therefore the first words he speaks on the Cross, is the words of his intercession, Luke 23. 34. which should be an admirable pattern to teach us to go, and do likewise. Never was there a greater man on earth, nor did ever man suffer such wrongs, and yet you see how he is affected: He that bids us pray for our enemies, doth it himself, in a harder case than ever can be ours. If we will be true disciples, we must show it by forgiving men their trespasses, and by praying for them: especially when we are about to die; if we would ever have God forgive us, we must forgive men their trespasses against us. This prayer of Christ was heard, as appears by the conversion of many of those enemies of his after his death: Yet observe, he prays not for such as sinned of malicious wickedness, but for such as sinned out of ignorant zeal, or general profaneness of Nature: many of the people were carried with blind zeal, and many of the Gentiles were ignorant of the true story of the life, and cause of Christ for which he suffered, those were curable, and for those he prays. And this may be a comfort to us, he that can observe this difference in his persecuting adversaries, will much more show it, in considering the frailties and ignorances of his own servants that desire to please him, though they fail of that they desire to do, through strength of temptation or other weakness and ignorance. Again note, it is not enough for the party offending, that the party offended do forgive, but God also must be sought unto for forgiveness. Lastly, our Saviour shows his religiousness in his manner of dying, by his devout care for his own soul showed in his prayer, when he said, Father into thy hands I commend my Spirit, Luke 23. 46. when he had bequeathed all other things, as Peace to his Disciples, his body to the jews, his garments to his Tormentors, Paradise to the Thief, pardon to the penitent, and his Mother to his Friend; now only remained his Soul, and that he commends to God. Even jesus can carry nothing with him out of the world, but his Soul, and therefore he provides for that. Which should teach us what we should do; our greatest care should be that our souls may be safe when we die: and that they may be so, we see here two things must be done while we live: First, we must get assurance that God is our Father, & we are his children, and then when we come to dye we must commit our souls by faithful and hearty prayers into his hands; and for fear of the worse, we should begin betimes to prepare for death, and by daily prayer to put our souls into God's hands. Observe that these words were first used by the Prophet David, Psal. 31. 5. who committed his soul to God, being horribly persecuted by Saul, and in great danger, and having no friend to trust to. Now our Saviour being in like, but greater distress, doth make choice of David's words to express his prayer in, which should teach us to acquaint ourselves with the Scriptures, especially of this kind: for as it will be accepted if our prayers be made according to Gods will, so is it a special advantage and help to our faith and prayers, to fashion them to the very patterns in God's Book; and to say, as the godly have said to God in the like case. Finally, this practice of our Saviour may be a great comfort to us, and that two ways: for first we may gather from his example, that if once we have committed our souls to God he will keep them safe, as Paul said, 2 Tim. 12. And secondly, it will be comfortable for us in death or danger to fly to jesus Christ, to beseech him to help our souls with his Father, who cannot forget that once himself on earth made the same moan to his Father, that we do now to him. Thus Stephen doth, Act. 7. The fourth question is, for whom Christ died? and the Answer is given distinctly in many places of Scripture: First, he died for men, not for other creatures, Heb. 2. 14. 18. Though the effect of his death reach to other creatures, as to the Angels, Phil. 2. 10, 11. and to the creatures that suffered vanity for man's sin, Rom. 8. 19, 20, 22. Secondly, he died not for his friends, but such as in the state of nature were his enemies, and sinners, not just men, Rom. 5. 8, 10. Thirdly, he died not for jews only, but for the Gentiles also, 1 joh. 2. 2. Fourthly, he died not for goats, but for his sheep, joh. 10. 11, 15. not for the world, but for the Church, joh. 17. 9 Eph. 5. 25. even for such as should believe in his name, joh. 3. 16. Fifthly, he died not for some believers, but for all believers, Rom. 8. 32. and so not for learned men or great men, but for all men of all sorts that believe, 1 Tim. 2. 6. Sixthly, he died not for those that did believe his words, but for all that should believe the words of his servants afterwards to the end of the world, joh. 17. 21. And so he died for us many hundred years before we were borne. Seventhly, not for all believers in general only, but for every particular by name, joh. 10. 3. 14, 15. And the knowledge hereof should serve for diverse Uses. For first it should be very comfortable for all sorts of Christians to think that Christ died for them, and did think of them in particular, and by name. Secondly, it should much affect us with admiration of the greatness of his love, that would die for such vile wretches as we were by nature, wicked, and enemies to him, as the Apostle urgeth it, Rom. 5. 6. to 10. And thirdly, in special it should much encourage such as are burdened with the greatness of their sins, to know that he well understood it, that he was to die for the ungodly. Fourthly, it should teach Christians to restrain censure and judging of them that are without. The virtue of Christ's death may reach to many more than we know, and to such as for the present are vile enemies to the Christian name. Fifthly, we should all labour to be such as Christ hath described to have actually a part in his death. And so Saint Paul tells us, we must be such as see and acknowledge how vile and wicked we are by nature, whatsoever gifts or privileges we have, and how civil soever we have lived in comparison of others, Rom. 5. 6, etc. and our Saviour tells us, we must be believers, and sheep such as will hear and be ruled by his voice: and 2 Cor. 5. 15. the Apostle saith, We must be such as will live to him that died for us: and Saint john saith, Reuel. 14. 3, 4. we must not be defiled with women, that is, with Idolatry or spiritual whoredom, that is, with any beloved sin, and must follow the Lamb whithersoever he goeth. Finally, if Christ died for us, it must needs be an excellent estate he brings us to: we are redeemed out of the earth: we are first fruits to God, and the Lamb, Revel. 14. 4. he accounts of us as a peculiar people, and as his only treasure in the world, Tit. 2. 14. The fifth question is, when Christ died? And that is answered either by the season of his death, or by the Chronologie of it. For the season, S. Paul saith, he died in the due time, Rom. 5. 6. Christ himself saith, it was when he had finished the performance of what was shadowed in the types and ceremonies of the Old Testament; when all things were accomplished he gave up the ghost, joh. 19 28, 30. The Author to the Hebrews saith, it was once in the end of the world, Heb. 9 26, 27, 28. The Angel told Daniel, that the Messiah should be cut off after 62. weeks (in prophetical account) from the time of his prayer, Dan. 9 26. Saint Peter said, it was at the time that God had appointed in his eternal counsel and foreknowledge, Act. 2. 23. yea he died precisely at the very hour God had set, so as he could not be killed either before or after, joh. 7. 30. and 13. 1. and that hour was the ninth hour of the day, even at the time when the Evening Sacrifice was offered up, Matth. 27. 46. 50. For the Chronologie, Scaliger saith he died in the year of the world 3982. and the common opinion is that he died in the 34. year of his own age, and on the Friday (as we term the fifth day of our week) which that year was the 15. day of their Month Nisan, or as others think, the 14. day, which that year answered to the seventh day of our April. Quest. If Christ were slain towards the end of the world, how can it be said, that he was the Lamb slain from the beginning of the world? Revel. 13. ●8. Answ. Both are true in diverse respects. For in respect of the Story of his death he died at the time before specified, but for many other respects it may be truly said he was slain from the beginning of the world, as 1. In respect of God's counsel and foreknowledge: He was dead in God's counsel from everlasting. 2. In respect of the promise of his death given in Paradise, Gen. 3. 15. 3. In respect of the efficacy of his death: for the justice of God was satisfied with that promise of his death, knowing it should as certainly be, as if it had been then fulfilled. Neither was the effect here before the cause: for if a Surety compound with the Creditor, the Debtor is delivered out of prison, though the payment be made long after, at the time the Surety and the Creditor agree upon: so it was here. 4. In respect of the Sacrifices, which shadowed out his death, which were slain from the beginning of the world. Christ was slain typically in those Sacrifices, Adam or Abel offered to God. 5. In respect of his servants that were martyred. So Christ was slain when Abel was slain. 6. In respect of the faith of the godly: for it is the property of faith to make things to come to be present, as giving a substance or person to things hoped for, and a present demonstrarion of things which yet are not seen, Heb. 11. 1. 7. In respect of sin, which was the cause of his death, which was committed by the Elect, and was the cause of his death. Their sin was his death, when they began to sin, death was in the pot for Christ, and so their sin was remitted them, only for the respect of that satisfaction was to be made in the sacrifice of Christ, Rom. 3. 21. to 27. The Use we may make of the time of Christ's death, may be 1. To leave the times and seasons to God, and not to exact an account of him why he doth not do the things concern the Church in the time we desire or look after. Though the death of Christ was deferred almost 4000 years, yet we see God saith it was the due time; though perhaps a full demonstration of the reason of it do not appear to us. God is so wise and good, as we must believe that is the best time for every work which he chooseth: and therefore we should give God the glory of the time of every work of his whether concerning the Church in general, or ourselves in particular: as believing that God hath done in the very day, that which was fittest for the day: and so also in the things we desire, either of deliverance or blessings, we should wait till the time appointed come, and believe that all shall be done, when it is most seasonable. 2. We should hence be much established about the time of our own death; God hath set the hour, and till that hour come, no disease, nor enemies shall ever be able to take away our life, and therefore we should follow our work with diligence and a holy security, and leave it to God to take us from our work, when he sees it to be the fittest time. Thus of the time when he died. The consequences of his death follow: and they must be considered negatively, or affirmatively. Negatively: It is observed by the Evangelists, That not a bone of Christ was broken: which is worthy to be noted: First, because the jews had made a request to Pilate, that the legs of those which were crucified might be broken to hasten their death, that they might not hang on their Crosses on the day of the great Sabbath, john 19 31, 32. But notwithstanding they were prevented, for Christ was dead before they came back, to show that he died when himself would, & not when they would, & to let them have cause to guess thereby that he was more than a bare man. Secondly, because of the excellent signification of this thing: for it is said, the Scripture had said, that not a bone of him should be broken, john 19 36. Now the Scripture had only said so of the Paschall Lamb, that not a bone thereof should be broken, Exod. 12. 46. which manifestly shows that Christ was the true Passeover, the true Paschall Lamb which was sacrificed for us, 1 Cor. 5. 6. and withal it signifies that the mystical body of Christ shall be preserved. The Church may have many enemies, but yet a bone thereof shall not be broken. The flesh of the Church may be wounded, but not a bone of the Church shall be broken. Affirmatively, the consequents of his death, bot the piercing of his side with a Spear, and the testimony given of his glory in his death. The side of Christ after he was dead was pierced with a Spear by one of the Soldiers, and forthwith came out water and blood, john 19 34. and this was a business of so high a nature, that the Evangelist saith thus upon it, He that saw it bare record, and his record is true, and he knoweth that he saith true, that he might believe. Now the side of Christ was pierced, First, that the Scripture might be fulfilled, which said, They shall look upon him whom they have pierced, joh. 19 37. Zach. 12. 10. Secondly, that great mystery of the original of the Church is here imported: As Eve was form out of the side of Adam when he was asleep, so the Church was to be form out of that which flowed from the side of Christ when he was dead. God opened the side of Adam when he would make the woman; and so God opened the side of Christ the second Adam, when he was to make the Christian Church. Now that place of the Prophet shows what use we should make of this part of the Passion of Christ, namely, to take occasion from thence to bewail our sins, that were the cause of his death, and to acknowledge that we were the men that are spiritually guilty of that cruelty showed unto Christ. And because our hearts by nature are barren and unapt to this godly sorrow, we must pray God to pour out upon us of his Spirit, as it is a Spirit of compassion to melt our hearts, and a Spirit of deprecation, to make us able by prayer to sue for pardon of our sins, and to beseech God to accept of the propitiation made in Christ's blood, that so his wrath may not fall upon us for our sins. Now the water and blood that came out of the side of Christ, was both miraculous (as is thought) and wonderfully mystical. That it was miraculous is gathered from that extraordinary notice S. john takes of it, john 19 34. and 1 john 5. 6. wherein the miracle should lie is not easy to tell. There is a skin that encloseth the heart, called Pericardium, which holdeth water in it, that cooleth the heart of man, which is so essential to life, that if it be consumed it is impossible the creature should live. Now I take it that the wonder lies in this, that whereas in death (especially such a painful death as Christ's was) that water is consumed and dried up with the extreme heat of the heart striving for life, yet in Christ who died not only willingly, but also before the time he needed to die with the pain, the water was still in that bag or skin, and therefore when the spear pierced the heart both water and blood came forth. Now for the Reasons why this fell out, diverse are assigned. For first hereby the truth of Christ's death is infallibly proved: For no creature can live, if the heart and that Pericardium be pierced. And it concerns our salvation that Christ should die indeed, and not in appearance. Secondly, the chief thing intended by this suffering, was the discovery of a dreadful mystery concerning the virtue of the death of Christ: for this is he that came by water and blood even jesus Christ, that brings with him for our salvation, both the water of Sanctification to wash us from the stain of our sins, and the blood of expiation to make full atonement before God for the guilt of our sins: Not by water only, but by blood also. Moses when he delivered the people of Israel in that bodily deliverance, came by water, when he went thorough the Red-sea; but he brought no blood for atonement. john Baptist when he brought tidings of Spiritual deliverance, he came by water, washing men to signify repentance: but there was no blood that he could exhibit, and his water was but Symbolical, and significative. But Christ came by water and blood, which he not only poured out on the Cross, but hath left in the hearts of all believers as witnesses, not only to him, but to them also, 1 joh. 5. 7, 8. For as there be Three in heaven that bear witness of Christ, and the happiness of Christians in him, viz. the Father, who testified by voice from heaven, Mat. 3. and the Word, who testified both by doctrine and miracles; and the Holy Ghost, who testified as at other times, so on the day of Pentecost, Act. 2. So there be Three on earth that testify, viz. the Spirit of Adoption, that witnesseth to our spirits, and the water of Mortification, which washeth away and destroyeth the stain and power of sin, and the blood of justification; for a believer relying upon the blood of Christ, as the pacification for his sins, is effectually delivered from the guilt of them. Now there would be no water to wash him from his sins, nor blood to make atonement, if Christ had not shed both water and blood upon the Cross. Now all this is testified by the Spirit also in the Gospel, and by water in Baptism, and by blood in the Lord's Supper: and these also receive all their life and force from the water and blood that came out of the side of Christ on the Cross. Now the use that we should make of this dreadful Mystery, should be to fly unto this part of the Passion of Christ, for our comfort, against the power and guilt of our sins, as believing that out of the side of Christ at this time, did run that Fountain that was opened unto the house of David, and to the inhabitants of jerusalem, for sin and for uncleanness, Zach. 12. 1. Though our sins were never so many and loathsome, yet in this Fountain they may be clean washed away: but then withal we must strive to get this Fountain within us, (this miraculous Fountain, I say, that runs water and blood) and to show that we have indeed a part in the death of Christ, by the sound fruits of mortification, and by the solid tran quilitie of our conscience, believing the expiation made in the blood of Christ for us, as verily as if that blood had been really sprinkled upon our hearts. Some Divines do observe another mystery in this water and blood running out of the side of Christ; for they observe, that as out of the side of the first Adam came the woman that deceived all the world; so out of the side of Christ came redemption and oblation from that deceiving. Thus of the piercing of Christ's side after his death. The testimony given of his glory in his death, was partly divine and partly humane. The divine testimonies were three, the Earthquake, the rending of the Rocks, and the opening of the Graves, Matth. 27. 51, 52. The trembling of the earth may signify diverse things, as First, the immediate presence of the Divine Nature: for as the earth trembled when Christ came to give the Law on Sinai, Psal. 67. 8, 9 and as both heaven and earth shall melt, and be in a manner consumed when Christ comes to judgement, 2 Pet. 3. 10. So now that Christ is making atonement for the sins of the Elect, and going out of the world, he makes the earth do him homage, and acknowledge his Divinity at that time, when he seemed so despised amongst men. Secondly, the horrible indignity of the fact of the jews in kill Christ: the senseless creatures tremble, when the Lord of life dies, and the Creator is slain by the creature; which also upbraids the stupidity of men, that cannot be moved with such an object, especially the horrible wickedness of the chief Priests and Rulers, and people of the jews, that are not stirred with remorse for so grievous a sin. Thirdly, this shaking of the earth is thought to signify and foretell the shaking of the world, by the Gospel afterwards, so as all the world should be moved at the sound of the voice of Christ in the Gospel, Heb. 12. 26, 27. The rending of the Rocks 1. Did upbraid the jews for the hardness of their hearts, that were worse than the very Rocks: The Rocks cleave at the death of Christ, and yet their hearts are unmoved. 2. It might signify the same with the Earthquake, viz. that the virtue of Christ's death carried by the Gospel into the world, would be of force to tear and rend the hearts of wicked men, though they were as hard as Rocks. The opening of the graves signified, that Christ's death had vanquished Death, and that it should not have power to hold the body of the Saints in the grave long; and withal, it told the jews aforehand, that it would be in vain for them to roll great stones upon Christ's grave, for he would rise again, do they what they could. It is said that the dead bodies arose after the Resurrection of Christ, which hath made some Divines think, that the graves were not opened till after the Resurrection, though Saint Matthew reckons this thing together with the rest of the Miracles that concerned Christ's death. Thus of the Testimony Divine. The Humane Testimony, was the Testimony of the Roman Centurion, and the Soldiers with him, who feared and glorified God, and said, Of a truth this was the Son of God: and the multitude that came to the execution, beholding the things that were done, smote their breasts and returned, Matth. 27. 54. Mark. 15. 19 Luke 23. 47, 48. And this Testimony shows, 1. The marvelous senselessness of the Priests and learned men, and great men of the jews: that these men that were Pagans, and these poor Plebeians, should be so affected with fear and wonder, and give such an honourable testimony to the innocence and Divinity of Christ, when these great Pillars of the Church are so obstinately averse, and hostily minded, it shows that they were prodigiously sinful and hard hearted; and withal it shows what a plague a hard heart is, whereso ever it is found, though in learned or great men. Though God shake the earth, tear the Rocks, open the graves, and though he make strangers to confess his glory, yet they are the same men still. 2. That it is easy with Christ to defend his own credit and cause even in the hardest times: though judas betray him, Peter deny him, and the rest of the Disciples fly from him, yet he can make a Centurion, a Soldier, a Pagan, to do the work his Disciples should have done. He can glorify himself by the mouth of Babes and Sucklings, if need be, Psal. 8. 2. Buried. ACT. 13. 29. And when they had fulfilled all things that were written of him, they took him down from the tree, and put him in a sepulchre. THat Christ was buried, is manifest by the Story of the Evangelists, and is a part of the Creed, not doubted of by any amongst us. Concerning his burial I propound these things to be considered. 1. The reasons why it was needful Christ should be buried. 2. The place where he was buried. 3. The persons by whom he was buried. 4. The manner how he was buried. 5. The time how long he continued in the grave. Our Saviour's body was buried for these Reasons. 1. That the Scripture might be fulfilled that had prophesied of it: see Esay 53. 9 2. That it might appear he was truly dead. 3. That he might pursue and overcome death in his own cell or den. 4. That he might bury our sins with him; and for ever hide them from the sight of God. 5. That we being made partakers of the fruit of his burial, might be buried with him in respect of our sins. The immersion in the water of Baptism is a sign of this spiritual burial with Christ, Rom. 6. 4. Col. 2. 12. 6. That he might sanctify our burial to us, and so expel from us that horror and fear we might conceive about our lying in the grave, and so confirm us in the hope of our Resurrection. 7. That we might learn from thence to give honour to the body of Christians, in providing honest and decent burial for them, such as might answer the hope we have of our Resurrection. men's bodies shall rise, and to signify so much, we should lay them in the grave as in a safe place to keep them till the Resurrection. For the place where he was buried, that may be diversely answered. 1. He was buried in a noted place near to jerusalem: and that for two causes: The one, that so all occasion of doubting of his death, or truth of his burial, and so of his resurrection might be removed. The other, that by the rest of Christ in the grave, the vision of rest and peace (which the name jerusalem signified) might be known to be procured by Christ: Rest I say spiritual and eternal. 2. He was buried in a Garden: thereby having relation to the first Adam: for as our unrest began at the sin of the first Adam, so here in a Garden doth the second Adam come to rest, and so begins our spiritual rest. And withal to give us hope, that as from the sin of the first Adam we were cast out of the garden of pleasure, so by the suffering of the second Adam, who lay buried in a Garden, we might have a happy return to the heavenly Paradise. And as Christ was carried from the Cross to the garden of rest, so shall we be taken from the calamities of life, into heavenly rest. 3. He was buried in a Sepulchre hewed out of a rock, that so his enemies might have no occasion to cavil, and say his Disciples stole him away by secret holes, or passages under ground: and withal to signify what the state of our natural hearts is, when Christ comes spiritually to rest in our souls, he must hew him a place out of the rocks, if he get room in our hearts. 4. He was buried in a Sepulchre that was new, that thereby might be signified, that the condition of death was by the merit of Christ made new, and was altogether different from that which it was wont to be: and withal to tell us, that Christ will rest in the heart of no man unless it be new. 5. He was buried in a Sepulchre in which never man was laid, lest his adversaries should cavil, and say it was some other that was risen, or that he rose from the dead by virtue of touching some other corpse: see 2 King. 13. 21. 6. He was buried in another man's Sepulchre, to signify that he died and was buried not for himself, but for other men: and that he might show that graves properly belong to us which have sinned, to warn us of our mortality. joseph caused his sepulchre to be made in his garden of pleasure, that he might be thereby put in mind of his mortality in the midst of the delights of this life. The persons by whom Christ was buried, are diversely described; as by their names, joseph of Arimathea and Nicodemus; and by their worldly estate, they were Senators and rich men; and by their profession or religion, they were disciples, just men, such as waited for the kingdom of God: but yet all was done secretly for fear of the jews, and by the authority they had to do it, viz. the consent of Pilate, Matth. 27. 57 Mark. 15. 45. joh. 19 38, 39 For the first of these it is to be observed, that God hath given these men an honourable name in the Story of the Gospel, so as what they have done shall always be remembered where the Gospel is preached: and this honourable mention they attained not, till this service done to the dead body of Christ. Whereby God would teach us, that such as honour Christ God will honour: and the best way to get into the Catalogue of God's Worthies, is to employ ourselves in well-doing, and in the service of jesus Christ, and then we can do no good work, to Christ dead or living, in himself or his members, but it shall be had in honour, yea it may be in everlasting remembrance. For the second, Christ was buried by rich men, First that the Scripture might be fulfilled, that said, He exposed his grave to the wicked, and to the rich man in his death: To the wicked, because he could not be buried without pilate's consent; and to the rich man, because he was buried by joseph of Arimatheas means. Thus he was said to be buried and raised up according to the Scriptures, 1 Cor. 15. 4. Secondly, he gave his dead body to rich men, to signify, that amongst rich men he had his elect, and that the virtue of his death should reach even to them: for though it be impossible in respect of men, that a rich man should be saved, yet it is not so unto Christ, who can effect wonderful things, and so can by the virtue of his death so untwist the gable of a rich man's heart, as to make it in true humility like a thread to go thorough the eye of a needle, Matth. 19 24. jam. 1. 10. 1 Cor. 1. 26. And hence rich men should learn of joseph of Arimathea and Nicodemus, that they ought to profess their love of Christ and sincere Religion, not only when Christ is adorned with miracles and worldly applause, but even when he falls into the hands of wicked men, and is buried in ignominy, they must not fear danger or reproach. They must honour Christ not only in the peaceable times of the Church, but in troubled times: Even when Christ in his members is betrayed, persecuted, oppressed, forsaken of his own, condemned either in spiritual Courts or political, pursued by wars or any other vexations. And the poor servants of God that suffer for the testimony of jesus, may hence take comfort, God that stirred up rich men to do this honour to the body of jesus, will not forsake the afflicted members of jesus; he can stir up men to provide for them, and honour them (even great-men when it pleaseth him) both in their life time, and at their death, and after their death also. Now for the third point, they were disciples of Christ, but yet it was secretly for fear of the jews. Whence we may observe the great wonder of God's power in these men. When Christ was in prosperity, they were afraid to be seen to follow him, or to profess respect to him: Now that Christ is in extreme disgrace, and the enemies of Christ fleshed in cruelty and malice, now these fearful men prove valiant, and whatsoever comes of it, Christ shall be honoured, even, the dead body of Christ shall not be forsaken by them, Which is the more wonderful, because the best disciples of Christ were so overcome with fear, that they had all forsaken Christ. Which may serve for great use to all of us. They that stand should take heed lest they fall. Those that now go for strong Christians, if evil days come, may prove faint-hearted, and by their fearfulness dishonour the Religion they profess. And on the other side, weak Christians should not be dismayed, God is able to make them to stand, Rom. 14. 4. Such as in days of prosperity were afraid of the reproach of men, may prove so full of courage in the evil day, as not to fear though the foundations of the earth be moved. Further, we may hence gather a distinction of true Christians. Some are so and seem so, they make a profession before men. Some are so but seem not so, as here these Counsellors were just men and disciples, and waited for the kingdom of God, and yet they were not taken for disciples, nor known to be so commonly: which should restrain censure in rash Christians; some of those persons they despise as profane, may be true Christians in God's sight. But yet lest wicked men should be hence emboldened, observe that how weak or fearful soever these men were, yet they would not consent to the death of Christ: Though the weak Christians I speak of do not so much for the truth, as others do, and they should, yet they will do nothing against the truth, 2 Cor. 13. 8. and therefore such persons as not only make no profession, but withal do scoff at and oppose sincerity in others, cannot be reckoned in the catalogue of true Christians. pilate's consent was had for the burial of Christ, 1. That there might be no doubt made of his death and burial, seeing so great a person is made privy to the ordering of it. 2. That we might know that the hearts of the greatest men are in God's hands, and he can turn them which way he will, even to execute his counsel, when they think nothing of it. He can make the very enemies of the Church become friendly and loving when please him. And further, in that joseph doth not take the dead body down, and bury it without leave of the Magistrate, it serves to teach men, that they should do all things with due respect, not only of the warrant of the action, but of all circumstances belonging to it: especially great respect should be had to authority, that by rash zeal the power of Magistrates be not provoked against us. Thus of the third point. The manner of the burial contains diverse things: First, they did it hastily towards the evening, because of the preparation of the jowes for the Sabbath, joh. 19 ult. Secondly, they did it openly. Thirdly, they did it with great cost, for joseph brought fine linen to wrap it in, and Nicodemus brought a mixture of Myrrh and Aloes to the quantity of about an hundred pound weight, joh. 19 39 Mark. 15. 46. but it was done without washing or embalming. Lastly, it is noted it was done after the manner of the jews burial. For the first, in that joseph makes such haste, in respect of the Sabbath approaching, it shows that all men that have work to do towards the end of the week, should order the matter so, as they take up not any part of the Lords day, but use the more haste and providence to have all dispatched that they may wholly attend unto God's work in that time which he hath consecrated to himself. And by the way here seems to be an intimation, that burials are not so convenient to be performed upon the Sabbath day, unless it be in some case of necessity, when the body will not keep till after the Lord's day, and cannot be prepared for burial before it begin. For the second, Christ was buried openly, that so there might be no colour of objecting, that there was any fraud used about his burial, and beside to testify that the fruit of his death and burial did belong to all men: and withal it shows the courage and strength of faith in these disciples, that are now no more afraid of men and their terrors, but give glory to God in their hearts, and will suffer what can come of it. For the third point, diverse things may be noted. 1. From the cost they are at, we may observe that men that will follow Christ and be true disciples, must not think much to be not only at labour, but at cost also in what may be requisite for the service of Christ living or dead. If rich men must be at cost with the dead body of Christ, then must they also do to the living members of Christ. And further hence it is manifest, that it is not unlawful to be at cost about the funerals of the dead Saints: God makes great account of the dead bodies of his people, that have been the Temples of the Holy Ghost, and therefore it is no sin according to men's estate to be at such cost as is requisite to comely and decent burial according to their condition; though vain ostentation or idle ceremonies are not to be justified. 2. In that he was wrapped in pure linen, and with such costly spices: it was 1. To proclaim the innocence of Christ, and to take away the ignominy of the Cross: and therefore they would not suffer his body to lie amongst the carcases of thieves and malefactors: They tell the world hereby that Christ was no such man. 2. To signify that the memorial of the just is blessed after they are dead. Therefore they used things of such sweet smell in burying the dead, that they might thereby signify how sweet the memory of the departed Saints is. They are amiable even when they are dead. 3. It might in special signify, that from Christ dead and buried should arise a most sweet savour in the he●rts of men brought unto them by the efficacy of the Gospel, causing Christ to dye and be buried in their souls. 4. This cost about the bodies of the dead was used to signify their assured hope of resurrection, and therefore they bestow that cost, as knowing that it is bestowed upon bodies that shall live again. Yet for all this cost Christ's body was not embalmed, which in respect of them came to pass by reason of the shortness of the time, the Sabbath was so near: and therefore the women came the third day to anoint him after the Sabbath was over, but he was rifen. But in respect of God, this embalming was not performed, that thereby might be signified, that Christ's body needed no embalming, because it could see no corruption in the grave, Psal. 16. 10. and that this incorruption might not be imputed to skill, or medicines of men, but only to the divine power: and withal to signify that by Christ we should be freed from that corruption which the sin of the first Adam brought upon us all. Lastly, in that it is said, that Christ was buried after the manner of the jews burying, it shows plainly, that respect is to be had to the customs of any country or place where we live, and that God's servants have been careful to observe them, and not willing to give offence by crossing such customs. This is true of all customs that are not sinful, and against the word of God; though they be such usages as are not commanded in Scripture: for this manner of burial was no where commanded in God's word, and yet the custom prevails, and good men observe it. Now in this place I may add further two adjuncts of the burial of Christ. The first was the rolling of a great stone upon the mouth of the Sepulchre; which was not done so much out of any fashion, as first that the body of Christ might not be exposed to any indignities or vile usages by the enemies: and further, that thereby the glory of the power of Christ might the more appear, that could rise though a great stone were rolled upon the mouth of the Sepulchre. The second adjunct, was the presence of certain women, that were witnesses of the burial, when the Apostles were fled. Which also was done the better to show the glory of Christ, and his power and triumph, that could make such weak ones strong, and brave the enemies of man's salvation, by setting weak women in the forefront of the battle, that hold out the confession of Christ, and give not back for all the fury of the adversaries. And thus of the manner of his burial. Now for the last point, our Saviour continued in the grave till the third day: for he was buried the evening before the jewish Sabbath, and lay in the grave all the Sabbath day, and rose about the beginning of the first day of the week, Matth. 28. 1. and a little after his burial, his adversaries desired of Pilate, that the Sepulchre might be watched, lest his Disciples should steal him away by night. Pilate grants them the Band of Soldiers, who were appointed for the guard of the Temple; and these they set to watch the Sepulchre, and beside sealed the mouth of the Sepulchre: now in all that time the body of Christ did suffer no putrefaction or corruption. Now of all this, four questions may be demanded. Quest. 1. Why did our Saviour continue in the grave three days? Answ. That the type of jonas might be fulfilled: As jonas was three days and three nights in the Whale's belly, so must Christ be three days in the belly of the earth, Matth. 12. 40. Quest. 2. Why did he rest in the grave on the Sabbath day? Answ. 1. Because as God when he had finished the works of the Creation, especially the making of man, rested the seventh day: So Christ having finished our Redemption on the Cross, rested the seventh day in the grave. Answ. 2. That this resting of his on the Sabbath might be a pledge of our spiritual and eternal rest from sin and labour. Quest. 3. Why was the Sepulchre so fenced and sealed? Answ. That so the glory of Christ's resutrection might the better appear, in that all their power and care could not hinder it: and besides God hereby catcheth them in the works of their own hands, for by these means their own Soldiers are made witnesses against themselves of the truth of the resurrection of Christ. Quest. 4. But what was the reason that the body of Christ did not putrify? Answ. Christ was without sin, and so his body could not corrupt, and as for our sins he had made expiation for them on the Cross: besides this was so, that the Scripture might be fulfilled, that said, Thou wilt not suffer thy holy one to see corruption, Psal. 16. 10. Thirdly, our Saviour foretold us thereby that one day our bodies should be as his was, viz. after the resurrection they should be incorruptible for ever. The Uses of the whole doctrine of the burial of Christ, may be 1. For consolation: for by the casting of the body of Christ into the grave, we know that God's anger is pacified, and our sins are expiated: for as the tempest was laid and stilled, when jonas was cast out of the ship into the Sea; so when Christ was cast from among the living into the grave among the dead, all the tempests of God's wrath conceived against us were quieted, and fully stilled, and pacified. Besides, Christ's burial may greatly comfort us against our burial: His body hath sanctified and perfumed our graves. 2. For instruction: and so the special Use should be, to teach us to strive to be buried with Christ in respect of our sins, Col. 2. 12. Rom. 6. 4. and this we may the rather hope to attain, because there is a virtue flowing from the burial of Christ able to produce this spiritual burial of sin in us. Now there be four things in which our sins should be like a dead body in the grave. First, dead bodies are for ever removed out of the society of men: so should our sins be abandoned from us. Secondly, dead bodies in the grave use to spend and consume away by little and little: so should our sins. Thirdly, dead bodies use to grow loathsome more and more: so should our sins. Fourthly, dead bodies wax out of memory, and are quite forgotten: so should our sins in respect of any delight we should take in remembering them. He descended into Hell. COncerning this Article of Christ's descension into Hell, I propound three things to be considered of. 1. The Original of it. 2. The Authority of it. 3. The sense and meaning of it, with the Use. For the first, these words, He descended into Hell, were not in the most ancient Creeds. Learned men give instance both in the Creeds that have them not in, as also of most ancient Expositors that undertook to expound the Apostles Creed, and yet makes no mention of this Article at all. Amandus' Polanus saith they are not in the Nicene Creed, nor in the Creed of the Council at Sardis, nor in the Creed of the first Council at Constantinople, nor in the first Toletan Council, nor in the Creed of the Council of Ephesus, nor in the Creeds of the sixth and the eleventh Toletan Counsels, nor in the Creeds of the Counsels of Worms and Frankford, nor in diverse other Creeds. And beside, it is observed, that neither Clement the first, nor jernaeus, nor Tertullian, nor justine Martyr, nor Origen, nor Augustine, though they expound the Creed, yet make any mention of this Article: and Ruffinus that doth receive the words, yet saith that they are not in the Creed of the Roman Church, nor amongst the Churches of the East. For the second, though these words have not been found to be acknowledged in the first Churches, yet because for many ages they have been received with an universal consent of all Christian Churches, and are acknowledged by many of the ancient Fathers, and Counsels, and are received by the Church of England, and by all sorts of Divines in our Church, therefore it were great impudency for any man to reject these words, or question their authority, either for the truth or use of them: only for the interpretation of the words, the learned know that the Divines of no one age since they came into the Creed, did fully agree about the proper meaning of them: and as I conceive, the Church of England hath never made any interpretation of them, in any national Synod, or Convocation, that might declare which sense our Church hath taken to. And therefore men must be advised, and take heed of rash censuring of the opinions of Divines In this point, the Author being dead, I thought not fit to alter any thing: he delivereth herein but his private opinion. What is the judgement of the Church of England, touching the meaning of this Article, thou mayest see in Nowel's Catechism set out by public authority, to which I refer thee. in our Church, that deliver their consciences in this Article, though there be difference about the sense amongst them: and weak Christians must know, that it is possible for a Christian to be saved that believes the word of God, and the rest of the Articles of the Creed, though he never come to know infallibly what is the proper sense of this Article. Now for the sense of the words of this Article; if the opinions of Divines be gathered together, some of them will be found apparently false, some of them verisimilies, things that be like Truth, some of them are manifestly true: And lastly, there is a sense is not only a truth, but the proper truth of this place, if we could find it out. Now for an introduction, it will not be unprofitable to take notice of the diverse acceptations of the Original words rendered here Hell▪ The Hebrew word is Sheol, and the Greek word Hades. Now the King's Translators of the Bible, do not render the words all alike in every place As for the word Hades, in the new Testament they translate it the most places Hell: Yet in one place I find it translated the Grave, viz. 1. Cor. 15. 55. So for the word Sheol in the old Testament, usually they translate it Hell. Yet in diverse places they call it the Pit, as job 17. 16. and likewise in sundry places they call it the Grave, and it cannot well be otherwise rendered, as Gen. 42. 38. and 37. 35. 1 King. 2. 6. Psal. 49 15. and 6. 5. Esay 38. 18. Now Christ may be said to descend into Hell, either in respect of the wholeman, or in respect of the body only, or in respect of the soul only. In respect of the whole Man, it is true that he descended into Hell in four Respects. 1. In respect of Incarnation: when our Saviour descended from heaven to take our Nature, in a large sense he may be said then to descend into Hades. For the ancient Grecians, whence the word Hades comes, understood by Hades the Earth; and many of the ancient Fathers, call the earth Infernum, or Hell: for they make a distinction of Hell, and say, One is superior, and that is the Earth; and another is inferior, and that is the Hell of the damned. Nor did Christ descend only to be upon earth, but to assume Earth, when he took our nature, and that too considered as the earth was under malediction for the first Adam's sin, and expressed in that sentence, Thou art earth, and to earth thou shalt return: and that other, The earth is cursed for thy sake, thorns and briers shall it bring forth. And that he descended both in respect of his body and soul, and of both of them together: In respect of his body, as Adam, made of the earth; so was Christ borne of a Virgin, who had her original from the earth: and the earth is usually said to be the common mother of us all: and his soul descended into this earth, when it was united to his most sacred body: In both soul and body in his Incarnation he descended into the earth, even the earth as it was accursed, both in respect of infirmity, and in respect of mortality. The infirmities of our Nature which he took, both in soul and in body, what were they but so many thorns and briers to afflict, and seratch, and pain his most blessed Nature? I mean by his infirmities, such as were without sin, such as came from sin, but did not tend to sin: such were in his soul, sorrow and fear, and in his body, thirst, hunger, poverty. And besides our Infirmities, he took our Nature as it was Mortal, and so descended into that Infernum, the Fathers call Infernum mortalitatis: for though he died not so soon as he was borne, yet he lived always under the sentence of death. A prisoner in the Goal when he is condemned, all the time he lives is reckoned but as a dead man. So was Christ. Now the Scripture seems clearly to acknowledge the descension of Christ into the earth of mortality and infirmity, as when he descended to take upon him the form of a servant, Phil. 2. 7. So it is by some Interpreters conceived to be meant, Rom. 10. 7. and Ephes. 4. 9 though it is not doubted but these places have a further meaning. Thus of the first sense, as Hades signifies the earth: and the rather because some Divines make it a rule, that Christ is never said to descend any whither, but into Hell or Hades. 2. Christ may be said to descend into Hades, when by death he went among the dead, both in his body and soul. He descended when he went down among the dead: And thus he descended not only into the Infernum mortalitatis, but into the Infernum mortis also. Thus according to the Psalm he was free among the dead: and this was the greater abasement, because he was detained so long among the dead, kept down as a Prisoner in the grave, in respect of his body: He descended then, when he suffered the state of the dead both in body and soul. I say his abasement was very great in this condition, because both his friends thought all was lost in him, Luke 24. 21. Mark 16. 10. and his enemies insulted over him as conquered, and called him Deceiver, Matth. 27. 62, etc. Luke 23. 43. See what God saith, Dan. 9 26. And death held him down as his prisoner, Rom. 6. 9 So as it was with him, as job 17. 12, 13. But yet it is true he was glorious in this estate, both in that his soul was in Paradise, and his body enjoyed incorruption. But yet all this was secret, and not known to men; therefore some Divines call this a kind of middle state, between humiliation and exaltation, because it was partly glorious, and partly ignominious. And his detention in the grave answers fitly to the order of the Articles. For as Resurrection answers to his death and crucifying, so A scension answers to his going into the grave; and Session In this sense Master Perkins takes the Article. at the right hand of God, answers to his continuance in the grave. 3. Christ may be said to descend into Hell in respect of efficacy: because though neither soul nor body went into the Hell of the damned locally, yet the virtue of what he suffered in soul and body penetrated into Hell itself: This was an operative descension: The merit and virtue of his Passion descended even amongst the damned Angels, to spoil them of their power, and confirm them in the horror of their estates, and to signify the deliverance of the Elect out of their hands. 4. These words, He descended into Hell, may be taken as an effectual Epitome and repetition of all his Passion described before, with a general intimation of the unexpressablenesse of the things he suffered for our sins: as if they that inserted the words into the Creed, would say, he suffered all things that might concern our Redemption, which were so many and so grievous, as the heart of man is not able to reckon them, or to find the bottom of them; for when he came to suffer for us, he descended into a very Abissus, or bottomless pit of misery, not to be sounded by any mortal heart. This sense is taken too by some Divines, as the most proper sense of the words in this place. And for mine own part, (with submission to information of better judgements) if one particular sense must be taken to, I best like this. Thus of his descension in respect of the whole Man. In respect of his body our Saviour descended into Hades, or Sheol, when he descended into the grave; and so it is the same in sense with his burial: and this interpretation is not to be slighted, for first I have quoted many places of Scripture before, where the Translators themselves render the words by the term of the grave. So jacob descended into Hell, when he went down into the grave, Gen. 42. 38. And beside, Athanasius in his Creed, (which is one of the most ancient that have this Article in) leaves out Buried, and puts in, He descended into Hell, as if he signified thereby, that he took that to be the meaning of the Article. And Ruffinus saith in his Exposition of the Creed, that the sense of these words seems to be the same with the other word Buried. Thirdly, in respect of his soul, our Saviour may be said to descend into Hell in two senses: First, in that he abased himself so far, as to let his soul to be in that condition which our souls are in between the time of our death and our resurrection, which was a great abasement, though the soul suffered no pain: for his very soul herein endures the common condition of all men's souls in death, though the soul die not in respect of the substance, yet in a general sense every change from that being we have for the present, is a kind of death, because it makes a not being of that which was before, or makes something not to be, which had a being before: What is mutability but a kind of death, which while it changeth any thing into another fashion, that ceaseth to be what it was, and beginneth to be what it was not. Thus in the soul of Christ, there was not only a change, but a privation of what he had before: for first the Body was taken from the soul, and a divorce made between that couple that had lived so lovingly together: See 2 Cor. 5. 2. Secondly, the 〈…〉 part of the soul was abolished, seeing, hearing, brea●●●ng, speaking, and the like, all ceased in Christ, all the vessels or instruments of the senses being taken away from the soul. Thirdly, all outward operations did cease, in which the soul was wont to work, and now could work no longer: This is to be understood of doing work in the visible and corporeal world. Fourthly, there is in the souls even of the godly, and so in Christ, a most earnest longing (yet without pain or sorrow) for the consummation of felicity to be enjoyed with the body resumed. The soul departed is joined to the body still, though not in life and sense, yet in natural affection, so as it enjoys no happiness which it doth not wish to the body. The souls of the righteous cry under the Altar; for though they rest, saith one, à labour, yet they do not rest à clamore: and though they have nothing that molest them, yet they have not yet what would more delight them, viz. their bodies. Thus of the first sense. Secondly, Christ in soul descended into Hell, when as our furetie he submitted himself to bear those * Or equivalent to them. hellish sorrows, which we were bound by our sins to luffer for ever: His descension is his projection of himself into the sea of God's wrath conceived for our sins, and his ingression into most unspeakable straits and torments in his soul, which we should else have suffered for ever in Hell. This way of Christ descending into Hell is expressly uttered in the person of David, as the type of Christ, Psal. 86. 13. and 116. 3. and 69. 3. Thus the Prophet Esay saith, His soul was made an offering, Esay 53. 10. And this I take it David means, when he said of Christ, Thou wilt not leave my soul in Hell, Psalm. 16. Acts 2. And thus Christ descended into hell when he was alive, not when he was dead. Thus his soul was in Hell, when in the Garden he did sweat blood, and on the Cross, when he cried out so lamentably, My God, my God, why hast thou forsaken me, Matth. 26, 38. And according to this sense is the Article fitly placed in the Creed: for having reckoned before what he suffered in body, in this Article is expressed what he suffered in soul: and in the sixteenth Psalm it seems he first reckons what he suffered in soul, and his delivery from it, when he said, Thou wilt not leave my soul in Hell, and then speaks of the privilege of his body in the grave, as a thing which followed the suffering and deliverance of his soul out of Hell. The use of this Article may be, 1. To inform us again of the hatefulness of sin, that hath thus abased the Son of God: and withal to show us how great that surpassing love of Christ to us was, that could be content for our sakes, to be thus abased. 2. To instruct us especially in two things, Humility and Patience. This is a matchless pattern for us to learn by: how should our hearts fall low, and descend in us, when we hear how many ways Christ hath descended and abased himself for us? this should destroy our pride, and those high thoughts in us, that hinder true lowliness of heart, Phil. 2. Matth. 11. 29. And for Patience, what can we suffer that is comparable to the descension of Christ into Hell in all those senses? Such unworthy creatures are we, as whatsoever God do with us, we cannot descend lower than we are, or deserve to be: and if God have delivered our Saviour from this bottomless sea of misery, into which he descended for our sakes, why should we doubt through unbelief or despair? This should teach us to trust upon God, and wait for deliverance from whatsoever distress we do, or can fall into. 3. To comfort us: for his Descension is our Ascension. He descended into Hell, that we might ascend into heaven. He hath endured unspeakable sorrows on earth, that we might enjoy rivers of pleasure in heaven. The fifth Article. 2 TIM. 2. 8. The third day he rose again from the Dead. HItherto of the Articles of the Creed, that describe the abasement and humiliation of of Christ the Mediator on earth. Now it follows to consider of the Articles that concern the exaltation of Christ, as he is the Mediator made glorious: and so three things are entertained into the Christian faith, as the three parts or degrees of the glorification of Christ, viz. his Resurrection, Ascension, and Session at the right hand of God. But before I handle these in particular, I must consider of his exaltation in general. Concerning the exaltation of Christ in general, two things are to be considered: both what in Christ was exalted, and what good it is to us that he was so exalted. For the first of these: The person of Christ was exalted, and that in respect of both Natures: The Divine Nature was exalted but in some respect, the Humane Nature was exalted simply: The Divine Nature being immutable, could receive no increase of glory or essence in itself, but yet was exalted in respect of the manifestation of the glory and Majesty, which in the estate of humiliation was hidden, as it were, under a veil, Rom. 1. 4. so that Christ was exalted in respect of Manifestation only, as he was God. The Humane nature was exalted absolutely and simply, and that two ways, namely by the deposition or laying down of Infirmities, and by glorification or susception of most excelling gifts. In the estate of exaltation Christ put off the infirmities of our nature, which he assumed in his Incarnation, such as were hunger, thirst, weariness in the body, and negative ignorance, and fear and sorrow in his soul. The gifts he received were both in body and soul: his body being rescued from corruption, and death, and all misery, becomes incorruptible, immortal, impatible, and was made to shine with all purity, strength, agility, and brightness, as became the body of God, 1 Cor. 15. 42, 43, 44. His soul received all knowledge could befall a nature, even the knowledge perfect of all things that are, and all virtues and gifts in their highest degree that can be in a glorified creature, above all blessed Angels and men. Yet by the way we must know that Christ did receive such glory as did not destroy the humane nature. Christ laid down all infirmities of the flesh, but not the flesh itself; for now he is glorified, he hath the same flesh he had when he was borne and crucified: He was not emptied of the substance of his humanity, but in it glorified, not deified: for, How can a finite thing equal that which is infinite? And how can we say we believe in Christ God and Man, if he be no more a man? Wherefore we must constantly hold the difference between the Majesty uncreated, & the Majesty created, which is in Christ; the one belongs to the Divine nature, the other to the humane. The good that comes to us by his exaltation is threefold; the first is, the confirmation of our faith and hope: for his exaltation shows plainly, that he hath fully satisfied for our sins, and conquered all our enemies, Sin, the Law, Death, the Devil, the Grave, and Hell, and that he hath purchased God's favour, and all that concerns our eternal salvation, 1 Pet. 1. The second is, the perpetuation of his office, both as the Prophet and Apostle of our confession, Psal. 22. 23. joh. 17. ult. as our Priest to make intercession for us, Psal. 110. 4. Rom. 8. 33. and as our eternal King, Psal. 45. 4. 5. and 89. 36. Dan. 7. 27. Luk. 1. 33. Rom. 14. 9 and in all these by his glorification he hath procured a larger donation and effusion of the Holy Ghost, which makes the times under Christ more happy than those before, joh. 7. 39 In all his gifts he gives now as he that is exalted above every name that is named in heaven and earth. The third is, our own exaltation; he was therefore exalted, that he might exalt us to the glory of heaven, Eph. 2. 6. 7. The consideration of the exaltation of Christ, may serve greatly for our comfort, for besides the former benefits, it may raise up in us an assurance of hope of preferment by him, seeing our Brother is so highly preferred: and withal, it may greatly encourage us in all our suits to God, seeing we have Christ with him, that is so high in his favour: and further, in all the straits and distresses of the Church here on earth, this may joy our hearts, that Christ is so highly preferred, that he is able to preserve and deliver the Church when pleaseth him. But yet we must remember two things if we would have benefit by Christ's exaltation; the one is, that we be true Christians, for else his preferment will not reach to us; only such as are bone of his bone, and flesh of his flesh, have part in his glory, and such are none but true believers. The other is, that if we will reign with Christ, we must suffer with him: we see here how it was with him, first he was abased, and then exalted; so it must be with us, Luk. 24. 26. Heb. 2. 9 2 Tim. 2. 12. Thus of his exaltation in general. The first degree of his exaltation was his Resurrection from the dead. Concerning the Resurrection of Christ, diverse things are to be considered of; 1. That he did rise from the dead. 2. What of him did rise. 3. When he rose. 4. How he rose. 5. Why he rose from the dead. 6. His Apparitions after his Resurrection. 7. What good comes to us by his Resurrection. That Christ did rise from the dead, we believe against all jews, Turks, and profane Mockers, and are enduced so to do by testimony both divine and humane. The divine testimonies are three: first, the Spirit of God, which testifiech two ways; first, by the Apostles and Evangelists, in the evangelical Story, which we ought to believe if the Apostles had never been eye-witnesses: for if the witness of men be received, the witness of God is greater. Secondly, in the heart of every believer that relies upon the Gospel, joh. 15. 26. The second testimony is the witness of Angels, who were sent from heaven of purpose to signify so much, Luk. 24. 5. as by Angels the conception and birth of Christ was testified from heaven, so was his resurrection. The third was the Apparition of Christ, showing himself many times alive from the dead. The Humane testimonies were three; first was the testimony of Mary Magdalen, and the other women that came to anoint the body of jesus, joh. 20. 1. as a woman was the first that brought from the Devil the tidings of sin unto the first Adam, so a woman is the first that from the good Angels brings the tidings of the Resurrection of the second Adam, by whom we are justified from our sins. The second was, the testimony of the Apostles, and fifty Disciples, and S. Paul, who all saw Christ after he was risen, 1 Cor. 15. 6. The third was, the testimonies of the Soldiers that watched the Sepulchre: wherein observe the great providence of God, that makes the high Priests against their wills from these men to know, that Christ was risen from the dead, who were set of purpose to hinder the report of the Resurrection, by watching the Sepulchre lest his Disciples should steal away his body by night. The second point is quickly opened: If any ask, What of Christ did rise? The answer is, That the body of Christ only did rise: his Deity could not, and the sold did not. For the time of the Resurrection, Christ did rise the third day, after the end of the Sabbath, on the first day of the week, about Sun rising: and concerning this answer diverse things are to be considered of; First, it was necessary Christ should not rise from the dead sooner or later, than the third day from his death and burial; for so it was foretold, Hos. 6. 2. He shall restore us to life after two days, (viz. the Messiah shall do it) and the third day he shall raise us up, (viz. in his own person, which was a pledge of our Resurrection) and we shall live in his sight. It is thought S. Paul had respect unto this place, when he said, He rose again the third day according to the Scriptures, 1 Cor. 15. 4. and besides this was prefigured by the type jonas the Prophet, as our Saviour himself showed in his life time, Mat. 12. 40. Thirdly, he could have risen as soon as he was buried, but he would not, lest the truth of his death should have been questioned; and beyond the third day he would not tarry, lest the faith of his Disciples should fail, and lest any should have cause to think that he brought not the same body was dead, but some other. Further observe, that as Christ died the same day Adam was created, so he lived again the same day the world began to be; the same day God made heaven and earth, the same day he filled the earth with the grace, and heaven with the joy of the Resurrection of Christ: and therefore this day was called the Lords day, Rev. 1. 10. Thirdly, he rose at the rising of the Sun, to show that he was the true Sun of righteousness, that was now rising to enlighten the new and Christian world, after the long night of darkness and legal shadows, and that he had brought life and immortality to light, 2▪ Tim. 1. 10. For the fourth point (to wit) how Christ rose, diverse things are to be answered: first, that he rose by his own power, He raised himself up from the dead, joh. 2. 19 and 10. 18. and 5. 25. for though other Scriptures attribute resurrection to God the Father & the Holy Ghost, yet that hinders not the truth of this assertion; for in the works ad extra, all the Trinity work, but yet in their order; God the Father, by the Son, through the Holy Ghost, raised the dead body of Christ. Secondly, he rose by a way that never man rose, and not as other men have risen, or shall rise, by a way peculiar to himself, viz. as the Lord of Life, as the first borne of the Dead, as the first fruits of them that sleep, Rev. 1. 5. 1 Cor. 15. 20. 23. not as a private person, but as a public person, as our head and surety. He saw no corruption in the Grave, as other dead bodies do; and he rose to immortal life, never to dye again, whereas Lazarus, and others that were raised, were raised but to a mortal life, they were to dye again, he was the first tha● ever rose to eternal life. Thirdly, he rose in the same body that was dead and buried, Luk. 24. 39 which was necessary for our comfort, in the discharge of our debt, that the same body that was imprisoned, came out of prison, and doth the better assure the hope of the resurrection of our bodies. Fourthly, he rose invitis custodibus, whether the Keepers of the Sepulchre would or not, and smote them with great amazement, to show how easy it is for him to triumph over his enemies, when they seem to be surest of victory. He that could conquer them when they had nothing in appearance to oppose them but a dead body, can as easily defeat all his enemies, that only differ from his people only in greatness of earthly power: If the Church were as the dead body of Christ, yet it may rise again notwithstanding all their armed Troops. Fistly, he rose with an earthquake, that thereby he might signify, First, that the earth did him homage, and as it were swore fealty to him as her Lord and Proprietary. Secondly, that as the earth trembled at his death, so now as it were is exalted for joy that she was to render him alive from the dead. Thirdly, that Christ would shake the world, and the heart of man by his Gospel, Heb. 12. Fourthly, that Christ by his power can and will make the earth give up her dead at the last day. Lastly, the Angels ministered unto him by rolling away the stone, etc. to signify, that not only he was Lord of Angels, but that God was satisfied; as judges that send some officer to fetch the prisoner out of prison and release him. Fiftly, but why was it necessary that Christ should rise again? Ans. First, that the Scripture might be fulfilled, that had foretold it, Psal. 16. 10. joh. 20. 9 Mat. 26. 54. Secondly, if the Scripture had not foretold, yet such was the dignity of his person that he must needs rise, for it was impossible for him to be holden down of Death, Act. 2. 24. for, first he was the only Son of God, and the Father loves his Son, and cannot suffer him to be overcome of death. Besides, he was God himself, the Author and Prince of life, and therefore it had been absurd for him to abide in death, that gives all others life. Thirdly, he was a just man, and innocent, and had fully satisfied for our sins, and therefore God could not keep him in prison for nothing: and where sin is not, there death cannot reign. Thus of the second reason. Thirdly, such was the office of him that rose again, that he could not abide in death; as was showed before, he must declare God's name to his brethren, he must make intercession, he must reign as a King everlasting, all which he could not do if he abide in death. Fourthly, because there was a Decree for his resurrection in Gods eternal Council, Psal. 2. 7. commpared with Act. 13. 32. 33. Fiftly, that the types and shadows of it might be fulfilled. jonas was a type of the Resurrection, Mat. 12. 39 So was Adam, waking out of the sleep into which he was cast when the Woman was made out of his side 〈◊〉 was Samson, that broke asunder the bars and gates, and was delivered: so was David that was so often oppressed, and yet exalted to the kingdom, Psal. 86. 13. Concerning the Apparitions of Christ after his resurrection, the Scripture records that our Saviour was on earth forty days, and in that time appeared to many at several times, showing himself alive from the dead, and giving order concerning his Kingdom: as he was forty days in giving the Law to Moses on the Mount, so was he forty days in giving order about the new Law to the Apostles, and he that began to consecrate himself to the office appointed him by his Father in fasting forty days, doth now take forty days, both to lay down that office, and to consecrate the Ministry of his Disciples. Now concerning these Apparitions diverse things are to be considered; 1. The Reasons why he appeared. 2. The Persons to whom he appeared. For the first, our Saviour stayed a while upon earth, and appeared at several times for these Reasons; 1. That he might confirm the infallible truth of his Resurrection, that the Christian world might be fully assured of it, that God had raised him from the dead, Act. 10. 40, 41. and that he was raised in the same body that was crucified and buried for our sins. 2. That he might give order to his Disciples concerning all things that concerned his Kingdom over jews and Gentiles, and might appoint all the alterations were to be made in the manner of governing the Christian world, Act. 1. 3. and thus he instituted the several orders of Ministers under the Gospel, granting full Commission to the Apostles, Act. 28. 18. Eph. 4. 11. and so we have reason to believe, that the translation of the day for the Christian Sabbath, was by appointment from him, while he was on earth, with other things which the Apostles ordered afterwards. 3. That he might give gifts unto the men that were to begin the work of erecting the Christian world, joh. 20. 21, 22, 23. Eph. 4. promising to give the holy Ghost more fully, Act. 1. 4. The persons to whom he appeared are to be considered negatively, and affirmatively. 1. Negatively, he appeared not to the world, not to all the people, not to the chief Priests & Rulers of the people, Act. 10. 41. that thereby he might show, First, that his Kingdom was not of this world, job. 18. 36. Secondly, that he did not need the help and patronage of the greatness of this world in businesses of his Kingdom. Thirdly, that his Kingdom comes not by external observation, and is not objected to the eyes of the body, but to the eyes of the mind and faith, Luk. 17. 20, 21. joh. 20. 29. Fourthly, that the contempt of the means in the ordinances of Christ, shall be scourged with a privation of all fellowship with Christ in his glory: The chief Priests and Rulers, and other despisers of the Doctrine and Miracles of Christ in his abasement, are now judged and plagued with this fearful preterition, that Christ will not vouch safe them so much favour as to let them see him in his glory any more, till they see him as their judge, as he threatened before he died, Matt. 26. 64. joh. 14. 19 2. He appeared (in the affirmative) unto his own, even to witnesses God had chosen of purpose, Act. 10. 41. And it is a charitable tradition of some of the Ancients, that all those that saw Christ after his resurrection were godly persons indeed, as well as disciples in outward profession: and thus he appeared the very day of his resurrection five several times. 1. To Marry Magdalen alone, out of whom he had cast seven devils, Mark. 16. 9 joh. 20. to show that he was a redeemer of that sex as well as of men: and that he came to save sinners, and deliver them from the tyranny of the devil, and to remove all suspicion of fraud or violence, that it might not be thought that he was lifted out of the grave by the power of men. In this apparition our Saviour would not let Marie touch him, but useth these words, Touch me not, for I am not yet ascended to my Father, but go to ●ay brethren, etc. And this is the more strange, because he offereth himself to Thomas to touch him, joh. 20. 17. 27. For answer of this doubt, I conceive our Saviour did not simply forbid her to touch him, but in respect of the haste of the message to the disciples: he would have her leave that ceremony, and speedily go to tell his brethren. Yea he rather encourageth her to it at another time, for in saying, I am not yet ascended, he seemeth to mean, that she might have time enough to entertain his bodily presence, he should not yet go away from them: but yet withal he intimates that after his ascension she might embrace him without stint or restraint, after that way of touching of him which was more profitable for her than this way was, viz. she might doc it by faith in a spiritual manner. 2. To the same Marry, and the other Marry, as they returned from the Sepulchre, Matth. 28. 9 3. To the two disciples going to Emnus. In this apparition are diverse questions. As first, who these disciples should be: To which it is answered by many of the Ancients, that they were of the seventy disciples: and some think that Cl●ophas was an inhabitant at Emaus, and that the other disciple should be Saint Luke himself, because he doth not name who it was, as Saint john doth often forbear the naming of himself in his Story: but all this is conjectural, and doth not much concern us to know who they were. Secondly, a question is moved about the body of Christ, what should be the reason that the disciples did not know him, when he went and talked with them by the way: and the rather, because it is said, that Mary Magdalen did not know that it was jesus: was it because the glorified body of Christ was now become invisible, such as mortal eyes could not know? For answer hereunto: some think that Christ did appear in another shape and metamorphosed himself: but this answer cannot be sound: for to what end were his apparitions, but to show that he was truly risen from the dead, in the same body that died? and beside it is a dream to think that the same body cannot suffer a Metamorphosis, and still remain the same true body it was. Secondly, some think it came from the habit and kind of raiment he appeared in, as here he showed himself in the habit of a Traveller, and to Mary in the habit of the Gardener: but yet this answer doth not suffice. Thirdly therefore, from the Text itself we must look for the reason, & so it is said, that their eyes were held that they could not know him. The cause was in the power of Christ, working upon their sight, and not in the shape of the body of Christ: but yet if we observe that it is not said so of Marry, and that Christ scarce ever appeared to the Apostles, no not after they believed that he was risen, but in part or in some degree for a time, they doubted and did not know him, therefore I conceive, that the cause may be safely assigned to the quality of his body now glorified: for though the beams of his perfect glory were restrained for the forty days, yet he carried about a true glorified body, which is so much altered in quality (though the substance be the same) as it is called a spiritual body, and therefore no wonder though it were not so easily known. And the like may be said, about his vanishing out of their sight: for though it be true, that thereby cannot be meant the annihilating of the substance of his body, but the withdrawing of it from them, for he was not vanished out of sight, (but out of their sight:) yet the manner how he became so soon invisible to them, may arise from something in the quality of a glorified body, that it is endued with such agility, as it can remove itself in an instant out of sight. The fourth Apparition was to Simon Peter alone, Luke 24. 34. Note that the words uttered in that verse were spoken by the Apostles and those that were with them, not by the Disciples that came from Emaus. The last Apparition was to the Apostles and others at jerusalem in the absence of Thomas, joh. 20. 19, etc. The doubt is here, how Christ could get in, the doors being shut? Some think he might by his power cause the doors to give way to him as their Creator, and suddenly shut again: or else that he that could thicken the water to make it carry him when he walked on the Sea, could rarisie and make thin and soft the substance of the door to let him go thorough it: but what need these guesses? That he went in the doors being shut we believe; how he went in we know not: nor will this help the Papists in their business of Transubstantiation; for that he went thorough the doors is no more said in the Text, than that the doors gave place. Besides, if their opinion were true, that his body could penetrate thorough a door, to what end did he appear to his Disciples? Or how can he confute their opinion that he was not a spirit? Further, if it were granted, yet they could only prove that two bodies might be in one place, but not that one body could be in many places, at one time. In this Apparition there are some other things to be noted: As first, about the time of it, it is said it was the same day at evening, out of which I gather that the evening did belong to that day now spent, which proves that the day was reckoned from morning to morning, and so must we reckon our Sabbath. Secondly, in this Apparition the words of our Saviour to the Disciples are to be noted. And his words are words of salutation, and words of commission. In the salutation, he wisheth, or rather commandeth peace to come upon them: they should have much trouble in the world, but in Christ they should have peace. And withal they might thence gather, that as any men do more further and dispatch the work of Christ, so they shall more abound in inward peace, and quiet of heart and conscience, and if we have peace within, we should not greatly care what troubles or difficulties we meet withal without. The words of commission, declare both the authority of their office in preaching to jews and Gentiles, and the confirmation of the success of their ministry, both by sign, and by promise. The dignity of their office is great, for as God sent Christ, so Christ sends them on embassage to the world: They do no other work, than what God laid upon his own Son: The sign that should confirm them, was that Christ breathed on them, and said, Receive the Holy Ghost. And this might confirm them two ways, viz. both in respect of themselves, and in respect of their hearers: In respect of themselves, they need not fear the difficulty of the work, for their sufficiency should be from the Holy Ghost. The Spirit of Christ should qualify them and inspire them to do all that was required of them: In respect of their hearers, they must take comfort, for that God that made a creation of life in man by breathing upon him, could and would breathe spiritual life into the dead world by their preaching. The promise annexed to their commission is, that whose soever sins according to the tenor of the covenant of grace in the Gospel they should publicly or privately remit, their pardon should be ratified in heaven: and chose, whosoever should for their impenitency and contumacy be by them bound over to the judgement of Christ according to the tenor of the covenant of works, and according to the malediction pronounced against all such as despise the Gospel, Christ would ratify their act, in the day of death and judgement, and for the present account of them as persons rejected of God. Thus of the five Apparitions, on the day of the resurrection. In the rest of the 40. days we read of six other Apparitions. The first was the eighth day after the resurrection to the Apostles, Thomas being present, joh. 20. 24, etc. Where I note only two things: the occasion of this Apparition, and the manner of it. The occasion of it was the unbelief of Thomas, which was very grievous, as containing in it many faults, viz. forgetfulness of the doctrine of Christ, that had foretold his resurrection; and wilful blindness, for though he be told by them as had seen the Lord, that Christ was risen, yet he professeth he will not believe: and withal an insolent limiting of God, that unless he may see and feel the print of the nails and spear, he protesteth he will not believe. Which as it showeth what wickedness may lodge in the hearts of good men, so it exalteth the praise of the compassion and patience of Christ, that will show mercy in curing such Christians. But yet observe the justice of Christ upon such wayward Christians: First, he is kept a long time, viz. eight days without comfort; and beside, he loseth that glorious doctrine was delivered in the former Apparitions to the rest of the Apostles. In the manner of the Apparition, observe both the circumstances and the words of Christ. The circumstances are reported, vers. 26. and are the same with the former Apparition, of purpose to help the faith of Thomas, when he should see it done as the Apostles had before told him. The words of our Saviour are directed either by way of salutation to all the Disciples, or by special appellation to Thomas: in the salutation he wisheth them peace as he did before, to show them that in this world, in doing their work, it was enough for them if they could possess a heart and conscience within that was at peace, though in all outward things they find trouble. In the words to Thomas, I observe what our Saviour said, and the effect in Thomas and our Saviour's reply. In his first words, to show that he knew all things, and heard every word Thomas had said in his absence, he calls to him to do according to the words of his own wilful limitation, but withal gives him a lash for his unbelief, vers. 27. It is the portion of wayward Christians, even when God doth most comfort them, to meet with secret jerks from God, and withal they may see, that though men would forget their wilfulness, yet Christ remembers it. And as appears by the reply afterwards, when they reform and do their best, yet their comfort is mixed with their dispraise. The effect in Thomas was an excellent confession, excelling the most confessions had been made before, expressing more than was in question, and much tenderness of heart, both in believing in Christ, and resolving to be ruled by him, when he said with such words, My Lord and my God. Which shows how Christ can glorify his power in making weak Christians sometimes to express more life of faith and knowledge than stronger Christians. In the reply our Saviour commends that faith most, that resteth least upon sense and feeling. The second Apparition was to seven of the Disciples as they went to fishing, joh. 21. 1, etc. Where the things I would observe either concern the time of this Apparition, or the persons to whom, or are taken from the substance of the Story itself. About the time I may take occasion to clear a doubt, which is this: The Disciples were commanded immediately after the resurrection, by a message sent them by the women from Christ, that they should meet him on a Mountain in Galilee, Matth. 28. 10. 16. Now it appears by the time of this and the former Apparition, that they tarry many days in jerusalem. The answer is, that they were bound to tarry in jerusalem eight days because of the Passeover, and it seems they were now going into that place in Galilee. Now for the persons to whom he appears, they were seven of them of different conditions; Peter and Thomas had fallen shamefully; Nathaniel was no Apostle, but yet a man without guile; the sons of Zebedee had believed after they had seen the Lord, two other Disciples are not named, and toward all these in a different respect is the love of Christ showed: Christ will manifest himself not only to constant Christians, but to such as have fallen and repent; nor only to Apostles, but to private Christians; not only to known and eminent Disciples, but to such as we know not. Now for the substance of the Story: the things I shall observe for the letter of it, either concern the estate of godly men in outward things, or the demonstration of the Divinity of Christ. About the estate of godly men, I note three things. First, that such as are dear unto God, and sometimes of great place in the Church, may before a time exposed to great wants in outward things. As here the Apostles that were called to be conquerors and commanders of the world, are fain to go a fishing to get them meat to sustain their lives. Secondly, that men may take great pains in a lawful calling, and yet many times get little or nothing: as here they are a fishing all night, and can catch nothing. Thirdly, that great wants and disappointments in the ordinary means of life, do sometimes forerume extraordinary supplies from God. They that can catch no fish in the Sea, find fish broiling on the Land. The Divinity of Christ was demonstrated three ways, by all which they might plainly see, he had lost none of his power by death. First, that by his direction they catch a great draught of fish, that could themselves catch nothing. Secondly, that the net was not broken, though it dragged great fishes to the number of an hundred fifty & three. The third was, that on the shore was miraculously provided a fire with fish broiling on it. Thus of the literal sense of the Story. It is very probable, that our Saviour, that took occasion when he first called his Disciples from their fishing to instruct them about their office in being fishers of men, did likewise intend by this manifestation of himself to them now they were fishing again, to give them first instructions, from what fell out then, concerning their mystical fishing, which they were to go about within a little time after: and so the comparison holds in many things. The Disciples are the Ministers of the Gospel, the ship is the Church, the world is the Sea, the fishes are the people of the world where the Gospel is, the casting of the Net is the preaching of the Gospel, the shore is heaven, or that estate into which we are brought by the power of the word in outward profession. Now about this fishing we may be instructed in many things from this Story, as 1. That the proper end of the labours of Ministers is to catch souls. 2. That there is difference of gifts and qualities in Ministers, as there was in these Disciples went a fishing. 3. That the best place to fish in is the Sea, and not small Rivers or Brooks. The places to catch souls are those where there is the greatest multitude of people. 4. That in the spiritual fishing we fish in the dark, as they did in the night: we cannot see where our nets fall, or what hearts of our hearers our words fall upon. 5. That godly Ministers may take great pains, and yet catch nothing: as they fished all night and caught nothing. 6. That Christ is present with his servants in the work, or when they have not success, though they discern him not. 7. That it is the special providence of Christ if any souls be caught, and comes by his direction. 8. That many of God's dear servants may take great pains, and yet scarce get meat to keep them. Children have ye any meat? 9 That after long fruitlessness, Christ may bless the ministry of his servants to effectual conversion of souls; but then usually they must turn to the other side of the ship, get them to other people. 10. That sometimes God doth show his power in giving great success to the ministry of his servants, even when it is not looked for: but it is very rare, as was the great draught of fishes. 11. That a powerful and successful ministry, is one of the most effectual means to manifest and discover Christ and his presence on earth. 12. That godly Ministers that seek Christ in their preaching, may differ much in zeal, and yet all meet in the end with Christ upon the shore. Peter leaps into the Sea, which seemed a kind of unwarranted singularity of Peter, and yet he did not ill; the other Disciples came slowly in a Boat to shore, and yet are not blamed for want of love to Christ. 13. That it is great deal of business to get even godly people to heaven: as here the Disciples have a great toil in it, to drag the fishes after they have caught them, to bring them to shore. 14. That the best fishing is to fish for great fish. For though it be a blessed thing when the poor receive the Gospel, yet if we could catch the great ones of the world, they would bring much more glory to God. 15. That in places where many are caught by the preaching of the Gospel, it is a wonder, if the net be not broken, that is, if division and some rent in unity follow not. It is the great power of Christ if it be otherwise: but yet note, it is not humble Christians (the small fishes) but either great men, or such as are grown big with conceit of their gifts, that break the net. Yea note, that men may continue long in profession, and yet break the net in the end, as great fishes do that fall a bouncing when they come near the shore. In general, here is intimated, that great concourse of hearers endangers the preaching: the net pays for it, the fish escape: but yet we see Christ can prevent all this when please him. 16. The end of all this fishing is a sweet dinner with the Lord jesus in heaven, which sweet fellowship with Christ is beyond all similitude, and therefore the Evangelist doth not strive to set out the dinner in many words. The third Apparition was to the eleven Disciples on a Mountain in Galilee, concerning which both S. Matthew, chap. 28. 16, etc. and S. Mark, chap. 16. 14, etc. make report. Concerning which Apparition (if both the Evangelists be compared together) we may observe 1. The place where Christ appoints his Disciples to meet him, viz. a Mountain, as a place near to heaven, and further from worldly distractions, and where he might more freely discourse with them. 2. The condition of the Disciples, when Christ comes to them, he finds them (as S. Mark saith) sitting together, and it is likely they sat so expecting the coming of Christ to them, being wearied with travel to the place: herein the Disciples are a fit resemblance of the condition of our assemblies: what are we all when we meet in the house of God, but poor disciples that sit here to watch when jesus will appear amongst us? we are desolate creatures cast out of the world, that have no happiness but in the presence of Christ with us. 3. The effect of the Apparition in the Disciples, viz. some believed and worshipped him, but some doubted, Mat. 28. 17. The right faith in Christ and knowledge of him, doth breed adoration and the worship of Christ. And herein the inward manifestation of Christ to the hearts of true Christians, differs from illusions in Hypocrites, that in true revelations of the presence of Christ, the effect is a greater care of the worship of Christ, and practise of all holy duties, whereas illusions make men more proud, and careless of holy duties. But how is it to be understood that some doubted? Interpreters are divided in opinion: Some say that they that doubted were other Disciples, that had never seen Christ, not the Eleven, that had so often seen him. Some answer, that this doubting is to be referred to some other time, not to this Apprition, S. Matthew for brevity sake giving a touch of what fell out in all the Apparitions: And so some doubted, must be expounded, Some had doubted, as Thomas for one. But I think their opinion is the most probable that hold that none of the Disciples here doubted whether Christ were risen, but that at the first they did not know, whether he that appeared were Christ or not: which was no new weakness in them, for when he stood on the shore at the sea of Tiberias, it was a good while before any of them knew him. 4. The words our Saviour spoke to them: and those if the Evangelists be compared, are 1. Words of upbraiding or reprehension: He upbraided them for their unbelief, Mark. 16. 14. and for their hardness of heart, in not believing them that had seen him after his Resurrection; which he doth most wisely and seasonably: First, it would do them good to be humbled, before they received so glorious a commission; they might know it was not for any merit in them, that they were so advanced. Secondly, it might warn them to take heed of that sin of unbelief, not only as that which was most hateful to Christ, but as that they would be often tempted to, when they went about their work, by reason of the oppositions and troubles would befall them. Thirdly, most fitly doth he now tell them of their unbelief, that they might be the more compassionate and patient when they were to deal with the Nations about their unbelief; and not think it much if their report were at first rejected, seeing they themselves had been so slow of heart to believe what was written. In general, we may see here what comes of perverseness in any infirmity: We may perhaps hear Christ upbraiding us, at such times when we look for nothing but comfort: and therefore let all men and women be warned to take heed of this sin of way wardness, and unteachablenesse, we may hear of it when we think Christ hath forgiven and forgotten it. 2. Words of declaration: All power is given me both in heaven and earth. About these words we may inquire, both about the sense of them, and about the end or use of them: For the sense, had not he all power before and from eternity as God? Or if it be meant of a power communicated to the Humane Nature, how is it that he had it not from his Incarnation? The answer is, that he speaks of a power he had, both as God and man, and such a power as he had not before, because this is the power he obtains as Redeemer of the world, and the price was not laid down actually, till he had given himself as a Sacrifice for sin, and had humbled himself to the death, even the death of the Cross. Now he had purchased the inheritance of the Nations, now he might lawfully send them to take possession for him; and if he were resisted, he might win his own by a spiritual conquest: of this power is spoken, Psal. 2. 8. and 110. 1. Esay 49. 6, 8, 9 Dan. 7. 13, 14. Phil. 2. 9, 10. Now for the end or use of this declaration of Christ's patent or power, it might serve for perpetual use both to the Apostles, and all Teachers of the Gospel, and to their hearers too. To the Apostles this declaration was necessary, because of the greatness of the things they were charged to proclaim to the world: for he had need to have a name above every name, that should in his name offer & give eternal life to the world, and should challenge all the world to come under, and do homage to him, and should send such a message in his doctrine, as should subdue every high thing, and should lay all mankind, as it were, at his foot. And though the conquest of the Nations might seem an impossible work, yet they need not doubt to go about it, seeing they are sent from him that hath all power. And the like comfort may all faithful Ministers gather from hence against all the difficulties of their work; they serve him that hath all power. And so in general this is a doctrine of admirable comfort to all true Christians of any degree, that will be persuaded to serve the Lord jesus; they cannot serve a better Master. No master hath such power to prefer them: He hath all power on earth, but if he did it not here, yet he hath all power in heaven, they shall be sure of preferment in another world. 3. Words of commandment, and so, his charge concerns either the doctrine they should teach, or the sign by which they should confirm it, viz. Baptism. As for their doctrine, Saint Matthew saith, Go teach all Nations; Saint Mark saith, Go preach the Gospel to every creature. The observations are diverse, that if many times God did not send the Gospel to us, we should perish, before we would go and seek it. Secondly, that preaching is the ordinary means to conquer the world to God. Thirdly, that all Nations need to be taught, and every creature of every Nation. They that think they can find the way to heaven without teaching, are certainly in the direct way to hell. Fourthly, that the principal work for the highest Ministers in the Church to do, is to preach the Gospel. Fiftly, that the doctrine of our Reconciliation with God in jesus Christ, is the principal doctrine to be taught or learned. Sixtly, that grace and mercy in jesus Christ from God, is offered to every creature upon condition of faith and repentance: None is excepted. Thus of their doctrine. The sign by which they should confirm their doctrine, was Baptism, which was added as God's broad seal to assure us the good things promised in the Gospel, and in particular, if they did believe, as certainly as the water did wash away the filth of the body, so should the blood of Christ wash away the sins of their souls. About the form of Baptism the Trinity must be expressly mentioned, it must be done in the name of the Trinity, both in respect of Authority, to signify that they were authorised to baptise by all the Trinity, and in respect of Confession, that no salvation could be had without the belief of the Trinity, and especially in respect of fellowship with the Trinity, as a fruit of faith and Baptism, for they had power to signify to true Christians, that in Baptism they were married to the Trinity, and received into an everlasting fellowship with the Father, Son, and holy Ghost. As the wife at her marriage receives the name of her husband; so all Christian souls are transferred from the names of their own natural condition, to a glorious fruition of the name of God; and therefore in the Original the Preposition, rendered, in, hath the force of into, as well as in. Baptism them into the name of the Father, Son, and Holy Ghost. 4. Words of consolation: and so he comforts them by two arguments, the one taken from the success of their doctrine, and the other from his own perpetual presence with them. The argument from the success of their doctrine is recorded by Saint Mark, and that is twofold; the one ordinary, the other extraordinary. The ordinary success is either in the good, or in the bad. In the good, so many as will believe, and are baptised, and will observe all that Christ commands them (which is to be supplied out of Saint Matthew) they shall be as certainly saved in heaven, as they are taught on earth. And chose, such as will not believe, and receive their doctrine, Christ will revenge it upon them, with the damnation of their souls, nor shall their Baptism help them, if they will not believe and obey, Mark. 16. 16. The extraordinary success should be in the signs should follow such as believe, which are reckoned, Mar. 16. 17, 18. and these are attributed to all believers, though they were to be done but by some only, because the end of those miracles was to glorify the doctrine believed on by all. Nor did these signs last unto all times, but only in the first times of the Church, for the more effectual confirmation of that doctrine which could not be demonstrated by natural arguments. Nor did every believer, that showed some of them, show all of them; some spoke with new tongues, that yet could not heal the sick, for there were diversities of gifts and operations, and yet all from one Spirit, 1 Cor. 12. 4, 5. The second argument of consolation, is taken from his perpetual presence with them, to the end of the world: which must be understood of his spiritual presence, and must be extended to all the godly, especially Ministers, seeing the Apostles could not live themselves to the end of the world. Thus of the third Apparition after the day of the Resurrection. We read of the appearing of our Saviour at three other times besides these, as to more than five hundred brethren together, 1 Cor. 15. 6. and to james the Apostle alone, 1 Cor. 15. 6. And then lastly upon the day of his Ascension he appeared to the Apostles on Mount Olivet, not far from Bethania, Act. 1. 12. Of these three I have nothing to say, for concerning two of them, we read nothing in Scripture but the bare mention of them; and for the last, it belongs to the Article of his Ascension. And thus of the Apparitions of Christ after his Resurrection. The last part of my Division, that concerns the Resurrection, is about the fruit of the Resurrection, or the good that comes to us by our Saviour's rising from the dead: and so 1. The Resurrection of our Saviour serves exceedingly to confirm our faith, and to assure us that he was the Son of God, Rom. 1. 4. and the promised Messias, that could thus miraculously raise himself from the dead, joh. 10. 17, 18. and 2. 19 to 23. Matth. 12. 39, 40. 2. The Resurrection of Christ assures us of our justification from our sins, Rom. 4. 25. The Father by delivering Christ to death, did actually condemn our sins in his flesh as our surety, Rom. 8. 3. So by letting him out of the prison of the grave in his Resurrection, he did actually absolve, and acquit him from the obligation in which he was bound, and so in discharging him, doth acknowledge payment and satisfaction, and so we are discharged too: If he had not risen, we had been still in our sins, 1 Cor. 15. 17, 18. Rom. 8. 34. Phil. 3. 8, 9, 10. 3. The Resurrection of Christ is the cause of a twofold resurrection in us. The first Resurrection is of the soul from the death of sin, to the life of grace, Eph. 2. 4, 5. Col. 2. 12, 13. Rom. 6. 4, 5. and this flows from his Resurrection. The second is of the body out of the grave, which is to be accomplished at the last judgement: of which the Resurrection of Christ is both the cause and the pledge, 1 Cor 15. 20, 21, 22. Rom. 8. 11. 1 Thess. 4. 14. And a taste of this Christ gave in the resurrection of diverse Saints, that appeared to many in jerusalem immediately upon his Resurrection, Matth. 27. 52, 53. 4. The Resurrection of Christ begets in us a lively hope of a most glorious inheritance in heaven: As the Apostle shows, 1 Pet. 1. 3, 4. and Rom. 5. 10. where we shall for ever triumph with him in the victory over Death, and the Grave, and Hell, Hosea 13. 14. 1 Cor. 15. 54, etc. 5. It warrants and effects our perseverance in life, for he rose to life to die no more, neither in himself, nor in the spiritual life of his members, as the Apostle reasons, Rom. 6. 9, 10. Now the reason of all this is, because Christ sustained our person, and rose again, as well as died, in our stead: He died and rose again as a public person, and a root of a new mankind: and besides the same Spirit that raised jesus Christ from the dead, is in us, to work all those things intended by his Resurrection, Rom. 8. 11. The use of this Article may be diverse. 1. By way of Information, and so it proves the Divinity of Use. Christ: the Apostle says he was mightily declared to be the Son of God, by the Resurrection from the dead. He that could overcome so great Enemies, as Sin, Death, the Grave, and Hell; and had power of himself to take up his life, must needs be God: and so Saint Paul applies the words of the second Psalm, Thou art my Son, this day have I begotten thee, to the Resurrection of Christ, which is true in respect of the manifestation of his Divinity, Rom. 1. 4. Act. 13. 33. 2. By way of Instruction: and so first Saint Paul, 2 Tim. 2. 8. chargeth us in a special manner to remember this Article, and to lay fast hold upon it: for jews and Pagans can believe that jesus died, but a Christian must go further, to believe that he was raised from the dead. Secondly, we should learn from Christ's Resurrection, to rise to newness of life. A Christian should be ashamed to lie dead in the graves of sin, when his Saviour is risen from the dead: Nay if we be engrafted into Christ aright, we are risen with him, and are alive from the dead, and show it by a spiritual liveliness, in all parts of a renewed conversation: and therefore if thou wouldst have comfort that thou art a true Christian, thou must show it by living in a new conversation, and by awaking from spiritual slumbering and security, and standing up from the dead, Eph. 5. 14. If there be life in the Head, there is life in all the true members, Rom. 6. 4, 5. And if thou have no part in this first Resurrection, thou art in danger to be swallowed up of the second death, Reu. 20. 6. and therefore we must all with Saint Paul seek the virtue of the Resurrection of Christ, Phil. 3. 8, 9 And to this end we must daily present ourselves, with honest and good hearts, before the voice of Christ in the Gospel, which is able to raise up the dead hearts of men, joh. 5. 25. and withal pray to God by his power, to pluck up our hearts out of the graves of sin, that we may live the life of grace in his sight. Thirdly, Saint Paul urgeth another vs●, Col. 3. 1. If we be risen with Christ, than we must set our affections on things that are above, and not on things here below, and have our conversation so lifted up from the respect of earthly things, as Christ had in the forty days he was on earth. 3. By way of consolation, and so it is comfortable four ways. 1. Against desperate afflictions: if we be brought as low as Christ was by the hand of God, or malice of men, yet we should hope in God, who is able to raise us up from most deadly crosses. Thus the Prophet Esay tells the people their dead men shall live, Esay 26. 19 2. Against the combat with God's wrath for our sins. We may safely fly to the Resurrecton of Christ, to assure our justification: he died and was buried for our sins, and therefore rising from the dead, it must needs be for our justification, Rom. 4. 25. Seeing in his Resurrection he comes our of Prison, and so declares that he hath discharged all our debt, and this a good conscience may plead to save itself against the seas of God's wrath, if they were like the waters of the Deluge, as Saint Peter shows, 1 Pet. 3. 21. 3. In the point of our Sanctification, against our sins, and the power and filth of them; for if lesus be alive, he received this life as our head, and for us: as the head is the fountain of Senses whence they are derived to all the parts of the body, so is Christ our Head the Fountain of spiritual life and senses, whence comes life and sense to every member: If Christ rose the third day, then after two days also we shall be revived, Hos. 6. 1, 2. And we are engrafted into the similitude of his Resurrection, Rom. 6. 4. Nor should weak Christians be discouraged, that find not a like degree or measure of life, as other Christians have from Christ: for all the members have not a like measure of sense from the head, and Christ doth convey the influence of his grace by degrees; as he that went into the water that ran out of the Temple, first was in to the Ankles, then to the knees, then to the loins, than it grew so deep, as it could not be sounded to the bottom: so is it with the water of life in true Christians, Ezech. 47. 3, 4, 5. Some Christians are like ezechiel's bones, when they first had life, there appears nothing in them but skin and bone; but the Lord can cause the wind so to blow, that they shall be filled up, and made complete men in Christ, Ezech. 37. 4, 7, 8. 4. In the case of the resurrection of our bodies, as hath been showed before: for by the sound belief of this Article, we infallibly gather, that our own mortal bodies shall be raised up at the last day, as is evidently affirmed, Rom. 8. 11. 1 Thess. 4. 14. The sixth Article. LUKE 24. 51. He ascended into heaven, etc. HItherto of the Resurrection from the dead. The second degree of his exaltation was his Ascension into heaven. Concerning which, before I divide the matter to be handled, I must speak somewhat of the sense of the words. To Ascend in this Article doth not signify a change from one condition to another, or a disparition, or vanishing out of fight; nor is it uttered figuratively by an Anthropopathy, as it is sometimes ascribed to God, as Gen. 17. 22. Psal. 47. 6. but it signifies properly, a Motion from one place to another, and from a lower place to a higher, and so from earth to heaven, which the diverse terms used in Scripture manifestly show. He was received up, saith S. Mark, Ch. 16. 19 He was parted from them and carried up, saith S. Luke, Ch. 24. 51. He was taken up from them, Act. 1. 9 And the Apostles looked steadfastly as he went up, Act. 1. 10. and the place is mentioned expressly, (viz.) into heaven. So that the sense of the Article is as it soundeth literally, He went up from earth to heaven. Now concerning this degree of his Exaltation I would consider of these things: 1. Who ascended. 2. How he ascended. 3. When he ascended. 4. From what place he ascended. 5. Whither he ascended. 6. The witnesses of his Ascension. 7. The ends of his Ascension: and then the uses of all. For the first; If we ask who ascended? The Creed answers, jesus Christ, the only Son of God, that was borne of a Virgin, etc. so that Ascension is attributed to the whole person, Christ, God and Man ascended: he that descended first, is he that now ascends, Eph. 4. 9 Christ God ascended, but it was in respect of his humane nature. The Word that was with God, and was God, was always in heaven; but yet the Word made flesh was not always in heaven: now the Word ascended, as it was made flesh, that is, as it presented his humane nature, taken up locally from earth to heaven, before his Father and the Angels. So then the answer is, That Christ, the Son of God, ascended in his flesh, not in his Divinity which fills all places, and so cannot ascend. For the second question, diverse things are to be answered, viz. that he ascended, first by his own power, even by the power of his divine nature, carrying up his body into heaven, and opening heaven to bring in his Humanity, as also by a virtue in his glorified body, which was able to move upward, as well as downward. Secondly, that being about to leave his Disciples, in a solemn manner he lift up his hands and blessed them. To bless, is sometimes to wish a blessing, as when Parents bless their Children. Sometimes it is to pronounce a blessing, as when the Priests blessed the people, Numb. 6. 22. or Melchisedech blessed Abraham, Gen. 14. 19 sometime it is to foretell a blessing, as when Isaac blessed his two sons: sometimes it is to confer a blessing, and so only God blesseth us, and his Son Christ. God blesseth us in bestowing all spiritual blessings in heavenly things: Eph. 1. 3. And so when we read that Christ blessed them, lifting up his hands, we must think of him as that blessed seed, the fountain of blessings to all Nations, in whom only all blessedness was to be had, that had now satisfied God's justice, and removed the curse, and therefore had power to estate blessing upon his Disciples, and all true Christians for ever. This blessing was the fruit of his Passion and Resurrection, and belongs to all the godly to the world's end, and therefore he leaves his blessing on earth, being now to ascend to heaven. Unto this blessed Father and Saviour should we daily fly, and seek his blessing, which is able to do us more good than all the blessings of men or Angels. Thirdly, that he ascended visibly in the sight of his Disciples, Act. 1. 9 and therefore he did not vanish and become invisible in himself, as the Ubiquitaries dream. Fourthly, he made use of the service of a cloud, which received him as he departed, and carried him up as it were a Chariot, and at length hid him from the eyes of his Disciples: and thus he did, to prove, that it was he of whom it had been long before said, He maketh his Clouds his Chariot, Psal. 104. 3. and withal to restrain curiosity, he doth as it were draw a curtain between his body and their eyes, and between this mystery and our minds, that we should rest satisfied in believing that he did ascend, and not busy our heads about unprofitable and curious questions, in things not revealed. And further, it may be thereby was shadowed out the manner of our meeting with our Saviour at the last day, that as a cloud took him away, so in the clouds should we meet him again, 1 Thes. 4. 17. Thus of the second point. The third question is, When he ascended? and to that the answer is short, viz. forty days after his resurrection: why he stayed forty days before he ascended, was showed before, viz. that he might instruct his Disciples about his Kingdom; and withal, to show that the doctrine of the Gospel was not inferior to the doctrine of the Law, which Moses was in receiving from the mouth of God forty days in the Mount: and as he was forty days in the wilderness meditating of his work, before he began to preach, so is he forty days in preparing his Disciples, before he send them forth about that great Work of the conversion of the Nations. The fourth question is, From what place he ascended, and that is noted by the Evangelist S. Luk. Chap. 24. 50▪ Act. 1. 12. viz. that he went up into heaven from off some part of the mount of Olives, that was near the Town of Bethania. Now it is conjectured by Divines, that he chose this place of purpose; First, that in the same place he might show the proof of his Divinity and Glory, in which before he had showed the extreme proof of his frailty and infirmity, when in that place he sweat blood, struggling under the brunt of God's fierce wrath; and in that place he began the declaration of his greatest glory, where not long before he had begun to feel & suffer his greatest ignominy and pain. Secondly, this mountainish place served somewhat to awake the affections of the godly, to teach them to get as high as they can above the world and worldly occasions, hasting after their blessed Saviour that is gone up to heaven before them. Thirdly, Bethania signifies the house of affliction; and so by his ascending to the glory of heaven from that place, he might leave us an assurance, that a passage may be had yea unto all the godly shall be prepared to attain unto the joys of heaven, even through many tribulations: we may ascend out of the house of sorrow, bed of sickness, vale of tears, the land of captivity, unto heaven, as well as from jerusalem a place of peace: Yea, such afflicted ones may much comfort themselves in the hope that Christ will take them to heaven, out of these places of sorrow, in his due time. The fifth question is, Whither he ascended? and the answer to that is in the Creed, and the Scriptures before quoted, into Heaven; and Christ himself saith, He went to his Father in heaven, joh. 14. 12. and 20. 16. Heb. 9 20. Now this heaven doth not signify God himself, or a heavenly conversation, or heavenly glory, but by heaven is meant that place of eternal blessedness, which is without the corruptible world, which is above all these movable & worldly heavens, and to us now living on earth is invisible. It is that place that Christ calls, The house of his heavenly Father, in which are many Mansions, joh. 14. 12. and Solomon calls the place of God's habitation, the heavens, Chron. 6. ●1. and the habitation of his holiness in heaven, 1 King. 8. 31. Christ therefore is now in that highest heaven, which must contain him till the times of the restoring of all things. It is objected, that Christ ascended above all heavens, Eph. 4. Answer. It is true, above all these visible heavens, above the Air and the celestial Orbs, in which are the Sun, Moon, and Stars, and so went into that heaven called the third heaven, which is the seat of the blessed. It is further objected, if Christ ascended above all those worldly heavens, than his body is in no place, because Aristotle proves in his first book of heaven, that above all heavens is no place. Answer. It is false that above all heavens is no place, for though there be not such a place as Aristotle describes Physically, yet there is a place: for where there is a body, there must needs be a space in which that body is contained, according to that known saying, Take away spaces from bodies & they will be no where, and if no where, than they are not. This space the Scripture calls a place. But against Aristotle we oppose the express authority of Christ himself, who affirmeth, there are places in heaven, joh. 14. 2, 3. Now God would have us to know whither Christ ascended for three Reasons: First, that we might be certain he remained still a true man, even in his glory in heaven. Secondly, that we might know whither to convert our thoughts and desires, and where our hearts might find Christ: as Paul saith, If ye be risen with Christ, seek those things that are above, where Christ sits at the right hand of God, Col. 3. 1. we cannot find Christ on earth, we must look him in heaven. Thirdly, that we might know where we shall dwell and reign when we dye, joh. 14. 2. and 17. 24. Now in heaven Christ ascended to his Father, as he saith, joh. 14. 12. and 20. 17. not that he could not find his Father any where but in heaven, for he is every where; but because God the Father doth in a singular manner manifest his glory and love in the heaven of the blessed, and in that heaven doth collect his family and household that shall for ever abide with him: And for this cause doth our Saviour teach us to pray, Our Father which art in heaven, not which art every where, though that be true, that we might thereby be admonished, that we do not belong to the society of this world, but unto that society that is in heaven, that is, to that family of adoption which is the house of our Father in heaven, of which family and society Christ is the head. Sixtly, the witnesses were first Angels, Act. 1. and that for diverse reasons, for it was very fit to make use of their testimony, now that he was to show the greatest work of his divine Majesty, seeing he had used them and their testimony and service at his Conception, Nativity, Tentation, Death, and Resurrection: and beside, their testimony is used to appease the grief of the Disciples, for their separation from so meek and loving a Lord and Master: And further, to reach them, that though he be absent in body, yet would protect his by his Spirit, and by the ministry of his Angels. The other sort of witnesses were the Disciples themselves. This Article containing one great part of the mystery of godliness, 1 Tim. 3. 16. it pleased our Saviour to give them first teachers of it, assurance of it by the testimony of their senses, that with the more liberty & power, they might urge faith in their hearers, seeing they brought them what they had not only heard, but seen and felt, 1 joh. 1. 2. If any ask, Why our Saviour would not ascend in the sight of the whole Nation of the jews, as well as in the sight of the Disciples? I answer, they were not worthy so much as once to see the Lord in his glory, that had made no use of his doctrine and miracles, when he was amongst them in his estate of abasement: And beside, here by all the world is warned to take notice of it, that the ordinary means to breed faith, and save their souls, is the hearing of the Word, and therefore doth our Saviour of purpose withhold from men other ways of information. The end of his Ascension were diverse. 1. To fulfil the Type. The high Priest once a year was to go into the most holy place. The most holy place was a type of heaven, and the high Priest of Christ, and his going into the most holy place shadowed out Christ's Ascension and going into heaven, Heb. 7. 26. and 6. 20. and 8. 4. 2. To show, that all things were fulfilled and accomplished by him, which were written of him, and that he had perfectly performed all that concord, our reconciliation, and the victory over our enemies, and therefore his Ascension was a most glorious manifestation of his triumph, and spiritual and heavenly glory, after his most absolute victory and conquest. 3. That having overcome death, he might now enter upon that glory which was prepared for him before the foundation of the world, joh. 17. 5. for then was the singular glory of Christ made manifest, when as Homo-deus, or God-man, he entered into heaven, which was a sight the Angels had never seen before: whither may belong that of the Psalm, Psal. 24. 7. Open ye Princes your gates that the King of glory may enter in. 4. That he might lead Captivity captive, and before God and Angels exercise a perfect triumph over the spirits in the Air that had assaulted him, and whom he had spoiled, and now made to attend the Chariot of his triumph. 5. That thereby he might show, that Angels and powers in heaven were also subject to him, 1 Pet. 3. 22. 6. That in heaven he might make intercession for us with the Father, Heb. 9 24. 1 joh. 2. 1. Rom. 8. 34. which was shadowed out in the Law. The high Priest went into the holy place alone, and carried upon his shoulders and breast the names of the Tribes in precious stones, but the people stood a great way off, shut out in the utter court of the Temple, making their prayers there, which were carried in by the high Priest sprinkled with blood. So it is with us, we are here in this world a great way off, shut out of heaven, here we make our moan and prayers, with hearts lift up to that heavenly Sanctuary: and there doth jesus carry our names on his breast and shoulders, and presents himself for us sprinkled with his own blood, to cover and make propitiation for our sins and imperfections. 7. That he might open heaven for us, and make a way into the most holy place for us, which sin had shut up, Heb. 10. 19 20. Ezech. 44. 1, 2, 3. and so he saith he ascended that he might prepare a place for us, joh. 14. 2. 3. and 20. 20. 17. for by lifting up our flesh into heaven, thereby as by a certain pledge (he being our head, and we his members) we might have assurance to ascend thither also in due time, Eph. 2. 6. 8. That from thence he might send the holy Ghost the Comforter, as a most divine token of his love to his Spouse the Church, and by him might fill us with unutterable assistance, and qualify us with diverse gifts, joh. 16. 7. Psal. 68 19 Eph. 4. 10, 11. 9 That our affections might not be misplaced on earth, or on his bodily presence, but might be drawn up to heaven, and the minding of heavenly things, Col. 3. 1. The Uses follow, and are, 1 For information, and so we should strive to be affected with the great glory of Christ's triumph, in ascending from earth to that glorious heaven in so glorious a manner. But perhaps some one will say, Elias ascended up to heaven before, and therefore it seems this ascension of our Saviour was no singular thing. Answ. There was great difference between the Ascension of Elias, and this of our Saviour; for, first he ascended by virtue of the merit of Christ, which had covenanted with God to make satisfaction, and so did open heaven from the beginning of the world. But Christ ascended without the help of the merits of any other. Secondly, Elias went to heaven, having not first tasted of death, but Christ died and was buried, and rose again before his Ascension. Thirdly, Elias ascended by the help of Angels, being not able to ascend by his own power, but Christ ascended by his own power. Fourthly, Elias ascended into heaven but as a Citizen of heaven, but Christ as Lord of heaven, having a name above every name. Fiftly, Elias went into heaven only for himself, Christ opened heaven for us also. 2 For consolation: and so this Article ought to be a fountain of great consolation to us, if we consider especially the fruit and profit comes to us by it: which may be partly gathered by that which hath been declared before: for first we get heaven open for us by it: since the sin of the first Adam heaven was shut against us, which was shadowed out by the Angel with a flaming Sword, stopping the way into Paradise, which was a type of heaven. The first Adam shut heaven, and the second opened it: opened it I say for us; for Christ entered into heaven in our person, to take possession for us, so as we do actually possess heaven, in that our flesh is there, and our head is there: God hath made us to sit in heavenly places in Christ jesus, Eph. 1. 6. for as he left us the earnest of his Spirit, so he took from us the earnest of the flesh, and carried it into heaven, as a pawn to assure that the whole should be brought after him. So that his ascension into heaven works our ascension into heaven, and so a threefold ascension: For first, heaven is opened for a spiritual ascension of our minds, while our bodies are on earth, our hearts taking unspeakable comfort by faith, in our union with Christ, and so with God; whereas otherwise without Christ, our very thoughts are shut out of heaven, our hearts having no cause of comfort, but rather of sorrow to think of our loss of God's favour, and so glorious a place. Secondly, heaven is opened for our souls to enter in when we die, our souls being to be carried by the Angels into heaven, that before in Adam kept us out of heaven. Thirdly, heaven is opened for both soul and body at the last day, 1 Thes. 4. 14. 17. joh. 17. 24. Thus of the first benefit. Another benefit comes to us by the ascension of Christ, and that is, the leading of our enemies captive, for his triumph over them when he led captivity captive, Psal. 89. 19 extends to us. That we may understand this the better, we must know that Christ's victory over his enemies had five degrees: First, it is the ordination of it, and so he conquered from eternity. Secondly, the prediction of it, and so his conquest was a foot in all the ages of the old Testament, and began at the promise in Paradise after the fall, and was plainly renewed in that place of the Psalms quoted before. Thirdly, the operation of it in his own person, and so he conquered on the Cross, and triumphed in his Ascension. Fourthly, the application of it, and so he conquereth, and hath in all ages conquered in his Members, making them able to overcome Sin, and Satan, and the World: but this is but in part, and in the beginnings of it. Fiftly, the consummation and full accomplishment of the victory, and so the Devils, and the Grave, and Death, and Sin, and the World, shall be for ever vanquished at the last day, when Christ shall appear in glory, and we be made like unto him, in an everlasting freedom from all misery. The third benefit is the daily help we have from the intercession of Christ in heaven, that perfectly remembers us, and appears before God for us, to make our persons, and prayers, and works still accepted before God, as hath been showed before. The last benefit is the sending of the holy Ghost, to be with the Church to the end of the world, in a special manner to qualify us with all needful gifts, and to be our Comforter, as hath likewise been showed before. Thirdly, this Article serves for confuration of diverse sorts of men: as, 1. Of those that say the very body of Christ is present to the bodies of men in the Sacrament of the Supper: whereas the Article is plain, he is in body ascended into heaven. 2. Of the Papists about merit of works. They say Christ merited our justification, but we must merit our place in heaven. Whereas our Saviour saith, He went to heaven to provide and prepare a place for us. 3. Of such as say, they must give way to an insufficient ministry, because able men cannot be had: Whereas Christ ascended to give gifts unto men, and therefore if all lawful means were used, able men would be found by his blessing. 4. Of such as think because they were not brought up to learning, or have lived long in ignorance, therefore knowledge must not be required of them, nor can they attain to it: whereas if they had honest hearts, and would conscionably use the means, they might be led into all truth, by the Comforter which Christ hath sent. 5. Of such as say they may live in some sins, and they can never be seduced in this life, which is a varne excuse for their negligence, and wilful indulgence over their corruptions, for Christ ascended to lead captivity captive. 6. Of all worldlings that profess they are Christ's, and yet mind nothing but earthly things, whereas if they were true Christians, their hearts would have ascended with Christ, by seeking those things that are above, Col. 3. 1. A fourth sort of uses are for instruction: and so, 1. This Article should make us willing to dye, seeing it is the highest point of our preferment to ascend to heaven; and seeing to dye is but to ascend to heaven and go to our Father, and that Christ ascended to take possession for us. 2. It should teach us not to mourn immoderately for the loss of our dearest friends, seeing they are ascended to heaven, and we can never lose so much as the Disciples did, when such a Master and Saviour was parted from them, and went to heaven. 3. It should stir us up to all possible care of an holy and contented life: it should seem to us a monstrous base thing to serve sin, or the devil, or the world, that are such shameful captives: to be a slave to a slave is a matchless baseness: and yet this is the condition of the most, and which makes it more woeful, man likes it, and desires to continue so still. Lastly, it should work upon us a strong impression of desire to carry ourselves as strangers here and pilgrims, and to have our conversation in heaven, where Christ is, and ●●om whence we look for him to come and unite us to himself, when he shall change us, and make us like himself in glory. Hitherto of the Ascension of Christ. The third degree of his exaltation is, his Session at the right hand of God. The first words of this Article are ambiguous, because they are not taken in their proper sense: for properly, God hath no right hand, as being a Spirit, and Christ may not be thought to use no other gesture in heaven but sitting, and therefore we must inquire of the Scripture for the sense, as it is figurative; and so first what sitting may signify; then what the right hand of God signifies: and than what it is to sit at the right hand of God. For the first: Sitting, in a figurative sense in Scripture is used two ways; First, to note habitation, abiding, or resting: as when the Apostles were willed to sit in that City till they were endued with power from on high, Luk. 24. 49 Secondly, to note Sovereignty and judiciary power, and when Solomon is said to sit upon the Throne of his Father, 1 King 1. 30. so Prou. 20. 8. Isa. 16. 5. The right hand of God, when it is spoken of about earthly things, notes his power and help: as Psal. 44. 3. and when it is spoken of as in heaven, it notes supreme glory, and Majesty, and authority. Now to be at the right hand, when it is spoken of men, it signifies to help, as Psal. 142. 5. Sometimes God is said to be at man's right hand, and then it notes protection and help, as Psal. 16. 8. Sometimes the Church is said to be at the right hand of Christ, as Psal. 45. 10. Sometimes Christ is said to be at the right hand of God, of which this Article makes mention. But by the way we must note, that this gesture is not attributed to Christ, as a perpetual gesture. Sometimes he is said to be at the right hand of God, as Rom. 8. 34. Sometimes to stand at the right hand of God, as Act. 7. 55. But usually the Scripture mentions his sitting at the right hand of God, as that gesture which doth most fitly shadow out the eternal rest and felicity of Christ, together with his Imperial and judicial power. Now for the sense of the Article all together, I conceive, that by the words of this Article, eight things are meant, as, 1. That Christ, after all his labours and sorrows, after his Cross and death, doth rest in heaven in unspeakable joy, and felicity, and blessedness. 2. That he hath obtained dignity, and power, above all men and Angels, as when Solomon set his mother at his right hand, it was to signify, that she was to be esteemed of above all his subjects. Thus Christ hath a name given him above every name which is named in heaven and earth, Heb. 1. 4. Eph. 1. 21. 3. That he is partner with his Father in his Kingdom: and therefore hence it is, that in stead of, He shall sit at God's right hand, mentioned, Psal. 110. 1. Saint Paul quoting the place, saith, He shall reign: teaching us, that, to sit at God's right hand, is to reign in God's Kingdom. 4. That his authority reacheth unto all things in heaven and earth, and therefore he is said to sit at the right hand of God; of God, I say, whose dominion is an universal dominion: This our Saviour saith of himself, Matth. 28. 18. 5. That the Father doth not cease to rule, but doth administer his Kingdom by his Son. Therefore in Psal. 110. v. 1. the Father takes upon him to subdue the enemies of Christ. The Father and Son reign together, but yet so, as the Father commits the rule and execution of all things to the Son under him, as kings that admit their Sons to be partners with them in their Empire, and commit the trust of all to them. 6. That this kingdom of Christ shall be delivered up unto the Father again, 1 Cor. 15. 25. For the work of Christ in this Kingdom, is by means to gather and save the Church, and to subdue and overthrow the enemies of the Church; now when there shall be no more enemies, and the Church is perfectly gathered, and glorified, than this Kingdom shall cease. But that men may not mistake, the natural kingdom of Christ, which he hath as God equal with the Father, that shall never cease; and the supreme glory that he hath in eminence over man and Angels, that shall not cease; for so he is a King immortal, and of this kingdom there is no end: but after the day of judgement he shall reign no more; that is, First, not in the midst of his enemies as he doth now, Psal. 110. 2. Secondly, not by means, or by the Word and Sacraments, as he doth now, but immediately. 7. That he undertakes fully to accomplish and perform unto all the Elect, all that goodness and riches of grace and glory, which God as a Father hath decreed or promised to his Church; and therefore he sits at the right hand of God as a Father. 8. That he is furnished with all power to execute all that concerns, either the subduing of the enemies of the Church, or the salvation of the Elect; and therefore he is said in the Creed, to sit at the right hand of God, as he is Almighty, and in Scripture, to sit at the right hand of the power of God, Luk. 22. 69. There are other things might be mentioned about the explication of this Article, but they are either curious, or else so difficult and perplexed, and intricate in sense, that they will not well agree with popular teaching, and therefore I leave them and come to the use of this Article. This Article may serve both for instruction and for consolation. For instruction, and so it should teach us; 1. Never to be ashamed of the Gospel, and the profession of the service of Christ in this world, seeing whatsoever worldly men think, yet true Christians know, that they serve him that sits at God's right hand, and hath all power in heaven and earth, and is King of Kings, and Lord of Lords, Revel. 19 2. To be willing to let him rule over us, and with all reverence and conscience to submit ourselves to his laws, and to acknowledge his power and sovereignty, Every knee should bow at the name of jesus, Phil. 2. 11. 10. 3. To carry ourselves as the members of so great a King, as hath achieved so many conquests over so great enemies. We should strive to over come too, even the world, and sin, and Satan, and then he promiseth us, that we shall fit on his throne also, Revel. 3. 21. 4. All our mind should be on heavenly things, as the Apostle shows, Col. 3. 1. 5. In all things to live by Faith, and in nothing to be careful, and in all estates to be content, since by Christ we may be able to do all things: and he is able to help us, and will not forsake us. For consolation, this Article serves many ways. 1. In the case of trouble of conscience for our sins and infirmities, for hence we know that we have an Advocate with the Father, and he sits at God's right hand to make request for us, 1 joh. 2. 1. 2. In the case of fear of perseverance: for Christ sits at the right hand of God the Father Almighty, and therefore none can take his sheep out of his hand, joh. 10. 29. 3. In the case of defects and disability in gifts: for from this Article S. Paul gathers, that Christ will fill all in all things in all the members of the Church, Eph. 1. 21. etc. 4. In the case of fear of accusation by men or devils: Who shall lay any thing to the charge of God's Elect? Doth not Christ sit at the right hand of God, saith the Apostle, Rom. 8. 34. 5. In the case of difficulty in the success of the Ministry of the Word, Christ hath the Key of David, he sits on the Throne of David: He will open and no man shall shut, and he will shut and no man shall open, Rev. 3. 7. 6. In the case of outward wants on earth, or ill entertainment in the world: we serve him that hath all power to prefer us, & we have his promise that we shall partake of his own glory, and therefore we need not be careful, but rather magnify his mercy & love to us, in admitting us to his service upon what terms soever it be in this world. 7. In the case of public dangers and distresses upon the Churches of Christ, and the seeming prosperity of his enemies, for from this Article we may gather, and must believe, that all the enemies of Christ and his Church shall come to confusion, and that the Church shall be delivered, as these and many other Scriptures show, Eph. 1. 20. etc. Psal. 110. 1, 2. 1 Cor. 15. 25, 26, 27. Dan. 2. 44. and 7. 14. The seventh Article. From thence he shall come to judge both quick and dead. ACTS. 10. 42. And he commanded us to preach unto the people, and to testify, that it is he that is ordained of God a judge of quick and dead. HItherto of the three degrees of the exaltation of Christ: Some have thought that this Article contains a fourth degree of his glory: but I am rather of their minds that take it to be a declaration of the former, especially of his Session at the right hand of God, as showing one point of his greatness above men and Angels, that he is appointed judge of all the world, and so of all men and Angels. Some divide these four Articles thus: One tells of what he did on earth, viz. Rose from the dead. The second tells how he went from the earth: the third tells of his estate in heaven: and the fourth of his return to the earth again. There is great need of teaching and explicating of this Article, both because it is a thing so much urged in so many places both of the old and new Testament, and because it was made one of the most fundamental principles of the Apostles Catechism, Heb. 6. 2. Act. 10. 42. and especially because it is a doctrine of all others most effectual to awaken the carnal & secure hearts of men, Act. 24. 26. and if it may be to bring them to repentance, Act. 17. 31. and the more proper for us upon whom the ends of the world are come, not only because it is now at hand, but because men are in so high a degree forgetful of it, yea because there are so many scoffers against it, according as S. Peter foretold, 2 Pet. 3. 3. Concerning this judgement I intent to show by way of explication, 1. What kind of judgement it will be. 2. Who shall be the judge. 3. Whence he shall come to judge. 4. When the day of judgement shall be. 5. Where the place will be. 6. Who shall be judged. 7. The signs of this judgement. 8. The form or manner how it shall be performed. For the first, what kind of judgement this shall be, may appear by the properties of it: and the properties are seven. First, it is certain: It is such a judgement as will certainly come upon men. There must needs be a judgement in the end of the world; First, because so many Scriptures have foretold it, it hath been proclaimed and men warned and summoned from the beginning of the world. Henoch gave notice of it, jude 15. so did Moses, Deut. 32. and David, Psal. 50. and Solomon, Eccles. 11. 9 and Daniel, ch. 7. 13. and joel, ch. 3. and Malachi, ch. 4. so did Christ himself, Matt. 24. and Paul, 2 Thess. 1. and Peter, 2 Pet. 3. & john, Reu. 20. and jude, v. 6. here is a cloud of witnesses. Secondly, because we see that in this world full judgement is not executed, and therefore it stands vpon God's justice that there should be a general judgement; for in this world many times godly men be in great affliction, as Lazarus; & wicked men be in great prosperity, as Dives. Now if God be just, he will render to every man according to his works, which because it is not done in this world, it remains that we are yet to expect such a judgement as will give every man his due: If judgement begin at God's house in this world, then certainly will God find a time to avenge himself on Satan's family. Thirdly, there must needs be a judgement in the end of the world for the declaration of God's justice, which is now in many things hid, Rom. 2. 5. Many things we see not the reason of, and many things are hid in darkness, which then shall be brought to light: men's hearts now boil against many things they hear in God's word, or observe in God's works, now the Lord will overcome in judgement, Psal. 50. And therefore he hath appointed a time, wherein he will clear himself before all men and Angels. Fourthly, God's works of judgement done already show, that he conceives such an infinite wrath against sin, as he must needs find a time to be revenged on the sins of all men. Such as are the drowning of the old world, the burning of Sodom the destruction of jerusalem, the tormenting of mankind with a world of diseases and miseries, the sweeping away of many thousands together by Pestilence or sword, the irrevocable sentence of death upon all men, shows that God will take an account of men's ways, and will not put up the transgressions of his Laws. Besides, every man's conscience naturally fears a supreme judge; and therefore since there shall be a judgement, men should live so, as to provide, that it may go well with them in that day. 2. It is immediate, God himself shall judge. There is a judgement in this world, which is called God's judgement, but that is a mediate judgement, when God judgeth by man, as Deut. 1. 17. Psal. 72. 1. Psal. 50. 3. It is the last judgement: men have received their dooms, sometimes from men, sometimes from God, either judging them by his word, or afflicting them by his particular judgements: but these are all the first things, but this is the last judgement, after which there shall be no more trial, or sentence, or execution; and therefore the more terrible for wicked men because there can be no reversing of this sentence, as in this life upon repentance there may be of other judgements, jer. 18. 7, 8, 9, 10. And for this sentence there will be no appeal. 4. It is a general and universal judgement, 2 Cor. 5. 10. all must appear both quick and dead, as will be more distinctly showed afterwards. God hath his particular judgement upon man in this world, both in life, judging both the righteous and the wicked every day, Psal. 7. 12. and in death, when he passeth a particular sentence upon every man: but this is judgement of all men together. 5. It is an open and manifest judgement, where all things shall be brought to light, even the secret and hidden things of all men, even the hidden things of darkness. God hath his secret judgements upon wicked men in this world, when he consumes them like a moth, Esay 51. 8. and plagues them in their souls or bodies, or states, in the things the world observes not. But at this day of judgement all shall be done and opened before all men and Angels. Which serves for exceeding terror to impenitent sinners. Is it such a shame to do penance before one particular congregation for one fault, when the punishment is inflicted for their amendment, and it may be men will pray for them & forgive them? What will the horror be then, when they must be shamed before all men and Angels for all their sins, and this judgement must be for their confusion, and no eye shall pity them. And so it serves for the singular comfort of the godly: if it be a comfort to be praised, and cleared of aspersions before a great assembly on earth, as say it were at the meeting of Parliament, and done by the mouth of a King, with the applause of all the hearers: What shall their everlasting comfort be, when at that day by the voice of Christ himself, they shall be praised for all the good they have done, and cleared from all aspersions, censures, suspicions and wrong judgements on earth, before all the world of men and Angels? 6. It will be a sudden judgement: Christ will come upon the world like a thief in the night, that doth not use to knock at the door and give men warning: He will come as the snare doth upon the bird, Luke 21. 35. 1 Thess. 5. 2, 3. Which serves to show the woeful estate of wicked men that live in security, for while they say, Peace, peace, sudden destruction comes upon them, either by particular or general judgement, 1 Thess. 5. 3. and it should serve to warn wicked men, to take heed of those sins which do especially harden the hearts of men, and breed security, and indisposition in them. Our Saviour himself instanceth in surfeiting and drunkenness, and cares of life, Luk. 21. 34. and it should teach all men to watch and daily to pray to God for mercy and grace that they may be always ready, as our Saviour urgeth in the same place, Luk. 21. 34. 7. It will be a righteous judgement, Rom. 2. 5. Reu. 19 11. Psal. 9 9 for God will judge according to his own righteousness which is infinitely perfect, Psal. 7. 9 and it will be true judgement without error or mistaking, either by evidence, or the law, or the sentence, Reuel. 15. 5. and 19 11. He will not respect any men's persons, 1 Pet. 1. 17. nor will he judge according to the outward appearance and colours of things, Esay 11. 3. and it must be righteous, because it shall be according to men's ways and works, Ezech. 18. 30. Rom. 2. 7. 2 Cor. 5. 10. and he cannot be corrupted with bribes, for riches will not avail in the day of wrath, job 36. Nor will he regard the false testimony of the world, either for the wicked, or against the godly: for though it be true, that Christ saith, As I hear I judge, joh. 5. 30. yet that is meant of what he hears from his Father, and his book of prescience and remembrance, and not of what he hears from the world: and no multitude nor power can be able to daunt this judge, for he is a Lord of hosts, jer. 11. 20. and will judge by his strength, Psal. 54. 1. and therefore woe to the Hypocrite that makes a shift to scape the judgement of man by his deceitful colours; and woe to the mighty men, that now break the net and scape, and no man dares control them: and woe to all those foolish men, that believe not God's justice, because they like it not, or seems to be against their reason; at that day God will overcome, even in the things he is now judged Psal. 51. 6. Rom. 3. 4. and woe to all them that have pronounced wrong judgement on earth, their sentence shall not stand, but themselves shall come to judgement for their ill judgement on earth, Eccles. 3. 17. and in general, if God will judge in righteousness, than no wicked man shall ever be able to stand in judgement, Psal. 1. 5. 8. It will be an eternal judgement, for so it is called, Heb. 6. 2. not because the judge shall sit for ever in examining of causes and sentencing of men, but because the effect of this judgement shall be for ever: Look what happiness is by sentence of the judge appointed for the godly, that shall last for ever; and so what misery the wicked are adjudged to, shall last for ever. Which should serve greatly for reproof of the carelessness of most men, that so think of a present estate in this little space of time on earth, that they forget to take order for eternity: and most woeful is the case of the wicked, that so esteem the pleasures of sin here which are but for a season, that they care not to plunge themselves into estate of torment which shall never have end. Ob. But how can this be just, that they should be punished for ever, that have sinned but a little time? Sol. divers things may be answered to this: 1. That no judge limiteth his torments to the time of the doing of the fact or crime: he measures his punishment by the greatness of the offence, not by the length of time. As in the case of treason, murder, whoredom, etc. which may be done in an instant or short time, and yet the punishment be for a long time: as men punish by death, which is a removing of the malefactor from the society of men for ever; and shall not God have the like allowance for his proceedings? Secondly, we must consider of the greatness of sin by the person against whom it is committed; men sin against God who is infinite, and therefore must suffer punishment that is infinite in continuance. Thirdly, if two men bargain together, one selleth, another buyeth, the buyer will have his bargain for ever, though the contract be made in a quarter of an hour: now, sinning is a selling of men's souls and bodies to the devil for a short pleasure, and therefore why should it not be just that the devil should have them for ever? Hitherto of the Answer to the first Question. The second question is, who shall be the judge? The answer is to that, that Christ shall be judge, even the same person that is Mediator, and of whom all the former Articles of the Creed affirmed, which is apparent by these and other Scriptures, joh. 5. 22. 27. Act. 10. 42. and 17. 31. Not that the Father and Holy Ghost is removed from this judgement, for the authority of judging belongs to the whole Trinity, but because the Son shall appear in the Humane Nature, and speak and pronounce sentence: but when he speaks, God speaks, and when he judge's God shall judge, not only because he is God, but because the Father shall speak and judge by him: so that the judgement belongs to him in respect of the visible proceeding in judgement, and the promulgation, and the execution of the sentence, Dan. 7. 9 13. and the like may be said of his judging as Man, not that he is not judge in his Divine Nature, but because that which shall be seen and heard in the judgement shall proceed from his Humane Nature. And whereas the Saints and Apostles are said to judge the world, Luk. 22. 30. 1 Cor. 6. it must be understood thus: That they judge as members unto that head who is judge. Secondly, as the judgement shall be performed before Christ, and the company of the Elect, joel 3. 2. Thirdly, as they shall be Assessors, and give consent to the judgement, being advanced to the honour to sit as justices of the Peace on the Bench by the judge. Fourthly, the Apostles shall judge, because their doctrine which they have preached shall be confirmed and avouched by the sentence of the judge. So the word that men hear now shall judge them at the last day, john 5. Fifthly, the godly shall judge the wicked, because the example of their faith and repentance shall be alleged as a furtherance of the condemnation of the wicked. Thus the Queen of the South, and the Ninivites shall rise up in judgement and condemn that generation Christ speaks of, Luk. 11. 31. So that the point is clear, that Christ shall be judge. The Use is first for great comfort to the godly to free them from the terror of that day, they need not be afraid of the judge, nor any hard sentence he will pronounce upon them, seeing the judge is their own brother, yea their own flesh as their head, it was he that was judged for them on earth, and redeemed them with his own blood, he that hath continually made intercession for them in heaven, that they might be delivered from the wrath of God. Yea he hath promised them that they shall speed well in that day, Hebr. 2. 11. Eph. 5. 30. joh. 3. 36. and 5. 24. Secondly, it is a terrible doctrine for all wicked men; because this is a judge that cannot be corrupted, but will judge in righteousness, as there is none higher than he to make appeal to, and because also he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that knows the heart; and finally, because it is he whom they have rejected and would not let him rule over them, but have many ways vilified him, and rebelled against him and his ordinances, and persecuted him in his members, Reuel. 1. 7, 8. The third question is, whence Christ shall come, when he comes to judgement? And that is briefly expressed in the words of the Article. He shall come from thence, that is, from Heaven, where he sits at the right hand of God. The reason why he comes out of Heaven to execute judgement, is because Heaven is so pure a place, as it is not fit for impure men and devils so much as to make their appearance there. And this point is not without Use: For first hereby we may clearly be confirmed in the truth of Christ's humanity, against the Ubiquitaries, that say his body is every where, seeing he comes in his body out of Heaven at the last day. And beside, it may teach us to send our hearts to Heaven to meet Christ, and till he come from thence to look for him, Phil. 3. 20. The fourth question is about the time when the day of judgement shall be? Now about the answer to this question, there have been many opinions, and the most of them strange and false. 1. Some have thought it should never be: and such were those mockers mentioned 2 Pet. 3. whose argument to prove their damned opinion was twofold. First, that the first Fathers in the first ages of the world were dead many ages since, and if there should have been a judgement, it is likely it would have been before this time. Secondly, that all men see by experience that all things continued without alteration since the Creation, and therefore why should men fear any alteration for the time to come? To all this the Apostle answers, first concerning the persons of these mockers, that they are men that follow their lusts, vers. 3. or that they are willingly ignorant, v. 5. and then concerning their reasons he saith against them three things; The one, that this world was made at the beginning by God, both the upper and neither world: and therefore it may have an end, v. 5. The other, that it is false that there have been no alterations, for the whole neither world was drowned by water, which may assure men that God hates sin, and will generally judge men for it, vers. 6. The third is, that the continuance of the world for so many ages ought to be no argument to prove that it is unalterable: for a thousand years with God are but as one day: it is a small time that the world hath lasted in comparison of God's eternity: and beside, God hath urgent reason for his so long patience in deferring the last judgement, vers. 8, 9 2. Some others in the Apostles time taught that the resurrection, and so by consequent the day of judgement was passed already: of this mind was Himenaeus and Philetus, 2 Tim. 2. It is probable, that they held there was no other resurrection than that which is of the soul spiritually rising out of sin, nor any other judgement than that which men pass through in repentance. 3. A third sort of men that did hold a true resurrection of the body, and a general judgement of all the world, did affirm before the Apostles were yet dead, that the judgement would come upon the world within a short time after, even in the age of them that then lived, 2 Thess. 2. 1, 2, 3. Now these false teachers are both described and confuted by the Apostle: described both by the effect of their corrupt doctrine, viz. that it would draw men away from their minds both for the present, by making them less careful of their callings, and for the time to come, when they should see that that day did not come as was foretold, they might then grow either impatient under their cross, or else to fall away from religion, believing nothing, because that they have believed in this point did not come to pass: and described they were, by the manner of confirming their doctrine: For they pretended first the Spirit, that they had revelations from the Spirit within. Secondly, the word, that is either some special arguments of their own, or some words which the Apostles had uttered. Thirdly, Epistles, either wresting the words of the Epistles of the Apostles, as that 1 Thess. 4. 7. or else counterfeiting Epistles, and saying they were written by the Apostles. The Apostle confutes them by showing that the kingdom of Antichrist must come before the day of judgement. The fourth sort of men are such as assign the time of the coming of Christ to be further off from the age of the Apostles, and offend in extreme curiosity, in assigning the year or age when it should be, and so men's wits have been ill employed in all ages. Saint Augustiae tells that in his time diverse computations were made of the end of the world, and Christ's coming. Some said it would be 400. years after his Ascension, some 500 years, some 1000 years: in our age since the Gospel was restored, many men have laboured mightily to assign either the year, or at least the age when these things should be. As those that assigned the year 1587. which experience hath proved false. It had been much to have been wished that diverse Writers upon the Revelation, which are held in good fame in the Church, had forborn that curiosity of computation, in reckoning so strictly by years, for it doth much hurt in the minds of weak Christians, when either experience or reason beats them from those grounds, which they have sucked in from such writings. There is a tradition that sticks in the minds of many, pretended to come from one Elias (not Elias the Thisbite) that the world should last 6000. years: 2000 before the Law, 2000 under the Law, and 2000 after the Law, and then the end shall be, only for the elects fake those days should be shortened. Now this is a manifest dotage: for it was more than 2000 years before the Law, and less than 2000 years under the Law, as the Learned know. How then shall we believe this tradition to be true for the time to come, that is proved false for the time past? And as for the shortening of the time for the elect, that is spoken by our Saviour about the destruction of jerusalem, not about the end of the world. To let go then all these false opinions, the judgement of such as speak according to the Scriptures contains three assertions: 1. That God hath precisely set and appointed the time and day when he will judge the world by Christ: this appears by Scripture, Act. 17. 31. Heb. 9 27. and God will have this known, both for the consolation of his servants, that they may have hope in their afflictions, and to leave the wicked without excuse, that being warned will not repent, and to drive out of the godly security, that so they may keep themselves in the good way, and walk in the fear of God, watching and providing for that day. 2. That this judgement day shall be in the end of the world, and not before: & therefore it is said in Scripture, it shall be at the last day. Quest. But why doth God put off the general judgement so long, & not call men to an account till after some thousands of years after some of them died? Answ. First, God hath unsearchable respects of his own glory, in dispatching by his providence the great business that concerns the rising or alteration of things in the state of mankind: As in disposing of the Monarchies of the world, the kingdom of Antichrist raised, and ruined, the rejection and recalling of the jews, and such like, which will not be effected till the day which he hath appointed for the coming of Christ. Secondly, it is put off so long, that the elect may be all gathered, it being God's pleasure to gather them by ordinary means, so as the Just have a time to be borne, live, hear the word, fulfil their measure of work, etc. Thirdly, it is put off for the more effectual trial of the faith and patience of Gods elect, and exercise of their hope and prayer. Fourthly, that he might by the confession of all men be justified in this that he hath allowed unto the world space and time enough to repent in, Rom. 2. 4. and 9 22. 2 Pet. 3. 9 and therefore if wicked men do not repent, they may be left without excuse, and the rather seeing he can no way be charged to proceed in judgement against them rashly, or with more respect of his own justice, seeing before he passeth the final sentence he stays so exceeding long. Fifthly, as he glorifies his mercy in saving the elect, and his justice in damning the wicked: so doth he by his exceeding long stay glorify his patience and clemency. 3. That the precise day, month or year, when this judgement shall be, is known to no man or Angel, Mark. 13. 32. Act. 1. 7. Quest. But seeing God will have us certain that there is a time for judgement, why will he have us uncertain when it shall be? Answ. That thereby he may teach us at all times to watch and strive to be prepared: He will not let us know what day it shall be, that we may be every day prepared. And beside, he thereby the better exerciseth our faith and patience, and making us lay hold on his promises without limiting him to times and seasons. And therefore we should make this use of it, and restrain our curiofitie, and never search or inquire after that, which God will not have us to know, but look to our task, for it is our duty to think it near at hand, and therefore to get oil into our lamps to be ready when the Bridegroom shall come, and to stand always upon our watch, like the wise Master of the house, that keeps all things carefully, because he knows not when the thief may assault his house, Mark. 13. 32, to the end. Matth. 24. 42, 43. and 25. 3, 4. If Christians were taught to say, it was the last time when S. john wrote to them, how much more cause have we to think we live in the last time, upon whom the ends of the world are more apparently come? Another question is moved about those words, Mark. 13. 32. How it was true that the Son of Man himself did not know the day and hour of his own last coming? divers answers have been given to this question. As first, he did not know it, that is, he did not know it so as to make us know it: or it was no part of that knowledge which as the Prophet of the Church he was bound to make known to us: as in that speech, The Lord your God proves you, that he may know, that is, that he may make you know, etc. and when we say, O Lord arise, we mean, make us arise; and such like phrases are used in Scripture: or their answer is, that as our Saviour assumed diverse infirmities of ours, yet without sin, so did he assume ignorance; Ignorance I say of some things, that were not necessary for him as man to know, which belongs only to the estate of Humiliation, for now he is glorified, and hath laid down all infirmities, he now in heaven as man knows both the day and hour. Thirdly, it may be answered, that as Man he could not know it, without revelation from his Divinity: and therefore if the Son of Man did then know it, it was not a knowledge that belonged to his Humane Nature in itself, but he had that knowledge given him from his Divine Nature. Thus of the time. For the place where the judgement shall be, we have nothing in particular certain of the Scriptures: Some men have thought that it should be held in the valley of jehoshaphat, which was a place near to jerusalem: and to that purpose they allege the words of the Prophet joel, Chap. 3. 2. But this opinion is rash and presumptuous: because that place seems to speak in particular of such Nations as afflicted the people of Israel, and the valley of Ichoshaphat seems to be named but by way of allusion: yet notwithstanding, that the judge should sit in judgement in some place about jerusalem, is not altogether improbable, because it increaseth the terror of the judgement, & augments thoglory of Christ, to sit there as a judge, where himself was judged. But in this no man can conclude peremptorily to make a resolute opinion of it, because we have not sufficient warrant for it out of the Word. In the general it is clear by Scripture, that it shall be in some part of this neither world, either on the earth or near unto it; because, as was showed before, no unclean things, such as devils and wicked men, may enter into heaven: and beside, it increaseth the terror and justice of the judgement, to keep the Assizes where men have offended, and to sentence them to punishment in the place where they have done their offences: as for great crimes, judges are wont to appoint the place of punishment to be where the fact was committed. It is very probable, that the judge will sit in the clouds of the Air near the earth, whither the Elect shall be caught up to meet the Lord, 1 Thess. 4. 17. that so the devils may be conquered & sentenced in the very place where they have all this while ruled as princes, Ephes. 2. 2. I say only it is probable, because it cannot be necessarily concluded out of the places are alleged, viz. Matth. 24. 30. 1 Thess. 4. 17. The sixth question is, who shall be judged? And to this I answer out of Scripture by beginning at the remotest things, and coming nearer and nearer till it reach to each of us: and so I say, 1. That this judgement shall reach even to the unreasonable creatures: for the Apostle saith, that the heavens and the earth, and the things in them, are reserved unto fire against the day of judgement, and the perdition of wicked men, 2 Pet. 3. 7. And it is likely the Apostle hath this meaning, Rom. 8. 19 to 23. And so partly God will be revenged on the old heavens and earth for the vanity cast upon them by wicked men, and as they were the dwelling place of the wicked: and partly, as God in justice will restore to every creature, in the sort of the creature, whatsoever they lost by the sin of Adam, and his posterity. 2. Evil spirits shall then be judged, even the Devil and all his Angels, which are now bound in the chains of darkness till the judgement of that day, jude 6. 1 Cor. 6. 3. There shall be opened that great secret of the nature, and manner, and time of their first sinning against God, and all the horrible murders they have committed and attempted upon the souls of all sorts of men. 3. All mankind must their appear before his Tribunal: for God will judge the people, Psal. 7. 9 The ends of the earth, 1 Sam. 2. 10. The earth, 1 Chron. 16. 38. All Nations, joel 3. 12. The round world, Psal. 9 9 Both quick and dead, 2 Tim. 4. 1. By the quick is meant such as shall be found alive at his coming, 1 Cor. 15. 51. 1 Thess. 4. 17. And by the dead, such as have died since the beginning of the world to that day, 1 Thess. 4. 16. Reu. 20. 12, 13. so as no man or woman shall escape, 2 Cor. 5. 10. jude 15. Against this may be objected, that all the world stands either of believers or unbelievers, and neither of those must come to judgement, and therefore none at all are to be judged: the believer hath everlasting life, and shall not come into judgement, joh. 5. 24. and 3. 18. and the unbeliever is condemned already, and therefore needeth no further judgement. To this I answer, that the believer shall not come into judgement, that is, into the judgement of condemnation; he shall come to receive judgement of eternal absolution from all his sins and miseries. And the wicked are condemned already: First, in the counsel of God, as he appointed them to condemnation for their sins. Secondly, in the word of God, which tells him plainly of his estate and eternal misery, because he doth not repent and believe. Thirdly, in his own conscience, which is as a thousand witnesses, and doth judge him in himself as a forerunner of the last judgement: all this hinders not, but that he must appear openly at the bar of Christ, to have his sins publicly known, and sentence passed upon him for all his sins: so that it remains clear, that all men since the beginning of the world must come to judgement. Yet that it may work the more effectually upon men's conscience, it will be profitable to take notice of such particular offenders, as God hath in plain terms telled them beforehand, that he will judge them at that day: and so he will judge 1. Pagans', that have sinned without the Law, they shall be judged also without the Law written, by the Law of Nature, Rom. 2. 2. jews and all others that receive the Law written, but deny Christ, they shall be judged by the Law, Rom. 2. 3. Antichrist the Man of Sin shall be judged, and destroyed by the brightness of Christ's coming, 2 Thess. 2. 4. All that worship that Beast, and receive his mark (his mark is the Characteristical doctrines of errors and lies) they shall be cast into that Lake that burns with fire and brimstone, Reu. 19 20. and 14. 9, 10. 5. All false Teachers that bring in damnable Heresies, 2 Pet. 2. 1. 6. All Apostates that sin willingly after they have received the Truth, Heb. 10. 26. 7. All that trouble and disquiet the godly with their malicious oppositious, 2 Thess. 1. 7. 8. All Goats, that is, all unruly Christians that will not be directed by the word of God, but wilfully persist in the known breach of God's Commandments, Matth. 25. 9 All Hypocrites, that now go hoodded and masked, Luk. 12. 1, 2. Psal. 50. 17. 10. All Railers, that now by scoffing and slander vilify the godly, and the good way of godliness, Psal. 50. 19 jude 15. 11. All Censorious and masterlike Christians, that judge other men for that they are guilty of themselves, Rom. 2. 1, 2, 3. jam. 3. 1. 12. All Merciless and covetous rich men, Matt. 25. 41, 42. jam. 2. 13. and 5. 1, to 6. 13. All Whore-mongers and Adulterers, Heb. 13. 4. 14. All Drunkards and Epicures, Luke 21. 34. 15. All deceitful persons with their scant measures and false weights, Mich. 6. 10, 11. 16. All Liars, and all that love lies, Reuel. 21. 8. and 22. 15. 17. All ignorant persons that know not God, and all that disobey the Gospel, 2 Thess. 1. 8. 18. All Swearers, for God hath vowed he will not hold them guiltless, Commandment 3. 19 All gross offenders, not mentioned before, as Murderers, Idolators, Sorcerers, Usurers, and such like, Reu. 21. ●8. and 22. 15. 20. All civil honest men that rest only in being free from outward gross crimes: these shall come to judgement for their want of the power of Religion, Matth. 5. 19 and for all their idle words, Matth. 12. and for all their evil thoughts, for God will try the heart and reins. Lastly, all the godly must come to judgement too, but not to the judgement of condemnation, as was showed before: we must all appear, we as well as other men, 2 Cor. 5. 10. This point should greatly terrify all impenitent sinners, seeing no man can escape the judgement of God: multitude will not help them, nor can there be any help from worldly means: God hath his book in which are written the names of all to whom he gave life, and therefore none shall be forgotten: and therefore this should be a warning to enforce every man to repent in time, lest God surprise him at unawares and carry him away in an hour he thinks not of; and then as Death leaves him, judgement will find him. And beside, this very point should greatly stir up the desire of all that love the appearing of Christ, to wait for, and long for this great Assize. Men generally long to be at such Assizes, where many persons are to be tried, and where they shall have great causes examined and judged, especially if there be any great man to be arraigned. How them should we desire that day, when all men shall be judged, and the causes of so many great men of the earth shall then be openly heard? etc. Thus of the Sixth point. The Seventh Question concerns the signs of the coming of Christ, and these are of two sorts; for they are either signs that go before, and prognosticate and foretell of his coming, or else are such as are joined with the instant of his coming: Before I reckon the Signs that go before, I must give the Reader warning of certain events that are by some Divines reckoned for signs, which (I take under correction of the better learned) to be no signs at all of the last judgement: it is easy for us when we take things upon trust, sometimes to mistake. As first, some make the preaching of the Gospel to all Nations to be a sign, and such a one as is yet to be performed: whereas it is clear by that of the Apostle, Col. 1. 6. that that promise was accomplished in the Apostles days. For all Nations in that text, Matth. 24. 14. stand opposed to the country of the jews, that whereas in former times and then, the Gospel was only preached to jews, the time should come, and that shortly, that it should be preached all the world over, that is, in many other Countries. There is no necessity to understand it so, that every particular Nation in the world should have the Gospel preached to them; or if it were, it must not be meant of any one time, but successively at one time or other. Again, some make the security of the world, which our Saviour likens to the security of the old world, Matth. 24. to be a sign; whereas that is spoken of by way of complaint of the carelessness of men that would not awaken, no not when his coming was near at hand: for otherways the world is always secure, and wicked men are always so minded: and therefore it cannot be a sign that hath no distinction in it. Again, some make that a sign, that when Christ comes, he shall not find faith upon earth, Luk. 18. which place is not meant of his second coming, but of his coming to avenge the quarrel of his Elect that suffer in all ages: And the want of faith he complains of, is not to be understood simply, but in that respect which he intends in the Parable before: and so his meaning is, that th●●e are few of the very elect themselves that have so much faith, as to persist in prayer, & to resolve to overcome God by importunity, and not to be discouraged, though God seem not to hear their prayers, and put off a great while before he deliver them. Again, some make the persecutions mentioned, Mat. 24. 9 and the wars and other plagues mentioned, vers. 6. and the decay of love in many, vers. 12. and the rising of false Prophets and false Christ's, vers. 24. to be all several signs: whereas these were accomplished before or about the time of the final destruction of jerusalem, as is plain in the text: for he speaks not of the signs of his coming till the 29 vers. and beside, it is said they shall be accomplished before that generation pass, vers. 34. The signs which do properly prognosticate and give warning to the world of the coming of Christ, are so described in Scripture, as they serve successively one after another, to give warning in every age of the Church: and therefore the signs began to discover themselves in the very age of the Apostles, and so downwards, and will so be ordered, as every age yet to come shall have their special warnings to provide for that day: and so I take the proper signs to be in number eight. The first is the signs of certain Antichrists, that is, special false and heretical teachers, professing the Christian religion, which should teach doctrine that deprived the souls of men, of the benefit of redemption by Christ: and these Antichrists were but forerunners of the great Antichrist. This Saint john makes a sign, and this sign was accomplished, or began to be so, while yet S. john was alive, 1 joh. 2. 18. The second sign is given by S. Paul, 2 Thes. 2. 3, 4. and that is a general Apostasy of men in the visible Church, from the soundness of religion: and this was accomplished under Arrius, and the many ages of the Papacy. The third sign is the revealing and discovering of Antichrist, and the making of it known who was that great Antichrist, 2 Thes. 2. 4. and this was done by Gods two witnesses, that is, by a few choice Instruments that God raised up in the very times of this Apostasy, to preach and teach, that the Pope was Antichrist, and this was done in several ages of that Apostasy. The fourth sign is the preaching again of the everlasting Gospel, and the public profession of reformed religion, Rev. 14. 6. 7. and 15. 1, 2, 3. and this began in the age next before us that now live, in the ministry of Luther, Zwinglius, and diverse other. The fifth sign is the fall of Babylon, not only in respect of the consumption of the body of it, which hath been a doing by the word of God's servants now this 100 years, but also in respect of the destruction of the seat of that Whore of Babylon (the Pope) and the dissolving of his visible government, 2 Thes. 2. Rev. 18. and 14. 8. This (in the latter part of it) is yet to come, and will be accomplished at a time appointed, in the day that is called, The day of the great Battle of the Lord God Almighty; when by the sword of Princes he shall destroy that City of Rome, which hath been the very Throne of the Beast, and of the Whore, Rev. 16. 14. 16. and 17. 17. The sixth sign, is a fearful corruption of manners in the men of the world, foretold, 2 Tim. 3. 1, 2, 3. This I reckon as a sign, because I see all sorts of Writers have a great mind to it: but I take it to be so, not because the sins there mentioned shall be then found in the world, for they have been always in the world, but in a threefold respect: First, because all those sorts of sin shall reign at once in the world. Secondly, because men shall grow in a high degree abominable in sinning, so as to overpass the formet times in the unheard excess in sinning. Thirdly, because the corruptions of manners shall be found in all estates and degrees of men, and this sign I think belongs to this age: I suppose there was never any age wherein men were grown generally so monstrous, drunkenness, whoredom, swearing, falsehood, and deceit, besides the sins mentioned in the Apostles catalogue: and these things do so provoke the judge, and dare him to his face, that sure his coming cannot be long deferred, but he will hasten the rest of the signs, to be revenged of so wicked a world. The seventh sign is yet to come, and that is the calling of the Nation of the jews, which, that it shall be, is plain by the Prophecy of S. Paul, Rom. 11. but how this shall be performed, and when, I suppose it cannot be determined by Scripture. The last sign I take it, will be but a very little time before his coming, and that will be some fearful alterations in the powers of heaven, and in the air, and in the earth, and seas: but what these will be it is hard to conjecture, and the rather, because S. john tells of the noise of seven Thunders that were uttered before the end of the world; but he was forbidden to utter them, but to let them be sealed up, and kept unknown from the world, yea, and from the Church too, Rev. 10. 5. Matth. 24. 29, 30. It is very probable that this sign will be accomplished in the very letter, as it is recorded by the Evangelist. Thus of the signs going before our Saviour's coming to judgement: The signs joined with his setting out to come to judgement are these; the first is, a special sign of the Son of man, which shall be in heaven, and visible to all men on earth: but what this sign shall be, is unknown, and I am unwilling to trouble the Reader with rehearsing the several conjectures of Interpreters, seeing they are without warrant from the Word. The second sign is, the wailing and lamentation of all Nations, when they behold Christ coming in the clouds of heaven, Matth. 24. 30. Some Divines make the firing of the World to be a sign belonging to Christ's coming forth to judgement: but that cannot be so, because it is not probable, that devils and wicked men shall be in the new earth, or the new heavens, for there must dwell nothing but righteousness; and therefore this firing of the world, is to be reckoned as a consequent of the judgement. Thus of the Signs. The last point to be opened is the form and manner of the last judgement, and here four things are orderly to be inquired into: 1. The manner of the preparation to the judgement. 2. The manner of the trial of the causes to be tried there. 3. The manner of the sentence upon all sorts of men. 4. The execution of the sentence. The preparation to the judgement, concerns either the judge, or them that are to be judged. The Preparation, as it respects the judge, hath in it four things: 1. The Commission or singular power given to Christ for the execution of this judgement upon all the world, joh. 5. 22. This Commission was granted him in his first coming, and shall now be manifested to all men and Angels, before he enter upon the judgement, as we see is done by earthly judges. 2. The clothing of the Humane nature with unsearchable glory and majesty, above the glory of all men and Angels, which glory our Saviour calls, The glory of his Father, when he said, He should come in the glory of his Father, Matth. 16. 27. 3. The attendance of thousand thousands of Angels that shall show themselves in the perfection of their glory, waiting upon him, jude 15. Dan. 7. 10. 2 Thes. 1. 7. Matth. 25. 31. 4. The erecting of a most glorious Throne, wherein he will sit as judge, which he calls, The Throne of his glory, Matth. 25. 31. which is resembled by the glory of earthly Princes, which sit in Thrones of Estate, when they would show their Majesty to their people. Which Throne will be the more glorious, because before the erecting of it, all earthly Thrones shall be cast down, Dan. 7. 9 We must not be curious to inquire, what this Throne shall be made of, Daniel saith, It is like a fiery flame, Dun. 7. 9 Thus of the preparation of the judge. The preparation in respect of the judged, hath likewise four things, viz. 1. The Citation of the world to come to judgement: and the world is three ways summoned to come to judgement; First, by the ministry of the Fathers and Prophets in the old Testament, that from the beginning of the world cited men to appear before the judgement Seat of God; Henoch began before the Flood, jude 15. and others followed in every age, as hath been showed before. Secondly, by the ministry of Christ himself, and the Apostles, and the ordinary ministry of the Preachers of the Gospel, in all the ages under the Gospel, till the end of the World. Now the last summons is this, which shall be given at that instant when Christ is come in the clouds of heaven, and set in his Throne, and this shall be performed by a shout from heaven, and by the sound of the last Trumpet: This cry or summons is called, The voice of Christ, joh. 5. 28. 1 Thes. 4. 16. and yet it seem sit shall be performed by the ministry of Angels, Matth. 24. 31. He that employs the ministry of men to call the World to repentance in this life, will use the ministry of Angels to bring those men to judgement, especially such as have not repent of their evil ways. 2. The Resurtection of the dead, under which I comprehend the change of the living: for upon this voice all dead men shall receive their souls into their own bodies, & be quickened, and rise out of the Graves, or other places of the earth, or waters wherein they have lain, Rev. 20. 13. and those that shall be then alive shall be changed in a moment, in the twinkling of an eye, at the sound of the last Trump: and this change shall be in stead of death, and a kind of resurrection: they shall be changed, not in the substance, but in the qualities of their bodies, corruption putting on incorruption, and mortality putting on immortality, 1 Cor. 15. 53. 3. The collection of all the world of men, and evil Angels: for the Angels of Christ shall gather together into one place from all the four winds of heaven, even from all the parts of the world, all them that were raised or changed, even all both elect and reprobate, Matth. 24. 31. and 25. 32. 4. The separation of the good from the bad, which shall be performed by Christ himself, which knows the hearts of all men before the trial, even then when they are brought in by the Angels, and before he proceed to the trial of all men's causes, Matth. 25. 32. Where by the way diverse things may be noted: as first, that wicked men to their terror shall then have that done by Christ, which now in their malice and jollity they so much strive to do themselves. Now they shun the godly, and think the Towns the worse to live in where they are settled, especially if they be any number of them: at that day as their grievous punishment they shall have the godly taken from them, never more to live amongst them. Secondly, we gather hence, that there shall never be a perfect separation, no not in the best Churches on earth, of the good from the bad; only at the day of judgement it shall be perfectly made: This is showed by the Parables of the Tares and good corn, and of the Draw-net that catcheth both bad and good fish. Thirdly, note the titles given to both sorts of people; Christ calls the good Sheep, and the bad Goats, to give men before hand an intimation of their estates, if they will try themselves, by these similitudes they may know now how it shall go with them then. Goats are known to be creatures, that though they be turned into the same pasture with sheep, yet will not be kept within any bounds, but are unruly; and beside are creatures of very ill smell: these resemble all such ungodly men, as living within the compass of the visible Church, and enjoying the means of salvation with the godly prove unruly and rebellious, and will not be kept within the compass of the rules and directions given by the word of God, nor follow the example of the godly, but in many things against their knowledge sin wilfully and presumptuously: and they also shadow out that profaneness, by which ungodly men discover themselves by their words and deeds in every place they come in, so as they leave an ill sent behind them, the very place is the worse for them. Now Sheep resemble true Christians: and so true Christians are like sheep in four things; First, in teachableness: Christ's sheep hear his voice and follow him, joh. 10. A sudden whistle startles sheep, so as they come in, and are driven whither the Shepherd will, whereas Goats and Swine will not be driven without much toil and labour. Secondly, in sociableness: sheep will sort with sheep, and not with swine, and will not easily live, but in the company of sheep: so is it with the godly, their life is uncomfortable, if either they be forced to dwell where the wicked are, or where they may not enjoy the society of the godly. Thirdly, in profitableness: a sheep is profitable in all things about him: and therein resembles the good works of all the godly, in whom every thing is profitable, their prayers, their practice, their examples, their works of mercy, their piety; yea, their very afflictions are profitable, not only to themselves, but to others also. Fourthly, in their patience: they are quiet in adversity, like a sheep, dumb before the shearer, so are godly men when they fall into the hands of unreasonable men that afflict them, persecute them, and oppress & defraud them. Now by these things must men try themselves. Thus of the preparation to the judggment. The manner of the trial follows, where three things must be inquired into; 1. About what the trial shall be. 2. By what law men shall receive their trial. 3. By what evidence they shall be tried. For the first, it is clear by Scripture, that the trial shall be about the works of all men. They shall be examined about their works, and the proceeding shall be according to their works, as these and other Scriptures show, 2 Cor. 5. 10. Rom. 2. 6. If any say, that then it seems faith shall not be enquired after: I answer, that it shall, as is plain, 1 Pet. 1. 7. for by their works their faith shall be proved to the world; and faith itself is one of the highest works of a true Christian, joh. 6. 29. If any say further, that hereby is imported, that the godly shall then be justified by their works, and be saved for their works sake: I answer, that they shall be judged then according to their works, not for their works; God of his free grace will give reward according to their works, but not for their works, nor will their works then justify them, otherwise then as they declare them to be justified by Christ, and truly righteous in themselves. It may be further objected, that this may discourage poor Christains, and all such as have not power to do good works: I answer, that it is an error to think, that there are no good works but giving of alms: There are good works in the obedience of every one of God's commandments. Works of piety, and the works of our particular callings, are good works, as well as works of mercy: and the works of spiritual mercy a poor man may do as well as a rich man. About the trial of wicked men also diverse things may be objected: As first, they shall be judged for original sin, being borne children of wrath, Eph. 2. 3, and yet that is no work: I answer, that original sin is a work as it was wrought by Adam, and imputed to them, and as it is the cause and root of their actual sins: secondly, it may be said that they may be punished for other men's works, and so be judged for more works than their own works. To this I answer, that the punishment of their Parents sins may reach to their children, Commandment 2. but that is to be understood of temporal punishments in this world, and not of the sentence at that day: only children may then be judged for their Parents sins, and others for other men's sins, but that is only as other men's evil works become theirs, either by consent, or partaking, or imitation, Matth. 23. 35. There is another case that concerns both good and bad in that day, and that is the case of Infants either elect or reprobate, how shall they be judged that have done neither good nor evil in actual works, dying before they come to years of discretion. To this I answer, that the proceedings of God about Infants, is not clearly revealed unto us in this world, and therefore we must leave that as a secret till that day. In Infants reprobated, Adam's work is imputed, and the vile corruption of their natures makes them children of wrath: In elect children, both the work of their Parent's faith is imputed unto them, and besides the Spirit of Christ supplies outward works, by inward sanctification, after a way we cannot express. Thus of the first point. The second is, by what Law men shall be judged at that day? And to that I answer out of Scripture, that all such to whom the Gospel hath come, they shall be judged by the Gospel, Rom. 2. 16. which is thus to be understood, that godly men shall be tried by the Gospel, so as their faith, and repentance, and new obedience, being avouched, they shall receive the benefit of trial, not by the rigour of the Law, but by the promises of the Gospel: and wicked men shall be tried by the Gospel, only as their unbelief shall be an aggravation against them, that having so many ways broken the Law, would not fly to Christ, nor seek atonement in him: so as properly the godly are tried by the Gospel. Now all the wicked men in the world are chiefly tried by the Law, and so either by the Law of Nature, even by the principles infused into every man's mind by Nature, as the Pagans and all that know not the Scripture: or else by the Law of Scripture, that is, by the Law or Covenant of works recorded in Scripture: see Rom. 2. 12. The third thing is, by what Evidence men's causes shall be tried, and how the sins of the wicked shall be proved against them? And for answer hereunto, we read Reu. 20. 12. that when the dead both great and small shall stand before the Lord, there shall be certain Books opened, out of which shall be taken manifest evidence in all the Trials. Now what books these shall be, other Scriptures tell us: and so we read of five books that are likely then to be opened. The first is the book of Nature, and so the creatures abused by men shall be for evidence against men: as unto the Idolatrous jews, the very horns of their Altars shall testify against them, jer. 17. 1. their sin is graven, and as it were written upon the creatures they have abused. The second book is the book of Scripture: for all those places of Scripture have been in this world rightly propounded and urged against them, shall then serve for undeniable evidence: The word which they have heard shall judge them at the last day, saith our Saviour, joh. 12. 48. The third book is the book of Conscience: Every man's conscience shall then be wonderfully dilated, and made able to remember all their sins afresh, and so shall be as a thousand witnesses. Though the consciences of most men are now asleep, yet Christ will make them awake at that day, and give in full and perfect evidence. That work of accusing which the conscience doth in some men unperfectly in this life, it shall do perfectly at that day: and so for excusing in the godly. The fourth book is the book of God's remembrance mentioned in the case of the godly, Mal. 3. 16. and intimated in the case of the wicked, jer. 17. 1. in which book are written all the things that men have done in their bodies, whether good or evil. Now besides these books, we read in that place of the Revelations, of a book of Life, that is, of such a book as contains the names of all that God hath appointed unto salvation by jesus Christ, and by that book the judge will see upon whom to pass the sentence of Absolution, and so by consequent, on whom to pass the sentence of condemnation, Reuel. 20. 12. with Phil. 4. 3. Now besides these books, we read of a book of providence, that contains a Record of all the persons to whom God gave natural life, and form, of which David makes mention, Psal. 136. 16. and this book may be of use to show who must be called to judgement. And yet further we may gather out of other Scriptures, that if there be need God can produce other Evidence: As first the Heavens and the Earth will declare God's righteousness, at least by way of aggravation, either in respect of the benefits they have brought forth unto man to allure him to goodness, and the judgements have been upon them to terrify him, Psal. 50. 6. The very vanity which the creatures have been subject to, will testify against man in that day: The heaven, saith Zophar, shall reveal his iniquity, and the earth shall rise up against him, job 20. 27. And hence it was that God called the heaven and the earth to witness between him and the people at sundry times in the Old Testament. Secondly, the examples of the faith, and piety, patience, and mercy in godly men that have lived amongst the wicked, will be evidence against them: as the example of Noah will condemn the old world, Heb. 11. 7. so the example of the Queen of the South, and the Ninivites, will rise up in judgement against the jews, Matth. 12. 41, 42. Lastly, the Spirit of God, which hath rebuked the world of sin, will be able to convince all the ungodly openly of all their wickedness at that day. Thus of the manner of the Trial. The manner of the Sentence follows. The manner of the Sentence we cannot in this world know, save that our Saviour himself hath given a little taste of it, by making a brief description of it in Matth. 25. the latter part of the chapter: and this glimpse of that glory of his proceedings there he gives, that both the godly might be established in consolation, and the wicked left without excuse having so fair warning. The sentence stands of two parts, the one concerns the godly, and that is a sentence of absolution, as Divines call it, or rather a sentence of glorification: and the other concerns the wicked, and that is a sentence of condemnation. Our Saviour will begin with the sentence of absolution, to show thereby his readiness to mercy, and long-suffering, and that he is not carried with unjust fury against those on his left hand, and that thereby also he may make the elect capable of the dignity of being Assessors with him in the judgement upon the wicked. The sentence that concerns the godly may be considered of according to the four parts of it. The first is the calling of the elect to glory, vers. 34. The second is the reason given for this calling, vers. 35, 36. The third is the answer Christ shall receive from the elect, v. 37, 38, 39 The fourth is the replication of our Saviour to their answer, v. 40. For the first, in general we may note, That if Christ call us to grace and good works in this life, he will call us to glory in another world: All that are effectually called, and set about God's work in this world, shall have a most joyful call to the possession of an eternal kingdom at the last day. Which should much encourage the godly, against all the hardship of godliness in this life. There are many things may be briefly noted from the particular words by which this glorious calling is expressed. 1. In that the judge is suddenly by change of style called a King, it might have some use for the present respect of the Disciples, that dreamt of an earthly kingdom in this world: and beside, a general respect unto the godly of all ages to inform them, that though Christ entertain his servants in this world but in mean conditions many times, and that thereby his glory seems much abased amongst men, yet at that day, he will speak and do for them like a King, yea a King alone, when all other Kings shall lay their Crowns at his feet. 2. In that he saith, Come ye, it notes how glad Christ will be of them at that day, as of such as have been long from him. No father can be so glad to see his children that have been long absent, as Christ will be to see his members: while he yet sits upon the Throne of judgement, he cannot choose but show his affection. 3. In that he saith, Ye blessed of my Father, he shows them the fountain of all their preferment to be Gods free love and grace to them, and not their deserts. And withal teacheth us to be confident in it, that no people are so blessed and happy as such as be true Christians: They are the blessed of God; even such as God blesseth as a father: If Israel's blessing could make jacob happy, much more God's blessings upon those he acknowledgeth for his children. It matters not though the world hate us, and curse us; if God will love us and bless us, it is enough. 4. In that he saith; Inherit the kingdom, it imports that we shall never have full possession of perfect glory till the day of judgement. We are heirs now, but we are as it were under age. And beside, merit of works is here again confuted: for if we hold heaven by inheritance, than not by merit: a man's child claims not his land by desert but by descent. And further, in that he calls their glory a kingdom, it gives us a glimpse of the surpassing advancement of every true Christian at that day. This world hath no higher estates to shadow it out by, but a kingdom, which is the highest greatness on earth, and therefore we should be greatly comforted against the miseries we suffer in the days of our banishment, and pilgrimage here below. 5. In that he saith, Prepared, we may gather from that word, the great care of our heavenly Father, that provides estates for all his children long before they be ready to possess it, which should be some instruction to earthly Parents to show care for their children in providing, if it may be, for them before hand. 6. In that he saith, for you, it manifestly shows that God did particularly choose certain men, and not all men, as heirs of his kingdom. 7. In that he saith, from the foundation of the world, we may again note that Heaven is not had by our merits, because it was prepared before we had done either good or evil. Observe also, that our Saviour making mention of the beginning of the world, expresseth it by mentioning the foundation of the world, great was the surpassing glory of God's power and wisdom in making the world, and likewise beyond all apprehension, great was his power in hanging this mighty frame of all things without any thing to hold it up, save his own secret power and decree, and will it should be so. Or may not the foundation of the world be referred to the mind of God in eternity? Though this world were framed and reared in the beginning of time, yet may we not say, that it was founded in the mind of God from all eternity? The consideration of all these things in the calling to glory, should greatly abase us for our want of affection, and admiration, and strong consolation in the hope of all this glory, and if it be possible, it should pluck up our hearts to a fervent love and longing for, and hasting to the appearing of Christ jesus; our hearts, I say, upon whom the ends of the world are come, when the day of the Lord is so near at hand. And withal it should work in us a perfect patience in bearing the afflictions of this life, these light afflictions, I say light, in comparison of that eternal weight of glory. Thus of their calling to glory: The Reason follows, vers. 35. 36. And it is taken from their works of mercy, as they are signs of their faith in Christ, and as marks of their Adoption, not as causes of their glory: and yet if it were granted they were causes of glory, yet it will not follow they are meritorious causes: There are many sorts of efficient causes, besides causes meritorious: if any ask why their works of piety are not mentioned, or works of righteousness as well as mercy: I answer; that mercy is not absolutely better than piety, but only in a sort, viz. in respect of men, and as mercy doth justify our piety to be right. Now out of all the words I observe 1. That good works are necessary to salvation, as causes without which no salvation will be had. 2. That works of mercy are very acceptable to God, Acts 10. 4. Phil. 4. 18. 3. That the best charity is to relieve godly Christians, Gal. 6. 10. From the answer of the godly, we may gather something of defect, and something of praise. The defect seems to be, that they do not sufficiently inform themselves of the dearness of relation between them and Christ, and the great account that Christ makes of their works. As we must not be just overmuch, to think better of ourselves than there is cause, so we must not be wicked overmuch, in denying God's grace, or attributing more sin to ourselves than is true. Their great praise imported in these words is, that they forget the good they have done, being more prone to see and acknowledge their unworthiness, whereas wicked men can remember the good they have done, but forget their sins. From the Reply of Christ we may observe, the near conjunction between Christ and Christians: He reckons of them as of himself, and is affected with all that befalls them, as if it did befall himself: He is not ashamed to call them brethren; yea he reckons poor Christians as a part of himself, though they be despised in the world, yet he loves them, as he loves himself, they are precious in his eyes: calling them brethren, he vouchsafeth them incredible honour, which should greatly stir us up to charity; and if at any time we are dull, set Christ before our eyes, and think what a Sacrilege it is to deny relief to Christ. Thus of the sentence of absolution: which being ended, he will proceed to the sentence of condemnation. He is not so merciful as to forget to be just. It is in vain to plead the mercy of God and Christ, to prove the salvation of the wicked, for he is just as well as merciful, and that they shall know fully at his coming. In the sentence of condemnation observe four things: First, the reprobation of the wicked, vers. 41. Secondly, the cause of this reprobation, vers. 42, 43. Thirdly, the Apology of the wicked for themselves, vers. 44. Fourthly, the answer to their Apology, vers. 45. In the Reprobation of the wicked I note diverse things, as 1. In that speaking of the judge his title of King is left out, which was mentioned, vers. 34, 40. I gather that wicked men, even at the Tribunal, when they shall see Christ in his greatest glory, yet they cannot truly love him, or esteem of his glory: The natural hatred of Christ will continue upon them even at that day. 2. In that he saith, Depart ye from me, it shows that it is a grievous misery to be thrust out from Christ: it were an everlasting fearful punishment, if wicked men did suffer no more, but the absence of Christ for ever; to live without that Sun of Righteousness, is worse than to live without the shining of the Sun in the firmament: and herein note the justice of Christ, in that wicked men could not abide the company of Christ, and true Christians in this world, they shall now be paid in the same kind, they shall never more enjoy the presence of Christ or any one true Christian. Woe to Hypocrites at that day, though now they seem to be joined to Christ, yet let them think what it will be, when they shall be made to depart. 3. In that he calls them Cursed, it shows that every wicked man is a cursed creature; and withal, that to be under God's curse is the quintessence of misery. And therefore godly men have little cause to envy the prosperity of any wicked man, nor wicked man to be so drunken with the estimation of the fading glory of earthly possessions. 4. In that he saith, Into everlasting fire, it notes the unspeakable horror of the pain of wicked men in Hell. If a man knew he must lie in a burning fire but one day, oh how would he be dismayed? Oh what senselessness hath bewitched ungodly men, that are not frighted with everlasting burnings? They are wonderfully blinded, that strive to believe, that there is only Poena Damni, not Poena Sensus, in Hell: That there is no pain in Hell, but only loss of good things, as the presence of God and Christ, etc. 5. In that he saith, Prepared for the Devil and his Angels, we observe, 1. That God never purposed to show mercy to the Devils. 2. That there is one Devil is chief, and hath power over the rest. 3. That from the beginning God intended to show mercy unto mankind, though not unto devils. 4. That the eternal companions of wicked men shall be devils: such as love wicked company in this life, may here see what companions they shall have in Hell. From the description of the cause of the Reprobation, we may note, 1. That it is not enough to refrain from evil, but we must do good. Not bearing of fruit will be a cause of cutting down the Tree. 2. All Religion is pretended in vain, by such as are able, and do not show mercy to the poor. It is a sin that Christ shall find only in the wicked. From the Apology of the wicked, we learn 1. That men may be very innocent in some things in their own sight, and yet be very guilty in the sight of God. They did think verily they never saw Christ naked, etc. and yet in his members they did. 2. That it is the property of the wicked to remember the good they do, and forget the evil: they can remember their prophesying, working of miracles, and eating and drinking with Christ, Matth. 7. 22. but forget all their sins of unmercifulness, and the like: No ma rule if they justify themselves before men, that shall dare to do it before Christ himself. From the answer to the Apology, we learn plainly, that all the injuries done to the godly, yea even to the poorest and meanest of them, Christ reckons as done to himself, and will accordingly punish them at the day of judgement; yea not only injuries, but the neglect of honouring, and succouring and relieving of them. Hitherto of the manner of the Sentence. The execution follows. Unto the execution of the Sentence four things belong. 1. The delivery of Possession of eternal glory to the godly. 2. The detrusion of the wicked into Hell. 3. The creation of the new Heavens and new Earth. 4. The delivering up of the Kingdom of Christ into the hands of God the Father. For the first, after the sentence ended, the Elect shall be all taken up to heaven with Christ, there to reign with him in eternal bliss: where they shall presently be possessed of four incomparable benefits: The first is the immediate vision of God, so as never man saw him in this world. If to live in the presence of great Princes on earth be such a preferment, what is it to live in God's presence for ever? and if to see the monarchs of the earth in their glory so much affect men, what is that eternal sight, when men that once were but dust and clay, are now admitted to behold that infinite perfection, and fountain of all goodness? In God we shall behold most perfectly all those things that can be of power to stir admiration, all those beauties and praises, that the nature of man can delight in. The second is the perfection of their own natures both in soul and body: Then shall their countenances shine like the Sun in the firmament; then shall their very bodies be like spirits, able to pass whither they will in a moment: then shall they possess health, without all infirmity, or power to feel pain, or defect, nor sorrow, sickness, or weakness shall any more assail them: but greater things than those shall be bestowed upon their souls; for than shall their knowledge be made perfect: Here we know but in part, there we shall know as we are known: there we shall enjoy an everlasting day: It is dark night with us in this world, in comparison of that celestial light of knowledge: Here we are groping in the dark to find out some parts of truth, but there God who is whole truth itself, shall fill our minds with the shining beams of his light. Then shall all the faculties of the soul be made perfectly glorious, in all righteousness and true holiness, all impotencies being removed, God himself being all in all in the Elect for ever. The third is the acquaintance and most glorious society with all the Angels of Heaven, and all just men, of all ages and degrees: which fellowship shall be made perfectly comfortable, all things that may offend being removed from them, both in their natures and works: The heart of man cannot imagine any true praise of friendship, that can be there wanting to any of that society. The fourth is the actual donation of power over all things, even the kingdom of the whole world: God will then suffer them to enjoy what their hearts can wish in heaven or earth: they receive then as their own, all that ever God made. Now from the possession of all these ariseth joy unspeakable, and delight above imagination, not only the heart of man, but all his senses being taken up with perpetual admiration, and refreshing, being as it were continually in●●riated with those rivers of pleasures that are at the right hand of God. The second part of the Execution, contains the thrusting of all the wicked, with the Devil and his Angels into Hell: where all the damned must suffer first abjection from the face of God, and deprivation of the very sight of all that might comfort in heaven or earth. Secondly, the gnawing of conscience upon the eternal remembrance of all their sins. Thirdly, unutterable torments in fire unquenchable. Fourthly, the horrid presence of the Devil and his Angels, all which are made more grievous, by the impossibility to find either ease or end. The life they loathe they must live, and the death they desire they shall never find. Oh that men could be warned in time, to provide that they never come into that place. That message Dives would have sent to his brethren, is brought unto men now by the Gospel, and therefore let them awake to live righteously, that they perish not in this great damnation, where shall be the Chaos of darkness, the horror of tribulation, the fear of confusion, the grief of fearful visions, the voice of men lamenting, the biting of worms gnawing, cold intolerable, fire unquenchable, stinch intolerable, darkness palpable, and an absolute despair of all that is good. The third thing is the creation of new heavens and new earth, according to these Scriptures, Esay 65. 17. and 66. 22. Reu. 21. 1. 2 Pet. 3. 13. Now about this Creation we are to consider of two things: 1. The firing of the world. 2. The liberty of the creatures. For the first of these it is manifest, that the world, that it may be made new, shall be cast into the fire, as into a furnace: The heavens and the earth are reserved unto fire, the heavens shall perish, and shall all wax old as a garment, and as a vesture God shall fold them up, and they shall be changed; the heavens being on fire shall pass away, and be dissolved with a noise, and the elements shall melt with heat, and the earth with the works thereof shall be burnt up, Psal. 102. 27, 28. 2. Pet. 3. 5, 7, 10, 11, 12. The substance of the heavens and the earth shall not be annihilated, but the qualities only shall be altered, that is, bettered: The figure of this world shall pass away, not the nature, 1 Cor. 7. 31. For the second of these, all things shall be so made new, as all creatures that were brought into bondage shall then be set at liberty, and receive restitution, as is manifest, Acts 3. 21. Rom. 8. 23. That this point may be the more clearly understood, I must consider of two things. First, how the creatures are in bondage now, and then how they shall be at liberty then. The creatures be now in bondage many ways: First, as any of them are corruptible, so in bondage to corruption. Secondly, as they are subject to mutations, and confusions, as in the case of the Air and Seas. Thirdly, as they are forced to serve the turns of wicked men, and their uses. Fourthly, as they are teachers of the world, and men will not learn: the creatures are Gods great book, and it is a bondage to teach and lose their labour. Fifthly, as any of them are either the instrument, or the subject of man's punishment. Sixthly, as since the fall they have lost their vigorous instincts, as they are dulled and distempered in them. Now for the second point, they shall then be freed from all that vanity, or pain, or misery, or mutability fell upon them since the fall of man; and withal they shall be restored into a glorious estate, when the Elect are glorified: and so they partake of the glorious liberty of the sons of God. But this restitution shall not be made to each particular creature that hath been, but to each sort of creatures shall be then found alive at the last day: But what shall be their glory, or how long they shall continue, cannot be determined without curiosity and rashness. The fourth effect or consequent of the judgement, is the delivering of the kingdom of Christ into the hands of God the Father, 1 Cor. 15. 24. which is to be understood, not of the glorious estate of Christ, but of his temporal government over the world and the Church, as he ruled by means in this world: for this kingdom ends, when he hath fully subdued the devils and death, and wicked men, and hath fully delivered the Elect from all sin and misery. Then there shall be no need to govern men by Magistrates, or Preachers, or Sacraments, or discipline, or of any of the helps of natural or spiritual life. Thus of the explication of this Article. The use that may be made of this Article in general follows, and so first it may extremely affright all men that lies in their sins without repentance, for there are many things in this doctrine terrible, as 1. That God hath set them a day, wherein he will certainly bring them to account. 2. That this day is most certain, and God will not alter his mind, Act. 17. 31. Heb. 9 27. 3. That this day will be a day of wrath to them, and not of mercy: The date of mercy unto impenitent sinners will then be out, Rom. 2. 5. 4. That all his sins shall then be discovered, even all his secret sins, and none can be forgotten, in as much as the evidence shall be given out of so many books, where all things are written, as it were, with a pen of iron, and the point of a Diamond, 1 Cor. 4. 5. Revel. 20. jer. 17. 1. 5. That even the longer he lives, the more he heaps up wrath against that day, Rom. 2. 5. 6. That no means will then be available to deliver them. Riches will not help them, job 36. 18, 19 nor multitude cannot shelter them, jude 15. 7. That though thou hast excelled in many gifts, and done much good in the world, yet if thou die in sin without repentance, thou shalt not escape God's vengeance, 1 Cor. 13. 3. 8. That it is but a little while thither, 1 Pet. 4. 7. jam. 5. 8. The signs of Christ's coming are the most of them run out; and we see that diverse of the last signs run together, as if the Lord made haste to make an end of all things: and if general judgement were yet further off, yet death is at hand, which gives a particular judgement upon thee. 9 That when he doth come it will be so suddenly, as thou shalt not have time to make thyself ready, or to mend thy course, Matth. 25. 6, 10, 11, 12. 1 Thess. 5. 2, 3. Matth. 24. 39 10. That God will be judge himself. 11. That it will be a final sentence, there can be no revocation or appeal. 12. That God's proceedings in his justice will be then all cleared, they shall have nothing to object; and his justice will the more appear both by the equity of his dealing: They have had their days of sinning, and therefore reason he should have his day of judging: and by the consideration of his patience, that hath deferred this last judgement for such a wonderful while: and beside, God will then discover a world of offences in every wicked man, that are not now known to others: and finally, God will then open the secrets of his counsel, and bring forth exquisite reasons for his decrees, and providence, and judgement, which are now like a great deep to us. Lastly, it must needs be most terrible to them, if their hearts can apprehend now the horror of their summons by the sound of the last Trump, and their public shame before all the world, and especially their eternal separation from God and all good things, and that infinite torment they must for ever be in with the Devil and his angels. But yet unto them this doctrine hath another use, that is, more comfortable, and that is, that God yet gives them warning to repent, and if the Terror of this day, can now make them to repent, their souls shall be saved in that day, Act. 17. 31. else they are most woefully undone for ever. And on the other side it may be a doctrine of wonderf u comfort to all the godly: and the rather if they consider, 1. That they have judged themselves already, and therefore have Gods promise they shall not be condemned at that day, 1 Cor. 11. 31, 32. 2. That God hath judged them already: they have endured their pain already in this world: God will account the afflictions of this life sufficient unto them, 1 Pet. 4 17. 3. That they are already perfectly justified, and absolved from all their sins, Rom. 3. 24, 25. and 8. 33. 4. That they have Christ to be their judge: for there are many comforts in that point. They need not be afraid of his sentence, because he hath been their advocate all this while, and hath pleaded for them at the bar of justice, 1 joh. 2. 1, 2. and he is their brother, their husband, their head, and all things else in relation, which imports dearness. Read but the Book of Canticles, and consider whether he that gives such wonderful, loving, and familiar terms of affection to his Church, can ever be brought to pronounce a terrible sentence upon her? And beside, hath he not in Scripture left many promises that assure us of our happiness at that day? And further, who can read the story of the Passion of Christ, and think that he will ever speak terrible things to them, for whom he suffered so grievous things on earth. Was he not himself judged for them on earth, that they might be absolved from heaven? Lastly, he hath left us the seal of the Spirit of promise, even his own Spirit in our hearts, as an earnest of our most glorious and final Redemption at that day; and besides that privy seal of his Spirit, how often hath he set to his broad seal in the Sacraments from time to time? And therefore they may be all assured, that there Christ will be made marvelous in that day in all them that believe, to their everlasting honour, and praise, and glory. Thirdly, the doctrine of the last judgement, should serve also for instruction, and so 1. It should strike a constant fear of God into our hearts, and of his dreadful justice, and majesty, Reuel. 14. 7. 2. It should make us very patient under any wrongs, or oppressions of the wicked men of the world, especially when men suffer trouble for Christ's sake and the Gospels; for we shall be sure to see a perfect recompense upon our adversaries at that day, if they repent not, 2 Thess. 1. 5, 6, 7. jam. 5. 6, 7. Phil. 4. 5. 3. It should teach every Christian to be temperate, and reserved in the case of censure, and judging of others, 1 Cor. 4. 5. and 5. 12. Rom. 14. 10, 11, 12. But especially it should marvellously fire the hearts of God's children, to all possible care and conscience to express all manner of holiness, and good works, in all parts of their conversation, and to avoid all things that may offend, Tit. 2. 12, 13. 2 Pet. 3. 11, 14. 1 Cor. 15. 5, 8. The eighth Article. I believe in the Holy Ghost. 1 JOHN 5. 7. For there are three, which bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. HItherto of the Articles of the Creed that concern the Father and the Son: Now followeth the Article that concerns the third Person in the Trinity in those words, I believe in the Holy Ghost. Ghost is an old English word, and signifieth Spirit: and this Title of the Holy Spirit is given to the third Person in Trinity, in a special manner: The word Spirit by way of cause, and the word Holy, by way of effect. He is a spirit not only in nature (so the Father and Son are a Spirit) but because he proceeds from the Father and the Son by way of spiration or breathing: on the other side, he is called holy, not only in respect of Nature (for so Father and some are holy) but by effect, because he makes the Church holy. Now to believe in the holy Ghost, is not only to believe that there is a holy Ghost, but to rely upon him for sanctification, and salvation, and all happiness: to believe the holy Ghost to say true when he speaketh, or to believe what is written of him, will not serve turn, unless we believe in him. The reason why there is but one Article about the Holy Ghost is, because the doctrine concerning him, hath not been so much opposed, as the doctrine concerning Christ, or the Father: unless we take in the Articles that follow, and place them under this head of the Holy Ghost, which may be done thus; The third part of the Creed concerns the Holy Ghost, and his special operation, which is sanctification: which is declared partly by the object, which is the Church, and partly by the effect, which is communion of Saints: which communion is enjoyed in three things, viz. Forgiveness of sins, Resurrection of the body, and life everlasting. Before I come to open the full meaning of the words of this Article, I observe from the general consideration of them, with the coherence, these things, 1. That the Holy Ghost is God as well as the Father and the Son, because we must believe in him, as well as in the Father and the Son, which is plainly proved by the Scriptures, 2 Sam. 23. 2, 3. Esay 6. 7. with Act. 28. 25. Act. 5. 3, 4. 1 Cor. 3. 16. hence is the Holy Ghost reckoned with the Father and the Son, Matth. 28. 29. 2. That he proceedeth from the Father and the Son, which the Creed intimateth in placing this Article last, and is plain by these Scriptures, where he is called, The Spirit of the Father, Luk. 4. 18. Esa. 61. 1. joh. 14. 16. 26. and 15. 26. and of the Son, joh. 16. 7. 14. and 20. 22. Rom. 8. 9 Gal. 6. 4. 3. That he is a distinct person from the Father and the Son, which is manifest in Scripture, Matth. 3. 17. Matth. 28. 19 4. That he is equal to the Father and the Son, and therefore we must believe in him as well as in the Father and Son: This appears also in this, That divine worship is due to him, as well as the Father or the Son, Matth. 28. 19 1 Cor. 619, 20. 2 Cor. 13. 13. as also by this, that the sin against the Holy Ghost is unpardonable, Mat. 12. 31. The substance of the meaning of the Article is, That every Christian in particular doth profess to believe in, and put his trust upon the holy Ghost, as the Author and worker of his happiness and salvation. Now that the reason of this Article may appear, it will be profitable for us to consider, what the Holy Ghost is in his own nature, and what he is in effect or operation, upon which we may ground our faith and trust in him. There are diverse things in the nature of the Holy Ghost, that should move us to believe in him and rest upon him: as first, That he is eternal, and was before the world was, Gen. 1. 2. and therefore cannot alter his disposition. Secondly, that he is immense, and everywhere present, Psal. 139. 7. joh. 14. 16. Rom. 8. 9 and therefore he is ready to help. Thirdly, that he is omniscient, Act. 1. 16. and 10. 19 and 20. 23. 1 Cor. 2. 10, 11. 1 Tim. 4. 1. Heb. 9 8. 1 Pet. 1. 11, 12. and therefore he knows what we want, and what is needful for us. Fourthly, that he is omnipotent, Esa. 11. 2. Mich. 3. 8. Pro. 1. 7. and 7. 8. Rom. 15. 19 1 Cor. 12. 4. and therefore is able to deliver us and make us happy. Thus of what the Holy Ghost is in his nature; what he is by effect or operation follows: and so we are to consider of the benefits which the holy Spirit worketh, all which serve to prove, that we may & aught to put our trust upon him. Now these benefits are either common or proper. The common benefits are such as belong either to all creatures, or to all men: The proper benefits belong only to the godly & elect. The operation of the holy Spirit common to all creatures is the making of them at the first, and the special preparing and quickening of the first matter, that it might produce the several forms of things. Thus the Holy Ghost is likened to a Fowl that sits upon her eggs till the young ones be hatched, Gen. 1. 2. So did the Holy Ghost sit upon the first Chaos, till it was made apt for the several forms of all things. And it was the Spirit of the Lord that garnished the heavens, job 26. 13. and so it is the work of the holy Ghost to give life to all the creatures still in their several kinds, for the preservation of the sorts of things. Thus God sendeth his Spirit still, and they are created, Psal. 104. 30. The operation of the Holy Ghost, common to all men are of diverse sorts, as 1. The special forming and inliving of every particular man that comes into the world: Thus job saith, The Spirit of God hath made me, and the breath of the Almighty hath given me life, job 33. 4. Psal. 139. 14, 15. 2. The invention of the mysteries of skill for the managing of particular sciences, and trades, and callings amongst men. There is in all trades and professions of men such things of skill, as are above the reach of the nature of man since the fall, and are discovered only by the holy Ghost Thus the wisdom and skill Bezaliel and Aholiab had for building was from the Holy Ghost, Exod. 31. 3. so G●deons skill in matters of war, judg. 6. 34. and that these things must needs come from above, appeareth by this, that nature in any one man can hardly reach to make him capable of any more trades or callings than one, though he be helped with instruction. 3. The inspiration of certain men to conceive and write the book of God, for the instruction of all men in the visible Church. This sacred frame of holy words, came not by the wit or skill of men, but by the immediate divine inspiration of the Holy Ghost, 2 Tim. 3. 16. 2 Pet. 1. ult. This I reckon among the benefits common, for though the men inspired were all holy men, yet the matter inspired serves for use to wicked men as well as godly: for, though the Scriptures be available only to the salvation of the Elect, yet it serves for so much information of the wicked, as may leave them without excuse, and it serves to terrific them for their sins. 4. The qualifying of the Ministers, that are appointed for public teaching: for this skill is above nature, and from the holy Ghost. And God's Spirit in the Teachers is given sometimes unto the use of wicked men as well as godly, Neh. 9 20. Act. 20. 20. and so the gift of teaching may be bestowed upon wicked men, so as they may be like the Carpenters that built Noah's Ark, and yet be drowned themselves, such was judas. 5. The gifts of prophesying and working of miracles, these are all from the holy Ghost, 1 Cor. 12. 9, 10, 11. and yet these gifts may be found in wicked men, Mat. 7. 22, 23. 6. The high gifts of illumination in divine things, in the understanding of the doctrines of faith, that are above nature: for all men by nature have a veil over their understandings, 2 Cor. 3. 15. Esa. 25. 8. now if this veil be in any part pulled off, it is by the holy Ghost, for he is the only spiritual anointing and eye-salue, 1 joh. 2. 20. Rev. 3. 18. Now this gift of enlightening, and tasting of the good word of God, and the discerning of the heavenly things in respect of the theory of it, may be found in wicked men, but not with application and practice, Heb. 6. 4, 5. Thus wicked men may receive so much grace, as to hear and receive the word of God with joy, so as to have a taste of the very powers of the world to come, Luk. 8. 13. but this taste is without digestion, they are not sound humbled for their sins, nor is it sufficient to take them off from the love of this present world, nor will they yield themselves to be ruled in all things by the word they rejoice in: nor do they apply the promises to themselves, so as to believe God's favour, and their own salvation in the world to come. 7. The gifts of restraining grace: this is a great gift; by which a man is made to forbear many vile actions, contrary to the bent of his own nature, and to act diverse things wholly above his own disposition, so as he is as if he were another man: as Saul was when the spirit of God fell upon him: and so many men even among the heathen, had an expression on of valour, wisdom, chastity, justice, etc. and this was from the holy Ghost for the good of humane societies. Thus God kept Abimelech from Abraham's wife, Gen. 20. 6. Thus Haman can refrain his rage against Mordecai, Hest. 5. 10. If this gift were not, wicked men would be as the wild beasts of the desert. And yet it is one thing to restrain a man's corruptions, and another thing to mortify them. Thus of the operations of the holy Ghost t●at are common both to good and bad: but the surpassing glory of his working, is in the benefits proper to the Elect only, & so his works may be considered, either in general, or in particular. The general works are; 1. The conception and qualification of the humane nature of our Saviour, by which he was made fit for that great work of the redemption of all the Elect, Math. 1. 18. Esay 61. 1. and 42. 1. and thus he received the Spirit without measure, joh. 3. 34. 2. His habitation in the godly, their hearts being the temple of the holy Ghost, so as he dwells in them after a wonderful manner, Rom. 8. 11. Eph. 2. 22. 2 Cor. 6. 3. The regeneration of all the Elect in their seasons, joh. 3. 3. 5. 1 Thes. 2. 13. Tit. 3. 5. Thus they are washed, sanctified, and justified, 1 Cor. 6. 11. and in respect of new graces, the godly are the Epistle of Christ, every grace being as a word or letter, graven upon their hearts by the holy Ghost, 2 Cor. 3. 3. 4. The uniting of all the godly, into one mystical body, being himself the bond of that union in jesus Christ: of which most glorious work the Scriptures speak evidently, Eph. 4. 3, 4. 1 Cor. 12. 12, 13. 5. The quickening and raising up of our bodies at the last day, Rom. 8. 10. The particular works or things he worketh in the godly are such as these marvelous things: as, 1. Liberty: Liberty I say chiefly from the power of sin: making a godly man able to subdue such corruptions as nostrength of nature, or natural arguments or means could ever master: This is far above restraining grace: Where the Spirit of God is, there is liberty, 2 Cor. 3. 17. and, The law of the Spirit of life, which is in Christ jesus, hath freed me (saith S. Paul) from the law of sin and of death, Rom. 8. 2. and this the Spirit doth, first, by working a spiritual circumcision upon the heart, causing a man to employ himself in the duties of mortification, till he give deadly wounds to his beloved sins, and at length cast them away like a loathsome foreskin, Rom. 2. 29. making a man to accuse and condemn himself, & pray against the deeds of the flesh, till he get some victory over his corruptions, Rom. 8. 13. and in this work the holy Ghost discovers himself as a Spirit of judgement, and a Spirit of burning, as the Prophet Esay calls him, Esa. 4. 4. Secondly, by lusting against the flesh, that is, stirring up consent, and earnest desires and groans to be rid of the burden of corruption, Gal. 5. 17. Thirdly, by causing a man to hear a word behind him, when he is about to go out of the way, either on the right hand and on the left, Esay 30. that is, by daily good motions, and inward checks of conscience, which tend to dissuade a man from yielding to any thing he knows to be a sin. Fourthly, by baptising the penitent sinner with the baptism of fire, Matth. 3. 11. which is, when the holy Ghost falls upon his heart, and so inflames his affections, that he is full of indignation, and a desire of holy revenge against his corruptions, and an unspeakable zeal after righteousness and God's glory. 2. The infusing of divine gifts, qualifying the godly with such abilities as are altogether above nature, such as are Faith, Love, Hope, and the gift of Prayer; no man can believe things above reason, and without means, unless he have the spirit of faith, Rom. 4. 17, 18. 2 Cor. 4. 13. Heb. 11. 1. The love of God is likewise shed abroad in our hearts by the Holy Ghost, Rom. 5. 5. and it is the Spirit that makes a man hope and wait for the righteousness to be revealed in another world, Gal. 5. 5. and therefore is the Spirit called the Spirit of prayer, or supplication, Zach. 12. 11. because it is he only that qualifies a man with such a language, as to be able to speak to God with judgement, affections, and confidence, Rom. 8. 15. Yea besides these, he bestows such gifts upon the godly, in respect of which they are said to partake of the divine nature, as they are made like unto God, 2 Pet. 1. 4. as when the Spirit makes a man resemble God, in his contentment, in his love, in his knowledge or wisdom, and in mercy, and a pure and sound mind, and patience, and goodness, and such like: First it is a wonderful work to make the heart of man unmoveable, like God, delighted and pleased, and at rest in himself without discontentment at his condition; and this peace and joy the Holy Ghost is the author of, Rom. 15. 13. and 14. 17. Secondly, the Holy Ghost makes a man to resemble God in his love to the godly, above all the people of the world; and is therefore called the Spirit of love, Rom. 15. 30. 2 Tim. 1. 7. Thirdly, to let go all the other gifts of the Spirit, which are mentioned in that catalogue, Gal. 5. 22.) I will only instance further in that grace of knowledge; it is a wonderful work to make a man understand supernatural things, the mysteries of God's kingdom, which are known only to God himself, for the natural man perceiveth them not, 1 Cor. 2. 14. 13. 10. Matth. 13. 11. as to know how God stands affected to us; yea to know the height, length, breadth, and depth of God's love to us, Eph. 3. 19, 20. yea to know those sacred truths, so as to be transformed by them, and changed into the likeness of the things taught us, from one glorious grace to another, 2 Cor. 3. ult. Now this knowledge or wisdom from above the Spirit worketh in us, both by curing and making sound our minds, 2 Tim. 1. 7. and by leading us into all truth, and bringing to remembrance the things which we have heard, joh. 14. 26. The third work of the Holy Ghost in the elect, is the fanctification of their works, or the sanctifying of them unto obedience, 1 Pet. 1, 2. 2▪ Thess. 2. 13. and this the Spirit doth by quickening them, and stirring them up to good works, both by inward motions, and by the ministry of the word made effectually. Thus the fruit of the Spirit is in all goodness, and righteousness, and truth, Ephes. 5. 9 and It is the Spirit only that quickens, joh. 6. 63. and further he doth it by purifying the soul from such dross as might hinder obedience, 1 Pet. 1. 22. such as pride, hypocrisy, and worldly lusts; and by helping our infirmities, when we know not what to do as we ought, Rom. 8. 26. and by putting life into v in the manner of well-ding, Rom. 8. 10. and beside, by causing us to keep God's statutes and to do them, Ezech. 36. 27. as it were working our works for us, setting us to work, and directing all the work of our hands: and finally, by sanctifying the offering up both of ourselves and of our service unto God, as the Altar sanctifies the gift, Rom. 15. 16. and by opening of an access unto God in all our service, Eph. 2. 18. The fourth work of the Holy Ghost in the elect is Consolation: for he is given unto them of Christ as an unspeakable Comforter all their days, joh. 14. 16. such a Comforter as the world never had, nor can receive, as Christ saith in that place: and this joy in the Holy Ghost, is a prime part of the kingdom of God, Rom. 14. 17. and thus he comforteth them with joys unspeakable and glorious, 1 Pet. 1. 9 and this makes the godly to walk on in the fear of God with great encouragement, Act. 9 31. and as he is a Comforter to them in all estates, so especially in the days of affliction and distress, he rests upon them as a Spirit of glory, giving them such tastes of the joys of heaven, as makes them contemn all earthly things, 1 Pet. 4. 14. and this joy they find, not only by an habitual gladness of heart at all times, but especially in the word, 1 Thess. 1. 5. and in Prayer and Sacraments and fellowship with the godly. The fifth work of the Holy Ghost in the godly, is strength for perseverance: and so it is his office to see to it, that grace go not out, which in many Christians is but like a bruised reed, or smoking flax, and thus he abideth in them for ever, joh. 14. 16. to strengthen their inward man, Eph. 3. 19 and this he performeth both by nourishing the seeds of all grace in them, Esay 44. 3. and by supplying their wants, Phil. 1. 19 and by a powerful assistance in all times of trial and temptation, 2 Cor. 12. 9, 10. and by establishing their faith that they may hold out to the end, which he doth both by bearing witness unto their spirits still that they are the children of God, Rom. 8. 15. and by being Gods privy seal to all his promises, and an earnest or pledge of the glory to come, Eph. 1. 14. 2 Cor. 1. 22. and 5. 5. The Uses of this Article follow, and First, diverse sorts of men may hence be warned to look to themselves in many things, which perhaps they little think of; men must take heed of sinning against the Holy Ghost, seeing he is God, and so wonderful in nature and works. Now the sins against the Holy Ghost, are either pardonable or unpardonable: There is one sin against the Holy Ghost cannot be forgiven. The first sort are grievous, but yet may be repent of, and forgiven; and thus men sin against the Holy Ghost 1. When they live without the Holy Ghost, as all wicked men do that are not sanctified by the Holy Ghost, jude 19 2. When men acknowledge not the glory of the Holy Ghost, in ascribing to him the praise of all those skills or abilities they have in any estate of life. 3. When men order their affairs without seeking counsel or direction from the Holy Ghost, by such means as he hath appointed, Esay 30. 1. 4. When men will not give ear or regard when the Holy Ghost speaks unto them in the ministry of his servants, Neh. 9 20. 30. 5. When men despise the counsel which the Holy Ghost gives in the word, 1 Thess. 4. 8. 6. When men are so far from regarding the word, that they do purposely confirm their hearts, and strive to be insensible, like an Adamant, lest they should hear the word God sends in his spirit by his Prophets, Zach. 7. 12. 7. When men openly rebel against the doctrine of God's word, and set themselves to vex the Spirit of God in their Teachers, Esay 63. 10. Such were they of whom S. Stephen said, Ye resist the Holy Ghost always, Act. 7. 51. 8. When men tempt the Holy Ghost: and that is when they will do such things as they know are evil, and put it to the trial, whether they shall be punished or discovered. Thus Ananias tempted the Holy Ghost that was in Peter, by lying and dissembling, Act. 5. 3. 5. 9 By receiving the grace of the Spirit in vain: and this is a sin in such as have been enlightened, and have had some common graces, yet fall away, and all comes to nothing, in that no sound reformation follows. 10. By quenching the Spirit: and this may be committed by two sorts of men. First, by wicked men that have temporary gifts of the Spirit, with some special tastes of remorse, or joy, or of the powers of the life to come, and then fall away, and having begun in the Spirit will end in the flesh, 1 Thess. 5. 19 Gal. 3. 3. Secondly, godly men may for a time quench the Spirit, when after calling they fall into gross sins, which will cause the Spirit to cease working sensibly, and put out the joy and life they find in God's service and presence. There is another way of quenching the Spirit, and that is when the people carry themselves so, as they discourage the spirit of their Teachers, and make them less willing, or able to preach in their wont power and vigour. Lastly, when men grieve the Spirit of God, by whom they are sealed to the day of their redemption: and this is a sin the children of God are to be warned of, and this they may commit if they wilfully persist in any known sin, either secretly, or in domestical carriage, or in their conversation abroad, Eph. 4. 30. Thus of the sins against the Holy Ghost, that may be forgiven if men repent and believe in Christ: There is one sin against the Holy Ghost, that can never be pardoned, Matth. 12. 31. Hebr. 6. 4, 5. and 10. 26. 29. To find out the exact nature of this sin is very hard, but upon the evidence of those three places of Scripture, I undertake to define it thus. The sin against the Holy Ghost that is unpardonable, is a sin after illumination, and sanctification, by which a man doth wilfully and wholly fall away, contemning the Gospel, and doth despite the works of the power and grace of the Holy Ghost, without remorse to the death. 1. When I say the sin unpardonable, I exclude all the sins against the Holy Ghost named before. 2. When I say a sin after illumination and sanctification, I exclude all the sins of such people as never had the powerful means of salvation, or never so as to work a manifest change in them. The person that commits this sin, must be such a one as was before enlightened, Hebr. 6. and sanctified, Heb. 10. 29. that is such a one as did attain to diverse gifts which he had not before, which were wrought in him by the Holy Ghost, and had a taste of the doctrine he heard, and of the powers of the life to come: but yet he was not sanctified with any saving grace, or repentance from all sin, or effectual relying upon jesus Christ for his own salvation. He had tastes of many things, but did not sound digest any thing. 3. When I say, he doth wilfully and wholly fall away, I mean diverse things. First, that this sin cannot be committed by such as continue in the same manner they were in relation to Religion, it must have apostasy in it. Secondly, it must be a wilful apostasy, which is when a man falls into sin not only against his knowledge, but without any temptation, Heb. 10. 26. and this excludes the sins of David and Peter. Thirdly, I say, it must be a total apostasy, not a falling into some one or two gross evils, but a falling away from respect of all parts of truth, that should master his nature or works, though he show not all this openly; but in heart he is an Apostata from all grace. He doth as it were depose, or abrogate all the Law, Heb. 10. 28. 4. When I say contemning the Gospel, I mean two things. The one, that he doth loath that way of salvation by Christ; and the other, that he doth extremely scorn the means of publishing the Gospel, that is effectual to work sanctification in men, and that means which had before power to work change in the party himself: both these I take it are imported, Heb. 10. 29. He may brook the general use of exercises of Religion still, as the Pharisees did, but not that means that hath power and life in it. 5. I add the word despite from Heb. 10. 29. to include the sins of persecuting and blaspheming, and both out of desperate malice, without any colour of cause, or measure of dislike. This person is always a known adversary, and withal doth reproach godly persons, and godliness, but it is of wilful malice, which excludes persecuting or blaspheming that is done of ignorance: as in Paul, 1 Tim. 1. 13. 6. When I add the works of the Holy Ghost, I difference this sin from the blasphemy that is against the nature or person of the Holy Ghost; for so it is no greater sin than to blaspheme the nature or person of the Father or Son: but it is the special operation of the Holy Ghost, that is the object of this sin; by which God comes more near unto man, than he is in nature or person. 7. I add, works of power or grace: because as usually this sin is committed by despighting the work of grace in other true Christians; so sometimes also it is committed by despighting the works of power, as the miracles wrought by Christ were reproached by the Pharisees, Matth. 12. 8. I add, without remorse, because I think that he that commits this sin is so far from being capable of true repentance, that it is impossible he should get but that remorse or repentance he had when he was first enlightened: So I take that place Heb. 6. and so I think such as have any remorse or despair arising from the sense of the greatness of their sins, cannot be guilty of this sin: 9 I add, to the death, only to note, that this is that sin, which the Apostle calls the sin unto death in a special sense Final impenitency in any sin is unto death, but than it hath not the description going before: Nor do I mean that it cannot be known till death, but that it will last unto death, without returning from it. Now this sin is said to be unpardonable, not because it is greater than God's mercy or Christ's merits, but because God hath resolved to show his justice upon this sin without mercy: and because in that way of saving of men which God hath now resolved upon, all means of salustion are disappointed to the uttermost, else if they could repent, God could forgive: and this justice of God may not seem strange, since he declares himself willing to forgive all sins, and doth except but this one. Now the explication of this sin should serve for a warning to such heareres as have had remorses and illumination, and find themselves in many things changed; I say, they should be warned to look to themselves, since this sin can be found in no other persons: and to this end they should take counsel in two things. 1. Now that they are near the kingdom of God by these effects of the Holy Ghost in them, they should be careful to go on, and never rest till they attain to sound conversion and true saving grace; and that they will do, if they humble themselves before God for every known sin, especially those sins that have been most loved of them, or most rooted in nature: and secondly, if they will be at the pains to use all good means to get the particular assurance of God's love to them, for these two things were never found in any of those that so fall away. 2. My next counsel is, that they take heed of those special sins that were in such as at length grew faulty in this unpardonable sin; that when they feel any of them in themselves, they make haste to get out, lest they prove forerunners of the sin against the Holy Ghost, such as were in the Pharisees and others; these or the like, the forsaking of that means by which that enlightening was wrought, as the Pharisees did the ministry of john Baptist. Secondly, the constant affectation of the praise of men, more ●●an the praise of God. Thirdly, habitual alienation of 〈◊〉 heart from God and goodness. Fourthly, wilful evil practices without temptations. Fifthly, constant envy at the gifts and praises of the godly. Sixthly, wilful misinterpretation of all that godly men do, even their best works; especially if they be gone so far as to feel themselves to be tempted to fall into a course of open opposing and persecuting of good men and good causes, if it be possible let them break off, and by speedy repentance prevent the horrible mischiefs they may fall into, lest from these oppositions, and the custom in them, they fall into malice, and despighting of the work of grace. Thus of the Use of Admonition. The Uses for Instruction follow, and so the consideration of this Article, should teach all that have care of their own soul, 1. To examine themselves whether they have the Holy Ghost or not, 2 Cor. 13. 5. Rom. 8. 9 Now the Holy Ghost doth discover himself to be in the heart of a man by these signs, all or some of them. As first, by the combat it raiseth in the heart against the flesh, Gal. 5. 17. if there be an internal worker within us, that doth constantly oppose and strive against the secret corruption that is in our nature, without doubt it is the Holy Ghost. Secondly, by the taste and savour it breeds in us about spiritual things: for if the Holy Ghost be in a man, his taste for earthly things is marred, and he hath a sensible taste of the things of the Spirit, accounting nothing more savoury than holy things; such as are the Word, Prayer, Sacraments, godly society, and such like, Rom. 8. 5. Thirdly, by the victory over the power of sin: If the Holy Ghost be in us, though we may have sin, yet we are freed from the law of sin; our corruptions do not rule and reign as they were wont to do, Rom. 8. 2. The body is dead in respect of sin, Rom. 8. 10. The Holy Ghost doth daily set us a work in killing of sin, one after another as they arise, Rom. 8. 13. and this is done by the duties of mortification; thus we are washed in the tears of repentance by the Holy Ghost, 1 Cor. 6. 11. and this sign is the more clear, when it reacheth not only to the deeds of the body, but to the sins of the heart. It is an infallible sign of the Holy Ghost, if a man have felt the circumcision of the heart, that is, if he have voluntarily implied himself, in the painful resisting and cutting off, of secret evil in the mind and affections, Rom. 2. 29. Fourthly, by that transformation is wrought in the hearing of the word, 2 Cor. 3. ult. when a man doth not only hear with admiration, but finds himself persuaded, and presently changed unto that grace and holiness is taught him by the word, when he is sent home another man. Fifthly, by the love of God in affliction. It is a special work of the sanctifying Spirit of God, when a man can love God, and show it by the fruits of it, even then when God's hand is upon him, especially when crosses do beset him, and compass him about: for that is a work altogether above nature. This love to God in adversity he shows, by mourning for his spiritual absence, by esteeming any token of his love and favour above all things in life, by delighting himself in God's house and presence, by refusing sin, for the respect he bears to God, though it might bring him never so much pleasure or profit, by his vexation for any dishonour done to God, by his longing after God's presence in glory, and by his constant care to keep God's commandments. Sixthly, by the gift of prayer: when a Christian is able in secret, with affection, and persuasion of God as his best refuge in heaven or earth, to make his daily recourse to God upon all occasions, Rom. 8. 15. Thus of the first Use. 2. Such as find they have the Holy Ghost should be instructed to carry themselves as becometh so great an honour done them, and show it especially three ways. First, by striving to have and keep their souls and bodies clean from sin, and to make the rooms of their heart as holy as they can for the entertainment of such a divine guest as the Holy Ghost. What a business would there be about cleansing and trimming of our houses, if some great person were to come thither? Secondly, we should show that we believe those things taught us concerning the Holy Ghost, by seeking to him upon all occasions, when we find any need in any thing that belongs to any of those works of the Holy Ghost. But especially we should strive not only to get those great works of the holy Ghost wrought in our hearts, but also we should endeavour to show the power of the working of the holy Ghost in us, by those outward fruits of the holy Ghost: more especially those nine fruits mentioned, Gal. 5. 22. it would make a Christian appear to be more excellent than any man, if he can sound act those virtues there mentioned, which he may do by the holy Ghost that is in him. And it were very profitable if men would strive to act them, and to lay this pattern still before them. Now the things he should express are; 1. Love: that is, a loving behaviour towards the godly, yea, towards all men: such a behaviour as is without hatred, emulations, envyings, censuring, and the like works of the flesh. 2. joy: that is, such a behaviour as expresseth contentment, and comfortableness, both in our spiritual estate in relation to God, and in our outward condition in the world. 3. Peace: that is, such a behaviour as is quiet from meddling with other men's business, and is free from discord and contention, or sedition, or heresies, the works of the flesh mentioned before. 4. Long suffering: that is, such a behaviour as can bear with the infirmites' of those with whom he converseth, and that is not easily provoked by slight injuries, but passeth by, or pardoneth many a wrong. 5. Gentleness: which is, when a man is easy to be spoken to in any business, without sourness, or pride, or frowardness, and doth treat with others in a quiet and humble manner. 6. Goodness: that is, such a behaviour as is full of good fruits of mercy, when a Christian doth strive to become as helpful and as profitable as possible he may to all sorts of people where he liveth. 7. Faith: that is, fidelity, when a man is just in his words and promises, that he may be trusted as safely as if men had his bonds or obligations; and withal, doth detest lying and deceit, and all courses of fraud and guile. 8. Meekness: which consists in the suppressing of anger, and inward perturbations which arise from frowardness, and discontentment: when a man can show himself to be able to bear crosses or provocations, without passion or worldly distempers. 9 Temperance: which restrains our cares and projects, and excess in minding or seeking the honours, riches, or pleasures of life, and makes use soberly of diet, apparel, recreations, and the things we do possess. Thus of the second use. Thirdly, all men should hence learn to make very high account of all true Christians, and to have them in very high honour, because they have the holy Ghost, and upon them he hath wrought all those wonderful works spoken of before. They should be used as the Princes of God in all places where they come. Pharaoh, when he would prefer joseph, could say, Where could we find such a man, in whom is the Spirit of the high God, Gen. 41. 38. Thus of the uses for instruction. Lastly, this Article should be very comfortable to the godly, and that in many respects; as first, that God should be pleased to deal so wonderful gratioufly with them, as to vouchsafe to put his Spirit into them. Secondly, they may thence gather, that God that hath given them his Spirit, will bless them in many other things beside. If Obed Edom's house was blessed because the Ark was there, how much more reason have we to hope that God will bless us, now his Spirit abides with us. Thirdly, it should be a great comfort to a Christian, against all his fears and doubts, arising from his ignorance or insufficiency, or infirmities: for by the holy Ghost that is given to him, he may hence gather, he may do all things in time which God would have him to do. Lastly, this Article must needs be comfortable, when God hath promised to give the Christian the holy Ghost to be his comforter, and to abide with him for ever. The ninth Article. The holy Catholic Church. HItherto of the Articles of the Creed that concern God, even all the three persons in the Trinity. Now follows the second part of the Creed, which comprehends the Articles that concern the Church of God. Amongst all things that are in the world, faith admires only God and the Church. The Church (I say) as next to God in glory and true honour. Now the Articles concerning the Church, concern either the properties or the privileges of the Church. The properties of the Church are two, viz. that she is holy, and Catholic: the privileges of the Church are such ●s she enjoys in this life, or such as she shall have in another world. The privileges of the Church in this life are two, Communion of Saints, and Forgiveness of sins: And in the world to come, two more, viz. Resurrection of the flesh, and Everlasting life. First of the properties of the Church. But before I come to consider of the particulars mentioned, I must first explicate the Doctrine to be believed concerning the Church in general, and so I would show, 1. What the Church is. 2. The original of the Church. 3. The estate of the Church. 4. The marks and notes by which the true Church may be discerned. And then the general uses of all. When I inquire what the Church is, I mean, the true Church, for the false Church is no Church properly, as an ill Grammarian is no Grammarian properly. Now to find out what the Church is, we must first consider of the acceptation of the word, and then of the definition of the thing itself. The word Ecclesia was a word in use among the Athenians, and came of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signified an assembly of Citizens, that were called out from the multitude a● it were by name, or in their ranks by the voice of the public Crier, to hear some speech or sentence of the Senate and was thence borrowed by the Apostles for their purposes, by way of similitude: The Church or assembly of God's people, being a company that came together, not by chance, or without order, but by the voice of God's Ministers, as it were Criers, called out of the Kingdom of Satan, to hear the doctrine of the Gospel revealed from heaven. The common people in common speech, call the places set apart for the exercises of Religion, Churches. But so it is not taken here. In Scripture the word hath diverse acceptations, for sometimes it signified, the assembly of the men of the world for their own businesses; and so that tumultuous Assembly of the Ephesians was called a Church, Act. 20. 17. Sometime it signified the Assembly of the enemies of God's people, Psal. 26. 5. this was the malignant Church. Sometimes it signified the meeting of a few Christians in a family, for religious private duties, so there were Churches in godly men's houses, Rom. 16. 5. Sometimes it signified a company of men in one City or Province, that did outwardly profess the true religion, 1 Cor. 11. 18. 22. and so usually in the writings of Divines, the company throughout the world so professing, is called the visible Church: and in this sense there may be hypocrites and scandalous Christians in the Church as well as godly men, as the Parable of the Tares and the Draw-net show. But so it is not taken in the Creed, for besides that this Church is holy, as these wicked are not, and enjoyeth remission of sins which they do not, besides this, I say, we are said in the Creed to believe this Church to be, which argues, that in itself it is invisible and known to God, and cannot be discerned by outward senses in the essential things of it. Sometimes by the Church is meant the public Officers in the Church, that have power of government and censure, as Matth. 18. 17. but in the strictest sense, by the Church in the new Testament is signified the number of Gods Elect only, considered as they are effectually called by the Gospel, and do cleave unto Christ their head by a true and lively faith. Thus of the Etymology of the word. The definition of the Church followeth. The Church here meant in the Creed, is a company of men dwelling every where, effectually called, ordinarily by the voice of God's Criers, from the misery and profaneness of the world, to the supernatural dignity of God's children, being united unto Christ as their head by Faith, and among then selves by love as fellow-members. In these words the general nature of the Church is to be considered, and then the special difference of the Church from all other companies or professions, or assemblies of men. The general nature is expressed in these words. A company of men dwelling every where: where diverse things are to be noted. 1. That it is a company, not one man. 2. That it is of men as the material cause, not of other creatures, for none but reasonable creatures are capable of God's Image, and so none but they can make a Church: and among reasonable creatures, I exclude Angels, though they had a kind of calling to that excellent estate they are in, yet the Scripture speaks so sparingly of it, that we cannot tell how to define it, and therefore I meddle not with it: and beside, the Church is here considered as it is purchased by the blood of Christ, which Angels were not, neither are they tied to the ministry of the Word, as the Church in her calling is. 3. I add, dwelling every where, to note that I define the Church, that is Catholic, as the Creed calls it: which terms in the most evident sense agree to the Church now under the Gospel, since the partition wall between jews and Gentiles was broken down: and yet in some sense it may agree to the Church from the beginining: for even in the time of the jewish Church, the Nations were not simply barred from fellowship with the jews; and therefore we read of three sorts of people that belonged to the jewish Church, to wit, the jews themselves and Proselytes, that is Gentiles that professed the jewish religion, and were circumcised, and withal religious or devout men, that were Gentiles converted to the jewish religion, but were not circumcised, such as were Cornelius, and diverse others. The special nature of the Church, in which it differs from all other companies of men, is expressed in the other words of the definition, and so they show us three things; 1. The efficient cause of the Church, viz. her calling by the voice of God's Crier. 2. The terms from which, and to which she is called: in the middle words of the definition. 3. The fo●me of the Church, which consists in her union with Christ, and communion with herself among the members of that company: For the first, when I say, she is called ordinarily by the voice of God's Criers, I intimate diverse things thereby: 1. That the Preachers of the Gospel are as public Criers to call men, to hear what God hath to say to them, like those Criers in Athens, of whom I spoke before, Matth. 3. Esay 48. 1. 2. That I consider not of the Church as she is elect of God, till she be called, because many of the Elect for a great part of their lives may lie scattered about, and hidden in the heaps of the men of this world. 3. That the preaching of the Gospel is the means to make men actually of the Church, and members of Christ, and so to have right to salvation: The Gospel is the power of God to salvation, Rom. 1. 16. and 10. 14. 4. I add, effectually called, to exclude Hypocrites and carnal men that enjoy the means, but obey it not, and to include the work of the Holy Ghost, making the hearts of the Elect to answer to Gods call, and obey his voice: for by the Spirit God speaks also internally to their hearts. 5. I add, the Word ordinarily, to show that though God is pleased to bind men to the use of the means, yet he himself is not tied, but can work without the means: and so it may give us occasion to inform ourselves in diverse cases: as first, in the case of such, as live in places where the means is not, nor can be had. It is possible that God extraordinarily may work conversion in some men in such places; which was the case of Cornelius living in Caesarea, Act. 10. Secondly, in the case of Infants, who do belong to the Church by virtue of God's Covenant, though they live not to receive conversion by the preaching of the Gospel; for Christ saith of Infants, Theirs is the kingdom of God. Thirdly, in the case of such as live in Paganish and idolatrous places, as in the times of the darkness of Popery, or in the case, where men are by violence carried away and brought up in idolatrous places; God may have a remnant amongst them, that belong to his election, and are in time truly called; as in the days of Elias, in the kingdom of the ten Tribes under the reign of Ahab. Fourthly, in the case of such as are borne deaf, or become so before they are capable of receiving the Gospel, they being borne of godly parents, may belong to the Church as Infants do: I say, God that knows his own from eternity, may even amongst them, by the supply of the Spirit, make members of the Church. Besides, seeing the Holy Ghost doth not need special instruments to work withal; sometimes he may work that by the eyes of the deaf, which he doth by the ears of others; for by their eyes he may pour in an eternal light into their minds. Lastly, the case of such as are destitute of understanding by nature, or disease, is very hard, because they want reason, and so are incapable of faith: and if we say, that the Holy Ghost may infuse an inward light, than it is clear they cease to be fools or madmen: In this case therefore we must religiously and charitably suspend, and leave Gods work to himself. The terms from which, and to which, the Church is called, follow in these words, from the profaneness of the world, to enjoy the supernatural dignity of the children of God. The term from which, Terminus à quo, is from the profaneness of the world; in which words, three things may be noted. First, that the true members of the Church were in their estate of Nature as profane as the people of the world, living in sin, and being the children of wrath as well as others: which show the exceeding riches of God's grace, and Christ's love to them, that could respect them, being so vile and sinful. Secondly, that our first parents before the fall, could not properly be said to be the Church; because they neither were called from an estate of corruption, nor did they then need Christ, nor had that faith in Christ, being perfect by creation, and so not wanting a Saviour; whereas the Church is properly the Spouse of Christ. Thirdly, by these words all men in visible Churches may try themselves, for only they that are converted from profaneness are true members of the Church; and so Hypocrites are excluded, and open profane persons, and such as are only changed in their opinions, and not in their practice, 2 Pet. 1. 4. Terminus ad quem, or the term to which they are called, is to the supernatural dignity of the sons of God, which words express the grace of Adoption, which comprehends the substance of all that felicity we have from God in Christ after calling, Eph. 1. 4. but of the privileges of the Church afterwards. The last words of the definition describes the form of the Church, the essential inward form, which is that union with Christ by faith: they are really members of the Church, that are united to Christ, as their head by faith: without this faith it is impossible to please God; and faith comprehends all that, which essentially God requires of us to justification and adoption, joh. 3. 16. I add their union one with another by love, because brotherly love is an inseparable fruit of faith, for faith worketh by love, Gal. 5. 6. and is such a Characteristical sign of a true member of the Church, that the Apostle saith, thereby we know we are translated from death to life, because we love the brethren, 1 joh. 3. 14. and the same Apostle seems to make Love a kind of form of the true Christian, Eph. 1. 4. Thus of the definition of the Church. The original of the Church follows next to be considered, and so I consider of the Church, as she is the Church, not as these men were in their estate of Nature, for so her father was an Amorite, and her mother an Hittite, in as much as she was sinfully borne, she was basely borne: but that company that I call the Church, were not the Church, when they were in that estate of Nature. The Church then as she is the Spouse of Christ, hath many things in her original that are very glorious, and much to be admired: And that if we consider her original, in respect of decree, and in respect of her birth, and in respect of her preservation: First, her Original in respect of decree is wonderful, because she is upon record from everlasting, the names of all the members of the Church are particularly written in the book of life. God made an act for her being and advancement, before she was, he provided for her from everlasting, and chose her in his everlasting grace and love; and this is her original before time. In time she was in such bondage and misery, that she must of necessity be redeemed and purchased out of that vile condition: and this purchase is the more wonderful, if we consider either the person by whom, or the price by which. The Person that redeemed her, was no less than the Son of God; and the price he paid, was his own blood, Acts 20. 28. Her original in respect of her Birth, is also very strange and wonderful: For first, she is borne of God, not of the bloods of men, nor of the will of man, but as of God by regeneration, fearfully and wonderfully made. The world never heard of two stranger things, than the generation of Christ, and the regeneration of the Church; of Christ, as the Son of God; of the Church, as it were the daughter of God. Secondly, she is borne of immortal seed, she is so endued with life, that she can never die, but live as long as God himself, 1 Pet. 1. 24. And that seed is the word of God preached to her, which makes her all new, God having chosen a company of men of purpose, and separated them by a holy calling to this Ministration, even to sow this seed of immortality and eternal life in men's minds. Thirdly, in her birth, by the mighty working of the Holy Ghost, she is qualified with supernatural gifts, such as no other of the children of men can attain unto; such as are faith, and all the gifts of holiness & saving grace. Fourthly, the original of her preservation also is as wonderful: for her preservation, she hath from Christ her head, that doth that for the Church which any natural head can do for the body: This company of men can no more subsist without a head, than the natural or political body can. It was a law of the Creator, that all bodies should live by their heads, in respect of government, nourishment, and dependence: Now the Church hath great cause to rejoice in her Head: because, first, he is a perpetual Head that lives in all ages to govern and nourish the Church, spiritual life being kept afoot in every age from the beginning of the world till now: If the Church had a new Head in every age, then must she die as often as her Head dieth, and be made alive as often as she hath a new Head: Her Head therefore is always one and the same. FINIS. AN ALPHABETICAL Index, of the most material points that are handled in the explanation of the CREED. GEntle Reader, whereas this Index doth point to the several Folio's, wherein upon perusal thou shalt find some errors, (viz.) from Folio 64. to 101. Let me entreat thee to correct with thy pen what hath been mistaken at the Press; so thou shalt make this Index more useful unto thee. A. A Bba Father: why Christ gives this Title to God. page. 344 Absence of Christ, a fearful punishment. page. 527 Sentence of Absolution at the last day. page. 523 Man infected with Actual sins. page. 204 Christ in Adam: how. page. 262 Adversaries of Christ consult. page. 326 Our Affections must be set upon things above. page. 476 Affections in Christ differ from ours. page. 250 Gods mercy appears in Afflictions in four things. page. 67 God moderates our Afflictions four ways. page. 82 Agony of Christ: what caused it. page. 241 It is comfortable in diverse respects. page. 342 God Almighty in ten respects. page. 1●8 Why Almighty attributed to the Father only. page. 139 Almightiness of God comfortable. page. 143 Christ Amazeth the jews with the impression of his divinity for three reasons. page. 348 Angels witnesses of Christ's Ascension. page. 483 Creating of Angels a glorious work. page. 156 Their Titles. Ibid. Their Substance. page. 157 Their Place. Ibid. Their Number. Ibid. Their manner of being and working. Ibid. Their knowledge and power. page. 158 Their Language. Ibid. 4. Questions about Angels answered. page. 159 Angels serve for many uses. Ibid. A good Angel to every elect: probable. Ibid. No divine worship due to Angels. page. 160 Gods Anger pacified. page. 443 justice of God's Anger showed towards the godly two ways. page. 81 Anointing of Christ. page. 219 What was shadowed out by it. Ibid. To what Office he was Anointed. page. 220 Christ Anointed to be a Prophet. page. 221 Strange Apparel. page. 213 Apparition of Christ. He appeared forty days after his Resurrection. page. 458 Why he Appeared. page. 459 To whom he appeared. Ibid. He Appeared not to the chief Priests and people: why. page. 459 He Appeared to his own. page. 460 He Appeared the day of his Resurrection five times. Ibid. He Appeared to the two Disciples at Emaus: who they were. page. 461 They know him not, why. page. 461 How Christ vanished out of their sight. page. 462 He Appeared to the Disciples, the doors being shut: how. page. 463 His Apparition to Thomas. page. 464 He Appeared to seven of the Disciples who were a fishing. page. 465 His Apparition to 11. Disciples. p. page. 468 Some of them doubted: how. page. 469 Christ Apprehended: why. page. 350 Christ's Arraignment in the Ecclesiastical court. page. 350. 358 Arminians confuted. page. 307. 308 Ascension of Christ. How he is said to Ascend. page. 478 Christ God & man Ascended, how. page. 479 How he Ascended. Ibid. He Ascended visibly. page. 480 He Ascended in a cloud: why. Ibid. He Ascended forty days after his Resurrection: why no sooner. page. 480 He Ascended from the Mount of Olives: why. page. 481 He Ascended into Heaven. Ibid. He Ascended above all heavens: how. page. 482 We must know that Christ Ascended for three reasons. page. 482 He Ascended for diverse euds. page. 483 Difference between the Ascension of Elias and of our Saviour. page. 485 Profit that comes to us by Christ's Ascension. Ibid. Christ's Ascension procures for us a threefold Ascension. Ibid. Christ Ascending leads our enemies captive. Ibid. Christ's Assumption of the humane nature. page. 265 Gods Attributes how communicable. page. 96 Of Gods three Incommunicable Attributes. page. 97 B. FAll of Babylon. page. 514 Baptism, God's broad seal. page. 472 Baptism in the name of the Trinity. Ibid. Baptism helps not unbelievers. page. 473 How Baptised in S. Ambrose time. page. 14 Form of Answering at Baptism in the Primitive Church. page. 17 Baptism not precisely necessary to Salvation. page. 413 Barrabas is chosen: jesus rejected. page. 371 Beasts subject to man. page. 191 Three things observable in Beasts. page. 189 The Scripture teacheth us four things concerning Beasts. page. 190 Gods providence for Beasts, appears in seven respects. page. 191 Consideration of Beasts must humble us in diverse things. page. 192 Wicked men likened to Beasts. page. 193 Gods servants must learn of Beasts page. 194 Beast hurt without the Camp, fore-signified Isra●l. page. 382 How Christ is Begotten. page. 237 How the Father did Beget the Son, showed by way of negation in seven things. page. 129 Gods Begetting of Christ informs us of two things. page. 130 A threefold manner of Being of things page. 120 A two fold Beginning. page. 103 I Believe, the Christians answer all his life. page. 17 Truly to Believe the Articles, hath in it six things. page. 18 Believe above reason. page. 409 Believe in Christ. page. 209 Right Believing in Christ casts out six things. page. 309 It hath in it four things Ibid. Belief of our salvation in Christ, hath in it six things. Ibid. How we must Believe in Christ. page. 210 Four Rules for the attaining this right Belief. page. 211 Four motives to this duty. Ibid. Eight benefits that come to us by Believing in Christ. page. 212 What it is to believe in God. page. 113 Three sorts of men do not Believe in God. page. 114 Ten things in the manner of Believing these Articles. page. 19 Christian simplicity in Believing must have two things in it. page. 21 Questions about Believing answered page. 38 Christ Betrayed many ways. page. 333 Christ abased at his Birth for three Reasons. ●18 Bishops of Rome oppose Christ's Kingdom. page. 358 What it is to Bless. page. 479 Christ's Blood shed upon the Cross for seven reasons. page. 391 Body of man excels all other Bodily creatures in five things. page. 195 Gods Workmanship to make a Body. Ibid. Christ's Body needs no embalming. page. 441 Why it did not putrify. page. 442 Five Books opened at the last day. page. 521 Not a Bone of Christ broken. page. 428 Creatures in Bondage, how. page. 531 Christ's Burial. He was Buried for seven reasons. page. 434 Place where he was Buried. page. 435 Christ Buried: by whom. page. 436 By rich men: why. Ibid. Manner of Christ's Burial. page. 439 He was wrapped in fine linen. page. 440 C. TWo signs of a Child of God. page. 356 Christ, the signification of it. page. 218 Christ doth two things for us. page. 320 Christ carried from Annas to Caiphas' page. 351 The indignities the jews offer to Christ. page. 355 Christ indicted and condemned for three reasons. page. 357 Christ charged with three things. page. 364 Christ falsely accused. Ibid. Christ a King. page. 365 Christ stripped of his clothes, why. page. 381 Christ slain from the beginning in seven respects. page. 426 Christ a sweet Saviour. page. 440 Christ suffered strange indignities and scorns for two reasons. page. 380 Christ lifted up upon the Cross for three reasons. page. 391 Why Christ did not save himself from the Cross. page. 394 Christ first humbled, then exalted. page. 302 Christ did absolutely fulfil the whole Law for three reasons. page. 103 Christ's conception declared by an Angel, why. page. 259 Christ conceived of the holy Ghost. page. 260 An Objection answered. Ibid. Two things done by the holy Ghost in this conception. page. 261 Christ conceived without sin. page. 262 divers Objections answered. Ibid. How Nature proceeds in the conception. page. 263 The manner of Christ's conception. page. 265 Why Christ was so conceived. page. 266 When the Virgin conceived. Ibid. Effects of Christ's conception. Ibid. Christ's conception a medicine against original sin. page. 269 Christ Crucified. The place where he was Crucified. page. 382 Crucified without jerusalem for four reasons. page. 382 Christ Carried his Cross for two reasons. page. 384 Christ Crucified for four reasons page. 387 Christ Crucified becomes a sacrifice. page. 388 Christ crucified with his hands spread abroad for two reasons. page. 391 Christ lifted up upon the Cross for three reasons. Ibid. Christ crucified in the midst of thieves for four reasons. page. 392 Christ took a true body. page. 267 Christ's call at the last day. page. 533 Difference of being in Christ. page. 267 Christians like Ezekiels bones. page. 477 Christians resemble sheep in four things. page. 518 Distinction of true Christians, page. 438 Conjunction between Christ & Christians. page. 526 Christians highly to be esteemed. page. 553 Church. The original of the Church. page. 429. 561 Church diversely taken in scripture. page. 556 Definition of it. page. 557 The general nature of it. Ibid. How the Church from the beginning is called Catholic. page. 558 From what the Church is called. page. 560 To what it is called. page. 561 Members of the Church written in the Book of life. page. 562 Church borne of God. Ibid. Christ the Head of the Church. Ibid. Churchmen most malicious against Christ. page. 358 Computation of the Romans. page. 440 God communicates himself unto the creature three ways. page. 257 Christ condemned that we might be saved. page. 378 A true Convert cannot abide sin. page. 406 A true Convert love's Christ better than his old acquaintance. page. 407 Evil Conscience what it doth. page. 347, 377 Cost in Christ's service. page. 439 Covetousness the cause of judas sin aggravated. page. 328 Beware of Covetousness. page. 331 Covetousness defined. Ibid. Covetous heart not without the Devil in it. Ibid. Covetousness, four signs of it. page. 332 Covetous care vain in diverse respects. Ibid. Covetousness 4. vile effects of it. page. 333 Counsel of God cannot be altered. page. 368 Testimony of Counsels no infallible marks of truth. page. 359 Counsels against Christ as well as for him. page. 226 Sentence of condemnation at the last day. page. 527 Creation. Creation a work of the whole trinity. page. 145 How all-things were created. page. 169 Created in six days, why. page. 146 Creation the end of it Gods glory. page. 147 Gods power manifested in the Creation Ibid. God's goodness appears in the Creation. page. 148 Gods wisdom appears in the Creation. Ib. A curious question about the Creation answered. Ibid. Creation teacheth eight things. page. 149. Give God the glory of our Creation, page. 200. We should answer the end of our Creation. page. 201 Doctrine of the Creation terrible to wicked men. page. 150 Comfortable to the godly, page. 150,202 Creation of new Heavens. page. 531 Creatures set at liberty at the last day. page. 532 Creatures how they discern things. page. 59 How God knows them. page. 60 Creed. The Analysis of the whole Creed. page. 16 What the Creed is. page. 3 Why the Creed is called a pattern. page. 5 Creed called a little Bible. Ibid. What respect we should have to this Creed. page. 6 Twelve reasons for it. Ibid. Doctrine of the Creed Catholic. page. 7 No Science hath such a subject as the Creed. page. 6 Creed, food for all sorts of Christians. page. 9 Creed, the character of the Church. Ib. Creed, a touchstone to try all religions by. Ibid. How called the Apostles Creed. page. 11 Creed not collected by the Apostles. Ib. Gathered out of apostolical writings. page. 12 Creed came not in all at once. page. 13 When it was finished page. 14 Why called the Apostles Creed. Ibid. divers Creeds. Ibid. The Word of God not handled in the Creed, why▪ page. 41 Christ's active obedience not mentioned in the Creed, why. page. 303 Customs of the Country to be observed. page. 441 A fearful example for such as curse. page. 377 D. DAmned in hell suffer 4. things. page. 530 Dangers of life sustained by Christ for diverse ends. ●24 Darkness upon the whole earth, how. page. 403 What this did signify. Ibid. Death of the godly more comfortable than the life of the wicked. page. 385 Death of Christ. page. 415, 418 eight reasons of it. page. 416 Christ by his Death did abolish the power of death. Ibid. How Christ frees us from eternal Death seeing he suffered it not. page. 416 Christ's Death teacheth us seven things. page. 417 Whether Christ Died in his humanity or divinity page. 419 The manner how Christ Died. page. 420 Death of Christ painful. Ibid. For whom he Died. page. 4●4 When he Died. page. 426 The Dead Body of Christ not forsaken. page. 437 Death not to be feared. page. 417 Christ Derided for three reasons. page. 393 How God departs from men. page. 99 Christ's Descension our ascension. page. 431 Devil works strange mischiefs from small beginnings. page. 330 Devil's companions of wicked men. page. 528 Devil policy to make men suspect Christ's Divinity. page. 238 Devils cannot take us out of Christ's hand. page. 239 Disciples Fishers of men. page. 466 Disciples drowsiness. page. 343 Christ preserves his Disciples safe from the Soldiers. page. 349 Dives message is sent to us. page. 531 What Doctrine is unwholesome. page. 4 True Doctrine unwholesome, how. Ibid. Dreams offoure sorts. page. 374 Dream of Pilat's Wife. page. 375 Dreams how we may give heed to them. Ibid. E. AS Eagles we must fly to the dead Carcase. page. 418 Earth trembles at Christ's death, to signify three things. page. 432 Earth, six things admirable in the making thereof. page. 182 Seven uses from hence. page. 183 In the Earth four things admirable. Earthquakes how they come. page. 173 Ecclesiastical courts corruption, and injustice in them. page. 358 Elect, God's goodness to them in four things. page. 68 Enemies, Christ prays for them. page. 422 Essence of God. page. 110 divers Essences. Ibid. Eternal, how so called. page. 101 Eternity described by Boetius. Ibid. Eternity of God described and explained. page. 102 Difference between eternity and time. page. 102 Eternity of God proved by Scripture. page. 103 Doctrine of God's Eternity should teach us six things. Ibid. Comfortable in five respects. page. 104 Evidence against wicked men at the last day. page. 522 Exaltation of Christ. page. 452 His divine nature how Exalted. page. 452 His humane nature how Exalted. page. 453 The benefit that comes to us by Christ's Exaltation. Ibid. F. FAith diversely taken. page. 18 Profession of Faith hath in it two things. Ibid. Implicit Faith, a policy of Antichrist page. 19 That we may not be deceived about a temporary Faith, we must look to three things. page. 22 Effects of Faith differ in the true believer and wicked man, how. Ibid. Paucity of such as have true Faith appears in six things. page. 24 How far a temporary Faith goeth, and wherein it is sufficient. page. 25 Trial of a temporary Faith by diverse questions. Ibid. Try whether we be in the Faith or no. page. 27. Nine things repugnant to Faith. Ib. Some things like Faith which are not. page. 28 Faith: 5. kinds of it. page. 29 5. Signs of an effectual Faith. page. 30 10. Effects of Faith. Ibid. Assurance of Faith comfortable. page. 32 Extraordinary effects of Faith. page. 33 Faith procureth admirable things for ourselves. Ibid. For others. page. 34 Faith is our life in diverse respects, Ibid. A christians Faith opposed in many things. Ibid. Godly men offend about Faith in eight things. page. 35 Three means to breed Faith. page. 36 Le's of Faith. page. 37 They that have Faith must look to two things. Ibid. Faith wrought by degrees. page. 39 Four things considered about a weak Faith. Ibid. Signs of a weak Faith. page. 39 Signs of a true, though weak Faith, page. 40 Comforts against weakness of Faith, Ibid. Labour for growth in Faith. Ibid. Ground of Faith the Word of God. page. 41 Concerning this ground we must resolve of five things. Ibid. Faith of the godly shall never fail. page. 355 A right Faith in Christ breeds adoration and worship of Christ. page. 469 Faith and hope not in Christ. page. 254 Faithful rest upon God three ways page. 114 Father. How attributed to God. page. 128 God a Father six ways. Ibid. God the Father of Christ proved and opened. page. 129 This teacheth us three things. page. 131 It is comfortable in eight particulars, page. 132 God our Father four ways. page. 133 He is our Father by way of resemblance. page. 133 Faith looks upon God as Father in Christ. page. 134 Six signs of these who have God to their Father. Ibid. God is our Father, this teacheth us twelve things. page. 135 Acknowledge God as a Father. page. 134 Go unto him in all wants. page. 135 This is comfortable in diverse things. page. 136 God more than an ordinary Father. page. 137 Want of Fear of God the cause of all disorder 407 Christ laid down infirmities of the Flesh, but not the Flesh itself. page. 453 Fishing of the Disciples teach us diverse things. page. 467 Wicked men Foolish. page. 356 Christ Forsaken in two respects. page. 396 Two objections answered. Ibid. Forsaken by all for sour reasons. page. 350 Fiverules to be observed in if we would prosper in the Fruitfulness of these outward things. page. 188 Cost in Funerals of Saints not unlawful. page. 440 Fowl●s of the air. page. 168 Gods care for them in Five things. Ibid. What uses they serve for. Ibid. They teach us three things. page. 169 G. CHrist chose the Garden to begin his Passion in of purpose. page. 336 He was buried in a Garden, why. page. 435 He put off his Garments before his sufferings for seven reasons. page. 389 God. Doctrine concerning God to be known for five reasons. page. 42 True knowledge of God hindered in six things. page. 44 We are unable to conceive of God for nine reasons. page. 46 God makes himself known seven ways. page. 47 God is known diverse ways by several things. page. 49 God known to man four ways Ibid He is described. Ibid. Seven rules for the attaining to the knowledge of God. page. 51 Three things to be avoided in inquirong after the nature of God. page. 53 Many things spoken of God by way of likeness. page. 55 Gods properties of two ranks. Ibid. Four things in God's Nature matchless. Ibid. Life of God admirable in three respects Ibid. This teacheth us eight things. page. 56 Knowledge of God to be admired in eight respects. page. 57 God the Fountain of all wisdom. page. 58 Gods knowledge infinite. Ibid. And most perfect, as appears in four things. page. 59 God knows all things at one view. page. 60 Consideration of God's knowledge is useful. page. 61 It teacheth us diverse things. page. 62 It is comfortable to the godly. page. 63 God is good in himself two ways page. 63 Gods goodness showed to man five ways. page. 64 GOD united to man four ways. Ibid. God delights in his people. page. 65 He procures all good for them. Ibid. God's love: five properties of it. Ibid. God's m●rcy: six praises of it. 66 Effects of his mercy. Ibid. God visits from on high three ways. Ibid. God's graciousness. page. 67 Gods bounty showed to all though in a different manner. page. 68 Gods bounty in offering the means of grace which are three. page. 69 Gods patience admirable in four respects. Ibid. God's patience in great provocations. Ibid. Aggravations of God's provocations from the person provoking. page. 70 God provoked by great evils. Ibid. Manner of Gods exercising his patience. Ibid. Ends of God's patience. page. 71 Causes of God's patience. Ibid. Knowledge of God's goodness informs us of four things. Ibid. No goodness comparable to Gods for five reasons. page. 72 Gods goodness should compel us to seven duties. Ibid. God's goodness praised four ways. page. 73 Gods goodness set out in five things. page. 36 Gods goodness must force us unto Repentance diverse ways. Ibid. God's goodness must make us love him. page. 74 Esteem of God's love. Ibid. Strive to imitate God's goodness. page. 75 Gods goodness comfortable against our sins. Ibid. And in case of affliction 4. ways. page. 76 It may humble 4. sorts of men. Ibid. God is truth in himself three ways. page. 77 God is true towards the creatures in his works. Ibid. And in his words four ways. Ib. God's truth manifested in two things. page. 78 Gods truth teacheth us seven duties. Ibid. It comforts the godly. page. 79 It informs us of 3. things. page. 80 Gods righteousness magnified 6. ways. Ibid. justice of God's grace showed in seven things. page. 82 Gods justice to the godly teacheth them three things. Ibid. God is just to the wicked in two things. page. 83 God most terrible to the wicked, proved by six arguments. page. 84 Examples of God's justice. Ibid. God's justice unavoidable. page. 85, 86. Objections of the wicked against God's justice answered. page. 86 Gods justice must humble wicked men. page. 88 Yet they must not despair. Ibid. Nothing will quench God's wrath but the Blood of Christ. Ibid. God's justice upon wicked men teacheth the godly four things. page. 89 Gods glory. Ibid. God's happiness to be adored for three reasons. page. 90 Gods glory excels the glory of Kings in four things page. 92 Excellency of Gods praise set out four ways. Ibid. God's glory excels in respect of obedience three ways. page. 92 Man gives glory to God three ways. page. 93 We give glory to God in our hearts six ways. Ibid. In our words five waits. Ibid. In our works five ways. page. 94 Five rules for the attaining to the knowledge of God's glory. page. 95 Gods glory comfortable in diverse things. page. 96 Gods infinite greatness what it is. page. 97 What it comprehends. Ibid. Perfection of God's nature. Ibid. This serves for diverse uses. Ibid. God's Omni-presence. page. 98 Objections against it answered. page. 99 How God returns to the godly. Ibid. God's Omni-presence serves for diverse uses. page. 99 Gods immutability. page. 105 How God is immutable. Ibid. In what respects he is immutable. Ibid. Objections against God's immutability answered. page. 106 Gods immutabilty may serve to humble men. page. 108 It teacheth three things. page. 109 It is comfortable in four respects. Ibid. God is a Spirit, it teacheth five things. page. 110 God is one. Ibid. How he is one. page. 111 Six uses of God's unity. page. 112 Gods promises must be relied upon for six reasons. page. 113 What things God cannot do. page. 140 Gods omnipotency teacheth us ten duties. page. 140 God rested upon in all dangers. page. 141 We sin against God's power six ways. page. 142 Mystery of godliness. page. 483 Six privileges of the godly. page. 337 Golgotha, why so called. page. 683 Christ suffered here for three reasons. Ibid. Ghost, what it signifies. page. 536 A full possession of glory at the last day. page. 524 A sign of grace to think honourably of God's Servants. page. 408 Graves open. page. 432 Christ in the Grave till the third day. page. 441 Why three days. page. 442 H. Our Hearts must be cleansed. page. 551 Hades, what it signifies. page. 446 Wicked hate the godly for their goodness. page. 394 Hear Christ. page. 224, 239 Heaven not had for merits. page. 413, 525 Elect in Heaven possessed of four incomparable benefits. page. 529 Our conversation must be in Heaven. page. 488 What is meant by Heaven. page. 151 It consists of two parts. Ibid. Of that Heaven where God is. The names given unto it. page. 152 Substance of it. Ibid. Glory of Heaven admirable. page. 153 Three questions about this Heaven answered. page. 154 Consideration of this Heaven should work in us three things. page. 155 Manifest our desire after Heaven by seven things. Ibid. Second Heaven, called the Firmament. God the maker of them. page. 165 His praise magnified for this in five things. Ibid. Strange constitution and nature of those Heavens. Ibid. End why they were made. page. 166 Hosts that people the Heavens praised for four things. Ibid. This teacheth us 4. things. Ibid It is comfortable in diverse respects. page. 167 Christ's soul went not locally to Hell. page. 413 Descension into Hell. page. 444 These words not in the most ancient Creeds. Ibid. Yet have been received for many ages. Ibid. divers acceptions of the word Hell in the Original. page. 445 How Christ may be said to descend into Hell. Ibid. He may be said to descend in respect of the whole man in four respects. page. 445 Christ descension an Epitome of all his ●assion. page. 448 Christ in his body descended into Hell or the grave. Ibid. He bore hellish sorrows. page. 449 Christ would not work miracles before Herod, why. page. 366 Herod clothes Christ in a white Robe: what it signifies. page. 370 Heretics called Patri Passiani. page. 305 Disciples receive the Holy Ghost. page. 463 What it is to believe in the Holy Ghost. page. 537 Holy Ghost is God. Ibid. Holy Ghost: his nature. page. 538 Operations of the Holy Ghost. Ibid. 7. Operations common to all men. page. 539 Operations of the Holy Ghost in the Elect. page. 541 Infusion of divine gifts, a work of the Holy Ghost. page. 542 Holy Ghost makes a man resemble God. page. 543 Holy Ghost our Comforter. page. 544 Men sin against the Holy Ghost diverse ways. page. 545 The sin against the Holy Ghost described. page. 546 How it is unpardonable. page. 547 Forerunners of this sin. page. 549 Signs of the inhabitation of the Holy Ghost. page. 550 Fruits of the Holy Ghost. page. 552 Inhabitation of the Holy Ghost comfortable. page. 553 Care of a Holy life. page. 488 Christ's Humanity glorified, not deified. page. 463 An ill Husband may make others suffer for their faults. page. 376 It is hateful to be an Hypocrite. page. 365 I. I Dolls are false Gods. page. 165 Christ suffered at jerusalem. page. 325 He was buried near to jerusalem for two causes. page. 435 jesus, whence this word comes. page. 214 Why Christ was called jesus. page. 215 The word jesus is a short Gospel. page. 216 That jesus may be our Saviour, we must do three things. Ibid. The saved by jesus, must show it in seven things, page. 217 divers men know not jesus. Ibid. Calling of the jews. page. 414 Christ suffered Ignominy and disgrace in three things. page. 323 He bore this for four reasons. Ibid. Ignorance no plea. page. 488 Immutability of God: See God. Gift of Illumination. page. 540 Humility of Christ's Incarnation. page. 318 He sustained Infirmities of all sorts for four reasons. page. 322 Christ's Innocency. page. 37●. 440 God can give testimony to the Innocence of his. page. 373 Insufficient Ministers page. 487 Christ's Intercession shadowed out in the Law. page. 484 Incarnation of Christ. page. 248 How one Person is Incarnate, and not the other. Ibid What Christ assumed in his Incarnation. page. 249 When he was Incarnate. page. 250 Why Christ was Incarnate. page. 251 Gods glory shineth in Christ's Incarnation. page. 257 Christ makes a threefold Intercession for us. page. 248 His Incarnation teacheth us diverse things. page. 258 It is comfortable to the godly▪ Ibid. Doctrine of Christ's Incarnation terrible. page. 259 Christ like us in all Infirmities. page. 258 Day of judgement shall be in the end of the w●rld. page. 505 Why it is deferred so long. Ibid. The precise time of this judgement unknown, and why. page. 506 Christ did not know the day and hour of it, how it is meant. page. 507 Place where the judgement shall be. Ibid. Who shall be judged. page. 508 Signs of Christ's coming to judgement. page. 513 Events no signs. page. 112 Corruption of manners, a sign of Christ's coming to judgement, how page. 514 Preparation of the judge to judgement, hath in it four things. page. 416 Preparation of the Persons persons judged, hath in it four things. Ibid. The world summoned to judgement. Ibid. Wicked men shall be judged according to their works. page. 519 divers objections answered. Ibid. Infants how judged. page. 520 By what lawmen shall be judged. ●●0 Doctrine of the last judgement, terrible to the wicked. page. 532 Comfortable to the godly. page. 534 judas his treason, six things observable in it. page. 327 Why it was necessary that judas should betray Christ. page. 329 judas sin Informs us of diverse things. Ibid. judas meant not to have Christ killed, probable. page. 330 Good judges must learn expedition. page. 360 Christ judged in a political court, for four reasons. page. 362 Churchmen must abide the judgement of lay judges. page. 363 Why Christ judged by Pilate. page. 362 judges no accusers. page. 363 judges must have clean hands. page. 377 Needful to understand Christ's coming to judgement. page. 496 Seven properties of this judgement. Ib. Particular judgement. page. 498 Last judgement manifest. Ibid. It is sudden. Ibid. Christ's judgement a righteous judgement. page. 499 It is an eternal judgement, how. page. 500 Christ shall be the judge. page. 501 This is comfortable to the godly. Ibid. Terrible unto the wicked. page. 502 How Saints and Apostles judge the world. page. 501 Whence Christ shall come to judgement. page. 502 When the day of judgement shall be, diverse opinions. Ibid. Memorial of the Just blessed. page. 440 justice of God: See God. K. Kingdom of Christ. page. 229 Kingdom of Christ not of this world. page. 365 Christ clothed in habit of a King in way of scorn. page. 379 Christ's Kingdom scorned. page. 380 jesus that King by an excellency. page. 400 Kingdom of Christ delivered to God. page. 532. 490 That Christ is a King, appears by seven things. page. 229 Christ excels all other Kings in thirteen things. page. 230 Laws of Christ's Kingdom. page. 232 Christ our King what we learn from hence. page. 234 divers kinds of Knowledge in Christ. page. 253 Knowledge of God: See God. L. PVrge out the old Leaven. page. 310 Christ's Legacy. page. 422 Lightnings Gods arrows. page. 171 Live not to ourselves. page. 417 jews cast Lots upon Christ's garments for five reasons. page. 393 Believe that jesus is our lord page. 240 Christ is our Lord by a fivefold right. page. 241 Excellency of Christ's Lordship▪ in six respects. page. 241 This teacheth us diverse things. page. 243 Seven Rules for the serving of this lord page. 244 divers uses of this point. page. 245 A threefold act in Love. page. 64 M. OBey Magistrates in the lord page. 243 Malice in the wicked, cruel. page. 327, 372 Man the Epitome of all God's works. page. 194 Man miserable in respect of the evil of punishment diverse ways. page. 205 Christ the Son of Man. page. 268 Man hath eight prerogatives above the creatures. page. 199 Notorious Malefactors may repent and be saved. page. 405 Christ appeared to Mary Magdalene. page. 460 Christ Manifested three ways. page. 270 Whether Mary may be called the Mother of Christ. page. 267 Matter of Christ's Body. page. 261 The sanctification of that Matter. Ibid. God not tied to the use of Means, in what cases. page. 559 Religion is vain without Mercy. page. 528 How Mercy better than piety. page. 526 Ministers corrupt. page. 329 How Ministers betray Christ. page. 333 Qualifying of Ministers. page. 539 Public Miseries to be bewailed. page. 385 Christ's care for his Mother. page. 421 He calls her woman. Ibid. Mortality and Immortality in the same person. page. 256 Merit of works confuted. page. 487 Meteors in the air. page. 169 Fiery Meteors. page. 170 Watery Meteors. page. 174 What use God puts them to. Ibid. N. Christ's Nativity. HE was Borne three ways. page. 269 Bethlem the place of his Nativity. page. 270 Time of his Nativity. Ibid. Christ borne poor, why. page. 271 Borne of a Virgin, why. Ibid. Christ a first borne, how. page. 272 Signs about the time of his Nativity. page. 272 Three things have relation to Christ's Nativity. page. 269 divers effects of Christ's Nativity. page. 271 Son of God took the Nature of Man. page. 248 He took it into union with his divine Nature. page. 258 Man's estate by Nature hath need of mending. page. 205 No work of Nature to believe in Christ. page. 207 Christ fastened to the Cross with Nails for four reasons. page. 390 To destroy Niniuey, a conditional will in God. page. 108 O. CHrists Obedi n●e to his Father in death. page. 421 Avoid Occasions that leads to sin page. 353 Christ's threefold Office. page. 226 Original sin. page. 204 A threefold Opposition. page. 120 P. PApists sin against Christ's prophecy. page. 226 A twofold Paradise. page. 411 Paradise a Type of the glory of heaven page. 412 Our life a continual Passeover. page. 310 Christ the true Passeover. page. 428 Why Christ suffered at the Passeover. page. 325 How Passion is in God. page. 107 Passions of two sorts. Ibid. Christ's primitive Passion. page. 315 Extended to both Natures. Ibid. Christ prepared himself for his Passion in five things. page. 3●5 Christ's speech before his Passion. Ibid. Patience of God: See God. The Patience of Christ towards judas. page. 328 Learn Patience. page. 450. 461 Perseverance a work of the spirit page. 544. 492 How Perturbations are in Christ. page. 342 Peter's denial. page. 351 Four degrees of his fall. page. 351. 352 Manner of his fall. page. 353 Peter's fall teacheth us diverse things. page. 353 His example no warrant to sin. page. 354 Persecutors are Atheists. page. 394 The wonder of Christ's Person. page. 256 A Person, what it is. page. 118 Fourething common to each Person in the Trinity. Ibid. Each Person is the true God, as appe●res in three things. Ibid. Three Persons are one in another. page. 119 Persons in the Trinity differ from the Essence, how to be understood page. 112 Persons differ one from another four ways. page. 121 Priority of Persons, how to be understood. Ibid. Persons differs in operations, how to be understood. page. 122 A Person in Trinity differs from a Person among men. page. 424 Christ's Piety manifested in his death, page. 421 Pilate useth Christ with more respect than the Priests. page. 362 Pilate examines Christ page. 364 Pilate useth four policies to save Christ. page. 368 Pilate in sending Christ to Herod dealt politicly though unjustly. Ibid. pilate's wife declareth Christ's Innocency. page. 373 Christ converts pilate's wife, whilst he is ready to condemn him. page. 374 That she was truly converted, is probable. Ibid. Pilate declareth Christ's Innocence by washing of his hands. page. 376 Whence that ceremony was brought. page. 377 Two causes why Pilate would not deliver jesus. Ibid. Which are strong motives to injustice. page. 378 When Pilate condemned Christ, God condemned sin. Ibid. Pilate consents to Christ's burial, for two reasons. page. 438 Poor men may speed in great suits, page. 411 Poor men may not repine at their distresses. page. 164 Potion given to Christ, and why, and what it was. page. 387 Two things signified by it. Ibid. Christ endured poverty for diverse reasons. page. 321 This teacheth us 4. things. Ibid. All Power was given to Christ at his resurrection, how to be understood. page. 470 Christ's Power declared to the Apostles for diverse ends. page. 471 Christ's Prayer. Six things observable in it. page. 337 He Prayeth for six things for us. page. 338 He urgeth his Petitions with four reasons. Ibid. Christ's Prayer for himself. page. 338 He chooseth three of his Disciples to be with him, for two reasons page. 340 Christ's Prayer for himself without sin, how. page. 344 Christ's Prayer was heard, yet he not delivered. page. 346 Preachers Public criers. page. 559 Two ways of Preaching. page. 1 Priests and Scribes most malicious against Christ. page. 326 The causes of it. Ibid. High-Priests Office twofold. page. 337 Christ's Priest of the New Testament. page. 388 Christ's Priesthood. page. 227 Difference between the Priest of the Law and Christ. Ibid Parts of Christ's Priesthood. Ibid. Christ's Priesthood comfortable in diverse respects. page. 228 Benefits we obtain by Christ's Priesthood. Ibid. The Priests more senseless than Pagans. page. 433 A Prisoner delivered at the Passover, the occasion of it. page. 371 Preferment by Christ. page. 454 Man produced four ways. page. 272 Production of Christ's body. page. 261 Christ Prophecies in the Ministry of his servants. page. 221 Esteem of Prophesying. page. 223 Communication of Proprieties. page. 252 Strange Punishments to workers of iniquity. page. 385 No Purgatory for souls. page. 412 R. TWo things noted 'bout the Rainbow. page. 177 What need we have of a Redeemer. page. 204 Our Redeemer must be the Son of God for diverse Reasons. page. 237 Redemption gives no liberty to sin. page. 401 Christ had a Reed put into his hand, why? page. 381 Religion hath small entertainment amongst voluptuous great ones. page. 370 Wicked men are easily agreed when there is opposition against Religion. page. 370 Heads of Religion handled two ways. page. 2 Christ Remembers us in heaven. page. 410 He Remembers those only in heaven, that remember him upon earth. Ibid. A sign of a graceless heart, not to Repent when we are under the Rod. page. 407 Christ's Resurrection proved. page. 455 When Christ Rose again. page. 455 Why not till the third day. page. 456 Christ Rose again the same day the world was created. Ibid. He Rose again with an earthquake to signify four things. page. 457 He Rose again for five reasons. Ibid. Christ's Resurrection assures us of our justification. page. 474 Five fruits of Christ's Resurrection. page. 473 A twofold Resurrection in us. page. 474 Christ's Resurrection warrants our perseverance. page. 474 Christ's Resurrection, a proof of his divinity. page. 475 Rise to newness of life. Ibid Christ's Resurrection comfortable in four respects. page. 476 What is necessary to true Repentance. page. 354 Reprobation of the wicked at the last day. page. 527 Restraining grace. page. 540 Rich men must honour Christ. page. 437 Right hand of God, how taken. page. 489 Rocks rend. page. 432 Amongst the Romans fugitive servants were beaten with Rods. God's justice in sending the Romans to destroy the jews. S. CHrist Rested in the grave on the Sabbath day, why. page. 442 Sabbath reckoned from morning to morning. page. 463 Encroach not upon the Sabbath day. page. 439 Burials not so convenient on the Sabbath day. Ibid. Christ's Sacrifice a propitiatory Sacrifice. page. 388 Fruit of this Sacrifice. Ibid. This Sacrifice continues for ever. page. 386 That we may receive benefit by this Sacrifice, we must do three things. Ibid. Christ's Sacrifice excels ceremonial Sacrifices. page. 227 What Sacrifices we must offer up. page. 229 Rest upon Christ alone for Salvation. page. 409 In things done for our Salvation, consider four things. page. 255 Gods glory in contriving away for our Salvation. page. 257 Sanctification, a work of the Spirit. page. 543 How it is wrought. page. 544 No Satisfaction but Christ's. page. 313 Burden of Satisfaction only upon him page. 343 Christ a Saviour. page. 215. 399 What Christ requires in his Scholars. page. 224 Christ scourged for four reasons. page. 372 Sea. What it is. page. 178 Original of it. Ibid. Wonder of God's power in placing the Sea. page. 178 What use it serveth for. page. 179 Gods workmanship about the Sea teacheth us diverse things. page. 180 It is comfortable in three respects. page. 181 Prophets and Apostls course in their Sermons. page. 2 Servant like their masters true in courts. page. 359 A stone rolled to the Mouth of Christ's Sepulchre, why. page. 44 Christ's goodness to his Servants. page. 242 Christ's Side pierced for two reasons. page. 429 Water and blood cometh forth of his Side, which is miraculous. page. 429 And Mystical. page. 430 Out of his Side came a Fountain for sin. page. 431 Christ was silent being accused for seven reasons. page. 362 Christ Silent before Herod, why. page. 369 Simon carried Christ's Cross, it signifies diverse things. page. 384 Sins must be like a dead body in four things. page. 443 Sin punished with eternal punishments why. page. 500 Sins remitted and retained: how. page. 463 Sitting, what it signifieth. page. 489 Christ's Sessio at the right hand of God is comfortable in seven respects. page. 492 Christ's Soul how produced. page. 263 Excellency of man's Soul above other creatures appears in seven things page. 197 Soul of man made in the Image of God. page. 197 Soul immortal. page. 198 What the Soul works in the body Ibid. Soul resembles God in the Creation. Ibid. Condition of our Souls in death. page. 449 Soul of Christ in his death endured a privation of what it had before. Ibid Souls of the righteous cry under the Altar. Ibid. Our greatest care must be for our souls. page. 422 Christ the Son of God. page. 335 God hath many Sons. page. 336 Where the Spirit is there is liberty. page. 541 Spirit quenched by two sorts of men. page. 546 Happiness of Christ's subjects. page. 233 Christ's subjects must do seven things. page. 234 Sufferings of Christ. Suffering attributed to the divine nature in respect of personal union. page. 305 Christ's Sufferings full of wonder and amazement. Ibid. They teach us six things. Ibid. He suffered not for all, proved against the Arminians. page. 307 He Suffered from all sorts of enemies. Ibid. To teach us three things. Ibid. Who have part in Christ's Sufferings. page. 308 Christ's Sufferings a matchless pattern of his love. page. 309 Just Suffers for the unjust. Ibid. Seven reasons why he suffered. page. 310 Scriptures fulfilled in his Sufferings. Ibid. His sufferings teach us patience. page. 311 Two objections against his Sufferings answered. page. 312 Difference between Christ's Sufferings and Martyrs. page. 313 End of Christ's Sufferings teach us diverse things. Ibid. Benefit of his Sufferings appears in seven things. page. 314 He suffered by way of Imputation. page. 316 He Suffered from his conception to his resurrection. page. 317 What he Suffered from his Baptism to his last Supper. page. 320 Where he Suffered. page. 325 When he Suffered. Ibid. He Suffered Voluntarily. page. 326, 348, 421 He Suffered mean usage, why. page. 356 Christ suffers two things from Herod, page. 370 Christ's Sufferings should make us afraid of sin. page. 397 We should Suffer any thing for Christ's sake. page. 417 Superscription over Christ's Head. page. 399 pilate's meaning in it. Ibid. God by this gives testimony to his Son. Ibid. Superscription written in three Languages. page. 402 Derivation of Symbolum, with signification thereof. T. ALL men need be Taught. page. 471 Tears have power over Christ. page. 385 Christ Teacheth diverse ways. page. 221 Excellency of Christ's manner of Teaching. page. 222 Christ Tempted for diverse reasons. page. 320 Christ's Temptation teacheth us five things. page. 321 Christ dwells not in Temples made with hands. page. 243 Thief converted. page. 404 Abuse not his example to procrastination. page. 405 Three fruits of his conversion. page. 406 thief's confession. page. 408 thief's prayer hath in it three things observable. page. 409 Christ's answer to the Thief. page. 411 How the Thief understood what was meant by Paradise. Ibid. Profitable to teach the people the whole body of Theology. page. 2 Thomas his unbelief. page. 464 Thomas his confession. page. 465 Christ crowned with Thornes. page. 381 Thankfulness to God for the blessings of Heaven. page. 176 Thunder and lightning. page. 170 Times and seasons left to God. page. 427 Worldfull of Treachery. page. 334 Christ's apparition to his Disciples, the doors being shut, no proof for Transubstantiation. page. 462 Truth of God: See God. Christ bears witness to the Truth. page. 365 Truth will prevail. Ibid. Constancy for the Truth. page. 366 Christ's subjects are of the Truth. Ibid. Christ fastened to a Tree for three reasons. page. 390 Doctrine of the Trinity. page. 115 Proofs of the Trinity. page. 116 In handling the Trinity we must be wise to sobriety. page. 117 Trinity, Essence, Persons, all brought in in the Primitive Church. page. 123 Eleven objections against the Trinity answered. page. 124 Doctrine of the Trinity useful. page. 126 We must speak of the Trinity in unity. page. 127 Unsound speeches of the Trinity. Ibid. What Heretics have assaulted it. Ib. V. Original of vegetable creatures. page. 185 Their variety and use. page. 186 Veil of the Temple rend. page. 413 What it was. Ibid. What it signified. page. 414 Ubiquitaries confuted. page. 502 They gave Christ Vinegar to drink for three reasons. page. 398 Virgin Mary not conceived without sin. page. 265 Virgin overshadowed. page. 265 Christ took his Body of a Virgin. page. 267 Woeful estate of unbelievers. page. 35, 240. Christ upbraided his Disciples for unbelief, why. page. 470 Unity of God: See God. W. GOds dearest servants exposed to outward Wants. page. 466 Great Wants forerun extraordinary supplies. Ibid. Christ speaks to Women page. 285 Comfort for Women in Childbearing. page. 269 Women chief witnesses of Christ's death. page. 419 What wholesome words are. page. 3 Wicked men incorrigible. page. 348 Wicked desire Christ's miracles, not his Word. page. 369 Wicked men of more account then godly. page. 371 Wicked men within the Church may be as vile as they are without. page. 376 Wicked men are impatient under God's hand. page. 386 Wicked men are like a dry Tree. Ibid. Wicked men in a woeful case. page. 397 Wicked men how condemned already. page. 509 Wicked men are Goats. page. 418 Wicked men are cursed creatures. page. 527 Wicked men forget their sins. page. 528 Wicked men taste the Word of God without digestion. page. 540 Difference between godly and wicked men in their desire after Christ. page. 369 Great World a little Garden. page. 161 It is like a Book. Ibid. Like a fair House. Ibid. Five things wonderful in the making of the world. page. 162 Works of God of two sorts. page. 144 external Works of four sorts. page. 145 When the world was made. page. 148 Give God the Glory of his Works. page. 149 Meditate on God's Works, not delight in idle shows. Ibid. World fired at the last day, how. page. 531 Word doth not ever presently work. page. 354 God Works sometimes by unlikely means. Ibid. How the Word was made flesh. page. 251 Union of the Word and flesh differ from other unions▪ Ibid. God's Wisdom moderates between his justice and mercy. ●8 Three bear Witness of Christ in Heaven, three on earth. page. 430 LONDON, Printed by G. M. for R. R. P. Stephens and C. Meredith, and are to be sold at their shop at the golden Lion in Paul's Churchyard. 1626.