Some Objections.

Object. 1. Peradventure some may say, These absurdities will follow upon your own Opinion as well as ours, for you say he was God by Nature as well as we; and there is but one God by Nature, Gal. 4.8.

Answ. 1. Not so; for we alwayes di­stinguish betwixt the Essence of the Son, and the Person, saying, The Essence is one with his Father, but not his Person; there­fore we say his Person was begotten, not his Essence: and we also say, that his Per­son took Flesh of the Virgin Mary, not the Essence: and therefore it was the Per­son of the Son that was born of her, not the Father, nor the Spirit: for although the Essence of the three be one, yet the Persons be distinct, as 1 Joh. 5.7. So that the Eternal Word, the Son of God, did ne­ver pray to his Father (as I remember) till he became our Mediator, no more than the [Page 99]Holy Ghost doth pray to the Father, which for himself you know he doth not: but Christ did pray for himself, which could not be for his Godhead, but for his Manhood, which is a Creature, and therefore ought to perform homage to God the Creator. For we alwayes distinguish betwixt the Natures (which you deny) therefore we say it was his Humane Nature that was ignorant of the day of Judgment; for with his Divine Nature he knoweth all things, Joh. 2.25. And by virtue of it he could and did forgive sins; which two things, viz. To search the heart, and and to forgive sins, none but God can do; therefore we cannot conceive how he could become our Saviour, and Mediator, except he had these two Natures in one Person: for if he had not took our Nature, and so appeared before God in our stead, bear­ing our sins in his own body, as St. Peter saith, 1 Pet. 2.24. And so St. Paul. saith, Was made sin for us who knew no sin, that we might be made the righteousness of God in him, 2 Cor. 5.21. for else Justice could not have punished him.

2. If he had been put to death in the flesh, which we say only died (which di­stinction you deny); but we, with St. [Page 100] Peter, say he was put to death in the flesh, but quickned by the Spirit (which we call his Divine Nature): for as he did bear our sins, so also our punishment for sin, which was death, but by his Divine Na­ture he overcame it, as aforesaid, 1 Pet. 3.18.

Obj. 2. Peradventure some will object against these things as I have before laid down, saying, He may be the Son of David although he did not take of the flesh of the Virgin Mary (and so by consequence the flesh of David) inasmuch as he was born of the Daughter of David; for it may be read, Born of a Woman, as well as made of a Woman, Gal. 4.4. as also Rom. 1.3. born of the Seed of David.

A. We say with you, He was born of the Seed of David, and so of the Virgin Mary. But yet so as he was also made of the Seed of David, and of a Woman, Which thing you deny, viz. that he was made of the Seed of David; and if so, then he was not properly the Son of Da­vid, although born of a Daughter of Da­vid [no more than Bethsheba's Child was Ʋriah's, which was begotten of her by David, which you know was David's and not Ʋriah's Child, although she was his Wife] for no man is properly the Son of [Page 101]such a man, except he partake of the sub­stance, nature, or flesh of that man: But you say Christ did not do so, therefore he was not (by your Opinion) the Son of David.

Obj. 3. But no Child (say they) doth take any thing from his Mother but only nourishment, therefore Christ did not.

A. Who told you so? not God's Word (and do you know by experience how bones do grow in the womb) but if your Opinion be true, why then doth God for­bid his Children to marry their Sister by the Mothers side, how is she kin to him if she was begotten by another father: But God saith your Opinion is false, as you may see, Levit. 18.9, &c.

Some Queries to the Eutychians.

Query 1. Whether doth not the Eutychi­an Opinion, in denying the two Natures in Christ, viz. the Divine and Humane, by consequence deny the Lamb, the Priest, and the Altar, mentioned in the Law to be types of Christ, contrary to the Analogy of Faith?

Answ. They do: for Christ, as Man, is the Lamb; as God, the Altar; and, as God-Man, the Priest.

Q. 2. Whether doth the Holy Ghost ap­ply these three to Christ in the New Testa­ment, yea or nay?

A. Yes, he doth apply them; for he is the Lamb or Sacrifice for sin, Joh. 1.29. Heb. 9.26. & 10.10. and the Altar, Heb. 13.10. and the Priest, Heb. 5.6. For as the typical Lamb was without ble­mish, even so was Christ, saith St. Peter, 1 Pet. 1.18. & 2.24. Secondly, The Priest was sanctified, or set apart to offer a Sacri­fice acceptable to God; even so was Christ, Joh. 17.17. Thirdly, As the Altar did sanctifie the Sacrifice, even so did the God­head of Christ the Humane Nature, Heb. 9.14.

Query 3. Whether doth not the Eutychi­an Opinion make the threefold Offices of Christ of none effect, or deny them all?

A. Yes; for the Divine Nature cannot be anointed to be Priest, Prophet, and King.

Query 4. Whether can any man come to the Father but through Faith in these three­fold Offices of Christ?

A. No; for what the Tabernacle or Temple was to them under the Law, that is Christ to us under the Gospel: And, as God manifested to them in the Temple, [Page 103]was the proper object of worship to them; even so God manifested to us in Christ, is the proper object of worship to us: for the Flesh, or Humane Nature of Christ, is the medium, or mean, by which we have ac­cess to God in all our Worship. This is proved, Heb. 10.19, 20, &c.

Some Arguments to prove the Opinion of the Eutychians, heretical and dangerous.

Argum. 1. That Doctrine or Opinion that saith Christ was not the Seed of the Woman, Gen. 3.15. which was promised of God to break the Serpents head, is a dangerous.

Arg. 2. That Opinion that maketh the Tabernacle or Temple, Lamb, Priest, and Altar, ordained of God for Divine Wor­ship (till Christ came in the flesh) no true types of him, is a dangerous Opini­on: But such is their Opinion, Therefore dangerous.

Arg. 3. That Opinion which in it self, or the natural consequences depending thereon, maketh void all the promises of God concerning man's Salvation by Christ, [Page 104]must needs be a very dangerous Opinion: But such is their Opinion; therefore dangerous.

The Reasons appear plain to every im­partial Reader in all these three Argu­ments.

But here I will add, That either the Seed of the Woman, Gen. 3.15. was God, which was justly offended with Adam for his sin: Or else it was the Man Christ which was made of a Woman, Gal. 4. But it was not God, that was made of a Wo­man; therefore Man. And now for you to say that God the Creator of all things in Heaven and in Earth, Col. 1.16. made himself a Creature (or was made so) is false, as I said before, and also impossible, sith God is Perfection it self. And to say that he passed through the Virgins womb as Water through a Conduit (as some He­reticks have said) is also false. And to say he had an imaginary body, and not a real body (as some Hereticks have said) is also very false, as appeareth by his death and resurrection.

As to the proof of the second Argu­ment, That the Lamb, the Priest, and the Altar were types of Christ; see what is al­ready said in the Questions and Answers, as [Page 105]also the Scriptures thereunto annexed. Which cannot be applyed to him, (viz. Christ) except you with us grant the two Natures to be in one Person. If you can, shew us how you do it.

As to the proof of the third Argument, That your Opinion doth deny all the Pro­mises of God, I prove it thus. That O­pinion that denyeth Christ to be the true Son of David, denyeth all the Promises of God concerning mans Salvation: But such is your Opinion; Therefore, &c.

2ly. That Opinion that denieth the proper signification of the Sacraments, viz. Baptism, & the Lords Supper, must needs be a dange­rous Opinion: but such is your Opinion, therefore dangerous. The reason of the minor Proposition is, because it denyeth the two Natures in Christ, which are lively set forth by the Sign and the thing signified by these Sacraments.

1. For, as all the Ordinances of God's instituted Worship, as Sacrifices under the Law, &c. so all the Sacraments under the Gospel, seem to have immediate relation to Christ, as God manifested in the flesh. For, you may observe they consist of two parts, the one Natural, the other Spiri­tual; the one External, the other Inter­nal; [Page 106]the one as it were the Body, the o­ther the Soul of it; the one representing the Humanity, the other the Divinity of Christ: so that every Ordinance of Wor­ship is (as it were) a representation of Christ incarnate.

2. The Divine Essence or Godhead in Christ, seemeth to be the proper object of all Worship; for Christ saith, God is a Spirit, and therefore will be worshipped in Spirit and in Truth. And St. Paul saith, That the fulness of the Godhead dwelleth in Christ bodily, Col. 2.9. not locally, but by personal Union; and this is the proper ob­ject of all Gospel-worship, as I have said before. And it was so in the time of the Law: for the Temple was God's dwel­ling-place, Psal. 76.2. there was the only place of God's publick Worship, Ps. 29.2. No Sacrifice might be offered in any other place, Deut. 12.26, 27. for there the Spi­ritual worshippers had by Faith a sight of God, and communion with him by Christ, Psal. 63.2. & 68.24. Towards the Temple they were to look wheresoever they were, 1 King. 8.29. Therefore what the Temple was to them under the Law, the same is Christ to us under the Gospel; therefore, as the true worshippers did not worship [Page 107]the Temple (although the false did) but God that dwelleth in the Temple; even so, we may not worship the Temple (only) viz. the Humane Nature of Christ, but God in it; for it is the Spirit that quick­neth, Joh. 6.53, 54. And as there was in that Temple a Vail to go into the Holiest of all, where God dwelt, between the Cherubims; even so it is now, Heb. 10. We pass through the vail, viz. the flesh of Christ, into the Holiest, if we are led there­by to worship that Godhead that dwelleth in it. This is a right conception and true worship of God. For the Humanity of Christ was to the Godhead, as a back of mettle to a Crystal glass: for, look on such a glass in its pure substance, and it is tran­sparent; put a back of mettle to it, and it gives a beautiful reflex: So if we take up conceptions of the Godhead in its pure Es­sence, it is transparent; if we consider of God as he is Infinite, Almighty, Immense, Eternal; what is this to the Creature or our comfort? If we consider him in his Power, Justice, Wisdom, Holiness, Good­ness, and Truth, what is this to us? yea, all these are against us as we are sinners: But if we take up a conception of God in all his Attributes, as they appear to us in [Page 108]Christ, so they make a most comfortable reflex upon us. In this Glass we behold the Glory of the Lord, and are changed into the same similitude, from glory to glo­ry by the Spirit of the Lord, 2 Cor. 3.18. In this Glass we behold that Wisdom by which we are instructed, that Righteous­ness by which we are justified, that Power by which we are preserved, that Grace by which we are chosen and called, that Goodness by which we are relieved and supplyed, that Holiness by which we are transformed, that Glory to the which we shall be conformed: by all which it ap­peareth that our right apprehension and due conception of God must spring from the manifestation of God in Jesus Christ; For no man knoweth the Father but the Son, and he to whom the Son will reveal him, Matth. 11.27. For the Saints in the Law meditated devoutly upon his coming in the flesh, many Prophets and righteous Men, saith Christ, desired to see the things which you see, and have not seen them, Matth. 13.17. Luk. 10.24. and what were these things? Surely it is God mani­fested in the flesh, as appeareth by St. Luke, Luk. 10.24.

Now as Aaron the high Priest was [Page 109]chosen from amongst his brethren (and not of a stranger) Exod. 28.1. even so Christ the Antitype of Aaron, was taken out of the Tribe of Judah, which were his bre­thren according to the flesh, Heb. 2.17. For it is evident that our Lord sprang out of Judah, saith the Holy Ghost, Heb. 7.14. And this is that which Moses said, A Pro­phet shall the Lord your God raise up unto you from amongst his brethren like unto me, him shall you hear in all things, Deut. 18.18. whatsoever he shall say unto you, Acts 3.23. But notwithstanding all this, the Eutychi­ans deny that he was flesh of our flesh, al­though the Holy Ghost saith it again and again, both by the holy Prophets in the old Testament, and the holy Apostles in the New; for St. Paul saith, We are mem­bers of his body, of his flesh, and of his bones, Eph. 5.30.

Now sith he was flesh, as the Eutychi­ans confess, and yet deny him to be our flesh, against all these faithful Witnesses as aforesaid. I now desire them to tell me (if they can) what flesh it was, sith St. Paul knew but four kinds of created flesh, viz. one kind of flesh of Men, another of Beasts, another of Fish, and another of Birds, 1 Cor. 15.39. Now which of these [Page 110]will you chuse? If neither of these, I pray assign of what matter the flesh of Christ was made; for we, with St. Paul, know no other than these four kinds of flesh.

Moreover, Christ is figured out by Mel­chisedec and his Priesthood, Heb. 7. for as he was a Priest and King, even so was Christ also; and as he was without Fa­ther, and Mother; even so was Christ, viz. without Father, in respect of his Hu­mane Nature; and without Mother, in re­spect of his Divine Nature.

Now there is no knowing of God a­right, but in, by, and through Christ (as I said before): for in the works of Crea­tion, God is above us; in his works of Providence, a God without us; in the Law, a God against us; in Himself; a God invisible to us; only in Christ he is Em­manual, God manifested in our flesh, God in us, God with us, and God for us; there­fore in Christ God is apprehended aright, and there also worshipped aright. 1 Joh. 2.23. Whosoever denieth the Son, hath not the Father: but he that acknowledgeth the Son, hath the Father also; Who is a lyar but he that denieth that Jesus is the hrist; he is Antichrist that denieth the Father and the Son, vers, 22.

Now as the Eutichians err in their Opi­nion about Christ our Mediator, even so they do about the Holy Trinity also; for they do not rightly understand nor be­lieve the Unity and Trinity spoken of, 1 Joh. 5.7. Now if they be three, they be three Operations, or three Manifestations, or three Subsistances: but they be not the two former, therefore the latter, viz. three Subsistances: for St. John saith, The Word was with God, and was God, Joh. 1.1. Now where there is one, and another with him, there must needs be a distinction; but St. John saith it is so; therefore.

2dly, Where there is one sending, and another sent, there is a distinction: But the Father sendeth, and the Son was sent; therefore a distinction, Joh. 3.17.34. for, God sent his Son into the World, &c.

Again; the Father and the Son send the Holy Ghost, Joh. 14.16. 'tis another Com­forter; therefore a distinct Person both from the Father and the Son. Now if these have all of them, (viz. the Father, Son, and Spirit) Understanding and Will, then they are Persons and not Qualities, for no Qualities can have Understanding, and Will, see 1 Cor. 12. from ver. 3. to. 12.

If the Father, Son, and Spirit, be all Creators of Heaven and Earth; then are they God by Nature; but they are all Creators of Heaven and Earth, therefore God by Nature, Gen. 1.16.

2dly, If they all know the thoughts, and search the heart of man; then are they God by Nature: but they all do so; therefore.

3dly, If they may all be ultimately sinned against; then are they God by Na­ture: but they may be so; therefore.

4thly, If we may worship them with Divine Worship; then are they God by Nature; but we may worship them with Divine Worship; therefore.

5thly, If we may be baptized in their Name; then are they God by Nature: but we may, yea ought to be baptized in their Name; therefore God by Nature, Matth. 21.19, 20.

The reason is plain, because we expect the remission of our sins in his Name, in­to which we were baptized, as also pro­mise to worship him in Spirit and in Truth; for God is a Spirit, and there­fore will be worshipped in Spirit, and in Truth.

Now albeit St. John saith, speaking of [Page 113]Christ, I and my Father are one, Joh. 10.30. He doth not by this saying deny the three Persons, for in that he saith we are, he teacheth us that he and his Father be not one Person, forasmuch as ARE can­not be spoken of one Person properly; and in that he saith ONE, he declared that he is of the self-same substance with his Father. Oh the exceeding deepness and power of God's Word, which is as a two-edged Sword; for with these two syllables Are, and One, it confoundeth two Here­sies, viz. the Arrians, and Patrip [...]ssions, and Sabellians, which wrest that saying of Christ, He that seeth me, seeth the Father also, Joh. 14. which must be understood of their Essence, and not of their Persons, as appeareth by these words, I go to pre­pare a place for you (saith Christ): and if I go, I will come again: which plainly proves a distinction of the Person, vers. 2, 3. If we may not believe St. John, that there be three that bear record in heaven; viz. the Father, the Word, and the Holy Ghosh; and these three are one, 1 Joh. 5.7. to be a Unity and Trinity as aforesaid; then these absurdities will unavoidably fol­low, That if the Father be both the Son and the Holy Ghost; as he is, if their [Page 114]Persons be one, as well as their Essence is one, which is indivisible: Isa. 44.6. I am, and there is none besides me. Then the Father was he which took our Nature up­on him, Heb. 2.16. the Father was temp­ted of the Devil, he suffered hunger and thirst, he was buffeted and and scourged of the Jews, and put to death by wicked hands; he also came down in the likeness of a Dove, and also of fiery Tongues; he begat himself; he is greater than himself; he sent himself into the World; he gave himself a Seat at his own right hand; he is the express Image of himself; he is grea­ter than himself. But if our English Eutychians cannot see these things, as afore­said, to be blasphemy against God the Fa­ther, yet I hope you will see them to be great absurdities; for they are the natural consequences of your Opinion: for you say, it was God that died in the likeness of Man: and to prove this, you wrest (as you do other Scriptures) Phil. 2.6, 8. for you say, He that was in the form of God, thought it no robbery to be equal to God; and you say, He put himself in the likeness of Men, and being found in fashion as a man, he [...] himself, and became obedient to death, even the death of the Cross; wherefore [Page 115]God also hath highly exalted him, &c. Now if the Godhead was turned into flesh, as Water was turned into Wine (as you say it was); and there can be but one God by Nature, both you and we say (and I hope believe); then, if the Father be that one God; [For, to us there is but one God the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him, 1 Cor. 8.6.] Then I pray consider of your Opinion, as also the bad consequences that depend up­on it. For, if you shall still be obstinate, and deny that the Eternal Word did ever take any flesh of the Virgin Mary into Personal Union with it self (as we say it did), but will still say and believe that the Eternal Word, viz. God the Creator of Heaven and Earth, did make himself a Creature, viz. Man, and so died for our sins; Then how you can acquit your selves from being rightly called blasphemers of the Eternal God, which is only Immortal, and Immutable, (as I said before) I can­not yet tell because of the reasons afore­said, &c.

Now forasmuch as I understand, by some late Conferences I have had with our [Page 116] English Eutychians, that they deny (or at least doubt of) God's Omnipresence; and, with the Anthropomorphites, think of God as if he were some old Man sitting in some one place on a Throne, as Kings use to do; and so, with the Papists and, Socinians, think that one may see, from his right hand to his left, as Dr. Owen saith in his Answer to Mr. John Biddles Catechism. Now you may see by this, how one Error beget­teth another. For first they deny the Di­vine Essence of the Eternal God to be In­finite, Immense; and as the Prophet Jere­miah saith, To fill Heaven and Earth, Jer. 23.24. And as Solomon saith, The Heaven of Heavens cannot contain him, how much less this House which I have built, 2 Chron. 6.18. But they not minding such Scrip­tures as these (or else not understanding of them) but reading some other Scriptures, which speak of his coming down from Heaven to see Sodom, &c. Gen. 18, 19 chap. As also because man was made in his I­mage, and that he hath hands and feet, &c. Therefore they cannot tell how he should properly be a Spirit or Spiritual substance, Joh. 4.24. and therefore can­not understand the blessed Trinity, as I said before.

And indeed, without this be granted, the Trinity cannot be proved to be three Persons, and yet but one God, as we say and believe, as aforesaid: for although we di­stinguish the Persons in the Godhead, yet we do not separate them: because the Es­sence is Infinite, and Omnipresent. Psal. 139.7. Whither shall I fly from thy Pre­sence? If I ascend up into Heaven, thou art there: if I make my bed in Hell, be­hold, thou art there, Amos 9.2, 3, 4. And to give you one instance what we mean when we say they are distinct, and not se­parated from the Essence of God, we mean after this manner: as when we-say there are three Faculties in the Soul of Man, viz. Understanding, Will, and Memory; now these three Faculties are distinct, yet not separated from the Soul, for the Soul acts wholly in these three, yet not three Souls, but one Soul: even so is the Eternal Godhead in the Father, Son, and Spirit, and yet but one God: but this of the bles­sed Trinity is such a great Mystery, that no earthly similitude will set it out plainly to our capacities. But I pray consider the Vision of the three Men that appeared to Abraham, Gen. 18. and the two that went to Lot, Gen. 19. And there you may see, [Page 118]although they be three Persons, yet but one Lord, and so called and worshipped of A­braham; see chap. 18. and of the two that went to Lot, after that they had told him their Message, then he never called them Lords, but Lord; see Chap. 19.18. Which two were the Son, and Holy Ghost, which were sent by the Father, Chap. 18.21, 22. for the Father is said to send the Son, and Spirit, but he is never sent of them. And thus you may see how Abraham saw Christ and was glad, Gen. 18. compared with John 8.56, 58, &c.

Quest. How is God said to be present in all places at once? Psal. 95.2, 6. & 139.7. And also to fill Heaven and Earth? Jer. 23.24.

Answ. There is a four-fold Presence of God mentioned in the Scriptures; the first is his Presence with all his Creatures, (which we may call his general Provi­dence) whereby he preserveth all his Crea­tures substances, and giveth unto them to live, move, and have a being; and this extendeth it self to all his Creatures, both good and bad, Acts 17.28. The se­cond degree is the Presence of Grace, whereby he doth not only preserve the substance of all his Creatures, but also gi­veth [Page 119]grace onto them; this is to the Church of God on Earth. The third degree is the Presence of Glory peculiar to the Saints and Angels in Heaven, where they shall see God face to face. The fourth degree is the Presence of the Godhead of the Son, with the Manhood of Christ; for, in him dwelleth the fulness of the Godhead bodily, Col. 2.9.

Now for the better understanding of this Mystery, we must know that the Scriptures are to be taken four wayes, (at least some of them) viz. first Historically; secondly, Analogically; thirdly, Allegori­cally; and fourthly, Morally. As to in­stance in one of them for brevity sake. Numb. 21.9. And Moses made a Serpent, and put it upon a Pole, &c. It hath these four significations, the first is Historical, it was a Serpent made; 2dly, Analogical­ly, it was lifted up; so must Christ, Joh. 3.15. 3dly, Allegorically, that is another thing was meant by it, as appeareth by Hezekiah's taking of it away, and calling of it Nehushtan, that is, a piece of Brass, 2 King. 18.4. 4thly, Morally, for they were to look upon it for their cure: Even so must we look upon Christ by Faith, as saith the Prophet Isaiah, Look upon me [Page 120]and be ye saved all the ends of the Earth.

Now that he is present with all his Creatures to preserve their substances, as I said before, appeareth from Isa. 40.12. Who hath measured the Waters in the hol­low of his hand, and meted out Heaven with the span, and comprehended the dust of the Earth in a measure, and weighed the Moun­tains in scales, & the Hills in a ballance; be­hold, the Nations are as the drop of a bucket, and are counted as the small dust of the bal­lance; behold, he taketh up the Isles as a very little thing, vers. 15. By which phrases is meant, that he governeth and disposeth of them at his pleasure: for neither the Sun could give his light to us, nor the Fire heat; all these will perish if he with­draw his Presence but a moment from them; as also the Beasts of the Field, for if he take away their breath, they die, Psal. 104.28, 29. Even as the body of a Man when the Soul is gone, as St. James saith, The body without the Spirit is dead: For, as St. Paul, In him we live and move, and have our being, (Acts 17.28.) As also certain of your own Poets have said, For we are all his off-spring, 1 Cor. 8.6.

Obj. But sin maketh a separation betwixt us and God; for what communion hath light [Page 121]with darkness, and Christ with Belial? Therefore he is not present with them, &c.

A. This is not to be understood in the first degree, viz. to preserve their sub­stances, as in Acts 17. but is meant in the second degree, viz. his Grace with his Church on the Earth. Joh. 14.23. If any man love me, saith Christ, he will keep my words, and my Father will love him and we will come unto him and make our abode with him: which is meant of his Grace, and Love; and his dwelling with them is by his Holy Spirit, as appeareth by his answer to Judas, which asked, How is it that thou wilt manifest thy self unto us, and not unto the World? he had told him before, vers. 15. & 17. If you love me, keep my Commandments, and I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the Spi­rit of Truth, whom the World cannot receive, because it seeth him not, neither knoweth him; for he dwelleth with you, and shall be in you. I will not leave you comfortless, I will come unto you. Thus you see how sin separateth us from God's Favour, Grace, and Spirit, but not from his Presence: as David saith, Whither shall I go from thy Spirit? Or, Whither shall I flye from thy [Page 122]Presence? If I ascend up into Heaven, thou art there: If I make my bed in Hell, thou art there: If I take the wings of the Mor­ning, and dwell in the uttermost parts of the Sea, even there shall thy hand lead me, and thy right hand hold me. And as Amos saith, speaking of sinners, Amos 9.2. Though they dig into Hell, thence shall my hand take them; though they climb up to Heaven, thence will I bring them down; and though they hide themselves in the top of Carmel, I will search and take them out thence, &c. For we must not imagine him to be contained in any one place, saith the Prophet, Jer. 23.24. Do not I fill Heaven and Earth, saith the Lord? For, as Solo­mon saith, The Heaven, and the Heaven of Heavens cannot contain thee, how much less this House which I have built? 1 King. 8.27. And St. Stephen saith, He dwelleth not in Tabernacles made with hands, Acts 7. and yet he dwelt, saith David, betwixt the Cherubims. And the Lord saith of Zion, This is my rest for ever, here will I dwell: therefore saith the Prophet, Blessed be the Lord out of Zion that dwelleth at Jerusa­lem, Psal. 135.21. Now this must be meant of his Grace, or gracious Presence there, and not his personal Presence; for [Page 123]if so, then he was not in Heaven at that time (which I think no wise man will be­lieve); therefore when St. Paul saith, Whilst we are at home in the body, we are absent from the Lord: he means the beati­fical Vision, or face of God in glory, which cannot be seen with these mortal eyes; therefore he saith, When we are absent from the body, we are present with the Lord, 2 Cor. 5.6, 8. he meaneth in the third de­gree, viz. the glorious Presence of God in Heaven with the Church Triumphant, Heb. 12.22.

Q. 2. If God be a Spirit, Joh. 14.24. how then doth the Scriptures ascribe to him hands, and feet, and almost all the parts of a man, sith Christ saith, A Spirit hath not flesh and bones, as ye see me have, &c.

A. This is to be understood Metapho­rically, as also by way of Analogy. For, like as men use to hold water in the hollow of their hand, and also span with it; even so, the Lord, albeit he is a Spirit, or spiritu­al substance, yet to help our infirmity speaketh to us, as it were, in our own lan­guage, and saith he measureth Heaven with a span, and holdeth the water in the hol­low of his hand, Isa. 40.12. And as men see with their eyes, and hear with their [Page 124]eares; even so the Lord is said to do, Psal. 34.15. The eyes of the Lord are over the Righteous, and his ears are open unto their Prayers. The hand of the Lord hath driven out the Heathen. Now a Spirit hath not hands, eyes, and ears, &c. Therefore when the Scriptures attribute these to God, viz. hands, eyes, lips, tongue, nose, heart, head, face, and back-parts, &c. it is not to be understood litterally, but in the second or third sense, viz. Analogically, or Allego­rically, that is, another thing is meant; as Gal. 4.24. As for Example: his right hand signifieth his Power: for David saith, The right hand of the Lord doth valiantly; the right hand of the Lord is exalted, Psal. 118.15, 16. And his finger is compared to the Holy Ghost, Luk. 11.20. But if I with the finger of God cast out Devils, no doubt the Kingdom of God is come unto you: com­pared with Matth. 12.28. But if cast out Devils by the Spirit of God, then the King­dom of God is come unto you. And thus I might shew how the rest might be apply­ed, but for brevity sake I forbear.

Q. 3. How is God said to repent, Gen. 6.6. sith other Scriptures say, he is not as Man that he should repent, or as the Son of Man that he should change his mind? For the [Page 125]gifts and callings of God are without repen­tance, Rom. 11.29.

A. Albeit God is said sometimes to be angry with us, and sometimes pleased, this doth not prove any change in God, but when we break his Commandments and set light by his Promises, and follow our corrupt wayes, we are changed, and not he; We be mutable, he is immutable; for in him there is no variableness nor shadow of turning, Jam. 1.17. He is said to be paci­fied & pleased, when we turn from our evil ways, & so turn to him by true repentance. See for this Jonah 3.9. Joel 2.12. Jer. 18.18. For when God is said to laugh at mens calamities, and mock when their fear co­meth, Prov. 1.26. We are not by these and such-like sayings, to think that God hath such Affections, and Passions as be in Man; for God hateth such as mock at his Messen­gers and despiseth his Word; yea, God ab­horeth the scornful man: but as those men that laugh at our calamities, are the furthest off from helping of us out of it; even so is God when he laugheth at our calamity. See Prov. 1.26, 27, 28. So he is said, Psal. 44.23. to sleep, Arise, wherefore dost thou sleep, O Lord? Arise for our help, and re­deem us, for thy mercy sake, vers. 26. Now [Page 126]the Lord keepeth his Vineyard lest any hurt it, I will keep it night and day, Isa. 27.3. David saith, He neither slumbereth nor sleepeth, Psal. 121.4. But this is to be understood Metaphorically, as I said be­fore; as when he is said to awake, it is meant his speedy coming to help us, op­posite to sleeping, which is his delaying to come to help us. And so when Moses is desirous to see his face, and to speak with him face to face, it must be meant of some high degree of his manifestation of Grace, but not of Glory: for so no mortal man can see his face and live. No man hath seen God at any time; the only begotten Son which is in the bosom of the Father, he hath de­clared him, Joh. 1.18. for he is invisible, 1 Tim. 1.17. who only hath immortality, dwelling in that light which no man can approach unto, whom no man hath seen, nor can see: for he sitteth upon the Circle of the Earth, and the inhabitants thereof are as grashoppers. That stretcheth out the Heavens as a curtain, and spreadeth them out as a Tent to dwell in. That bring­eth the Princes to nothing, he maketh the Judges of the Earth as vanity. To whom then will you liken me, or shall I be equal, saith the Holy One? Isa. 40.22. to the 26. [Page 127]For, as St. Paul saith, By these things we speak the Wisdom of God in a Mystery, even the hidden Wisdom which God ordained be­fore the World unto our glory, which none of the Princes of this World knew; for, had they known it, they would not have crucified the Lord of Glory; but God hath revealed them to us by his Spirit: for, the Spirit searcheth all things, yea, the deep things of God. Now we have not received the Spirit of the World, but the Spirit that is of God; that we might know the things that are freely given to us of God; which things also we speak, not in the words that man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual: But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him, neither can he know them, because they are spiritually discerned, 1 Cor. 2. &c.

Now I have, according to my measure, given you my understanding of these great Mysteries of God, and the Father, and of Christ, and of the Holy Ghost, Col. 2.2. in as short and plain a method as I could, for your information, &c. Now of that which hath been spoken as concerning God, by me in this Treatise, this is the summe; That God is a Spirit, Joh. 4.4. [Page 128]or spiritual substance, or pure nature, im­mutable, invisible, unsearchable, filling Heaven and Earth. Full of understanding, of truth and righteousness, of mercy and wisdom, and all manner of goodness; without beginning, and without ending, not created nor made, and Maker of all things, subject to nothing, and governing all things, knowing all things, yea, even the inward thoughts and intents of the hearts of men; forgiving sins; only to be honoured and called upon, only hearing our prayers, justifying, and saving us; of an almighty arm, and majesty; the Father unbegotten, the Son begotten, the Holy Ghost proceeding from them both, as I have proved by the Word of God, which cannot lye. Now all these things (as afore­said) be rightly applyed to the Father, Son, and Holy Spirit; so that it plainly ap­peareth, that to whomsoever these things may rightly be applyed, he is God by Na­ture, and not by Name only, as they are, Psal. 82.6. I have said ye are Gods, but ye shall die like men, &c. But unto God the Father, Son, and Holy Spirit, are these things only properly and truly applyed: therefore they only are God by Nature. 1 Joh. 5.7. There be three that bear record [Page 129]in Heaven, the Father, the Word, and the Holy Spirit, and these three are one. And we know that the Son of God is come, and hath given us understanding that we might know him that is true, and we are in him that is true, even in his Son Jesus Christ; this is the true God and Eternal Life. Little Children, keep your selves from Idols, vers. 20, 21. Now the Grace of our Lord Jesus Christ, and the love of God, and the Com­munion of the Holy Ghost be with you all, Amen. 2 Cor. 13.14, &c.

Duties which follow this Faith,

First, Draw near to Christ and cleave unto him, for we see he is come near us, and become our Emmanuel. Isa. 7. Se­condly, Here is a Patern and President for us of unspeakable Humility,Psal. 22. Isa. 53. Phil. 2.6, 7. There is a secret Pride in all the Sons of Adam, till God change their hearts, and this Pride, the less we discern it, the more [Page 152]it is; and the more we discern it, the less it is.

This I observe touching this Incarnation of Christ, That his Conception by the work of the Holy Ghost was wonderful: for it was done in the Womb of the Virgin, that albeit he took of her very flesh, which came of sinful Adam, yet was the flesh of Christ, I mean his Humane Nature, Body and Soul, without sin. To prevent that original corruption which comes to Man­kind by natural Propagation, the great Wisdom of God provided, That his In­carnation should be by the immediate work of the Holy Ghost, without any na­tural Generation, or Means of Man on Earth, or Angels in Heaven or Earth, Heb. 2.14.

I proceed on to speak of the Birth of Christ: He was born of the Virgin Mary, and of the Union of Natures Divine and Humane in this one Person. This I be­lieve indeed, for so did the Patriarchs and Prophets of old, because of the Divine Oracles which God gave them concerning the Incarnation of the Son of God, Gen. 3.18. & 12.3, 4. & 21. Isa. 7.14. and therefore much more ought we, seeing we have in the Gospel the Complement of all [Page 153]those Prophesies, Luk. 2.7. Matth. 1.25. to believe in Jesus Christ born of the Vir­gin, but also in time, and according to the course of Nature born of the said Virgin, and brought forth into the World by her.

First, a Duty following this Faith is this; Thanksgiving for the Incarnation of the Son of God, as we see by the Examples of the Angels praising God for this benefit, Luk. 2.14. The Virgin praising God for this benefit, Luk. 1.46. And the holy Priest Zachary praising God for this bene­fit, Luk. 1.68.

Secondly, A Consolation following this Faith is Preached unto us by the Angels, Luk. 2.10. when he saith, Behold, I bring you tydings of great joy that shall be to all People: Hence comes, First, Peace with God: Secondly, Peace with our own Con­science: Thirdly, with the Holy Angels: Fourthly, with all the Creatures of God in the frame of Heaven and Earth. The proper Name of Christ's Mother was Ma­ry, this is testified often in the New Testa­ment, Luk. 2.5, &c. This Name is added for a more certain and special description of his Mother, that my Faith may be the bet­ter certified of the truth of all Divine Oracles and Prophesies concerning him: [Page 154]for this holy Woman being (as Matthew and Luke testifie) of the noble Race of the Kings of Judah, it is clear that our Lord and Saviour Jesus Christ came of the Seed of David, and so of Abraham according to the Promise. Gen. 12. & 49. Luk. 2.

Again, she is called A Virgin, both to let us see the accomplishment of the Pro­phesie, Isa. 7.14, 21. and to assure us of that as aforesaid, that is, That he is the only begotten Son of God, conceived by the Holy Ghost, and not by the ordinary course of Nature.

And this blessed Mother of Christ a ho­ly Prophetess, Luk. 1.48. We do willing­ly honour her three wayes, First, by thanksgiving to God for her: Secondly, by a reverent estimation of her: Thirdly, by imitation of her excellent Vertues.

And thus having seen by clear evidence from the Word of the Lord, that our blessed Lord and Saviour, as touching his Natures, is very God and very Man: it resteth only that we learn also by Divine demonstration, that these two Natures are united in one Person.

Ʋse 2. First, here then we must be ad­vertised that there be two kinds of Uni­ons: Union in Nature, and Union in [Page 155]Person. Union in Nature is when two or more things are joyned or united into one Nature, as the Father, the Son, and the Holy Ghost, being and remaining three distinct Persons, are one and the same in Nature, or Godhead. Union in Person is when two things are in that manner uni­ted, that they make but one Person or Sub­stance: as the Body and Soul of Man meeting together make one Man.

Secondly, This Union of Natures then here is this; The second Person in the Trinity, or the Son of God doth assume to it a Manhood in such order that the same being void of all Personal being in it self, doth wholly and only subsist in the second Person in the Trinity, or depends wholly on the Person of the Son: So that now it is a Nature only, and not a Person; because it doth not subsist alone as in other men.

Thirdly, This then I understand and believe here, that the everlasting Son of God, without any putting off of his Di­vine Nature, without any commixtion or conversion, was made that which before his Incarnation he was not, to wit, very Man. By taking flesh by the Power of the Holy Ghost from the Virgin, and an [Page 156]Humane Soul created of nothing, both which Natures being united together in a most admirable Personal union, make one most blessed Person, even the most sacred Person of our only Lord and Saviour Jesus Christ.

Fourthly, And our Lord Jesus Christ hath in his Humanity so assumed all the Properties of Man's Nature, that he be­came in all things like unto us (Heb. 2.17.) sin only excepted: for he hath so Personally united unto himself our Nature, that we cannot say properly of his Passion, that only the bare Humanity suffered (which yet is only passible) but this we are to say, that the Person which is very God hath suffered in our Nature.

Fifthly, and lastly, We must not be­lieve that the Lord Christ assumed our Nature (as he did sometimes under the Law, before his Incarnation, take to him the form of Man and Angel for a time) but retains still and for ever, the very bo­dy and Soul of Man, howbeit now glori­fied: For the Apostle saith, Our Mediator hot only [was] but also [is] the Man Christ Jesus, 1 Tim. 2.5. living for ever to make intercession for us, Heb. 7.25. Rom. 8.34.

Consolations following this Faith con­cerning Christ's pure Conception, Incarna­tion, and this unspeakable union of Na­tures in this one sacred Person, are these;

First, I understand and conceive he is a most fit Advocate to his Father being very God, and a most comfortable Media­tor for me, being very Man, well-acquain­ted with all my grievances, and one I may boldly draw near unto, Heb. 2.16, 17, 18. & 4.16.

Secondly, I conceive also that he hath been so acquainted in our flesh, with our temptations, that he hath a special experi­ence of our infirmities in his own sacred Person: not that the Son of God hath need of our Afflictions and Temptations to make him Merciful unto us, but for that we can best perswade our selves of his Mercy, when we learn that he hath been acquainted with our Passions.

And now I will tell you briefly, what I mean by the Properties of the Humane and Divine Nature: And by the Com­munication or Conjunction of Properties, as I said before.

When I say and believe, that Christ did assume all the Essential Properties of Man's Nature, I mean he took not only the Soul [Page 158]and Body of Man, but also every quality and adjunct thereunto appertaining (ex­cepting sin) for he had the Understand­ing, the Reason, the Will, and all the Affections of Man (without sin) being made like his brethren in all things, Heb. 2.17.

Again, when I believe and say, That Christ did retain in his Personal Union of both Natures, all the Properties of his Divine Nature, I mean these and the like, that he was, this very Person now God and Man, Eternal, Almighty, Incompre­hensible, Immutable, most Perfect; for these and the like be the Properties of the Divine Nature.

Thirdly, The Communication of these Properties (as the learned speak, for the better understanding of some Scriptures uttered concerning this sacred Person) is this, when we ascribe that which is pro­per unto one Nature. unto the other be­cause of the aforesaid Personal Union of both Natures: as when the Apostle saith, God hath purchased the Church with his own blood. Acts. 20.28. This manner of speaking is with respect to this Union, and herein that which is proper to the Humane Na­ture is ascribed unto the Divine: for that [Page 159]this sacred Person which did this great Work with his own blood is very God. But here we be also to observe, that there is no Communication of the Essential Pro­perties of these Natures; but in the con­crete only (as Logicians speak) not in the abstract; as we may say truly, and accor­ding to the Doctrine of Godliness, that God died for us; but we may not say therefore, the Deity died for us.

And here beloved, I will shew you once more, why our Mediator must be very God and very Man, and that these two Natures must thus admirably be united to­gether, and his Conception so pure.

First, briefly for the first; He must be very God. First, because he hath received a Charge from his Father (which did re­quire an infinite Power) to wit, by his Merits and Vertue to save the Elect or Be­lievers, for it was needful that his Price should over-prize our sins. Secondly, If he had not been very God, he could not have overcome death, Rom. 1.3, 4. Third­ly, for that it behoved him also to over­come and kill sin and death in us, even in our Consciences. Joh. 5.24, 25. and to quicken us, Rom. 8.11. by giving us the Spirit of Faith to apprehend all his Me­rits, [Page 160]and to apply the same unto our selves. Now who can give the Holy Ghost but God himself? Luk. 11.13. Joh. 3.7, 8. Lastly, He was to loosen and destroy all the accursed works of Satan in us.

Secondly, And for the second Point, He must be very Man. First, that God might declare his unchangeable Justice, and ha­tred of sin, and his unspeakable Love and Mercy to the Elect: the first he sheweth in punishing sin in his own Son: the se­cond he declareth in that he punisheth not our sins in out selves, but in another. Se­condly, That we might conceive rightly of the Brotherly Affection of our Mediator towards us: and how that he which san­ctifieth, and they that are sanctified, are all of one. Thirdly, For that God had con­firmed it with an Oath, that the Messias should come of the loins of David, Psal. 133. & 89. and of the Seed of the Wo­man according to the Gospel preached in the beginning in Paradise, Gen. 3.15.

Thirdly, For the third Point, This I believe and avouch briefly, That Salvation could not have been obtained for Man, unless the Nature of God and Man were united to­gether in one Person. First, Because other­wise this work had not been performed by [Page 161]blood of the Son of God, and so it had been insufficient for us. Secondly, Be­cause the Humanity of Christ could never have born that punishment for sin. Third­ly, Salvation thus obtained could never have been maintained, but that these Na­tures be thus knit together: for that Christ is and must be the pledge of our Recon­ciliation for ever, Psal. 110.1. Matth. 22.44. Fourthly, By this means we have as it were kindred with God in Jesus Christ, who is become our Emmanuel, God with us, or God manifest in our flesh. Matth. 1.1. Tim. 3.16.

Fourthly, For the fourth and last branch of the Question; I say, and believe, that it was necessary our Lord and Saviour should be pure, without the stain of sin in his Con­ception, and that the Holy Ghost in this great Work did so provide. First, For that the most glorious and Divine Nature of God could never else be united unto the Humane. Secondly, For that a sinner could never have been accepted to make this Atonement, or to offer up any Sacri­fice for sin. Thirdly, For that he could not have Sanctified others, unless he were the most Pure, and the most Holy One of God in himself. Heb. 2.11. & 10.9, 10.

Thus then the Lord Jesus Christ, our most blessed Saviour and Redeemer, hath taken to himself of the whole mass of man­kind; he took, I say, one Portion there­of and did perfectly sanctifie it, by the power of the Holy Ghost, and out of it derives perfect Holiness and Sanctification upon all his Elect, by imputation of his Merits for their Justification, and by his Holy Spirit working, in them inherent Righteousness and Sanctification, that so they may serve him continually in this life, and for ever.

And here I will also shew you the use of this Article which we reason'd so much on in our Church-meetings, when we were upon the Creed, viz. I believe that he was crucified, dead and buried. All the Evangelists testifie with one accord, that this was the form of his Execution, he was crucified on a Cross; and to fill him with pain, his hands and feet were fastened with nayls unto the Cross.Acts 3.18. Gal. 3.1. Phil. 2.8. And all this was done to accomplish God's Eternal Decree manifested before by the Prophets. The brazen Serpent was a picture of this, Numb. 21 Joh. 3. For so he saith himself, As Moses lifted up the Serpent in the Wilder­ness, so must the Son of Man be lifted up, [Page 163]that all that believe in him perish not, but may have life everlasting. And again, Joh. 12.32. And when I shall be lifted up from the Earth, I will draw all men unto my self: Of this the Psalmist Prophesied, saying, They pierced my hands and my feet.

Secondly, That we might in Conscience be resolved that Christ came under the Law,Gal. 3.13. and suffered the Curse thereof for us, and bare in his own Body and Soul the extremity of the Wrath of God for us. And albeit other punishments were notes of God's Curse, yet was the death of the Cross in a special manner above the rest accursed by vertue of a particular Commandment, and special Word pro­nounced by God himself, fore-seeing and fore-shewing what manner of Death Christ our Lord should die.

Thirdly, The Apostle assureth us, that in this form of Execution, we may behold how Christ did undertake all the Male­diction due unto all the Elect or Mankind himself: for he saith, Gal. 3 13. That he was made a Curse for us: And again, in the like prhrase, 2 Cor 5. [...]1. He was made sin for us. By which manner or speaking we may not fear that any manner of re­proach is offered the Son of God: For both [Page 164]Sin and the Curse following, are his by imputation. Though in regard of him­self he was no sinner, yet as he was our Surety, he became sin for us, and conse­quently the curse of the Law for us, in that the Curse every way due unto us, by imputation and application were made his.

Instructions and Consolations which follow this Faith.

First We learn here with bitterness to bewail our sins; for Christ suffered here the Wrath of God, not for any offence that ever he committed, but all for us; and therefore just cause have we to mourn for our own sins, which brought our Sa­viour to this low and base estate. If a man should be so far in debt that he could not be freed, unless the Surety should be cast into Prison for his sake; nay, which is more, be cruelly put to death for his debt, it would make him at his wits end, (if there were left but natural and civil huma­nity in him) and his very heart would bleed. And this is the case with us; by reason of our sins, we are God's debtors, yea, bankrupts before him; yet have we gotten a good Surety, even the Son of God [Page 165]himself, who to recover us to our former liberty, was crucified and died for the dis­charge of out debt. And therefore, as the Prophet saith, We should look upon him whom we have pierced, and lament for him. Look as the blood followed the nayls that were stricken through the blessed hands and feet of Christ; so should the medita­tion of Christ's Passion be as nayles and speares to draw blood from our hands and hearts for our sins.

Secondly, If thou doubtest where to see and find Christ crucified, because the Prophet Zachary bids thee look on him: Be advertised, That he is set before thy face as nailed and fastened on a Cross, where­soever his Gospel is truly Preached in thine hearing; for so the Apostle teacheth us, Gal. 3.1. Oh foolish Galatians, who hath bewitched you, that you should not obey the Truth, before whose eyes Jesus Christ was discribed in your sight, and among you cru­cified? We must seek God's face in Christ, who is the living form or most bright glory, wherein we behold God himself: and we must ever seek Christ's face in the Gospel: if we find it not there, we perish ever­lastingly, 2 Cor. 4.3, 4. We need not go to Crosses, nay, we must not go, but [Page 166]to the Glass he hath himself appointed for us.Note this word [till] And remember it, that till such time as we come thus by Faith and Meditation of the Gospel, we lie continually as poy­soned by Satan, that old Serpent, and as stung to death.

Thirdly, We learn to follow Christ in the pursuit and crucifying of our sins, for so we are taught, Gal, 5.24. They that are Christ's, have crucified the flesh with the affections and lusts thereof: That is, they endeavour to kill the Power of Sin in themselves by Repentance, Prayer, Fasting, Meditation, conference with the Saints, and by avoiding all occasions of offence.

Fourthly, we here learn in this presi­dent, that seeing the Son of God was not only thus racked and crucified by men, but also bare the Wrath of God in his Soul; that therefore we must learn not to make so little account of sin, as commonly we do.

Fifthly, Whereas the Person crucified was the very Son of God, it is manifest that the Love of God unto us in our Re­demption, is endless; like the deep Sea without bank or bottom: as it is testified, Joh. 3.16. And if we shall not acknow­ledge this to be so, our condemnation will be the greater.

Sixthly, The Curse of God being here once and fully born of the Son of God, not for himself, but for his Elect: It standeth not with God's Justice to lay any Curse on them (they continuing in the Faith) any more: wherefore when they be afflict­ed, their punishments are but temporary, and not Curses, but Crosses, Chastisements which proceed not from Anger, as it is to the wicked, Isa. 27.9. but from a most lo­ving Father, and so ever to be accounted, Psal. 103. Heb. 12.5, 6, 7, 8.

Now I will here declare what his ene­mies did against him, both Jews and Gen­tiles, and of his Passions on the Cross; what herein we be specially to observe: First, They stone him bot, (as many Ma­lefactors were executed) as Achan, Josh. 7. and Naboth, 1 King. 21.13. but for a greater reproach, they Crucifie him, and this was the most shameful death among the Jews. Secondly, They Crucifie him after much beating, bleeding, and fainting; and so make his green-wounds again to lie open, even before the Sun, to his greater grief and pain. If the Son of God is Crucified for us, we must be content in like manner to part with all for his sake, that we may possess him, and follow his [Page 168]Example. Thirdly, They pierced his hands and feet, according to the Prophesie of the Psalmist, Psal. 22.16. in those parts which are most lively and sensible, and so the weight of his body was born up by hands and feet fastened to the Cross; but not in that gross manner that blind Papists have imagined; but the feet nailed assunder with two distinct nailes (as Godly An­tients have delivered,) Fourthly, They gave him Vinegar and Gall to drink, tem­pered with Myrrh, Matth. 27.34. Some think to take away his senses and memory intoxicating (as it were) his brain. Thus they hastened his death,See Med. Jos. Hall pag. 501. not having any respect at all of his Soul, whether he died in peace and favour with God, yea or nay. Others think it was to hasten his death. Howsoever it was, every sinner here is to be advertised, That it was and is he, as well as the Jews tempers, who hath tempered such a Cup of Poyson for Jesus Christ. Fifthly, They Crucifie him between two Thieves, Matth. 27.38. for his greater shame, whereby they testifie that they esteemed him no common sinner,Isa. 53.6. but the Captain of all Thieves and Malefactors. So think thou thy self with Paul, 1 Tim. 1.15. that thou art the greatest of all sinners. Sixthly, [Page 169]They all mocked him, both Jews and Gentiles, wagging their heads, and speak­ing spiteful words against him. Mat. 27.39, 45. Thou that destroyest the Temple, and buildest it up in three dayes, save thy self. And again, He saved others, let him save himself. The Jews paid dearly for this mocking and for crying, His blood be upon us and our Children: For their Chil­dren abide under the heavy wrath of Al­mighty God for it unto this day. Seventh­ly, and lastly, When the Lord Christ had made an end of all things, and had given full satisfaction to his Father's Justice, af­ter all his wrestling with Satan and Sin­ners, and after many Passions in Soul and Body: He concludes all his wearisom fight with this Prayer immediately before his death: Father, into thy hands I commend my Spirit, Luk 23.46. By his example he teacheth us to recommend our Spirits to the Father of Spirits. Who can preserve any work so well as the crafts-master? And shall not the faithful Creator of Souls do this more carefully than man? In great dangers we commit our Jewels to our best Friends: so do thou thy Soul un­to Jesus Christ, that thou mayest say with St. Paul, 2 Tim. 1.12. I. know whom I [Page 170]have believed, and I am perswaded that he is able to keep that which I have committed to him against that day.

The Passion of Christ is a mirrour of all Vertues, which are the more excellent for that they be set before us not in Rules and Doctrine, but in his own holy Practice; I shall name some of them in order.

The Prophet Isaiah names six Vertues or special Graces proper to Christ and com­municates by him in some measure to all his Members, Chap. 11.2. First, The Spirit of Wisdom: Secondly, Of Judgment: Thirdly, of Counsel: Fourthly, of Forti­tude: Fifthly, of Knowledge: and Sixth­ly, of the Fear of the Lord.

First, For Wisdom and Judgment they be two special Graces; differing, as I take it, in men on this manner. The former is the general comprehension or knowledge of things: The later is the experience of that knowledge in particular actions. Ex­perience in other things will clear this di­stinction. We see in Physick, and other Arts, many by much reading, to have ob­tained singular knowledge, so that they think with themselves they could do great matters, yet when they come to have the use of their knowledge in some particular [Page 171]matters, they are sometimes, nay, often­times to seek, & their knowledge for want of experience doth soon fail them. Now for the Son of God, he was ful of Wisdom and Spiritual Understanding, and yet re­specting his Humanity, it is testified of him, Luk. 2.52. that he increased in Wis­dom. His Wisdom did appear in the whole work of our Redemption; in fore-seeing and fore-shewing to his Apostles all things which should happen and be done to him by the Jews; assuring them that this was his Fathers Will, manifested by the Pro­phets: his singular Judgment is to be seen in his preparation to that Conflict with Satan and Sinners, by Meditation and Prayer, in chusing so fitly the time and place for his apprehension; and in all this most apt and fit Answers to all Questions and Demands made unto him.

Secondly, For Counsel: The Lord Christ was full of the Spirit of Counsel; for he was able to withstand and to Answer all the Counsel of Hell & Satan, of Annas & Caiaphas, of Pilate and Herod against him. He was ready in all temptations to Answer all Doubts which the Prince of Darkness was able to object against him: He was not doubtful, nor to seek for counsel in the [Page 172]whole work, nor in any part of the work of our Redemption. The Spirit of Counsel did appear notably in him in all his Ar­raigmnent and Passion.

Thirdly, The Spirit of Fortitude was in him in a most rich measure: For he wrestled not in this action with flesh and blood, but incountered with spiritual Powers and Principalities, even with all the power of Hell. This is the strong Lion of the Tribe of Judah; and the Seed of the Woman, which in his great strength breaks the Ser­pents head, Gen. 3.15. He was so full of Might, that with one word speaking he cast down all that came to take him, even to the ground.

Fourthly, He was full of the Spirit of Knowledge to discern all his Enemies, and to discern what was in them; for so it is testified of him, Joh. 18.14. Jesus know­ing all things that should come unto him, &c. He knew all their purposes, desires, pretences, and all their designments.

Fifthly, The Spirit of the Fear of the Lord he was also replenished with; as ap­peareth in all his service and obedience to his Heavenly Father; for he honoureth him in all his work, and faithfully performs all that service in all respects for the which [Page 173]he had sent him, ever seeking his glory. Joh. 13.31. Now the Son of Man is glori­fied, and God is glorified in him.

Sixthly, For Humility, He is the only Patern that ever was on Earth; for this cause the Apostle willeth us to caray with­in us the same mind that was in Christ Jesus; that is, the same Spirit of Humili­ty: For saith he, He being in the form of God, and thinking it no robbery to be equal with God; yet he made himself of no repu­tation, and took on him the form of Ser­vant, and was made like unto Men, and was found in shape as a Man: he humbled himself and became obedient unto the death, even the death of the Cross.

Seventhly, For the Spirit of Meekness: He was full of Mildness and Meekness in the whole course of his life, as himself truly testified of himself: Matth. 11.28, 29. Come unto me all that are heavy laden, and I will ease you: Take my yoke on you, and learn of me, for I am meek and lowly of heart; and ye shall find rest unto your Souls. This vertue did notably appear in his Pas­sion: For the Prophesie of Isaiah was ac­complished in him: He was oppressed and afflicted, yet did he not open bis mouth. For so we sind it testified; for when false wit­nesses [Page 174]urged him, and Caiaphas, yet he was silent, because he was willing to die, and there was no place to speak, either for the^* Glory of God, or the good of Men.

Eighthly, As St. James commends Job for Patience; so much more may the Son of God be recommended as a Mirrour of Patience to all the World: for he was soft in his Answers, & calm in his Speeches to all his most bloody Enemies; to Judas betraying him with a kiss, he said, Matth. 26.50. Friend, wherefore art thou come? And to the High Priests Officers which smote him, Joh. 18.23. If I have evil spoken, bear witness of the evil, but if I have well spoken, why smitest thou me? Herod thought him a Fool for his Silence and Patience; whereby we be taught in all unjust Railings and Injuries not to give rebuke, but either to keep silence, or else to speak so much as shall be for our just defence.

Ninthly, He was full of Love, Mercy, and Compassion, in the midst of his Passions, even to his Enemies: He cured Malchus's ear, which Peter had cut off with his Sword. And when they were practising against him all treachery, even then he per­formed the work of a Mediator, praying [Page 175]for them unto his Father, saying, Father, forgive them, for they know not what they do: For his Friends, he is most mindful of them, and loving unto them, even in his greatest Passions: In his Apprehension, he desireth his Disciples might be let go freely; Joh. 18.8. If ye seek me, let these go their way. As for Peter, after he had renounced lam with bitter execrations, he turned back, and looked graciously on him, and quickened him again, Luk. 22.61. He shewed mercy on the Thief which did hang by him on the Cross; comforting him in these words, Verily I say unto thee, To day thou shalt be with me in Paradise, vers. 43.

Lastly, He recommends his Mother to the custody of John, Joh. 19.26, 27. where he teacheth Children to give all Honour, and to perform all duties of Love, Care, and Reverence to their Parents.

Finally, We find in Christ's Passion, a notable president for Perseverence: For he wades through all the Sea of his temp­tations, he never slinks back, nor turns aside to rest him, till he comes to the very end of all his wearisom race; notwith­standing all the torments and tears he had within and without, yet he rested not till [Page 176]he came to the mark he set before him, then he cryed, It is finished; all my work is ac­complished; and so he departed from evil Men and evil Angels unto God, and unto the Spirits of Righteous Men, and Holy Angels.

Thus then we see in his Passion the pra­ctice of many most excellent vertues; whereby he did not only gain Merits to save us, but also gave special Instructions to guide and direct us in the whole course of our life.

Thus far I have declared my Faith con­cerning the Passion of Christ under Pontius Pilate; and now I will shew you what I believe concerning his Death.

I do believe that he died; I believe his death was not a fiction or imaginary death, but a true death indeed, according to the Prophesies which were before delivered concerning him. Isa. 53. He was cut off from the Land of the living. Dan. 9. The Messiah shall be cut off. The Types and Sacrifices of Lambs daily in the Temple, did fore-shew and preach the death of the Lamb of God. The accomplishment and truth of the Types and Prophesies are re­corded faithfully, Joh. 1.29. & ch. 19. Mat. 26 & 27 Chapters, Mark 15. Luk. 23.26.

First, He died to satisfie the Justice of God for the Elect, that he might free them from death, and from the fear of death, as it is written, Heb. 2.14. Forasmuch as the Children were partakers of flesh and blood, he also himself likewise took part with them, that he might destroy through death him that had Power over death, that is the Devil; and that he might deliver all them, which for fear of death were all their life time sub­ject to bondage.

Secondly, He died to fulfil all the Pro­mises of God from the beginning, Gen. 3.15.

Thirdly, I say, his death was voluntary and an accursed death: First, voluntary, for so he speaketh, Joh. 10.18. No man taketh my life from me, but I lay it down of my self. Secondly, It was an accursed death: for so it is written, Gal. 3.13. Christ was made a curse for us: and how? He sheweth it in the words following, Cursed is every one that hangeth on a tree: As if he should avouch in effect, that Christ's death was accursed; that is, that it contained in it the first death; that is, the separation of Body and Soul; for that for a time he did apprehend and undergo the wrath of God due to Man for sin, yet [Page 178]was he never out of God's favour; for, in the midst of his loud cryes, he calls God his God, Matth. 27.46. He was never so oppressed of death as the damned are: For, as he suffered the bodily death with­out any corruption of body, so be suffer­ed the extream pangs of the Soul; but not as forsaken of God, more than in his own apprehension and feeling.

Fourthly, The Comfort and Use we have of this Faith; or, the Blessings we reap by the death of Christ are many, and very precious, never to be forgotten of true-hearted Believers.

1. This voluntary and true obedience of Christ unto death, even this accursed death, is our Righteousness before God, as it is written, Rom. 5.19. As by the disobedience of one man many were made sinners, so by the obedience of one Righteous, many are made Righteous. In this Righteousness of Christ's Death lyeth the chief matter of all our felicity and rejoycing, as the Apostle speaketh, Gal. 6.14. God forbid that I should rejoyce in any thing▪ but in the Cross of Christ. There is no one thing more re­commended in so many and so evident Pro­phesies than this: So by the Death of Christ, I am freed from the second Death.

2. By this Faith in Christ crucified and dead for us, I behold to my exceed­ing comfort, a divine proportion between the infinite debt of God's Elect, and the satisfaction done by the death of Christ unto God's Justice for the same, as infinite as the debt.

3. I see the unspeakable love of God to his Elect, continually preached unto me, and manifested as before mine eyes, Joh. 3.16.

4. I see that God's Divine Justice is sa­tisfied by Christ's Death, in the same Nature which offended him, Gen. 3.15. Heb. 2.14. to mine exceeding great conso­lation.

5. My trembling Conscience by this Faith is quiet and pacified, for I feel here­by that the pollution of my Conscience is done away, because my heart is sprinkled with the blood of Christ, Heb. 9.14. and the scorching heat of it is abated by this Water of Life, which streams unto my heart from the side and heart of Jesus Christ; Zach. 12.10, 11. & 13.1.

6. The first Death by Christ is turned into a blessing, and made unto me a gate of Life: So that now I may truly say, That the day of Death is better unto me, [Page 180](I being in Christ) than the day wherein I was born.

7. The Death of Christ doth ratifie his last Will and Testament unto me. Thus it pleased the Father to make authentical and to seal unto me the Covenant of Grace, Heb. 9.16.

8. By his Death he hath not only taken away the condemnation of sin (Rom. 8.1.) for us, but also hath broken the power and infection of it in us. The act of Christ's Death is past, but the vertue and powet thereof endures forever: When we have Grace to deny our selves, and to put our trust in Christ, and by Faith hold him fast in our hearts: then as Christ himself by the Power of his Godhead overcame Death, Hell, and Damnation in himself for us, so shall we by the same Power of his Godhead and Grace dwelling in us; Eph. 3.20. Gal. 2.21. 2 Cor. 13.5. crucifie the flesh with the affections and lusts thereof, Gal. 5.25, 26.

9. The Death of Christ ought to be to all impenitent Sinners, the greatest Mo­tive to move them, and turn them unto Christ, and to humble them, because they have pierced him by their sins: This I say ought to cause them to mourn for him (as [Page 181]the Prophet Zechary speaketh, Ch. 2.10.) whom even they themselves, and not the Jews only, have wounded, Isa. 53. where­fore if this move them not, their case is dangerous.

10. Be ready, if thou beest a Believer, to lay down thy life for Christ, (if need so require) as he hath done for thee, and to die rather than to do any thing which thou knowest manifestly to be contrary to his Will: Of this mind were all the Martyrs and Faithful People of God in all Ages.

11. To give some special Instructions: if it be doubted, what the Altar was whereon Christ offered his Sacrifice, be­cause the Papists avouch it to be the Cross: I believe rather, that Christ himself was the Priest, the Sacrifice, and the Altar, as I said before: the Sacrifice, as he is Man; the Priest, as he is both God and Man; the Altar, as he is God: For the property of an Altar is to sanctifie the Sacrifice, as Christ saith, Matth. 25.9. Now Christ as he was God, sanctifieth himself as he was Man: Joh. 17.19. For their sakes san­ctifie I my self: And this he did, First, By setting apart his Manhood to be a Sacri­fice unto his Father for our sins: Secondly, [Page 182]By giving unto his Sacrifice merit and ef­ficacy to be a meritorious Sacrifice: where­fore the Wooden-Cross was not his Altar, as Papists have imagined.

12. The Prophet Haggai saith, that the second Temple built by Zerubbabel, was nothing in beauty unto the first which was built by Solomon: For it wanted five things which the first Temple had: First, The Appearing and Presence of God at the Mercy-Seat between the two Cheru­bims: Secondly, the Ʋrim and Thummim on the Brest-plate of the High Priest: Thirdly, The Inspiration of the Holy Ghost upon extraordinary Prophets: Fourthly, The Ark of the Covenant which was lost in the Captivity: Fifthly, Fire from Heaven to burn their Sacrifices. And yet notwithstanding all this loss, the same Prophet, in the same Chapt. the 10th vers. following, assureth, That the Glory of the last House should be greater than the first: Because the Sacrifice of Christ at his co­ming should give Glory and Dignity to it: And for that his Presence, Preaching, and Teaching in it, gave it more Glory than the former five special Graces and Gifts of God did or could give unto the first Temple. So I believe that Christ died [Page 183]and was buried, and rose again the third day, according to the Scriptures, Rom. 4.25. He died for our sins, and rose again for our Ju­stification, 1 Cor. 15.3, 4, 14.

Now I will speak of the manner of his Resurrection, and the Use of it.

First, The Lord Jesus being truly dead and buried, rose again by his own Almigh­ty Power; as is often testified, Joh. 18. No man taketh my life from me, but I lay it down of my self; I have power to lay it down, and have power to take, it again. And so his Apostles, Paul and Peter, assure us, he quickned himself by his own Spirit, Rom. 1.11. 1 Pet. 3.18. whereby he doth approve himself comfortable unto us to be the very Son of God, as St. Paul noteth, Rom. 8.4. saying, He was declared mightily to be the Son of God, touching the Spirit of Sanctification, by the resurrection from the dead.

Secondly, As touching the form he rose in, or how his body was qualified. I Answer, Thar after his Resurrection his bo­dy was glorified richly, yea, most glori­ously qualified with supernatural Graces: His body was incorruptible, and it was made a shining body, a resemblance where­of some of his Disciples saw in the Mount: [Page 184]and it was indued with Agility to move as well upward as downward, as may appear by the Ascention of his Body to Heaven, which was not caused by constraint, or by any violent Motive, but by a property a­greeing to all bodies glorified.

Yet, in the exaltation of Christ's Man­hood, we must remember two Caveats; First, he did never lay aside the Essential Properties of a true Body, as length, breadth, thickness, visibility, locality, or to be in one place at once, and no more, but keeping all this still, because they serve for the Being of his Body. Second­ly, We must remember, that the gifts of Glory in Christ's Body are not infinite, but finite: for his Humane Nature being but a Creature, and therefore finite, could not receive infinite Graces, &c. Christ's Body is not Omnipotent and Infinite: for this is to affirm he had no Humane Body, and to make the Creature the Creator. That it might appear unto his Disciples he had a glorious Body and was changed: he was not alwayes in their presence, but came often suddenly into their presence: and once the doors being shut, the doors giving place, and being opened, as saith^* Mr. Perkins, they knew not how: He [Page 185]that thickned the Water to walk on, can cause Doors and Locks to give way unto his coming, without any piercing or pas­sing through them, as Papists have ima­gined.

Finally, That he had a true Body, a real Body, the very same wherein he suffer­ed, and not a feigned body (as Hereticks have avouched) is testified by many Ar­guments unto us; he shewed some scars, wounds, and blemishes of his Passion, in his Body now glorified, as then remaining for the confirmation of men: and to this end he conversed with men: He did eat and drink often in the presence of his A­postles after his Resurrection.

The Use of this Article concerning Christ's Resurrection, and of this Faith, is this; First, The Resurrection of Christ is a publick testimony, that he hath perfect Righteousness for all such as trust in him: and if there had remained but one of our sins either unperfectly punished in him, or not fully satisfied by him, he could not assuredly then have risen from the death; for where but one sin is, there must be death, Rom. 6.23. as God hath decreed. Like as then the Father by delivering Christ to death, hath indeed condemned [Page 186]our sins in Christ, Rom. 8.3. so by raising him from death, he hath absolved Christ from our sins, and us in Christ, 1 Cor. 15.17. Rom. 4.25. As our sins are condem­ned and punished in the death of Christ: so our absolution and discharge is in his Resurrection: Christ was given to death for our sins, and raised again for our Justifi­cation.

Secondly, The Believer is truly said to be dead to sin; or to be dead with Christ: because the vertue of Christ's death works effectually in his heart the death or sin: and next to be buried with Christ into his death;Rom. 6.2, 3, 4. because of the vertue which pro­ceeds from Christ's burial to cause him so to bury sin, that it never can rise up any more to be so stirring in him, as it was before he came co Christ. And lastly, The Be­liever is as truly said to be risen with Christ, Col. 3.1. because a special Vertue and Grace proceeds also from Christ's Re­surrection to the believing heart, to quicken it unto newness of life. And this is that Grace which the Apostle desires more and more to feel and find to abound in him­self, when he desires to know Christ bet­ter, and the vertue of his Resurrection, Phil. 3.10. wherefore we must imbrace [Page 187]Christ risen in the arms of our precious Faith, and so apply him unto our hearts, that we may sensibly feel vertue to come from him, not only to crucifie our old Affections, but also to stir up daily, new, holy, and heavenly Affections in our hearts: Col. 3. If ye be risen with Christ, seek those things which are above, &c. 1 Pet. 1.3. We art regenerate to a lively hope, by the Resur­rection of Jesus Christ from the dead. As it was in the cure of the Woman that had the Bloody Issue: so it is in the curing and quickning of sinners, which are full of Bloody Issues; all which must be stanched and cured by a certain vertue derived from Christ into them, Mark. 5.29, 30. This is the Prayer, Eph. 3.19.

Thirdly, The third fruit which is joyn­ed with the second, is the assurance of our perseverance in Grace, and of our full vi­ctory against Sin and Death; for they that are ingrasted into Christ by Faith, and continuing therein unto death, draw from him such a spiritual Life and Power, as they shall never lose, no not in the parting asunder of Soul and Body. Rom. 8.38. Joh. 8.51. If any Man keep my Woad, he shall never see death.

Fourthly, The last benefit of his Resur­rection, is the resurrection of our bodies. The truth is this; That good and bad shall rise again, yet there is a great difference in the rising of the one and the other; for the Godly shall rise by vertue of Christ's Resurrection, and that to Eternal Glory: But the Ungodly rise by the Power of Christ as he is a terrible Judge, and to execute Justice on them. Now to the Faithful, Christ is said to be the first fruits of them that sleep, 1 Cor. 15.16. Because as in the first Fruits of Corn being offered unto God, the owner had an assurance of God's blessing on the rest: So here by Christ's Resurrection the Believers have a Pledge of their own resurrection.

Now of his Ascention into Heaven: Luke saith, Acts 1.9. That he was taken up: the meaning is, this was done prin­cipally by the mighty Power of his God­head, and partly by the supernatural pro­perty of a glorified Body, which is to move as well upward as downward with­out constraint or violence. And thus Christ ascended into Heaven really and actually, and not in appearance only. And he went also locally by changing his place, and going from Earth to Heaven, so as he [Page 189]is no more on Earth bodily, as we are now on Earth.

And whereas it may be doubted, If he be so departed from us, at touching hit bodi­ly Presence how that may be true, that he said he would be with us unto the end of the World? Matth. 28.20.

The Answer is; He said also, That he would leave the Word to go to the Father Joh. 16.28. wherefore he must be under­stood to speak by a distinction. True it is, he was before Abraham, Joh. 8.85. and so is he with the Church to the Worlds end, according to his Divine Nature, in Majesty, Grace, Vertue, Power, and Ef­fectual working of his Holy Spirit, Joh. 17.11. & 14.16, 17. & 16.13. But his bodi­ly Presence is in Heaven.

Secondly, If any doubt further, Whe­ther the Natures be not thus severed, if where the one it, the other is not alwayes?

I Answer, No: For the Divinity which cannot be comprehended, must of necessi­ty out-reach, and yet comprehend the Hu­manity, and thereunto be personally uni­ted. It is not alwayes that of two things conjoyned, where the one is, there must be the other also. For the Sun and his beams are both joyned together, yet they [Page 190]are not both in all places together; for the body of the Sun is seated and carried only in his Celestial Orbe in the Heavens, but his beames are here beneath on the Earth. In those Holy Phrases then we must re­member that (as Learned Men speak) the Properties of both Natures must be distin­guished in Christ, for in such places, pro­perties belonging to one Nature, are ascrib­ed unto the other, because of the Hypo­statical Union of both Natures in one Person. — And thus far for the sense of the words of this Article; where we see briefly that Christ's Ascention is an Exalta­tion, or a receiving up of his Humanity to fit in the highest Heavens, till the glorious day of his Appearance in Judgment, Heb. 1.3.

Now I come to the use of this Faith.

First, When I do thus believe the As­cension of Christ, I do believe also all the Effects thereof, and all the Holy Adjuncts appertaining thereunto: namely, these two principal, which the Apostle specially men­tioneth, Eph. 4.8, 12. First, that when he ascended up on high, he led captivity captive. By Captivity, I understand a multitude of Captives, as the Psalmist doth, Psal. 68.19. By Captives here are meant the World, [Page 191]the Flesh, Sin, Satan, and Death it self: and whatsoever Engins and Confederates these had against Christ in his Humiliation, and his Members all their dayes on Earth; He so triumphed over them all on his Cross;, Col. 1.12. but especially in his As­cension, that howsoever they may fear us otherwhile, and scar us to waken us from Security; yet they shall never hurt us, for Christ hath taken away their sting, 1 Cor. 15.55. and hath pinioned their hands behind them as Captives and set us Free, if we will come unto him when he calls us by his Gospel. Wherefore if we refuse now his Call, our state is the more dangerous.See Mr Perkins upon the Creed. pag. 285. A man lies bound hand and foot in a dark Dungeon, and the Keeper sets open the Prison door, takes off his Irons, and bids him come forth: If he re­fuse, and say he is well, may it not be said he is mad, and who will pity him in that case. This is the state of all impenitents, and contemners of the Gospel.

Secondly, It is said also. That then he gave gifts to his Church, as Kings do in their triumph; and his gifts were those, Apostles, Prophets, Evangelists, Pastors, and Teachers, for the planting of the Church, and the Propagation of the same, [Page 192]and for the gathering of his Elect to the Worlds end. If these were Christ's prin­cipal blessings which Christ gave his Church in his Ascension, and so richly and highly to be accounted, as being de­stinate and sent for so great a Work as the building of the Body of Christ, which is his Church on Earth, Eph. 4.12. Then they do not believe rightly and truly the Ascension of Christ, that so basely and vilely esteem the sacred Ministry and Prea­ching of the Gospel of Christ, and the Administration of his Sacraments, as A­theists and Papists, and all carnal Gospel­lers do.

Thirdly, Like as our Justification is ascribed unto his Resurrection and Merit of the same: So our proceeding in Grace and Perseverance may truly be attributed to his Ascension to Heaven, and Intercessi­on there for us, Joh. 17. And like as he could never have risen in that Body wherein he was accursed for us, unless he had been acquitted, and justified from all our sins: so much less could he have As­cended into the highest Heavens, if he had not been pure from all our spots imputed unto him: His Ascension is a clear evi­dence of his Righteousness, Joh. 16.9 10. [Page 193]and consequently, of our Righteousness in him, and by him; for which these Ar­ticles are sweetly knit together for the con­firmation of our Faith, touching our free Justification by Christ, Rom. 8.33, 34. Who shall lay any thing to the charge of Gods Elect? Is God that justifieth: who shall condemn? It is Christ which died, yea, or rather which is risen again, who is also at the right-hand of God, and maketh request for us. Wherefore ever remember to re­ject the Doctrine of Antichrist, who teach­eth that Christ by his Death did merit our Justification, but we once Justified, do further merit our Salvation. Whereas thou feest here, not only the beginning, but also the continuance, yea, the accom­plishment of the whole Work of our Sal­vation, in our Vocation, Justification, Sanctification, and Glorification, is whol­ly and only to be ascribed to the merit of Christ.

Fourthly, We receive also by his As­cension, a confirmation touching our As­cension into Heaven; for in believing the one, we believe the other: for the Head and Members must go together. We be not now coldly to look for Heaven, but by lively Hope to possess it: for that we [Page 194]possess it in our Head already. For this cause it is written, Eph. 2.6. That God hath made us to sit together in Heavenly places in Christ. He hath there a Pledge for us, even our flesh, and we again by his As­cension have received from him an heavenly Pledge, even his Spirit: Joh. 6.7. I tell you the truth, it is expedient for you, that I go away; for if I go not away, the Comfor­ter will not come unto you. 2 Cor. 1.22. He hath sealed us, and given us the earnest of the Spirit in our hearts.

DƲTIES.

First, That our Conversation be in Hea­ven where Christ is. Our Hearts, our Thoughts, our Words, our Works, our whole Conversation must be such, as if we conversed already with the Angels in the highest Heavens.

Secondly, If we believe we be possest of Heaven in Christ; we must strive to enter into him with holy Contention of Spirit, using the means he hath appointed, that we may come unto him with all the good-speed we can. If we be assured of his Purchase made for us by his Blood, we must pass through all dangers to come un­to him, and unto it; and not only contend to get in our selves, but also endeavour to [Page 195]bring with us all we can, specially all such as God by near bands of Love hath knit unto us; as our Wives and Children, &c. providing as much as in us lyeth, that they may be with us, Heirs together of the same Grace of life, 1 Pet. 3.7.

Thirdly, In all grievances of Body and Mind, seek to no means for ease, but only to the Comforter, and the means he hath appointed and ordained in the Word. If thou believest the Ascension of Christ, re­member this was one end of his Ascension, to send down the Holy Ghost to work more effectually, and comfortably in the hearts of his Children. And therefore endeavour in and by the Word and Sacraments to be comforted by him, in all affliction of this life.

I believe that Christ sitteth at the right hand of God, &c. Here two things must be understood: First,Note. That this blessed Person of the Son hath the same equality of Majesty and Glory with the Father: Secondly, By this phrase is also under­stood that the Humane Nature of Christ is exalted to a most high excellency of Glory, even to execute Judgment as he is the Son of Man, Joh. 5.27.— And it may not be here said, is in the Resurrection; That [Page 196]like as Christ rose only in respect of his Humane Nature, so also he sits at Gods right hand in respect of the same Na­ture: for the session an God's right hand is not a property of Nature, but signifieth the state of the Person of Christ, resting now in the execution of his Offices, as being King, Priest, and Media­tor between God and his People.

The Benefits which follow this Exalta­tion and Session of Christ, at the right hand of God, are either in respect of his Priesthood, or of his Kingdom.

The Believer gains these benefits by his Priesthood.

First, He is now, and may be truly per­swaded, that as the Covenant of Grace and Priesthood of Christ have no end;Heb. 8.6. 1 Tim. 2.5. 1 Joh▪ 2.1. Joh. 17. so his Intercession for him, and for all and every Believer, shall never cease to the end of the World, for all. Rom. 8.34. Christ is risen again, and sitttth at the right hand of God, and maketh request for us, and for every one. I have prayed for thee, Peter, that they Faith fail not. The manner of this is thus: He appears in Heaven as a pub­lick Person in our stead: He appears in the sight of God for us, Heb. 9.24. and makes the same Requests he made on Earth, Joh. [Page 197]17. The difference between Christ's Passi­on and Intercession is this: The Passion is a satisfaction to God's Justice for us, &c. and as it were the tempering of a Plaister: but Intercession applyes it to the very sore. So then the Believer is hereby sweetly comforted in heart, being perswaded that Christ Jesus, God and Man, (now sitting in great Majesty and Glory in Heaven) First, hears his Prayers in Heaven: And Secondly, accepts and sanctifies all his Sa­crifice and Service, which the Believer offers to the Father by his hand, Heb. 13.15. Psal. 119.106. for all our Service is imperfect, yet for his Intercession sake it is accepted as perfect.

A second Consolation here arises to the believing heart: he may now with bold­ness go to the Throne of Grace, Heb. 4.16. because we have there an High Priest that sitteth at the Throne of the Majesty in the Heavens, Heb. 8.1. And for this cause the same Apostle in the same Epistle, Chap. 10.19, 20. biddeth us draw near, with a true heart, and with an undoubted per­swasion of Faith. And again most sweetly, Phil 4.6. Be careful for nothing, but in all things let your requests be shewed unto God in Prayer.

A third Consolation is this: His Inter­cession preserves every Repenting Sinner in the state of Grace: that being once Justi­fied and Sanctified, they may so continue unto the end.

Fourthly, A most sweet Consolation in this: The Intercession of Christ in Hea­ven casteth down such beams of Grace in­to the Believers heart on Earth, that it causeth another Intercession of the Spirit in him; or causeth the Spirit of Prayer to be effectual and working in him: Zach. 12.10, 11.Rom. 8.26. He giveth us his Spi­rit, which helpeth our infirmities, and maketh Request for us, with sighs and groans that cannot be expressed; but he which searcheth the heart knoweth what is the meaning of the Spirit, for he maketh Request for the Saints according to the Will of God. The Holy Ghost makes Request by stirring every repenting heart to pray with groans and sighs, which the mouth cannot express: and this is a special fruit of the Intercession of Christ in Hea­ven. So that a Man may soon know by the Spirit of Prayer in his own heart, how Christ prayeth for him in Heaven. A Man may soon find it by his own coldness, or fervency in Prayer; or by the inward [Page 199]groans of his heart, when he cannot so well express his grief in words before God.

Here I renounce the Opinion of Papists touching Intercession, as being Heretical, uncomfortable, and condemned of God: First, For that the Saints departed (who be their Mediators with Angels) know not our particular wants and griefs. Se­condly, For that he that makes this Inter­cession, must bring something of his own, of price and value, unto God, to procure the grant of his Request. Thirdly, It is a Prerogative belonging only to Christ, to make Request in his own Name, and for his own Merits. Fourthly, Scriptures ne­ver mention any other, but contrarily. Fifthly, We must Pray to him in whom we believe, Rom. 10.14. We believe on­ly in one God, &c. therefore we pray only to one God.

Furthermore, As touching his King­dom, we are well to consider what King­dom he hath; next, what the administra­tion of his Kingdom is, and how com­fortable to the Believers.

First, That he is Lord and King over all in respect of Creation, as also of Preser­vation and Providence, it is manifest; Col. 1.16, 17. For by him were all things [Page 200]created in Heaven and Earthy, &c. and in him all things consist: He is the same al­so much more by right of Redemption. And his Kingdom is Eternal and Spiritual, respecting the very Conscience, having that only absolute Power to Command and Forbid, to Condemn and to Absolve the Soul and Conscience. This is testified, Acts 2.36. Let all Israel know for a sure­ty, that God hath made him both Lord and Christ, this Jesus (I say) whom ye have crucified. And to testifie this his Excel­lency; when Christ went up to sit on his Throne for the Government of his Church, it is said, He gave great gifts to his Church, far excelling the gifts of Earthly Princes in their Coronations: for (it is said) He gave his Church Aposties, Prophets, Pastors and Teachers, Eph. 4.11, 12. Now the End and Use of these Gifts and Benefits given by this Great King is comfortable: for there it is said, That these were given for the Collecting of his Church, and the Building of it:Luk. 11.13 Acts 16.6, 9. Isa. 11.2, 3, 4, 5. Acts 2.32, 33. This Collection is a sepa­ration of the Precious from the Vile, Jer. 15.19. and a translation of Men from the kingdom of Darkness into the Kingdom of Light, 1 Pet. 2.9, 10,11. Eph. 2.2, 3. by the Ministry and Dispensation of the Word [Page 201]of Reconciliation, 2 Cor. 5.18. outwardly, and the working of the Holy Ghost in­wardly. And this is the first part of Christ's Office in his Kingdom.

Secondly, Christ leads his precious People as a great General doth his Army, through the Wilderness of this World, into his everlasting Canaan. And this he doth also by the same means, whereby he called them by his Word and Sacraments outwardly, the mighty operation of his Spirit inwardly. And in this Travel, he doth Exercise them (as in Canaan) with manifold Afflictions and Temptations in this life, Psal. 23. and yet defends them a­gainst the rage of all Enemies: First gi­ving them in their life-time strength to suffer, and to fight against all his Enemies most mightily. Phil. 1.24. Unto you it is given for Christ, that not only ye should be­lieve in him, but also suffer for his sake. Chap. 4.13. I am able to do all things through him which strengthneth me. Rom. 8.36, 37. For thy sake we are killed all the day long, we are counted at Sheep for the slaughter; Nevertheless, in all these things we are more than Conquerors, through him that loved us. And in death it self, he ne­ver forsakes them, Rom. 8.38, 39. but then [Page 202]makes an everlasting Separation between them and all their Enemies, Zech. 13. Luk. 16.

Now I shall speak something to the last Article concerning Christ, which is this: From thence he shall come to judge the quick and the dead.

First, I say, this Article follows fitly after the former for confirmation of it: For the excellency of his Kingdom shall mightily and wonderfully appear in the execution of Justice, in the great day of the general Judgment which shall be in the last day of the World. First, to Judge, or to give Judgment is the proper Action and Function of a Judge, in Con­demning, or Justifying of any Man. In Condemning, by pronouncing him guilty of Sin; and therefore adjudging him to some punishment for his Sin. In Justify­ing, by pronouncing him just, or acquit­ting him of Sin, and so freeing him from the punishment of Sin. I say then the meaning of this Article is this: I believe that Jesus Christ doth not only now exer­cise his Kingly Office in Heaven (as is afore-shewed) but shall also triumphantly descend from the right-hand of his Fa­ther [Page 203]in a visible form, and corporal Pre­sence, to judge all men that shall be found at his coming alive or dead.

Now to proceed in order to speak of this great Judgment, these Points must be con­sidered: First, By what Arguments it may appear that there shall be a general Judge­ment. Secondly, What the form and manner thereof shall be. Thirdly, How this Argument serves to comfort us, and to humble us.

First, That there shall be an Universal Judgement, may appear thus, against ca­villers that deny it.

First,Luk. 8.17. Joh. 12.48 Jud. 14.15 2 Tim. 4.1, 7, 8. Joh. 5.22, 27. The Scriptures are most evident for this, Psal. 50.1. The God of Gods hath spoken, and called all the Earth from the rising of the Sun to the setting of the same: our God shall come and shall not keep silence. Heb. 9.27. It is appointed unto Men that they shall once die, and after that cometh the Judgement.

Secondly, Christ promiseth his coming to Judgment by himself, Matth. 25.31. and by his Apostles, 1 Thess. 4.16.

Thirdly, For that he hath charged us to wait for his Coming,Rom. 8.23 Eph. 1.14. Luk. 21.28. and for the Redemption of our bodies, Luke 21.28.

Fourthly, For that the Justice and Mer­cy of God requires this, to punish the Wicked, and to crown the Godly, which we see is not in this present life, therefore there is a special day and time appointed with God for it.

Fifthly, For that the Lord hath often forewarned the World of this. First, By pronouncing the sentence of death against sin, even before the Fall, Gen. 2.17. Se­condly, By repeating the same sentence in his Law, Deut. 27.26. Thirdly, By the evidence of Conscience, citing, as it were, Men to appear at a time appointed before the great Judge, Rom. 2.15, 16. Fourthly, By his Judgments particularly on Sodom and Gomorah, on Egypt, on Jerusalem, and all the Jews, and generally on the World in the deluge.

First, The preparation unto Judgement. First, Before his Coming, preparation shall be made by fire. Psal. 50.3. A fire shall de­vour before him, (as we heard before out of St. Peter, 2 Pet. 3.7, 10, 11, 12.) for Heaven and Earth must pass through a fire; not to consume them to nothing (for then where should Christ appear in Judg­ment, and Sinners must be Judged on the Earth, and in the place where they have [Page 205]sinned) but to consume their Leprosie and Corruption, wherewith the sin of Man hath infected Heaven and Earth, and so being as Gold purified in fire, they may shine bright and glorious, and may be fit to entertain the Majesty of this great King at his glorious Coming to Judgement: for as the Apostle saith, 1 Cor. 7.31. It is the figure or form, not the Nature or Sub­stance of the World that passeth away. The same is testified, Rom. 8.21. The Crea­ture also shall be delivered from the bondage of corruption into the glorious liberty of the of the Sons of God. So Acts 1. and Psal. 102.27, 28. The Heavens shall wax old, &c. and shall be changed, meaning into a better state: as other Scriptures also testifie; Rev. 21.1. Isa. 65.17. & 66.22. Tit. 2.14.

Secondly, Then shall be the appearing of the Glory of the Mighty God, and of our Saviour Jesus Christ, who shall come from the highest Heavens, accompanied with an exceeding great Host of mighty An­gels, and Souls of righteous men. Heb. 12.22. 1 Cor. 6.1, 2.

Thirdly, Then shall be heard the sound of a Trumpet, a wonderful piercing and long continuing sound, summoning all Men and Angels unto Judgment.

Fourthly, The good Angels shall gather all Nations, and bring all unto the place of Judgement; all (I say) the living and the dead, for the very dead shall first be called out of their Graves, and they shall come cloathed with their own bodies. 1 Thess. 4.16. 2 Thess. 4.16. 2 Tim. 4.10. And with them shall appear all that be alive, changed in a moment in the twinck­ling of an eye: and corruptible bodies shall become incorruptible, natural shall be turned into spiritual, living immediate­ly by the vertue and Power of God. And the bodies of the Saints shall be like the glorious Body of Christ, shining as the Sun, Matth. 13.43. And the Wicked shall be full of shame and dishonour. Dan. 12.2. The evil Angels also, they are reserved for the Judgement of the great day, Jude 6. And then Antichrist, the Son of Perdition, shall appear in his colours, who shall be consumed and wasted continually by the Spirit of Christ, preaching in the Gospel, but his final abolishing and perdition shall be at the glorious Coming of Christ. 2 Thess. 7.8.

Fifthly, Then shall Christ sit in his Throne of Judgement:Note. as the Evangelists speak, Then shall he sit upon the Throne of [Page 207]his Glory, Matth. 25.31. and this Throne shall be like a flame of fire, Dan. 7.9. So that the Wicked shall desire the Mountains to cover them from the sight of it.

Sixthly, This done, the Lord wall make separation between the Elect and the Re­probate: as he doth here on Earth in the Church make separation between the Pre­cious and the Vile, by the fame of his Go­spel preached:Confer Mat. 3. & Jer. 15. So will he by his own im­mediate Voice and Ministry of his Angels, make a final separation in that day between the one and the other. The Sheep which heard his Voice and testified their Faith by their innocency, like Lambs, they shall stand on his right hand: They which contrarily testifie their Unbelief by their lasciviousness and lusts like Goates,Ezek. 34.18. shall be set on his left hand.

Seventhly, Every man's particular cause shall be tryed before this Judge by the E­vidence which his Works shall give with him, or against him; 2 Cor. 5.10. We must all appear before the Judgment-Seat of Christ, that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil.

Here, the better to assure us of the truth and certainty of the Lord's proceed­ing and of his particularizing of all things in this action; the Holy Ghost tells us, that the Lord hath, as it were, Books of Record to manifest all and every Work of Man; and his Books be Three in Num­ber:

First, His Book of Providence, which is the knowledge of all particular things, past, present, and to come, Psal. 136.16.

Secondly, His Book of Judgement, which is divided, as it were into two parts: First, His Prescience, or knowing every thing far more evidently than we know any thing recorded ii a Book before our eyes. Secondly, The second part of the Book of Judgement, is the Conscience of every man standing before him, which shall then be so qualified by the great Pow­er of God, that it shall be able to record and testifie so much of all his particulars as shall serve to testifie his Faith and Ju­stification by Christ, or his most just Condemnation without Christ.

The third Book is The Book of Life, which is the Eternal Decree of God con­cerning [Page 209]the Salvation of all Believers by Christ; whose Names be written in this Book, that they (being as God's precious Pearls) of this Book, Isa. 4.3. & Exod. 32.32. and of this distinction of Books; Rev. 20.12. And I saw the dead both great and small stand before God, and the Books were opened: and another Book was opened which is the Book of Life, and the dead were judged of those things which were written in the Books, according to their Works. And after that men's Works are made manifest by these Books, then must they be tryed whether they be good or evil; the Gentiles and Jews that never heard of Christ, by the Law of Nature, which shall prove them inexcuse­able, Rom. 2.12, 16. The rest that have heard, shall be tryed by the Law and Gospel, vers. 16. The Word of God shall serve as a Bill of Indictment for the just Condemnation of all such as have contemned the Law and Gospel of Jesus Christ.Joh. 12.48 For the Sentence of the Judge in the last day of general Judgment shall be nothing else but a manifestation and de­claration of the Sentence pronounced and published before by the Ministry and Prea­ching [Page 210]of the Gospel touching the Justifi­cation and Condemnation of every parti­cular Person. Now after the manifestati­on of all things, and that every particular Conscience sees his blessed Justification by Christ, or his just Condemnation by Un­belief and for his Works; then the Judge shall proceed to his definitive Sentence: and this is two-fold.

The first is pronounced to the Elect in these words, Matth. 25.34. Come, ye blessed of my Father, inherit the Kingdom prepared for you before the beginning of the World: This Sentence is full of affecti­on and love, most sweet and most com­fortable, recommending the free Grace of God, their Election, their Adoption, and Blessedness in Christ, and not their Works, for the cause of their Salvation: and then he addeth the Evidence of their Faith, by the works of Mercy which they have done to his Members here on Earth; I was hungery, and you gave me to eat, &c. The Answer of the Saints, saying, When saw we thee an hungry, &c. argues that they are far from vain glory in their Works, or seeking any Justification by them, and Christ's last words to them, [Page 211] Inasmuch as you did it to the least of these my Brethren, &c. gives us an infailable Argument of God's Child, which is, not to love because we arc loved again, but to love for Christ's sake, and the li­ving Members of Christ, because we see his Picture and Image in them renewed, this is a special Grace of God: and of this love speaks David, Psal. 16. All my de­light is in his Saints which are in the Earth. 1 Joh 3.

The second Sentence pronounced a­gainst the Reprobates is, Go ye Cursed in­to Hell fire, prepared for the Devil and his Angels; for I was hungry, and you gave me no meat, &c. In which Sentence are con­tained a heap of woes, present, and to come: for the present, what can be more woful than to see so many admitted into the Kingdom of God, and yet themselves shut out and excluded; yea, peradven­ture to see them that they have hated, and disdained, and refused to give any honour unto; as when the Rich man shall see La­zarus received by God into the Kingdom of Heaven, whom he vouchsafed not to set among his Servants; and that which is more, to see themselves separated, hated, [Page 212]and tugged by an innumerable sort of ugly Devils, out of the presence not only of God, but their Fathers, Mothers, Wives, Husbands, Children, Friends, Lovers, and Acquaintance, who shall deride and laugh at them, forgetting all bonds and obligations of Nature, and rejoycing at the execution of God's Justice in their Condemnation; so that no eye either of God or Man shall pity them, nor no tears, prayers, suits, cryes, yellings, or mourn­ing can be heard, or prevail with him who is their Judge, nor one to mediate or speak for them to reverse or stay Judgment, but needs without mercy, without stay, with­out any farewel, they shall presently be cast even to the endless, easeless, and re­mediless torments of Hell. Never was there poor wretch that was condemned at the Tribunal of mortal Judgment, to be compared to this estate; for there the con­clusion of the Judges Sentence is, Lord have mercy upon thy Soul: but here, the Lord himself shall not only not shew any token of Mercy and loving Countenance, but also with a Voyce surpassing any Thunder-clap to be heard in all Heaven, Earth, and Hell, Curse them Body and [Page 213]Soul to the Pit of Hell for evermore. And if this were all the present woe, yet were not the case so heavy, for besides this, what guilt of Conscience, what biting envy, what horrour of mind, what di­straction, what murmuring against the Lord, what cursing of themselves, their day of birth, and Father and Mother, what remembrance of their former lives mispent; and to conclude, what doth not the fear of Hell work upon them: surely my heart dreadeth, my mind faileth to think upon, to hear, to see, to consider their wringing of hands, their knocking of breasts, their cryes as it were filling of Heaven, and Earth, and Hell, and my Tongue and Pen cannot express it, but must rest with that saying, There is no peace to the wicked saith the Lord, Isa. 57.21.

Now, Beloved, a few words by way of Comfort, and so I shall conclude. First, What can be more comfortable to good men than to consider and remember that the Lord hath appointed a day to Judge the World in Righteousness, by the Man Christ Jesus, which was dead and buried, and raised and ascended, and sitteth at [Page 214]the right hand of God, which also is or­dained Judge of quick and dead, against whom and for whose sake the Wicked rage, and the Godly indure; and there­fore it is said, He shall come, (viz. in the Clouds) which was interred in the Earth: the sorrows of the Grave cannot hold him, no nor the Heavens when the latter day cometh, but he maketh his Clouds his Charriots, his Messengers flames of fire, burning up the World, and rideth upon the wings of the Wind, and cometh with the voices of Archangels Trumpets; Arise O you dead, and let all men come to Judg­ment. O, how happy shall it be that day with them, which have served and kissed the Son, and that can say, For thy sake we have been killed all the day long! How shall he recompence them, that have fed him? How shall he pay them, that by Almes-deeds and holy Works, have lent unto him? How shall he honour them, that have honoured him? How shall he revive and comfort them, that have died or mourned for him?* See Mr. Perkins upon the Creed. And to conclude, Shall he not give them ten thousand times more than all their evils amounted unto in this present World? Well! [Page 215] O Christ, we believe that thou shalt come to be our Judge: we therefore pray thee help thy Servants, whom thou hast redeemed with thy precious blood; Come, Lord Jesus, come quickly, and make them to be numbred with thy Saints in glory everlasting.

Now beloved, I shall speak one word to the Place of Glory, and so I shall conclude this matter.

By all which it is manifest that the Place is Heaven where God and Christ is, where is fulness of Joy, and at his right hand are Pleasures for evermore. As it is written, Eye hath not seen, nor Ear heard, neither hath it entered into the Heart of Man, the things which God hath prepared for them that love him. He that over­cometh shall inherit all things, and I will be his God, and he shall be my Son.

And because I cannot speak of the Ex­cellency of this Place, and the Glory that is therein, but I shall darken it through my ignorance thereof: therefore I will conclude with these words, Rev. 22.14. Blessed are they which do his Commandment, [Page 217]that they may have right to the Tree of Life: and may enter in through the Gates into the City. Vers. 17. And the Spirit and the Bride say, Come; and let him that hear­eth say, Come; and let him that is athirst, Come; and whosoever will, let him take of the Water of Life freely. Amen, even so, come, Lord Jesus.