Exposition of the Apostles Creed, Text (9 of 13)

Exposition of the Apostles Creed · Text (9 of 13)

p. 336The second point is, that Christ went apart from his disciples, and ascended vpward towarde heauen in their sight. For the right vnderstanding of this, sundrie speciall points must be obserued. The first, that the lifting vp of his bodie was principally by the mightie power of his Godhead, and partly by the supernaturall propertie of a glorified body, which is to mooue as well vpward as downward, without constraint or violence. The second, that Christ did goe from earth to heauen really and actually, and not in appearance onelyonly. The third, that he went visibly in the sight of his disciples. The fourth that he went locally, p. 337by chaunging his place and going from earth to heauen, so as he is no more on earth bodily, as we are nowe on earth. It may be obiected, that Christ made a promise that hee would be with his Church to the ende of the worlde. Answer. Mat▪ 28.20.Matt 28:20That promise is to be vnderstoode of the presence of his spirite, or Godheade, not of the presence of his manhoode. Againe it may further be alleadged, that if the Godheade be on earth, then must the manhoode be there also, because they are both vnited together. Answer. It is not true, that of two things conioyned, where the one is, there must the other be also. For the sunne it selfe, and the sunne-beames are both ioyned together, yet they are not both in all places together. For the bodie of the sunne is onelyonly in the heauens, but the sunne-beames are also vponupon the earth. The argument therefore followes not: Christs manhoode subsibsts in that person which is eueryevery where: ergo his manhoode is eueryevery where. And the reason is, because the Sonne of God subsists not onelyonly in his diuine nature,Vide Th…m. contra Gent. lib. 4. c. 49. but also by it: wheras he doth not subsist at al by the manhood, but onelyonly in it: for he subsisted before all eternitie, when the manhoode was not. Nay rather because the manhoode doth subsist by the person of the Sonne, therefore the person extendes it selfe further then the manhoode which is assumed and sustained by it; and hath his existing thence. For that very thing whereby any other thing either essentially or accidentally is, extends it selfe further then the thing whereby it is. As the humane nature whereby Peter is a man, extendes it selfe further then to Peter, namely to all other men: and the whitenesse whereby the snow is white, extendes it selfe further then to that snowe which a man holds in his hande.

The third point is, that in the ascension a cloud tooke Christ from the sight of his Disciples.Act. 1.9.Acts 1:9 And whereas hee▪ caused a cloud to come betweene their sight and himselfe, it signified vntounto them that they must novve p. 338be contented with that which they had seene, and not seeke to know further what became of him afterward: and the same thing is taught vntounto vsus also: we must content our selues with that which God hath reuealed in his word, and seeke no further specially in things which concerne God. For the like ende in the giuing of the law in Sinai, God appeared in a cloud:Exod. 19.9.Exod 19:9 and when he did manifest his glorie in the temple which Salomon made, a thicke cloud filled the same.

The fourth point to be considered, is concerning the witnesses of his ascension, which were his owne disciples in the mount of oliues at Bethanie,Luk. 24.50. Act. 1.9.Luke 24:50Acts 1:9 and none but them. Now it may be demaunded, why he would not hauehave all the whole nation of the Iewes to see him ascend, that so they might know that he was risen againe, and beleeue in him. Answ. The reason may be this: …t was his good pleasure that the points of faith and religion, whereof this article is one, should rather be learned by hearing, then by seeing. Indeed Christs owne disciples were taught the same by sight, that they might the better teach others which should not see: whereas nowe the ordinarie meanes to come by faith, is hearing.

The vses to be made of Christs ascension, are of two sorts: some are comforts to Gods Church and people, and some are duties. The cōforts are especially foure. The first is this: Christ Iesus did ascēd vp into heauē, to lead captiuity captive, Eph. 4.8.Eph 4:8a most worthy benefit. By captiuitie is meant▪ 1. sinne and satan, which did and doe lead men captiue into perdition: 2. death and the graue, which held him captiue and in bondage for the space of three daies. And he leads them all captiue two waies. First in himselfe; in that he began his triumph vponupon the crosse, as I hauehave shewed and continued the same till his very ascension: secondly in all his members, because by his mightie power being now ascended, he doth subdue and weaken the power of sinne and satan, which he manifesteth eueryevery day by killing the corruption of their natures,Rom. 16.20Rom 16:20 and the rebellion of their flesh. But it may be demaunded, how Christ doth lead his enemies captiue, p. 339considering the deuill raignes eueryevery where, and the world, and death, and hell. Answer. Christs victorie ouer his and our enemies hath fiue degrees. First, it is ordained by God, secondly it is foretold, thirdly it is wrought, fourthly it is applied, lastly it is accomplished. The ordaining of it was before all worlds; the foretelling of it was in all the ages of the old testament: the working of it was vponupon the crosse, and afterward; the applying hath bin since the beginning of the worlde more or lesse: and it is onelyonly in part in this life, that while Christ is in bruising of the heade of satan, he againe may bruise his heele: the accomplishment shall not be before the last iudgement. From this great benefite bestowed on Gods Church, there are many dueties to be learned. First here is an instruction for all ignorant persons and impenitent sinners, which abound among vsus in eueryevery place. Whosoeuer they be that liue in the blindnes of their mindes, and hardnes of their hearts, they must knowe this, that they are captiues and bondeslaues of sinne and Satan, of hell, death, and condemnation: and let no man flatter himselfe of what state or degree soeuer he be (for it is Gods truth) if he hauehave not repented of all his sinnes, he as yet is no better then a captiue and vassall, yea a very drudge of the deuill. Nowe then, what wilt thou doe in this case? the best thing is, to lay to thy heart this benefite of Christ. He is ascended vp to heauen to leade captiue and to vanquish the deuill and all his angels, vnderunder whome thou liest bound, and that not onelyonly in himselfe, but in his members. Now then if thou wilt become a true member of Christ, he will free thee from this bondage. Therefore take heede how thou continuest longer in thy old sinnes, and in thy grosse ignorance: and seeing Christ hath made a way to libertie, let vsus come out of this spirituall bondage: he is ascended for this ende and purpose to free vsus from it; therefore if we refuse this benefite, our state will be the more damnable. Any man that lies bound hand and foote in a darke dungeon, and the keeper comes and sets open the prison dore, and takes off his boults, and biddes him come out; if he refuse and p. 340say that he is well; will not all men thinke that he is a madde man, and will any be sorie for his case? No surely. Well, this is the state of all impenitent sinners. They lie fast fettered and bound vnderunder the power of sinne & satan. And Christ it is who is ascended into heauen to vnloose them of this bondage: he hath set opē the prison dore, and hath vnlocked our fetters: if we refuse to come out, and lie still in our sinnes, there remaineth nothing for vsus but euerlasting thraldome. Let vsus therefore in the feare of God, if wee hauehave a care of our owne soules, receiue and embrace this benefite which redoundes vntounto vsus by Christs ascension.

Secondly, in that Christ is ascended to heauen to leade captiue sinne and satan, here is a good consolation for all those that are afflicted in conscience for their sinnes. There is no man in this case but he hath great cause to feare, yet must he not be discouraged. For Christ by his ascension like a noble captaine hath taken sinne and satan prisoners, and hath pinnioned them fast, so as all the power that they hauehave is in Christs hand: and therefore though they doe exercise and afflict vsus, yet by his grace they shall neuer be able to preuaile against vsus. Therfore we may safely cast our care vponupon God, and not feare ouermuch. Hence also we may learne a third dutie. There is no man that knoweth what sinne meaneth, and what the bloode of Christ meaneth, but in regard of the corruption of his owne nature, he will say with Paul that he is sold vnderunder sinne, and in regard thereof will cry out with him also, O wretched man that I am, who shall deliuer me from this bodie of death? yea it will make his heart to bleede within him. Now what shall he doe in this case? Surely let him remember the ende of Christs ascension, which is to vanquish and subdue the rebellion of his nature, and labour to feele the benefit thereof: & then he shall no doubt finde that Christ will dissolue in him the workes of the deuill, as Saint Iohn saith,1. Ioh. 3.8. Rom. 16.20.1 John 3:8Rom 16:20 and treade satan vnderunder his feete. And thus all those that feele in themselues the law of the members rebelling against the law of the minde, must come to Christ and he will helpe and free them.

p. 341The second benefit of Christs ascension is, that he ascended vp to heauen to bestow gifts vponupon his Church, as it is said in the place before mentioned, He ascended vp on high, &c. he gaue gifts vntounto men, that is,Eph. 4.8.Eph 4:8 the gift of the knowledge of Gods word, the gift of preaching, and prophecie, and all other gifts needefull for the good of his Church. The consideration of this, that Christ who is the fountaine of grace, and in whome are hidde all the treasures of wisedome and knowledge, should be mindefull of vsus and vouchsafe such speciall fauour to his Church, must cause eueryevery one of vsus who hauehave receiued any gift of God (as there is no man but he hath receiued his portion) to be humbled in his owne eyes for the same. There is no cause why we should be proude of our gifts, seeing we hauehave nothing but that which we hauehave receiued. For to this ende Christ ascended, to giuegive gifts vntounto men, and therefore our gifts whatsoeuer they be, are not our owne, but wee had them from Christ, and we are stewards of them a while for the good of others. The more the Lord giueth to a man, the more he requireth at his handes, and therefore those vvhichwhich hauehave good gifts and doe abuse the same, their sinne is the more grieuous, and their daunger the greater. Men of great gifts vnlesse they vse them aright with humbled heartes, shall want Gods blessing vponupon theirs. For he giueth grace to the humble. The high hills after much tillage are often barren, whereas the lowe valleis by the streames of vvaters passing through them are very fruitefull: and the gifts of God ioyned vvith a swelling heart are fruitelesse; but ioyned with louelove and the grace of humilitie, they edifie.

Secondly, if Christ ascend vp to heauen to giuegive gifts vntounto men; here we may see how many a man and woman in these our daies are ouerseene, in that they pleade ignorance, and say that they hope God will hauehave them excused for it, seeing they are not learned; they hauehave dull wittes, and it is not possible to teach them nowe, they are past learning; & hereupon they presume they may p. 342liue in grosse ignorance, as blinde almost in religion as when they were first borne. But marke, I pray you, who it is that is ascended vp to heauen, namely Christ Iesus our Lord, who made thee of nothing. Now was he able to giuegive thee a beeing, when thou was not, and is he not likewise able to put knowledge into thy soule, if so be thou wilt vse the meanes which he hath appointed? and the rather, seeing he is ascended for that ende: but if thou wilt not vse the meanes to come to knowledge, thy case is desperate, and thou art the cause of thine owne condemnation, and thou bringest confusion vponupon thine owne heade. Therefore let ignorant men labour for knowledge of Gods worde. Ignorance shall excuse none: it will not stand for payment at the day of iudgement. Christ is ascended to this ende to teach the ignorant, to giuegive knowledge and wisedome vntounto the simple, and to giuegive gifts of prophecie vntounto his ministers, that they may teach his people. Therfore, I say againe, let such as be ignorant vse the meanes diligently, and God will giuegive the blessing. Thirdly, whereas it is thought to be a thing not possible, to furnish a whole Church with preaching ministers, it seemes to be otherwise. For wherefore did Christ ascend to heauen? was it not to giuegive gifts vntounto his Church? what, is Christs hand now shortned? vndoubtedly we may resolue our selues, that Christ bestowed gifts sufficient vponupon men in the Church: but it is for our sinnes that they are not imploied. The fountaines of learning the Vniversities, though they are not dammed vp, yet they streame not abroad as they might. Many there be in them indewed with worthie gifts for the building of the Church, but the couetousnes of men hinders the cōfortable entrance which otherwise might be. Lastly, seeing Christ ascended to giuegive gifts needefull for his Church, as the gift of teaching, the gift of prophecie, the gift of tongues, of wisedome, and knowledge: the duetie of eueryevery man is, especially of those which liue in the schooles of learning, to labour by all meanes to increase, cherish, and preserue their gifts, and as Paul exhorteth Timothie,2. Tim. 1.6. foreign.2 Tim 1:6 to stirre vp the gift of God. As men preserue the fire by blowing it; so by our diligence p. 343we must kindle and reuiue the gifts of God bestowed on vsus. Christ hath done his part, and there is nothing required but our paines and fidelitie.

The third benefite that comes by Christs ascension is, that he ascended to prepare a place for all that should beleeue in him: In my fathers house (saith Christ) are many dwelling places, if it were not so, I would hauehave told you. J goe to prepare a place for you. Ioh. 14.2.John 14:2For by the sinne of Adam our entrance into heauen was taken away. If Adam by his fall did exclude himselfe from the earthly paradise,Gen. 3.24.Gen 3:24 then how much more did hee exclude himselfe from heauen? And therefore all mankinde sinning in him, was likewise depriued of heauen. The people of Israel beeing in woe and miserie, cried out that they had sinned,Lam. 3.44.Lam 3:44 and therefore the Lord had couered himselfe with a cloud, that their praiers could not passe through. And Esay saith, that our sinnes are a wall betwixt God and vsus, that we cannot enter into heauen. And Saint Iohn, that no vncleane thing must enter into the heauenly Hierusalem.Rev. 21.27Rev 21:27 Nowe seeing we hauehave shut our selues out of heauen by our sinnes, it was requisite that Christ Iesus our Sauiour should goe before vsus to prepare a place, and to make readie a way for vsus. For he is king ouerall, he hath the keies of heauen, he openeth and no man shutteth: and therefore it is in his power to let vsus in, though we hauehave shut our selues out. But some may say, if this be the end of his ascension to prepare a place in heauen; then belike such as died before the comming of Christ were not in heauen. Answer. As there are two degrees of glorie, one incomplete and the other complete or perfect, (for the faithfull departed are in glorie but in part, and there remaineth fulnes of glorie for them at the day of iudgement, when soule and bodie shall be both glorified together:) so answearably there are two degrees of preparation of places in heauen. The places of glorie were in part prepared for the faithful frō the beginning of the world, but the full preparation is made by Christs ascension. And of this last preparation is the place of Iohn to be vnderstood.

p. 344The vse of this doctrine is very profitable. First it ouerthroweth the fond doctrine of the Church of Rome, which teacheth that Christ by his death did merit our iustification, and that we beeing once iustified doe further merit saluation, and purchase for our selues a place in heauen. But this is as it were to make a partition betweene Christ and vsus in the worke of our redemption, whereas in truth not onelyonly the beginning and continuance of our saluation, but also the accomplishment thereof in our vocation, iustification, sanctification, glorification, is wholly and onelyonly to be ascribed to the meere merit of Christ: and therefore hauing redeemed vsus on earth, he also ascends to prepare a place in heauen for vsus. Secondly, this serueth to condemne the fearefull, lamentable, and desperate securitie of these our daies. Great is the louelove of Christ in that he was content to suffer the pangs of hell to bring vsus out of hell▪ and withall to goe to heauen to prepare a place for vsus there: and yet who is it, that careth for this place, or maketh any account thereof? who forsaketh this world, and seekes vntounto Christ for it? Nowe, least any man should say▪ alas, I knowe not the way: therefore Christ before he ascended, made a new and liuing way with his owne blood, as the Apostle speaketh.Heb. 10.20.Heb 10:20 And to take away all excuses from men, he hath set markes and bounds in this way, and hath placed guides in it, namely his ministers▪ to shew all the passengers a straight & readie course into the kingdom of heauen. And though Christ hauehave done all this for vsus, yet the blindnes and securitie of men is such, that none almost walketh in this way, nor careth to come to this mansion place; but in stead of this, they walke in by-waies, according to the lusts of their owne flesh. When they are commaunded to goe eastward to Ierusalem, they turne westward an other way: when they are commanded to goe on forward to heauen, they turne againe backward, and goe straight to hell. Men runne on all the daies of their liues in the broad way that leadeth to destruction, and neuer so much as once make inquirie for a resting place in heauen; but when the houre of death commeth, then they call for the guide, whereas all p. 345their liues before they hauehave run out of the way many thousand miles: but then, alas, it is too late, vnlesse it be the vnspeakeable merciemercy of God. For they hauehave wandred so farre astray, that in so short a space they cannot be able to come into the right way againe. Yet generally this is the state of most among vsus, whose securitie is so much the more grieuous & fearefull, because Christ hath done al that heart can wish. There is nothing else required, but onelyonly that by his grace we should walk in the way. There was neuer any that knew the state of the people in these daies, but he will say, that this is most true which I say. Besides, as by this we are brought to a sight of the desperate securitie of this age: so we may further learne our owne dueties. Is Christ gone to heauen beforehand to prepare a place for thee, thē practise that which Paul teacheth: HaueHave thy aaforeign.conuersation in heauen. Phil. 3.10.Phil 3:10The wordes which he vseth are very significant, and the meaning of them is this: Ye are free denizens of the citie of God, and therefore as freemen in Gods house, let all your cares and studies, all your affaires and doings be in heauen. In the world if a man make purchase of an house, his heart is alwaies there, there he pulls downe and builds againe: there he makes him orchards and gardens, there hee meanes to liue and die. Christ Iesus hath bought the kingdome of heauen for vsus (the most blessed purchase that euer was) & hath paid the dearest price for it that euer was paid, euen his owne pretious blood: and in this citie he hath prepared for vsus a dwelling place, and made vsus free denizens of it: therefore all our ioy, and all our affaires ought to be there. But how shall a man vponupon earth, hauehave his conuersation in heauen. Answ. We must converse in heauen, not in bodie but in heart: & therfore though our bodies be on earth, yet our hearts ioy, and comfort, and all our meditation must be in heauen. Thus must we behaue our selues, like good freemen in Gods house. It must be farre from vsus, to hauehave our ioy and our hearts set on the things of this world.

Thirdly, the consideration of this, that Christ Iesus hath prepared a place for vsus in heauen, & also hath trayned the way with his own blood, must make eueryevery one of vsus to striue p. 346to enter in at the straight gate, as our Sauiour Christ counselleth vsus:Luk. 13.24.Luke 13:24 and that as wrastlers doe, which striue for life and death. Within this gate is a dwelling place of happines readie for vsus. If a man were assured that there were made for him a great purchase in Spaine or Turkie, so as if hee would but come thither, he might inioy it; would he not aduenture the daungers of the sea, and of his enemies also, if neede were, that he might come to his owne? Wel, behold Christ Iesus hath made a purchase for vsus in heauen, & there is nothing required of vsus, but that we will come and enioy it. Why then should men refuse any paines or feare in the way? nay, we must striue to get in. It may be, we shalbe pinched in the entrance, for the gate is both straight and low, and we must be faine to leaue our wealth behinde vsus, & the pleasures of this life; and enter we must, though we should be constrained to leaue our flesh behinde vsus. For the purchase that is made is worth tenne thousand worlds. And besides, if we loose it by fainting in the way, our purchase shalbe the blacknes of darknes for euer with the deuill and all his angels: who therfore would not striue, though he lost his life in the gate? The vrging of this point is needefull in these daies. There is striuing ynough for worldly preferment, but a man almost may goe alone in the straight way that leadeth to heauen, he shall hauehave none to beare him companie. And where are they, that striue to enter in? where is the violence offered to the kingdome of heauen? where be the violent which should take it to themselues as in the daies of Iohn Baptist.

Fourthly, if Christ hauehave prepared a place for vsus in heauen, then we are in this world as pilgrimes and straungers, and therefore must learne the counsell of Saint Peter: As strāgers & pilgrimes abstain frō fleshly lusts, which fight against the soule. He that doth esteem him self as a pilgrime, is not to intangle himselfe with the affaires of this world, nor put in practise the behauiour thereof, but to behaue himselfe as a freeman of heauen, as straungers vse to liue in forraine countries, according to the fashion of their owne. And therefore in thought, word, and deede, in life & conuersatiō, p. 347he must so carrie himselfe, as thereby he may appeare to all the world of what cuntry he is. An ancient divine speaking of such as had curled and embrodered haire, biddeth them consider,Tertull. lib. de habi…. mul▪ whether they must goe to heauen with such haire or no: and wheras they adorned themselues with winkles made of other womens haire, he asks them whether it may not be the haire of a damned person or no. If it may be, he further demaundeth how it may beseeme them to weare it which professe themselues to be the sonnes and daughters of God. The like may be saide of all other sinnes: they that be of gods house must behaue themselues as free men there. And when god hath made us free, it doth not beseeme us to make our selues bondmen of sin & satan and of this world.

Fiftly, seeing Christ went to heauen to prepare a place for all that beleeue in him, here is a good duetie for parentes. Many of them are verie carefull to preferre their children to great places and noble mens houses, and they are not to be blamed therefore: but if they would indeede be good parents to their children, they should first endeauour them-selues to get roomes for them in heauen: they that doe this are good parents indeede. Some will say, how shall wee get this preferrement for them? Ansvver: God hath two houses, his Church, and the kingdome of heauen. The Church is his house of grace, heauen is his house of glorie. Now if thou wouldst hauehave thy child to hauehave a place in the house of glorie, then thou art first of all to get him a place in the house of grace: bringing him up so in the feare of God, that both in life and conuersation he may shewe himselfe to be a member of the Church: and then assure thy selfe, that after this life, he shall be remooued to the second house of God, which is the house of glorie, and there be free-man for euer in the kingdome of heauen. Add if thou shalt thus prouide for thy childe, thou shalt not leaue him as an orphan, but he shall hauehave God for his father & Christ for his brother, and the holy ghost his comforter. And therefore first of all and aboue all remember to make thy childe a member of Gods Church. Let the example of Dauid excite all parents hereunto: I had rather (saieth hee) p. 348be a dore keeper in the house of God, then to dwell in the tabernacles of wickednesse. Psal. 84.10.Ps 84:10For a day in thy courtes is better then a thousand else where.

Lastly, hence we may finde remedie against the tediousnesse of sickenesse and the feare of death. Thou which fearest death, remember that Christ is gone to heauen to prepare a place for thy bodie, where it must be glorified and liue for euer with the blessed trinitie and all the saintes and angels, though for a while it lie dead and rotte in the graue. Remember this also, thou which continuest in any lingring sicknes Christ Iesus hath prepared a place for thee, wherin thou shalt rest in ioy & blisse without all paine or faintnes.

The fourth benefi…e is, that Christ ascended vp to heauē to send the comforter vntounto his Church. This was a speciall end of his ascension, as appeares by Christs own words: It is (saith he) expedient that I go away, for if I goe not, the comforter will not come, Ioh. 16.7.John 16:7but if I depart I will send him unto you. And againe, I will pray unto the father, & hee shall give you another comforter, Ioh. 14.16.John 14:16which shall abide with you for euer, even the spirite of truth. But some will say, how can Christ send his spirit unto his Church, for the person sending & the person sent are unequall; whereas all three persons in trinitie are equall, none greater or lesser then another, none inferiour or superiour to other. Ans. It is true indeed▪ but we must know, that the action of sending in the trinitie makes not the persons unequall, but only shewes distinction and order among equals. The father sendes the sonne, the father and the sonne both send the holy ghost: yet the father is not aboue the sonne, neither the father or the sonne aboue the holy ghost, but all are equall in degree, though in regarde of order one is before another: and it standeth with reason. For two men that are equall in degree may upon mutuall consent one send another. But it may be further demanded, how the holy ghost can be sent which is eueryevery where? Ans. The holy ghost indeed is eueryevery where, therfore he is sent not so much in regard of the presence of his essence or substance, as of his operation whereby he renueth & guideth the members of Christ. Now here first we hauehave occasion to consider the p. 349miserie of the world. When a man is troubled in his minde (as no ungodly man, but sometime he feeleth the terrour of conscience for his sinnes) then he labours to remoue it by mery company & pleasant bookes, whereas Christ at his ascension sent his holy spirite to be the comforter of his Church: & therefore when we are troubled in conscience for our sins, we should not seek ease by such slender means, but rather seeke for the helpe & comfort of the holy ghost, and labour to hauehave our sinnes washed away and our hartes purified and clensed by the bl…od of Christ. As for wine and mirth & such like meanes of comfort, neither at the day of death nor at the day of iudgement shall they stande us in stead, or be able to comfort us. Again, when crosses & calamities fall, the counsell of the minister is not sought for, but the help of such as are called cunning men & cunning women is, that is, of charmers, inchanters, & figure casters: a bad practise. Christ at his ascensiō sēt his holy spirit vntounto his Church & people, to be their guide & comforter in their calamities and miseries: and therefore when any man is in distresse, he should hauehave recourse to the right meanes of comfort, namely the word & sacraments, & there he shall finde the assistance of the holy ghost. Thus the prophet Isai informeth the Iewes when they shall say unto you: inquire at them which hauehave a spirit of divination, & at the soothsayers which whisper and murmure.Esai. 8.19.Isa 8:19 Should not a people inquire at their God, from the living to the dead? to the law and to the testimony. Rebecca, when the two twinnes stroue in her womb, what did she? the text saith she sent to aske the Lorde. Yet commonly the men of these daies leaue God & seeke to the instruments of the deuill. To goe yet further,Gen. 25.22.Gen 25:22 God useth for sundrie causes most of all to afflict his deerest children. Iudgement, saieth Peter, beginnes at Gods house. S. Luke saieth,1. Pet. 4.17. Luk. 13.16.1 Pet 4:17Luke 13:16 that a certaine woman was bound of satan eighteene yeeres, but what was shee? a daughter of Abraham, that is, a child of God. When the like condition shall befall any of vsus, let us remember the end why Christ ascended up to heauen: and pray unto God that hee will giuegive us his spirit, that therby we may be eased & deliuered, or els p. 350inabled to perseuere and continue in patience: and this is the true way and meanes to lighten and ease the burden of all afflictions. And for this cause Paul prayeth that the Colossians might be strengthened with all might, Col▪ 1.10.Col 1:10through his glorious power unto all patience and long suffering with ioyfulnesse. For to whomsoeuer God giueth grace to beleeue, to them also he giues power to suffer affliction by the inward worke of his spirite. Secondly if Christ hauehave sent unto his church the holy spirite to be our comforter, our duty is, to prepare our bodies and soules to be fitte temples and houses for so worthy a guest. If a man were certified that a prince would come to his house, he would dresse it up & hauehave all things in as good order as might be: and shall not we much more endeauour to purifie and clense our soules and bodies from all sinne, that they may be fitte temples for the entertainment of the holy ghost, whom Christ Iesus hath sent to be our comforter. The Shunamite was carefull to entertaine the man of God Elisha, for shee saide to her husbande, Let vsus make him a litle chamber, I pray thee, with vvalles, and let vsus set him there a bed and a stoole, 2. Kin. 4.10.2 Kgs 4:10a table and a candlesticke. Now how much more carefull ought we be to entertaine God himselfe, who is content to come and dwell with us: and therefore we must adorne our bodies and soules with grace, that he may lodge, and suppe, and dine with us, as he hath promised: but on the contrarie, if we defile our bodies with sinne, wee banish the holy ghost out of our hearts, and suffer the diuell to dwell in us. For the more a man defileth his bodie, the fitter and cleaner it is for him. And to conclude this point, let us remember that saying, which is used of some, that Christ when hee went hence gaue us his pawne, namely his spirit, to assure us, that hee woulde come to us againe, and also hee tooke with him our pawne, namely his flesh, to assure us further, that wee should ascend up to him.

Thus much for the benefites of Christes ascension; Now follow the duties whereunto we are mooued, and they are two. First, we must be here admonished, to renounce the ubiquitie and the errour of the reall and essentiall presence p. 351of the bodie of Christ in the Sacrament of the Lordes supper: as flatly oppugning this article of Christs ascension into heauen. For it is flat against the nature of a true body to subsist in many places at once. Secondly, as the Apostles then did, whē they saw Christ ascending up into heauen, so must we do also: while he was present with them, they gaue him honour, but when they saw him ascending,Luk. 24.52.Luke 24:52 they adored him with farre greater reuerence: and so must we now for the same cause bow the knees of our hearts unto him.

Thus much of the second degree of the exaltation of Christ: Now follow the third in these wordes: And sitteth at the right hand of God the father almightie. In the handling whereof, we are first to shewe the meaning of the wordes: secondly the comforts and benefits that redound to Gods Church: thirdly, the duties that we are mooued unto. For the meaning of the wordes: if we speake properly, God hath neither right hand nor left, neither can he be saide to sit or stand, for God is not a bodie, but a spirite: the words therefore containe a borrowed speech from earthly kings & potentates, whose manner and custome hath beene to place such persons at their right hands, whome they purposed to advance to any speciall office or dignitie. So king Salomon when his mother came to speake with him,1. King. 2.19.1 Kgs 2:19 rose up from his throne, and mette her, and caused a seate to be set at his owne right hand, and set her upon it; in token, no doubt, of honour which he gaue unto her. To the same purpose Dauid saith,Psal. 45.9.Ps 45:9 VponUpon thy right hand did stand the Queene in a vesture of golde. And the sonnes of Zebedeus made sute to Christ, that one of them might sit at his right hand, Mat. 20.Matt 20and the other at his left in his kingdome. Now their request was to hauehave the two speciall and principall dignities of his kingdome. Thus we see it is manifest, that the sitting at the right hand of an earthly prince signifieth aduancement into authority and honour: and therefore the same phrase of speech applied to Christ signifieth two things. First, his full and manifest exaltation in dignitie, honour, and glorie: and in this sense it is saide, that to him is given a name that is above all names, that at the name of Iesus every knee should bovve. Phil. 2.9.Phil 2:9Secondly p. 352it signifieth his full and manifest exaltation into the authoritie and gouernment of his kingdome, which spreadeth it selfe ouer heauen and earth: So Dauid saieth, The Lorde saide vntounto my Lorde, Psal. 110.1.Ps 110:1Sit thou at my right hand untill I make thine enimies thy footstoole. Which place beeing alledged by Saint Paul repeating the wordes but changing the phrase,1. Cor. 15.25.1 Cor 15:25 is thus set downe, He shall raigne till he have put all his enemies under his feete. And to speake in breefe, the scope of the wordes is to shewe, that Christ God and man after his ascension is advanced to such an estate in which hee hath fulnesse of glorie, power, maiestie, and authoritie in the presence of his father and all the saintes and holy angels. Furthermore in the words three circumstances must be obserued. The first is the place where Christ is thus aduāced, noted in the former article, he ascended into heaven, & sittes (namely in heauen) at the right hand of God. The place then where Christ Iesus in both his natures, as he is God and also man doth rule in full glory, power, and maiestie, is heauen it selfe. To which effect Paul saith, God raised Christ from the dead, Eph. 1.20.Eph 1:20and put him at his right hand in the heavenly places. And in the Epistle to the Hebrewes it is said, He sitteth at the right hand of the maiestie in highest places. Heb. 1.3.Heb 1:3This point well considered serueth to discouer the ouersight of sundrie Divines, which hold and teach, that to sit at the right hand of God, is to be eueryevery where in all places, and not in heauen onelyonly, that they might hereby lay a foundation for the ubiquitie of Christs manhood: which neuerthelesse the heauens must containe till the time that all thinges be restored. The second circumstance, is the time when Christ began to sit at the right hand of God the father, which is to be gathered by the order of the articles. For first Christ died and was buried, then he rose againe and ascended into heauen, and after his ascension he is saide to sit at the right hand of his father. This order is also noted unto us by S. Paul: Who shall condemne (saith he) it is Christ which is dead, yea or rather which is risen againe, Rom. 8.24.Rom 8:24who is also at the right hand of God. And S. Marke saith, when Christ vvas risen againe hee appeared to his disciples, and after he had spoken unto them he p. 353was received into heaven, and sate at the right hande of God. Mar. 16.19.Mark 16:19But it may be demanded how this can stand with trueth, that Christ should not begin to sit at the right hand of his father before the ascension considering he is one God with the father, and therefore an absolute and soueraigne king from all eternitie. Ansvver. As Christ is God or the word of the father, hee is coequall and coeternall with him in the regiment of his kingdome: and hath neither beginning, middle, or ending thereof; yet as Christ is God incarnate, and in one person God-man or Man-god he beganne after his ascension and not before to sit at the right hand of his father: and as S. Peter saith, was made Lord;Act. 2.36.Acts 2:36 partly because as hee was God hee did then manifest himselfe to be that which indeed he was before, namely God and Lorde of heauen and earth: and partly because as he was man he receiued dominion or Lordship frō the father which he had not before, & thereby was euen in his manhood exalted to be king of heauen and earth: & in this sense Christ saith of himselfe, all power is given to me in heaven and earth. The third circumstance is concerning the person,Math. 28.19.Matt 28:19 at whose right hand Christ sits, noted in the words of the article of God the father almightie; wherby is signified, that he receiues all the honour, power, & glory of his kingdom frō his father: as he that is set at the right hand of a prince receiues the honour & authority which he hath frō the prince. Now if it be alledged, that by this means Christ shalbe inferiour to his father, because he which receiueth honor of another is inferiour to him of whome he receiueth it: the answer is, that in Christ we must consider his person & his office: in respect of his person as he is the eternall sonne of God he is equal to the father, & is not here said to sit at his right hād: yet in respect of the office vvhichwhich he beares, namely as he is mediatour, & as he is man, he is inferiour to the father, & receiues his kingdom frō him. As he is god, he is our king & head, & hath no head more then the father: as he is mediatour, he is also our head, yet so as he is under the father as being his head.1. Cor. 11.3.1 Cor 11:3 And we must not think it strāge that one & the same thing should be both equall and inferiour to another, divers respects considered.

p. 354Now in that Christes placing at the right hand of his father argues inferioritie betweene the father and him,M. Kemnit. hence wee learne that they are deceiued which from this article gather, that in the glorification of Christ there is a transfusion of the proprieties of the godhead, as omnipotencie, omniscience, omnipresence, &c. into his manhoode. For this is to abolish all inferioritie and to make an equality betweene the creature and the creatour.

And whereas againe the word Almightie is repeated, it is done upon speciall reason: because Christes sitting at the right hand of God doth presuppose omnipotencie. For in vaine were all power in heauen and earth giuen to him, vnlesse he were omnipotent as the father to execute the same. And therefore the song of the Elders was on this maner, Worthy is the lambe that was killed to receive power and riches, Rev. 5.12.Rev 5:12and wisdome, & strength, and honour, and glory, and praise.

The benefites which redounde unto us by Christes sitting at the right hand of God are two, one concernes his priesthood, the other his kingly office. The benefit rising from his priesthood is his Intercession for us: for this is one of the endes why Christ is now exalted in glorie & sittes at the right hand of his father, namely to make request in the behalfe of all, that come unto him, as Paul saieth, Christ is risen againe, Rom. 8.34.Rom 8:34and sitteth at the right hand of God, and maketh request for vsus. Now that we may rightly vnderstand what his intercession is, we are to consider these pointes. First to whome it is made: secondly, in what maner: thirdly, whether it be made by Christ alone or no: fourthly, what be the fruites and benefites thereof: fiftly, the duties whereunto wee are mooued thereby. For the first, Intertercession is, to make suite, request, or intreatie in some ones behalfe to another: and this is done by Christ for vsus unto God, as Paul saith, There is one God, & one mediatour betwene God and man, which is the man Christ Iesus. Here at the verie first ariseth a difficultie:1. Tim. 2.5.1 Tim 2:5 for in eueryevery intercession there be three parties; the person offended; the person offending; the intercessour, distinct from them both. Now if Christ p. 355the sonne of God make intercession to God for man, then he makes intercession to himselfe because hee is true God which cā not be: how then shall Christ be mediatour? Ans. This point hath so troubled the Church of Rome that for the resoluing of it they hauehave deuised an errour avouching that Christ is mediatour onelyonly as hee is man, not as hee is God, which is untrue. For as both natures did concurre in the worke of satisfaction, so likewise they doe both concurre in the worke of intercession: and therefore a more meete & convenient answer is this: Christ Iesus God-man in both natures is directly our mediatour to the first person the father, as S. Iohn saith, If any man sinne, 1. Ioh. 2.1.1 John 2:1we hauehave an advocate with the father, Iesus Christ the iust. And thus we hauehave three persons in the worke of intercession really distinguished. The partie offended is God the father: the partie offending is man: and thirdly the intercessour distinct from them both is Christ the second person in trinitie. For howsoeuer in Godhead he and the father be one, yet in person they are really distinguished, & he is as it were in the middle betweene the father & us: for the father is God & not mā: we that beleeue in Christ are men not God: Christ himselfe both man & God. It may be further replied that this answer will not stand, because not only the father is offended, but also the sonne & the H. ghost: & therefore there must be a mediatour to them also. Ans. The intercessiō of Christ is directed to the father the first person immediatly: now the father, the sonne, and the H. ghost hauehave all one in diuisible essence, & by consequent one and the same will: wherupō the father being appeased by Christs intercessiō, the sonne & the holy ghost are also appeased in him. Thus then intercession is made to the whole trinitie, but yet immediatly & directly to the first person and in him to the rest.

The second point to be considered is the manner of his intercession vntounto his father. Wee must not imagine, that Christ now in heauen kneeles downe on his knees & vtters words and puts up a supplication for all the faithfull to God the father: for that is not beseeming the maiesty of him that sits at the right hand of God. But the maner of his intercessiō p. 356is thus to be conceiued. When one is to speake to an earthly prince in the behalf of another; first of all he must come into the presence of the king, and secondly make his request: and both these, Christ perfourmeth for us unto god. For the first, after his ascension he entred into heauē, where he did present vntounto his father, first of all his owne person in two natures, and secondly the invaluable merits of his death and passion, in which he is well pleased. And we must further understand, that as on the crosse hee stoode in our roome, so in heauen he now appeares as a publicke person in our stead, representing all the elect that shall beleeue in him, as the holy ghost saith, Christ Iesus ascended up into heaven to appeare in the sight of God for us. And for the second, Christ makes request for us;Heb. 9.24.Heb 9:24 in that he willeth according to both his natures, and desireth as he is man, that the father woulde accept his satisfaction in the behalfe of all that are giuen unto him. And that he makes request on this maner I prooue it thus. Looke what was his request in our behalfe when he was here upon earth, the same for substance it cō tinues still in heauen: but here on earth the substance of his requests was that he willed and desired that his father would be well pleased with us for his merites, as appeares by his praier in S. Iohn. Father, I will that those which thou hast given me be with me even where I am, Cap. 17.24.that they may beholde my glorie which thou hast given me: for thou lovedst me before the foundation of the worlde. Therefore hee still continues to make request for us by willing and desiring that his father woulde accept his merites in our behalfe. If it be alledged that Christ in this solemne praier vsed speech and prostration of his bodie, the answere is, that these actions were no essentiall partes of his praier. The prostrating of his bodie serued onelyonly as a token of his submission to God, as hee was a creature: and the speech which he used, serued onelyonly to utter and expresse his request. Furthermore, a difference here must be marked betweene Christs passion and his intercession. The passion serues for the working and causing of a satisfaction to Gods iustice for us; and it is as it were the tempering of the plaister: the intercession p. 357goes further: for it applies the satisfaction made, & layes the salue to the verie sore. And therefore Christ makes request not onelyonly for the elect generally, but for particular men, as Paul, Iames, Iohn, and that particularly, as he testifieth of himselfe, saying, I have prayed for thee Peter that thy faith faile not. If any shall say, that Christs vvilling and desiring of a thing can not be a request or intercession, the answere is, that in vertue and efficacie it countervailes all the praiers in the world. For whatsoeuer Christ willeth, the same also the father being well pleased with him, willeth: and therefore whatsoeuer Christ as Mediatour willeth for us at the handes of his father, in effect or substance is a request or praier.

The third point is, that Christ alone and none with him makes intercession for us. And this I prooue by induction of particulars. First of all this office appertaines not to the angels. They are indeed ministring spirits for the good of gods chosen: they reioice when a sinner is conuerted, & when he dieth, they are ready to cary his soule into Abrahams bosome: & God otherwhiles useth them as messengers to reveale his will: thus the angell Gabriel brings a message to Zacharie the priest, that God had heard his prayer: but it is not once said in all the scriptures that they make intercession to God for us. As for the saints departed,Luk. 1.13.Luke 1:13 they can not make intercession for us, because they know not our particular estates here on earth, neither cā they heare our requests: And therefore if we should pray to them to pray for vsus, wee should substitute them into the roome of God, because we ascribe that to them which is proper to him, namely, the searching of the heart, & the knowledge of all things done upon earth, though withall we should say, that they do this not by themselues but of God. As for the faithfull heare on earth, indeede they hauehave warrant, yea commaundement to pray one for another: yet cā they not make intercessiō for us. For first, he that makes intercessiō must bring somthing of his own that may be of value & price with God to procure the grant of his request: secōdly, he must do it in his own name: but the faithfull on earth make request to god one for another p. 358not in their owne names, nor for their own merits, but in the name and for the merits of Christ. It is a prerogatiue belonging to Christ alone to make a request in his owne name, and for his owne merits: we therefore conclude that the worke of intercession is the sole worke of Christ God & man not belonging to any creature beside in heauen or in earth. And whereas the papists can not content themselves with his intercession alone, as being most sufficient; it argues plainly, that they doubt either of his power or of his will: whereupon their praiers turne to sinne.Iam. 1.6.Jas 1:6

The fruites and benefites of Christes intercession are these. First by meanes of it we are assured, that those which are repentant sinners shall stand and appeare righteous before God for euer: at what time soeuer Christ, being now in heauen, and there presenting himselfe and his merits before his father, shewes himselfe desirous and willing, that they whosoeuer they are beeing sinners should be accepted of God for the same, euen then immediatly at that very instant this his will is done, and they are accepted as righteous before God indeed. When a man lookes vponupon things directly through the aire, they appeare in their proper formes and colours as they are: but if they be looked upon through a greene glasse, they all appeare greene: so likewise if God behold us as wee are in our selues, we appeare as vile and damnable sinners: but if hee looke upon us as we are presented before his throne in heauen, in the person of our mediatour Christ Iesus, willing that wee should be approoued for his merits, then we appeare without all spot & wrinkle before him. And this is the use Paul makes hereof: It is god (saith he) that iustifieth: & the reason is rendred: For it is Christ that is deade, Rom. 8.34.Rom 8:34yea or rather which is risen againe, who is also at the right hand of God, and makes request for vsus.

Secondly Christes intercession serues to preserue all repentant sinners in the estate of grace: that beeing once iustified and sanctified, they may so continue to the ende. For when any seruant of God is ouertaken by the corruption of his owne nature, and falls into any particular sinne, p. 359then Christs intercession is made as a blessed hande to apply the salue of his death to that particular sore. For he continually appeares before God, and shewes himselfe to bee willing that God the father should accept his one only sacrifice for the daily and particular sinnes of this or that particular man: and this is done, that a man being iustified before God may not fall away quite from grace, but for eueryevery particular sinne may bee humbled and receiue pardon. If this were not so, our estate should be most miserable, considering that for eueryevery sin committed by us after our repentance, we deserue to be cast out of the fauour of God.

Thirdly Christes intercession serueth to make our good workes acceptable to God. For euen in the best works that a man can doe, there are two wants. First they are good onelyonly in part: secondly they are mingled with sinne. For as a man is partly grace and partly flesh: so are his vvorkes partly gratious and partly fleshly. And because grace is only begun in this life, therefore all the workes of grace in this life are sinnefull and imperfit. Now by Christes intercession his satisfaction is applied to our persons, & by consequent the defect of our works is couered and remooued, & they are approoued of God the father. In a vision S. Iohn saw an angell,Rev. 8.3.Rev 8:3 standing before the altar with a golden censure full of sweete odours to offer up with the praiers of the saintes upon the same. And this signifies, that Christ presentes our workes before the throne of God, and by his intercession sanctifies them, that they may be acceptable to God. And therefore we must remember that when we doe any thing that is accepted of God, it is not for our sakes, but by reason of the value and vigour of Christ his merit.

Fourthly the intercession of Christ made in heauen breedeth and causeth in the heartes of men upon earth that beleeue another intercession of the spirit, as Paul saith▪ He giveth vsus his spirit, which helpeth our infirmities & maketh request for us with sighes which can not be expressed, Rom. 8.26.Rom 8:26but he which searcheth the hearts knoweth what is the meaning of the spirit, for he maketh request for the saints according to the will of god. Now the spirit is said to make request, in that it stirres and p. 360mooues eueryevery contrite heart to pray with sighes and grones unspeakable to God for things needfull: & this grace is a fruite deriued from the intercession of Christ in heaven by the operation of the spirit. For as the Sunne though the bodie of it abide in the heauens, yet the beames of it descende to us that are on earth. So the intercession of Christ made in heauen is tyed as it were to his person alone▪ yet the grones & desires of the touched heart, as the beames thereof, are here on earth among the faithfull. And therfore if we desire to know whether Christ make intercession for us or no, we need not to ascend up into the heauens to learne the truth, but we must descend into our owne hearts & looke whether Christ hauehave giuen vsus his spirite, which makes us crie unto God & make request to him with grones and sighes that can not be expressed: and if we find this in our hearts, it is an euident and infallible signe that Christ continually makes intercession for us in heauen. He that would know whether the Sunne shine in the firmament▪ must not clime up into the cloudes to looke, but search for the beames thereof upon the earth: which when he sees, he may conclude, that the Sunne shines in the firmament: and if wee would know whether Christ in heauen makes intercession for us, let us ransack our owne consciences, and there make search whether we feele the spirit of Christ crying in us, Abba, Father. As for those that neuer feele this worke of Gods spirit in them, their case is miserable, whatsoeuer they be. For Christ as yet makes no intercession for them, considering these two alwaies go togither; his intercession in heauen, & the worke of his spirit in the hearts of men, moouing them to bewaile their owne sinnes with sighes and grones that can not be expressed, and to cry and pray unto God for grace: & therfore all such, whether they be yong or old, that neuer could pray but mūble up a few words for fashion sake, can not assure themselues to hauehave any parte in Christs intercessiō in heauē.

The duties to be learned hence are these. First, whereas Christ maketh intercession for us, it teacheth all men to be most carefull to louelove and like this blessed mediatour, and to be ready & willing to become his seruants & disciples, & p. 361that not for forme & fashion sake only, but in all trueth and sincerity of heart. For he is ascēded to heauen, & there sits at the right hand of his father to make request for us, that we might be deliuered frō hell & come to eternall life. Wicked Haman procured letters frō the king Ahashuerosh, for the destructiō of all the Iewes, men, women, & childrē in his dominions: this done, Hester the Queene makes request to the king that her people might be saued, and the letters of Haman reuoked; shee obtaines her request & freedom was giuen, & contrary letters of ioyfull deliuerance were sent in post hast to al provinces where the Iewes were. Whereupō arose a wonderfull ioy & gladnes among the Iewes,Hest. 8.17. & it is said, that therupon many of the people of the land became Iewes. Well now, behold there is a greater matter among us then this: for there is the handwriting of condēnation, the law; & therin the sentēce of a double death, of body & soule, & satan as wicked Haman accuseth us, & seekes by all meanes our condēnatiō: but yet behold not any earthly Hester, but Christ Iesus the sonne of God is come downe frō heauen, & hath taken away this handwriting of condemnation, & cā celled it upon the crosse, & is now ascended into heauen, & their sits at the right hand of his father, & makes request for us: & in him his father is well pleased, & yeeldes to his request in our behalfe. Now then what must we doe in this case? Surely, looke as the Persians became Iewes whē they heard of their safety, so we in life and conversation must become Christians, turne to Christ, embrace his doctrine, and practise the same unfainedly. And we must not content our selues with a formall profession of religion, but search into our own harts, & flie unto Christ for the pardō of our sins, & that earnestly as for life & death as the thief doth at the bar, whē the iudge is giuing sentēce against him. Whē we shall thus hūble our selues, thē Christ Iesus that sits at the right hād of god wil plead our cause, & be our atturny unto his father, & his father againe wil accept of his request in our behalfe. Thē shall we of Persians become Iewes, & of the childrē of this world become the sōnes of god. Secōdly, when we pray to God, we must not doe as the blind world doth, as it were rush upō God in praying to him without cōsideratiō had to p. 362the Mediatour betweene us and him, but we alwaies must direct our praiers to God in the name of Christ, for hee is aduanced to power and glory in heauen, that he might be a fitte patrone for us who might preferre and present our praiers to God the father,Ioh. 16.26.John 16:26 that thereby they might be accepted and we might obtaine our request. So likewise wee must giuegive thankes to God in the name of Christ: for in him and for his sake God doth bestowe on us his blessings.

Thus much of Christes intercession: the other benefite which concernes Christs kingly office is, that he sitts at the right hand of his father for the administration of that speciall kingdome which is committed to him. I say speciall, because he is our king not onelyonly by the right of creation gouerning all things created togither with the father and the holy ghost, but also more specially by the right of redemption in respect of another kingdome, not of this world, but eternall and spiritual respecting the very conscience of man. In the administration wherof he hath absolute power to command & forbid, to condemne & absolue, and therefore hath the keies of heauen & hell to open & shutt: which power no creature beside no not the angels in heauē can hauehave. For the better understanding of this which I say, wee are to consider, first the dealing of Christ toward his own Church; secondly his dealing in respect of his enimies. And his dealing toward his own church stands in 4. things: The first is the collecting or gathering of it: & this is a speciall end of his sitting at the right hand of his father. Christ said to his disciples, I hauehave chosen you out of this world: & the same may truly be saide of all the elect, that Christ in his good time will gather them all to himselfe that they may be a peculiar people to God. And this action of his in collecting the Church, is nothing els but a translation of those whom he hath ordained to life euerlasting out of the kingdome of darknes in which they hauehave serued sinne & satan, into his owne kingdome of grace, that they may be ruled and guided by him eternally. And this hee doth two waies: first by the preaching of the word, for it is a powerfull outwarde meanes, whereby hee singleth and sorteth his owne seruants from the blinde and wicked vvorlde, p. 363as Paul saith, He gaue some to be Apostles, and some Prophets, Eph. 4.11.Eph 4:11and some Evangelists, and some pastors and teachers, for the gathering together of Saints. And hence we learne two things. The first, that eueryevery minister of Gods word, and eueryevery one that intendeth to take vponupon him that calling, must propound vntounto himselfe principally this end, to single out man from man, and gather out of this world such as belong to the Church of Christ: and as Ieremie saith, to separate the pretious from the vile. The second,Ier. 15.19.Jer 15:19 that all those which will be good hearers of Gods worde, must shew themselues so farre forth conformable vntounto it, that it may gather them out of the world and that it may worke a chaunge in them, and make them the seruants of Christ: and if the preaching of the worde doe not worke this good worke in our hearts, then the end will be a separation from the presence of God. Christ when he came neere Ierusalem, and considered their rebellion whereby they refused to be gathered vntounto him, wept ouer it, and said, O Ierusalem, Ierusalem, Math. 23.37.Matt 23:37thou which stonest the Prophets, and killest them that are sent vntounto thee, how often would I hauehave gathered thy children together, as the henne gathereth her chickins vnderunder her wings, and thou wouldest not. And by this he teacheth, that if the preaching of the worde turne not vsus to Christ, it turnes to our destruction.

The other meanes of gathering the Church, and that the more principall is, the inward operation of the spirit, whereby the minde is inlightened, the heart is mollified, and the whole man is conuerted to God. And this ordinarily is ioyned with the ministerie or preaching of the word, as appeares by the example of Lydia. Saint Luke saith, God opened her heart to be attentiue to the doctrine of the Apostle. Act. 16.Acts 16And by the example of Paul, when Christ saith, Saul, Saul, why persecutest thou me? at this very speach he is conuerted,Act. 9.6.Acts 9:6 and said, Who art thou, Lord: what wilt thou that I doe? And this is manifest also by experience. There is nothing in the world more contrarie to the nature of man, then the preaching of the word: for it is the wisdome of God, to which the flesh is enimitie. Here then it may be demaunded, how p. 364it can be in force to turne any man to God. Answer. The word preached is the scepter of Christs kingdome, which against the nature of man by the operation of the H. Ghost ioyned therewith, doth bend and bowe the heart, will, and affections of man to the will of Christ.

The second worke of Christ is, after the Church is gathered, to guide it in the way to life euerlasting. He is the shepheard of his Church, which guideth his flocke in and out, and therefore Paul saith, They that are Christs, are guided by his spirit. Rom. 8.14.Rom 8:14And by Esay the Lord saith, those his seruants which are turned from idolatrie, he will guide in the way, and their eares shall heare a voice behinde them, saying, This is the way, Esa. 30.20.Isa 30:20walke in it, when thou turnest to the right hand and to the left. Which voice is nothing els but the voice of the H. Ghost in the mouth of the ministers, directing them in the waies of God. The children of Israel were trauailing from Egypt to the lande of Canaan full fourtie yeares, whereas they might hauehave gone the iourney in fourtie daies. Their way was through the wildernesse of Arabia, their guides were a pillar of cloud by day, and a pillar of fire by night: the manner of their iourney was this; when the pillars mooued, they mooued; when the pillars stood still, they stood still: and so long as the pillars either mooued or stood still, they likewise mooued or stood still. And by all this a further matter, namly the regimēt of Christ ouer his church, was signified. EueryEvery one of vsus are as passengers and trauailers, not to any earthly Canaan, but to the heauenly Ierusalem; and in this iourney we are to passe through the wide and desert wildernes of this world: our guide is Christ himselfe,Esa. 4.5.Isa 4:5 figured by the pillar of fire and the cloud: because by his word and spirit he shewes vsus how farre we may goe in eueryevery action, and where we must stand, and he goes before vsus as our guide to life euerlasting.

The third worke of Christ is, to exercise his Church vntounto spirituall obedience by manifold troubles, crosses, temptations, and afflictions in this world, as earthly kings vse to traine and exercise their subiects. When our Sauiour Christ was with his disciples in a shippe,Matt. 8.24.Matt 8:24 there arose a great tempest p. 365vponupon the sea, so as the shippe was almost couered with waues; but he was asleepe: and his disciples came and awoke him, saying, Saue vsus master, we perish. Behold here a liuely picture of the dealing of Christ with his seruants in this life. His manner is to place them vponupon the sea of this worlde, and to raise vp against them bleake stormes and flaes of contrarie windes by their enemies, the flesh, the deuill, the world. And further in the middest of all these daungers he for his owne part makes as though he lay asleepe for a time, that he may the better make triall of their patience, faith, and obedience. And the endes for which hee vseth this spirituall exercise are these. The first to make all his subiects to humble themselues, and as it were to goe crooked and buckle vnderunder their offences committed against his maiestie in time past. Thus Iob after the Lorde had long afflicted him, and laide his hande sore vponupon him, saith, Behold I am vile: and againe, I abhorre my selfe and repent in dust and ashes. Iob 39.37. and 42.6.Job 39:37Job 42:6In the same manner we beeing his subiects and people, must looke to be exercised with temptations and afflictions which shall make vsus bende and bow for our sinnes past, as the old man goeth crooked and doubles to the earth by reason of age. The second, is to preuent sinnes in the time to come. A father when he sees his child too bold and venterous about fire and water, takes it and holds it ouer the fire or ouer the water, as though he would burne or drowne it, whereas his purpose indeede is nothing els but to preuent danger for the time to come: In like maner Christs subiects are bold to sinne by nature, and therefore to preuent a mischiefe, he doth exercise them with affliction, & seemes for a season as though he would quite forsake his Church, but his meaning is onelyonly to preuent offences in times to come. The third end is, to cōtinue his subiects in obediēce vntounto his cōmandemēts: so the Lord saith▪ when he would bring his Church frō idolatrie:Hosea 2.6.Hos 2:6 Behold I will stop thy way with thorns, & make an hedge, that shee shal not find her paths. The H. Ghost here borrows a cōparison frō beasts, which going in the way see green pastures, & desire to enter in p. 366and therefore goe to the hedge, but feeling the sharpnes of the thornes dare not aduenture to goe in. So Gods people like vntounto wild beasts in respect of sinne, vewing the greene pastures of this world, which are the pleasures thereof, are greatly affected there with: and if it were not for the sharpnes of crosses and temptations, which are Gods spirituall hedge by which he keepeth them in, they would range out of the way, and rush into sinne as the horse into the battell.

The fourth and last worke of Christ in respect of his Church is, that he sits at the right hand of his father to defend the same against the rage of all enemies whatsoeuer they are: and this he doth two waies. First by giuing to his seruants sufficient strength to beare all the assaults of their enemies, the world, the flesh, and the deuill. For Paul saith, those to whome the Lord hath giuen the gift of faith, to them he hath also giuen this gift to suffer afflictions.Phil. 1.29.Phil 1:29 And the same Apostle also praieth for the Colossians, that they may be strengthened with all might through his glorious power vntounto all patience and long suffering with ioyfulnes.Col. 1.11.Col 1:11 The euidence hereof we may most plainly see in the most constant deaths of the martyrs of Christ, recorded both in the word of God, and in the Church histories. It is wonderfull to see their courage and constancie. For at such times as they hauehave beene brought to exequution, they refused to be bounde or chained, willingly suffering most cruell torments, without shrinking or feare; such courage and strength the Lord gaue them to withstand the violent rage of all their aduersaries.

Secondly, he defends his Church by limiting the power and rage of all enemies. And hence it is, that although the power of the Church of God on earth be weake & slender in it selfe, & contrariwise the power of the deuil exceeding great, yet can he not so much as touch the people of God. And he more preuailes by inward suggestions and temptations, then by outward violence. And if it were not the power of Christ that doth bridle his rage, there were no abode for the Church of Christ in this world.

p. 367Thus we hauehave seene what are the workes of Christ in gouerning his Church: and we that professe our selues to be members thereof, must shew our selues to be so indeed, by an experience of these workes of his in our owne hearts. And we must suffer him to gather vsus vnderunder his owne wing, and to guide vsus by his word & spirit, & we are to acquaint our selues with those spirituall exercises, whereby his good pleasure is to nurture vsus to all obedience. Lastly, we must depend on his ayde and protection in all estates. And seeing we in this land hauehave had peace and rest with the Gospell of Christ among vsus a long time, by Gods especiall goodnes, we must now after these daies of peace looke for daies of tribulation: we must not imagine that our ease and libertie will continue alwaies. For looke as the day and night doe one follow another; so likewise in the administration of the Church here vponupon earth, Christ suffereth a continuall intercourse betweene peace and persecution. Thus he hath done from the beginning hitherto, and we may resolue our selues that so it will continue till the end: and therefore it shall be good for vsus in these daies of our peace, to prepare our selues for troubles and afflictions: and when troubles come, we must still remember the fourth worke of Christ in the gouernment of his Church, namely that in all daungers he will defend vsus against the …age of our enemies, as well by giuing vsus power & strēgth to beare with patience and ioy whatsoeuer shall be laide vponupon vsus, as also bridle the rage of the world, the flesh, and the deuill, so as they shall not be able to exercise their power and malice to the full against vsus.

Thus much of the dealing of Christ toward his owne Church and people. Nowe followeth the second point, namely his dealing toward his enemies; and here by enemies I vnderāstd al creatures, but especially mē that as they are by nature enemies to Christ and his kingdome, so they perseuere in the same enimitie vntounto the end. Now his dealing towards them is in his good time to work their confusion, as he himselfe saith, Those mine enemies that would not that I should raigne ouer them, Luk. 19.27.Luke 19:27bring them hither and slay them p. 368before me. And Dauid saith, The Lord will bruise his enemies with a rodde of iron, Psal. 2.9. and 110.1.Ps 2:9Ps 110:1and breake them in pieces like a potters ve… sell. And againe, I will make thine enemies thy footestoole. As Iosuah dealt with the fiue kings that were hidde in the cave,Iosu. 10.24.Josh 10:24 he first makes a slaughter of their armies, then he brings them foorth and makes the people to set their feete on their neckes, and to hang them on fiue trees. So Christ deales with his enemies: he treads them vnderunder his feete, and makes a slaughter not so much of their bodies as of their soules. And this the Church of God findes to be true by experience, as wel as it findes the louelove of Christ towards it selfe. Now he confounds his enemies two waies. The first is by hardnes of heart, which ariseth when God withdraweth his grace from man, and leaueth him to himself, so as he goeth on forward from sinne to sinne, and neuer repenteth to the last gaspe. And we must esteeme of it as a most fearefull and terrible iudgement of God, for when the heart is possessed there with, it becomes so flintie and rebellious, that a man will neuer relent and turne to God. This is manifest in Pharao, for though god sent most grieuous plagues both vponupon him and all the land of Egypt, yet would he not submit himself, saue only for a fit, while the hād of God was vponupon him: but after he returned to the former obstinacie in which he continued till he was drowned in the sea. And this iudgement of God is the more fearefull, because when a man is in the middest of all his miserie, he feeles no miserie. And as in some kinde of sicknes a man may die languishing; so where hardnes of heart raignes wholly and finally, a man may descend to the pit of hell triumphing and reioycing. And to come neere to our selues, it is to be feared least this iudgement of all iudgements be among vsus in these our daies. For where is any turning to God by repentance. Still men goe forward in sinne without remorse. We hauehave had the word preached among vsus a long time, but it taketh no place in mens hearts. They are not softned with the hā mer of Gods word: nay they are like the smithes stithie or anvil; which the more it is beate with the hammer, the harder it is. But in the feare of God, let vsus seeke to be changed, p. 369and take heede: the deceitfulnes of sinne is wonderfull. Let vsus not be caried away with an ouerweening of our selues; a man may hauehave good gifts of God, as the gift of knowledge, the gift of prophecie, the gift of conceiuing a praier (I say not of praying truly:) and hereupon think himselfe in good case; and yet for all this hauehave nothing but an impenitent & flintie heart. For this cause it standes eueryevery man vponupon to looke vntounto it, least this iudgement of God take hold on him. And that we may auoide the same, we must labour for two things: I. to feele the heauie burden of our sinnes, and be touched in conscience for them, euen as we are troubled in our bodies with the aches and paines thereof: this is a token of grace. II. We must labour to feele in our owne soules the want of Christ: we say indeede that we feele it, but it is a very great matter to hauehave an heart that doth open it selfe, and as it were gape after Christ, as the drie & thirstie lande where no water is. Though we hauehave knowledge and learning neuer so much, and many other gifts of God, yet if we hauehave not broken hearts that feele the burden of our sinnes, and the want of Christ, and that we stand in neede of eueryevery droppe of his blood for the washing away of all these our sinnes, our case is miserable. And the rather we must preuēt this hardnes of heart, because Christ Iesus in heauen sits at the right hand of his father in full power and authoritie, to kill & confound all those that be his enemies, & will not submit thēselues to beare his yoke.

The second way is, by finall desperation; I say finall, because all kinde of desperation is not euill. For when a man despaireth of himselfe and of his owne power in the matter of his saluation, it tends to his eternall comfort. But finall desperation is, when a man vtterly despaires of the pardon of his owne sinnes, and of life euerlasting. Examples hereof we hauehave in Saul that slue himselfe, and in Achitophel and Iudas, that hanged themselues. This sinne is caused thus: So many sinnes as a man committeth without repentance, so many most bloodie woundes he giueth vntounto his owne soule: and either in death or life God makes him feele the smart, and the huge weight of them all: whereby p. 370the soule sinkes downe into the gulfe of despaire withou recouerie. God said to Caine, If thou doe amisse, sinne lieth at thy dore. Where he vseth a borrowed speach from wilde beasts, who so long as they are sleeping, stirre not, but beeing awaked, they flie in a mans face, & rend out his throat. In like manner the sinnes which thou committest, lie at the dore of thine heart, though thou feele them not, and if thou doe not preuent the daunger by speedie repentance, God will make thee to feele them once before thou die, and raise vp such terrours in thy conscience, that thou shalt thinke thy selfe to be in hell before thou art in hell: and therefore it is good for eueryevery man to take heede howe he continues an enemie to Christ. The best course is to turne betime from our sinnes, and become the friends of Christ, that so we may escape these fearefull iudgements.

And whereas Christ in this manner gouernes all things in heauen and earth, we are bound to performe vntounto him three duties, reuerence, obedience, thankfulnes. For the first, Paul saith: God hath exalted him and giuen him a name aboue all names,Phil. 2.10.Phil 2:10 that at the name of Iesus (which name is his exaltation in heauen in full power and glorie) should eueryevery knee bowe. We dare not so much as speake of an earthly king vnreuerently, what reuerence then doe we owe vntounto Christ the king of heauen and earth? Dauids heart was touched in that he had cut off but the lappe of Sauls garment, when he might hauehave slaine him, because he was the Lords annointed.1. Sam. 24.6.1 Sam 24:6 Oh then, howe much more ought our hearts to be touched, if we shall in the least measure dishonour Christ Iesus our Lord and king. Secondly, we are here taught to performe obedience to him, and to do him all the homage we can. The master of the familie in all his lawfull commaundements must be obeied: now the Church of Christ is a familie: therfore we must yeild obedience to him in al things: for al his cōmandemēts are iust. Whē Saul was chosen king ouer Israel, certain men which feared God,1. Sam. 10.26.1 Sam 10:26 whose hearts God had touched, followed him to Gibea & brought him presents, but the wicked despised him: the same is much more to be verified in vsus towarde p. 371Christ our Lord. We must hauehave our hearts touched with desire to performe obedience vntounto him: if not, we are men of Belial that despise him, and refuse to bring our presents vntounto him. If this obedience were put in practise, the Gospell would hauehave better successe in the hearts of the people, and the Lords sabbath would be better kept, and men would beare greater louelove both to God and to their neighbours then now they doe. The third dutie which we owe vntounto him is thankfulnes, for the endlesse care which he sheweth in the gouerning and preseruing of vsus. VVhen Dauid waxed old, and had made Salomon his sonne king in his stead, all the people shouted and cried, God saue king Salomon: God saue king Salomon, so as the earth rang againe. 1. King. 1.34.1 Kgs 1:34Shall the people of Israel thus reioyce at the crowning of Salomon, & shal not we much more reioyce when as Christ Iesus is placed in heauen at the right hand of his father, and hath the euerlasting scepter of his kingdome put into his hand? And we are to shew this thankfulnes vntounto him by doing any thing in this world that may tend to his honour and glorie, though it be with the aduenture of our liues. VVhen Dauid desired to drinke of the water of the well of Bethlem,1. Sam. 28.16.1 Sam 28:16 three of his mightie men went and brake into the host of the Philistims, and brought him water. Thus they ventured their liues for Dauids sake: and shall not we much more willingly venture our liues to doe Christ seruice in token of thankfulnes for his continuall preseruing of vsus?

Thus much of the highest degree of Christs exaltation in his kingdome: now followeth the last point to be beleeued concerning Christ, in these words, From then…e he shall come to iudge the quicke and the deade. And they containe a proofe or a particular declaration of the former article. For as on earth those that are set at the right hand of kings doe execute iustice in courts or assises for the maintenance of the state and peace of the kingdome: so Christ Iesus sitting at the right hande of his father, that is, being made soueraigne Lord of all things both in heauen & earth, is to hold a court or assise, in which he shall come to iudge both the quicke and the dead. Now in handling the last iudgement, p. 372we are to consider these points: I. whether there shall be a iudgement or not? II. the time of it. III. the signes therof. IV. the manner of it. V. the vse which is to be made thereof. Of these in order. For the first point, whether there shall be a iudgement or not? the question is needefull: for as Saint Peter saith, There shall come in the last daies mockers, which shall walke after their lusts, and say, Where is the promise of his comming? Pet. 3.3.which daies are now. The answeare is set downe in this article, in which we professe that the cōming of Christ to the last iudgement, is a point of religion specially to be held and auouched. The reasons to prooue it are principally two: first the testimonie of God himselfe in the books of the old and new testament, which affoard vntounto vsus plentifull testimonies touching the last iudgement, so as he which will but lightly reade the same, shall not neede to doubt thereof. The second reason is taken from the iustice and goodnes of God, the propertie wherof is, to punish wicked and vngodly men, and to honour and reward the godly: but in this world the godly mā is most of al in misery, (for iudgement beginneth at Gods house) and the vngodly hauehave their hearts ease. Wicked Diues hath the world at will, but pore Lazarus is hunger bitten, full of soares, & miserable eueryevery way. This being so, it remaineth that after this life, there must needes be a iudgement and a second comming of Christ, when the godly must receiue fulnes of ioy & glorie, and the vngodly fulnes of woe and miserie. This second reason may stoppe the mouthes of all gainesayers in the worlde whatsoeuer. But it may be obiected, that the whole world stands either of beleeuers or vnbeleeuers, and that there is no last iudgement for either of these; for the beleeuer,Ioh. 5.24.John 5:24 as Christ saith, hath euerlasting life, & shal not come into iudgement; and the vnbeleeuer is condemned alreadie, and therefore needeth no further iudgement.Ioh. 3.18.John 3:18 Answ. Where it is said, he that beleeueth shall not come into iudgement, it must be vnderstood of the iudgement of condemnation, & not the iudgement of absolution: & he that beleeueth not is condemned alreadie in effect & substance three waies: I. in the counsel of God, who did foresee & appoint his condemnation, p. 373as it is a punishment of sinne, and an execution of his iustice. II. in the word of God, where he hath his condemnation set down. III. he is condemned in his own conscience: for eueryevery vngodly mans conscience is a iudge vntounto himselfe, which doth eueryevery houre condemne him, and it is a forerunner of the last iudgement. And notwithstāding all this, there may remain a second iudgement, which is a manifestatiō & finishing of that which was begū in this world: & therefore the meaning of that place is this; he that beleeueth not is alreadie iudged in part, but so as the full manifestation thereof, shall be at the second comming of Christ.

The second circumstance, is the time of his iudgement: in handling whereof I. we will see what is the iudgement of men: II. what is the truth. For the first, two opinions touching this time take place. The first is, that the second comming of Christ shall be about sixe thousand yeares from the beginning of the world, & that for the elects sake some of these daies must be shortned: & now since the beginning of the world, are passed fiue thousand & almost sixe hūdred yeares, so as there remaine but foure hundreds. The groūds of this opinion are these. First the testimonie of Elias, two thousand yeares before the law: two thousand yeares vnderunder the law: and two thousand yeres vnderunder Christ. And for the elects sake some of these yeares shalbe shortned. Answ. This was not the sentēce of Elias the Thisbite, but of another Elias which was a Iew, no Prophet. And wheras he saith two thousand yeares before the law: & two thousand yeres vnderunder the law, he faileth. From the giuing of the law to the comming of Christ, was about one thousand & fiue hundred yeares: and from the law to the creation aboue two thousand. Now if Elias can not set downe a iust number for the time past▪ which a meane man may doe, what shall we think that he can doe for the time to come? And if he deceiue vsus in that which is more easie to finde, howe shall wee trust him in things that be harder? The second reason is this: howe long God was in creating the worlde, so long he shall be in gouerning the same; but he was sixe daies in creating the worlde, and in the seuenth he rested, p. 374and so proportionally he shall be sixe thousand yeares in gouerning the world; eueryevery day answearing to a thousand yeares, as Peter saith: A thousand yeares are but as one day with God, and then shall the ende be. Answer. This reason likewise hath no ground in Gods word: as for that place of Peter, the meaning is, that innumerable yeares are but as a short time with God:… certen …umber for … vncertē. and we may as well say, two thousand or tenne thousand yeares are but as one day with God. For Peter meant not to speake any thing distinctly of a thousand yeares, but of a long time. Thirdly it is alleadged, that within sixe thousand yeares from the creation of the worlde, shall appeare in the heauens straunge coniunctions, and positions of the starres, which signifie nothing else but the subversion of the state of the world: nay, some hauehave noted that the ende thereof should hauehave beene in the yeare of our Lord, a thousand fiue hundred eightie eight: their writings are manifest: but we finde by experience that this opinion is false and friuolous, and their groundes be as friuolous. For no man can gather by the ordinarie course of the heauens the extraordinarie change of the whole world.

The second is, that the end of the world shall be three yeares and an halfe after the reuealing of Antichrist. And it is gathered out of places in Daniel and the Revelation, abused. Where a time and times and half… a time signifie not three yeares and an halfe, but a short time. And therefore to take the words properly, is farre from the meaning of the holy Ghost. For marke, if the end shall be three yeares & an halfe after the reuealing of Antichrist, then may any man knowe before hand the particular monethmonth wherein the ende of the world should be, which is not possibl….

Now the truth which is to be auouched against all is this, that no man can know or set downe or coniecture the day, the weeke, the monethmonth, the yeare or the age, wherein the second comming of Christ and the last day of iudgement shall be. For Christ himselfe saith, of that day and houre knoweth no man, no not the angels in heauen, but God onelyonly: nay Christ himselfe as he is man,Matt. 24.36Matt 24:36 knoweth it not. And p. 375when the disciples asked Christ at his ascensiō, whether he would restore the kingdō vntounto Israel, he answered, It is not for you to know the times and seasons, Act. 1.7.Acts 1:7which the father hath put in his owne power. And Paul saith, Of the times and seasons, brethren, you hauehave no neede that I write vntounto you. 1. Thess. 5.2.1 Thess 5:2For you your selues kn…w perfectly that the day of the Lord shall come, euen as a thiefe in the night. Now we know tha… a man that keepeth his house, can not coniecture or imagine when a thiefe will come: and therefore no man can set downe the particular time or age, when Christ shal come to iudgement. This must we hold steadfastly, and if wee reade the contrarie in the writings of men, we are not to beleeue their sayings, but accoūt of them as of the deuices of mē, which hauehave no ground in Gods word.

To come to the third point, namely the signes of the last iudgement, they are of two sorts: some goe before the comming of Christ, and some are ioyned with it. The signes that goe before, are in number seuen, recorded distinctly by the holy Ghost. The first, is the preaching of the Gospell through the whole worlde. So our Sauiour Christ saith, This Gospell of the kingdome must be preached through the whole world for a witnesse vntounto all nations, Math. 24.14.Matt 24:14and then shall the ende come. Which place must thus be vnderstoode; not that the Gospell must be preached to the whole world at any one time, for that (as I take it) was neuer yet seene, neither shalbe; but that it shall be published distinctly and successiuely at seuerall times: and thus vnderstanding the words of Christ, if we consider the time since the Apostles daies, we shall finde this to be true, that the Gospell hath bin preached to all the world: and therefore this first signe of Christs comming is alreadie past and accomplished.

The second signe of his comming, is the reuealing of Antichrist, as Paul saith, The day of Christ shall not come before there be a departure first, and that man of sinne be disclosed, 2. Thess. 2.3.2 Thess 2:3euen the sonne of perdition, which is Antichrist. Concerning this signe, in the yeare of our Lord 602. Gregorie the eight Pope of Rome, auouched this solemnly as a manifest …, that whosoeuer did take to him selfe the name of Vniuersall p. 376Bishop, the same was Antichrist. Now fiue yeares after, Boniface succeeding him, was by P…ocas the Emperour entituled, Vniversall Bishop, pastor of the Catholicke Church, in the yeare of our Lord 607. & of all Popes he was the first knowne Antichrist, & since him all his successours hauehave taken vntounto them the same title of Vniuersall & Catholick Bishop, whereby it doth plainly appeare, that at Rome hath bin and is the Antichrist. And this signe is also past.

The third is, a generall departing of most men from the faith. For it is said in the place before named, Let no man deceiue you: 2. Thes. 2.3.2 Thess 2:3for the day of Christ shall not come, except there come a departing first. Generall departure hath bin in former ages. When Arius spied his heresie, it tooke such place that the whole world became an Arian. And during the space of 900 yeares from the time of Boniface, the popish heresie spread it selfe ouer the whole earth, and the faithful seruants of God were but as an handfull of wheat in a mountaine of chaffe, which can scarce be discerned. This signe is in part alreadie past, neuerthelesse it shall continue to the ende, because men shall continually depart from the faith. And the nearer the ende of the world is, the more satan rageth and seekes to bring men into his kingdome. Therefore it standeth vsus in hand to labour for the knowledge of true religion, and hauing learned it, most heartily to louelove the same.

The fourth signe is, a generall corruption in maners. This point the Apostle sets downe at large, saying, Toward the latter daies shall come perilous times, wherein men shalbe louers of themselues, 2. Tim. 3.1.2 Tim 3:1couetous, boasters, proud, cursed speakers, disobediēt to parents, vnthankefull, vnholy, and without naturall affection, truce-breakers, false accusers, intemperate, fierce, despisers of them which are good, traytours, headie, high minded, louers of pleasures more then louers of God, &c. This generall corruption in the manners of men, is noted by our Sauiour Christ, when he saith, When he commeth he shall scarce finde faith vponupon the earth. This signe hath bin in former ages, and is no doubt at this day in the world. For it is hard to finde a man that walketh iustly, soberly, and faithfully, doing the duties of his calling to God and man.

The fifth signe of Christs comming stands in terrible & p. 377grieuous calamities. For Christs disciples asking him a signe of his cōming, & of the end of the world, he saith, There shal be warres & rumours of warres, nation shall rise against nation, Math. 24.6.16.Matt 24:6Matt 24:16& realme against realme: and there shalbe p…stilence and famine & earthquakes in diuers places, & mē shalbe at their wits ends. These hauehave bin in former ages. In the first 3. hundred yeres after Christ, were ten most fearefull persecutions: and since in Europe the Church of God hath bin wōderfully persecuted by the Antichrist of Rome in the hūdred yeres last past.

The sixth signe is, an exceeding deadnes of heart, so as neither iudgements from heauen, nor the preaching of the word shall mooue the hearts of men. So Christ saith,Luk. 17.26.Luke 17:26 It shal be in the cōming of the sonne of mā, as it was in the daies of Noe, & in the daies of Sodō: they knew nothing til the flood came, & fire frō heauē destroied thē all. This signe undoubtedly is manifest in these our daies, howsoeuer it hath bin also in former times. For where are any almost that are moued with Gods iudgements, or touched at the preaching of the word; nay rather men hardē their hearts, & become secure and careles. The small fruit that the word of God bringeth foorth in the liues of men, shews this to be most true.

The seuenth & last signe, set down by the Apostle Paul is, that there shall be a calling of the Iewes before the Lord come to iudgemēt: but of the time whē this calling shal be,Rom. 11.25.Rom 11:25 of the maner how, or the number of them that shalbe called, there is no mention made in the word of God. Now it is likely that this signe is yet to come.

These are the signes that go before the cōming of Christ, all which are almost past, and therefore the end can not be farre off. Now follows the signe that is ioyned with the cō ming of Christ, called the signe of the sonne of man. What this signe is, we find not in the Scriptures. Some thinke it to be the signe of the crosse; but that is friuolous: some, the glorie & maiestie of Christ, which shal be made manifest in his appearance: which seemes to be otherwise by the very words of Christ. Then (saith he) shall appeare the signe of the sonne of man, Math. 24.30.Matt 24:30&c. and then they shall see him come in the cloudes of heauen vvith povver and great glorie; distinguishing p. 378the one from the other. But I rather coniecture it to be the burning of heauen and earth with fire, at the very instant of Christs comming, mentioned by Peter. VVe must not here dispute whence this fire shal come, or how it shall be kindled, for that the word of God hath concealed: and where God hath not a mouth to speake, there we must not hauehave an eare to heare.