* Ioh. 1.14 Luke 1.35 person in Trinitie first for that God by him created man and therefore by him must hee bee recreated and redeemed secondly for that he is the a Incarnation a misterie essentiall Image of God to restore the Image of God lost in Adam So this I beleeue the whole Godhead is not incarnate nor any person but the Sonne the person of the Sonne I say subsisting in the God-head Secondly this I must say and beleeue that hee was a perfect man in euery respect like to Adam sinne onely excepted subiect to all vnblameable and generall infirmities which appertaine to the whole nature of men as passions of body and minde Thirdly this I must beleeue and auouch that it was necessarie that he should become man first to satisfie God in that nature wee offended secondly for that not one else could fulfill all righteousnesse which the Law requireth of vs but hee thirdly for that our redeemer must die for our sinnes fourthly hee must bee a Mediator and make requests and speake to God and man for a reconciliation man before the fall could speake to God face to face but now hee can not nor may not come neere but in the face and fauour of Christ whose face is to bee found in the Gospell Duties which follow this Faith First draw neere to Christ and cleaue vnto him for wee see hee is come neere vs and become our Immanuel Esay 7. Secondly Psal 22. Es 53. here is a patterne and president for vs of inspeakable humilitie Phil. 2.6.7 There is a secret pride in all the sonnes of Adam till God change their heart and this pride the lesse wee discerne it the more it is and the more we discerne it the lesse it is This I obserue touching this incarnation of Christ that his conception by the worke of the holy Ghost was wonderfull for it was so done in the wombe of the Virgin that albeit hee tooke of her very flesh which came of sinfull Adam yet was the flesh of Christ I meane his humane nature body and soule without sinne To preuent that originall corruption which comes to man-kinde by naturall propagation the great wisedome of God prouided that his Incarnation should bee by the immediate work of the holy Ghost without any naturall generation or meanes of man on earth or Angell in heauen or earth Heb. 2.14 Quest 28. Proceede on to speake of the birth of Christ he was borne of the Virgin Mary and of the vnion of natures diuine and humane in this one person Ans Thus I beleeue indeed for so did the Patriaches and Prophets of old because of the diuine Oracles which God gaue them concerning the Incarnation of the Sonne of God Gen. 3.18 and 12.3.4 and 21. Esay 7. and 14. and therefore much more ought wee seeing wee haue in the Gospell the complement of all those prophecies Luke 2.7 Mat. 1.25 so beleeue in Iesus Christ borne of the Virgin Mary that is that hee was not onely conceiued by the holy Ghost in the wombe of the Virgin but also in time and according to the course of nature borne of the sayd virgin and brought forth into the world by her First a dutie following this faith is this thanksgiuing for the Incarnation of the Sonne of God as wee see by the examples of the Angels praising God for this benefite Luke 1.14 the Virgin praising God for this benefite Luke 1.46 And the holy Priest Zacharie praising God for this benefit Luke 1.68 Secondly a consolation following this faith is preached vnto vs by the Angell Luke 2.10 when hee saith Beehold I bring you tidings of great ioy that shall bee to all people hence comes first peace with God secondly peace with our owne conscience thirdly with the holy Angels fourthly with all the creatures of God in the frame of heauen and earth The proper name of Christs mother was Mary this is testified often in the New Testament Luke 2.5 c. This name is added for a more certaine and speciall discription of his Mother that my faith may bee the better certified of the truth of all diuine Oracles and Prophecies concerning him A double discent among Iewes naturall by generation legall when one succeed an other in the inheritance being next by for this holy woman being as Mathew and Luke testifie of the noble rase of the kings of Iudah it is cleere that our Lord and Sauiour Iesus Christ came of the seed of Dauid and so of Abraham according to the promise Gen. 12. and 49. Luke 2. Againe shee is called A Virgin both to let vs see the accomplishment of the prophecie Esay 7.14.22 and to assure vs of that is aforesaid that is that hee is the onely begotten Sonne of God conceiued by the holy Ghost and not by the ordinarie course of nature And this blessed mother of Christ a holy * Luk. 1.48 Prophetise wee doe willingly honour her three waies first by thanksgiuing to God for her secondly by a reuerent estimation of her thirdly by imitation of her excellent vertues And thus hauing seene by cleere euidence from the Lord that our blessed Lord and Sauiour as touching his natures is very God and very man it resteth onely that we learne also by diuine demonstration that these two natures are vnited in one person First 2. Kindes of Vnions 1. In nature 2. In person here then wee must bee aduertised that there bee two kindes of vnions vnion in nature and vnion in person Vnion in nature is when two or moe things are ioyned or vnited into one nature as the Father the Sonne and the holy-Ghost beeing and remaining three distinct persons are one and the same in nature or God-head Vnion in person is when two things are in that manner vnited that they make but one person or substance as the body and soule of man meeting together make one man Secondly this vnion of natures then here is this the second person in Trinitie or the Sonne of God doth assume to it a man-hood in such order that the same being void of all personall being in it selfe doth wholy and onely subsist in the second person in Trinitie or depends wholy on the person of the Sonne so that now it is a nature onely and not a person because it doth not subsist alone as in other men Thirdly this then I vnderstand and beleeue here The vnion of natures discribed that the euerlasting son of God without any putting off of his diuine nature without any commixtion or conuersion was made that which before his Incarnation hee was not to wit very man by taking flesh by the power of the holy Ghost from the Virgin and an humane soule created of nothing Personal vnion both which natures being vnited together in a most admirable personall vnion make one most blessed person euen the most sacred person of our onely Lord and Sauiour Iesus Christ Christ very man Fourthly and our Lord Christ
sanctified others vnlesse hee were the most pure and the most holy one of God in himselfe Heb. 2.11 and Chap. 10.9.10 Thus then the Lord Iesus Christ our most blessed Redeemer hath taken to himselfe of the whole masse of mankind being wholy infected and poysoned with sinne hee tooke I say one portion thereof and did perfectly sanctifie it by the power of the holy Ghost and out of it deriues perfect holinesse and sanctification vpon all his elect by imputation of his merits for their iustification and by his holy Spirit working in them inherent righteousnesse and sanctification that so they may serue him for euer in this life and for euer Quest 31. Now proceed to the Articles following Hee suffred vnder Pontious Pilate was crucified dead and buried and descended into hell what thinke you of these first in generall Ans These words containe and set beefore vs all the degrees of his humiliation first in generall in these words he suffred vnder Pontius Pilate Next the manner how and the degrees of his humiliation and suffring are specified first hee was crucified secondly hee dyed thirdlie hee was buried fourthly he descended into hell First as concerning his suffrings in generall I beleeue hee wanted not passions all his life from the houre of his birth vnto his death and this that Euangelical Prophet foretold by the spirit of prophecie Es 53.2.3.4.5 He hath neither forme nor beautie when wee shall see him there shall be no forme that wee should desire him Hee is despised and reiected of men hee is a man full of sorrowes and hath experience of infirmities wee hid as it were our faces from him hee was despised and we esteemd him not Surely hee hath borne our infirmities and caried our sorrows yet wee did iudge him as plagued of God humbled but hee was wounded for our transgressions hee was broken for our iniquities the chasticement of our peace was vpon him and with his stripes wee are healed Hee suffred in all his life many sorrowes in his natiuitie and infancie nakednesse and pouertie as in the whole course of his life on the earth hee suffred Sathan to tempt him hee was a Mat. 4. hungrie hee was b Ioh. 4. thirstie hee was wearie hee suffred many indignities and reproches by the Iewes and Herod by the Scribes Pharises and Saduces for all the Iewish sectaries and Rabbines were set vp as by the Diuell to shoot their arrowes against him 1. Christ suffred in his humanitie And as touching his humiliation this holy person before described was humbled in respect of both natures for first his humanitie was subiect to the infirmities of nature as also to the miseries and punishments due to man for sin 2. How Christ may bee said to suffer in his deitie Secondly for his God-head albeit that can not bee changed yet was it hid as vnder a cloud all the time of his abode on earth without any great manifestation till hee was declared powerfully by his resurrection Rom 1 2.3.4 and ascention to be the onely begotten Sonne of God Here obserue for instruction and consolation There is such a relation betweene the head and the members and such an agreement that looke how it was with him so it must bee with all the faithfull first he suffred Luke 24.26 then hee entred into glory euen so must they doe wherefore first note it is a wretched case for a man to bee euer in ease as the rich man was Luke 16. and the other desired to bee Luke 12. neuer disquieted in body soule goods or good name for wee see by Christs example that through many tribulations must wee passe to heauen Here then must be a very speciall consolation for the Godly afflicted that they must bee crucified with Christ in earth before they can bee crowned with him in heauen Quest 32. Descend to this speciall Article Hee suffred vnder Pontius Pilate why doe you so beleeue what was this Iudge and what did he Ans First I so beleeue because the Lord hath so recorded by the Euangelists his passion Luke 23.14.15 Iohn 19.14 Now as touching this Iudge it is certaine that he was the Romaine Emperours * Luke 3.1 deputie for that Prouince in Iewrie where Christ was crucified Hee did proceed with Christ in forme of Law as men are handled in Courts of iustice for capitall crimes hee was cited or apprehended hee was arraigned before Pilates tribunall seate his indictment read and proued by false witnesses which were accepted for good after this Pilate gaue sentence of death and lastly execution was done accordingly Obiect But how came it to passe that the same Iudge should pronounce him innocent and yet condemne him as an euill doer Ans The first was done by Gods determitate councell that Gods Elect might euer see it that their Redeemer dyed not for his owne sinnes notwithstanding hee was condemned as an euill doer by the same eternall decree and counsell of God because hee was to beare the iniquities of the Elect and to make full satisfaction for the same Herein then this is the meditation I haue by Faith I do by faith beehold the Lord God himselfe exercising iudgement by the mouth of Pilate Iesus Christ is set himselfe beefore the tribunall seat of God here on earth loden with my sinnes ready to receiue the sentence of Gods iudgement and to beare the wrath of God due to me for my sinnes for hee put himselfe in our person as a wicked person before this tribunall seate and Pilate pronounced the sentence of God vpon him hee thinking nothing lesse for that sentence was ratified by God in * 2. Chro. 19.6 heauen For so the holy Ghost hath testified that nothing was done in all this arraignement God hath one purpose the instruments of his prouidence men and Angels haue an other attachment triall indictment and execution but by the Lords owne determinate counsell and from him as if all had beene acted before his owne tribunall seate of iustice Act. 2.23 So then Pilate Iudas and the rest of the Iewes were but instruments to serue for the execution of Gods eternall decrees and iustice Vse First this ought continually to smite a terrour into impenitent sinners for there is no escaping from the iudgement of God but by this arraignement of Christ Such therefore as receiue him not by faith in this life shall be sure to hold vp the hand at the terrible barre of Gods iudgement Secondly this arraignement to the beleeuer is the matter of all his consolation Gal. 6.14 for by this hee is freed from all those euils that daylie bee executed and shall bee for euer as from the iust iudgement of God vpon the wicked Quest 33. What speciall things be we to obserue in and before his arraignement Ans First his preparation vnto his death testified by all the a Iohn 13. Euangelists for when his time drew neere hee set his minde and heart to it and
but as hee is a terrible Iudge and to execute iustice on them Now to the faithfull Christ is said to be the first fruits of them that sleepe 1. Cor. 15.16 because as in the first fruites of corne being offred vnto God the owner had an assurance of Gods blessing on the rest so here by Christs resurrection the beleeuers haue a pledge of their owne resurrection Quest 44. Thus farre the first degree of his exaltation now let me heare of the second what doe you beleeue his ascention into heauen Ans That I doe for this is not onely prophecied of in the old Testament but also recorded and testified in the new Testament And therefore I know beleeue and professe this to bee the most sacred truth of God that Iesus Christ the very Sonne of the liuing God Act. 1.2.3 fortie dayes after his resurrection from the dead did ascend vp into heauen The prophecies in the old are these Psal 68.17.18.19 The Charets of God are twentie thousand thousand Angels c. Thou art gone vp on high thou hast lead captiuitie captiue The complement of this in the new Testament is Eph. 4.8 where the Apostle testifieth plainely that the Psalmist spake by the spirit of prophecie of Christs ascention and of his gracious blessings powred then as in a solemne triumph in anguration or coronation of a mightie prince vpon his Church and people Againe that Dauid prophecied not of himselfe in Ps 110. Saint Peter auoucheth speaking of the resurrection of Christ Act. 2.34 Dauid is not ascended into heauen but hee saith The Lord saith to my Lord sit at my right hand c. And Christ himselfe fore-sheweth his ascention into heauen Ioh. 16.28 I leaue the world c. Ioh. 14. And the holy Euangelists testifie with one accord that his words proued true for that hee did in verity ascend into heauen in his appointed time Mark 16.19 So after hee had spoken vnto them he was receiued into heauen Luke 24.51 And it came to passe as hee blessed them he departed from them and was carried into heauen Act. 1.9 while they beheld he was taken vp for a cloud tooke him vp out of their sight I doe therefore thus vnderstand this mistery in mind and beleeue it in mine heart and professe it with my mouth that the very same Christ who according to his diuine nature was alwayes in the heauens Iohn 1.3 after he finished the whole worke of our redemption on earth and instructed his Disciples fortie dayes as concerning the truth of his resurrection so concerning the propagation of the Church and publication or preaching of the Gospell for the building vp of his misticall body on earth after all this I say accomplished hee ascended vp to heauen in the presence of all his Disciples in that very body and soule wherein hee liued suffred and dyed on the Crosse and in that very body which was buried and rose againe in this body and soule I say Iesus Christ ascended vp into heauen where hee must haue his residence or bodily presence vntill the time of the restoring of all things Act. 3.21 And by Heauen here I vnderstand not the firmament as Gen. 1.1 ver nor the ayre Heb. 12.22.23 Mat. 18.10 1 Cor. 13.2 2. Cor. 12.2.3 Psal 103.19 Mat. 6.26 but the highest heauens where God and his Angels and the spirits of the righteous haue their rest Iohn 14.2.3 Phil. 1.23 Againe whereas the Euangelist Saint Luke saith Act. 1. 9. that he was taken vp the meaning is this was done principally by the mightie power of his godhead and partly by the supernaturall propertie of a glorified body which is to moue as well vpward as downeward without constraint or violence And thus Christ ascended into heauen really and actually and not in appearance onely And hee went also locally by changing his place and going from earth to heauen so as hee is no more on earth bodily as wee are now on earth at is afore shewed And whereas it may bee doubted if hee bee so departed from vs as touching his bodily presence how that may bee true that hee said hee would bee with vs vnto the end of the world Mat. 28.20 The answere is hee said also that hee would leaue the world to goe to the father Iohn 16.28 Wherefore he must bee vnderstood to speake by a distinction True it is he was before Abraham Iohn 8.58 and so is hee with his Church to the worlds end according to his diuine nature in maiestie grace Eph. 4.8 vertue power and effectuall working of his holy spirit Iohn 17.11 and 14.16.17 and 16.13 but his bodily presence is in heauen Secondly if any doubt further whether the natures bee not thus seuered if where the one is the other is not alwaies I answere no for the diuinitie which cannot bee comprehended must of necessitie outreach and yet comprehend the humanitie and thereunto bee parsonally vnited It is not alwaies true that of two things conioyned where the one is there must bee the other also For the Sunne and his beams are both ioyned together yet they are not both in all places together For the body of the Sunne is seated and carried onely in his celestiall orbe in the heauens but his beames are here beneath on the earth In those holy phrases then we must remember that as diuines speake the properties of both natures must bee distinguished in Christ for in such places properties belonging to one nature are ascribed vnto the other because of the hypostaticall vnion of both natures in one person And thus far for the sence of the words of this Article where wee see breefly that Christs ascention is an exaltation or a receiuing vp of his humanitie to sit in the highest heauens till the glorious day of his appearance in iudgement Heb. 1.3 Quest 45. What vse is there of this faith and what comforts follow it Ans First when I doe thus beleeue the ascention of Christ I doe beleeue also all the effects thereof and all the holy adiuncts appertaining thereunto namely these two principall which the Apostle specially mentioneth Eph. 4.8 and 12.1 That when he ascended vp on high he lead captiuitie captiue By Captiuitie vnderstand a multitude of captiues as the Psalmist doth Psal 68. ver 19. that captiues here meant are the world the flesh sinne Sathan and death it selfe and whatsoeuer engins and confederates these had against Christ in his humiliation and his members all their dayes on earth He so triumphed ouer them all on his crosse Col. 1.12 but specially in his ascention that howsoeuer they may feare vs otherwhiles and scare vs to waken vs from securitie yet they shall neuer hurt vs for Christ hath taken away their sting 1. Cor. 15.55 and hath pinioned their hands behinde them as captiues and hath set vs free if wee will come vnto him when hee call vs by his Gospell Wherefore if wee refuse now his call our state is the more damnable A man
all the workers of iniquitie shall bee for euer damned to hell The Prophet Esay also speaking of a second and renued estate of the Church alleadgeth such things as can neuer in mans reason bee applied to this world till it bee changed As Esa 11. ver 6. The Wolfe shall dwell with the Lambe and the Leopard shall lye with the Kidde And the Calfe the Lyon and the fat beasts together and the little Child shall lead them ver 7. And the Cow shall feede with the Beare their young ones shall lye together and the Lyon shall eat straw like the Bullocke ver 8. And the sucking child shall play vpon the hole of the Aspe and the weaned child shall put his hand vpon the nest of the Cockatrice ver 9. Then none shall hurt or destroy in the mountaine of my holinesse for the earth shall be full of the knowledge of the Lord as the waters that couer the sea ver 10. And in that day the roote of Ishay which shall stand vp for a signe vnto the people the nations shall seeke vnto it and his rest shall be glorious How can this eyther bee expounded of another estate then of this earth after the later day for till the later day I am sure this neuer was nor neuer will be Ans First of all the Prophet Dauid speaking in the forenamed Psalme of the generall estate of good and euill men as of two particular persons describeth by many comparisons the different ends and issues of one and other And I will shew you that it neuer entered into his head or that he dreamed of an earthly habitation after the later day but vnder the title of the lands inheritance of dwelling for euermore of possessing the earth hee meant according to the vse of all the Prophets the accomplishment of the Lords promises to his people Israell for the rooting out of the Philistines and other wicked people For so it pleased God to entise and draw vnto him that infant-church by worldly promises vntill they grew to bee more perfect by the reuelation of Iesus Christ Dauid Psalme 15.24 calleth the estate of saluation an ascending and inheriting the holy hill for whither the soule goeth after the first dissolution thether also shall the body ascend but I trust that there is no man in Christendome so paganlike minded that he date beleeue or once conceiue so much as a thought that the soules of men wander vpon the earth after their departure out of the body and if they doe let the Parable of the rich man and Lazarus confute them And surely the Prophet doth prophecie of the kingdome of Christ in this world before the later day for immediately before in the sixt verse hee speaketh of his incarnation in the flesh and ofspring of Ishai the father of Dauid and of his annointing by the holy Ghost wherby he should rule and gouerne his Church and immediately after he prophecieth the calling of the Iewes and their collection from the foure quarters of the world and that they shall raigne ouer the children of Ammon which they shall not after the later day and therefore that place of Scripture cannot bee applyed fitly to the state of the Elect after the later day But is an Allegorie of their peace after ther returne if so be they would cleaue to the Messias and not bee Infidels denying his person and not caring for all his promises otherwise for their faith and full confidence in God and for their affinitie with Christ in the flesh they should haue seene an end of all hostilitie in the world so that no more a man should striue with his brother nor beast with beast nor any of them against mankinde but all should bee obedient to men as to their Lord which was the estate of Adam in Paradise and this place of the Prophet Esay doth liuely set out vnto vs the louing condition of men and beasts one with other before the time that the Serpent beguiled our first parents And to returne to your first speech in your obiection that it would bee more comfortable to vs to bee righted in this world and here to raigne where we haue endured all misery I answer and say alas what ioy shall ther be to a soule which is fetched downe from heauen to dwell in the earth againe Would it haue beene any comfort for Ieroboam after he was king of Israel to haue gone back againe into Egipt and raigned there like a Lord and whether were it better to bee a king among Angels in heauen or to bee a commaunder and Lord among beasts of the earth Then I will conclude that as Abraham would not let Lazarus goe forth of his bosome into the world againe no not to preach repentance to sinners then much more shall not any of the Saints eyther in body or soule come againe after the later day to haue their owne particular glory vpon this earth refined So then it being cleare that wee shall goe immediately to heauen after the later day and not remaine here vpon earth for which cause those which shall be then aliue shall be taken vp into the ayre to meet with Christ I will conclude that this place of which wee neuer heard euill word ought to bee as the strongest motiue to straine and striue both body and soule for the attaining thereof For if Dauid had rather abide in the courts of the Lords house which was the temple at Ierusalem one day then in any other place a thousand surely one houre in heauen shall bee better then a thousand yeares of pleasure and glory heare vpon the earth For the sight of Christs glory in infirmitie I meane Peter and Iohn saw him transfigured in the mount Mat. 17. made them to forget themselues their wiues children meate drinke and returne home againe and to desire to dwell with Christ transfigured and Moses and Elias Much more therfore shall the sight of Christ in perfect glory and when wee also shall appeare with him in glory engender in vs ten thousand times more ioy and delight then we can haue in earth except heauen and all the hosts both of the Trinitie Angels and all Saints come downe from heauen for to dwell in the earth and therefore I firmely beleeue that wee shall bee in heauen and not vpon earth after the last iudgement Quest 55. Now then you haue perswaded mee in the place of the Sanits glory tell mee also the conditions of that life or so much as God hath recorded in his word and the Diuines haue obserued thereof according to your knowlegde Ans It is certaine that no man with the tongue of men and Angels is able perfectly to describe the estate of the Elect in heauen after the resurrection for the Apostle witnesseth that the eye hath not seene the eare hath not heard and it neuer entred into the heart of man the ioyes that are ordained and laid vp for vs in heauen and yet the seuerall names giuen
was made with such consultation as no one celestiall body nor all the goodly things we see in heauen and earth had the like for their creation Gen. 1.6.14 must be of great excellencie but man alone was created with this consultation therefore was he of great excellencie Fourthly from the forme of his creation in our Image Man was made like none of the goodliest creatures but like the Lord himselfe not so much in the glorie beautie of his body no doubt as beautifull as the Sun Mat. 17. as in his soule spiritual substance which God breathed into him like the Angels and yet in the substance of the Soule he did not so much resemble God as in the graces gifts and qualities of the Soule as wisedome and knowledge Col. 3.10 righteousnes holines and truth Eph. 4.24 Dauid considering the excellencie that was in this Adam and that shall be in all the saints after the resurrection breaketh forth into that holy exclamation Psal 8.4.5 O what is man Fiftly from the state of his full restoring into his first excellencie after resurrection First for the bodies of the saints shal bee exceeding glorious Mat. 13.43 Dan. 12.2.3.4 Secondly likewise the soule adorned with all good graces Heb. 2.8 Psal 8.4.5 Thirdly the state immutable neuer to bee changed 2. Cor. 5.4 1. Cor. 15.53 Eph. 1.14 Fourthly brethren with Christ and heires annexed with him in one kingdome and house for euer Iohn 14.3.4 Rom. 8.17 Iohn 15.14 Fiftly Inspeakable glory Psal 8.4.5 This * Erat enim Adam animalis non spiritualis homo quales post resurectionem beneficio Christi euademus Danaeus Antiq. p. 27. 1. Cor. 15.44 August lib. 14 de ciui Dei cap. 11. glory I graunt excelleth the first but yet in this glasse we may behold the Image and picture of the first Adam Sixtly from his empire and dominion ouer all creatures vnder God hee that was first ordained of God the Lord and gouernour and chiefe commander ouer all creatures in the ayre on the earth and in the sea was of great excellencie and glory The first Adam was so ordained and this the Prophet remembreth in like manner Psal 8.6 Quest 4. Now shew briefely what reasons haue you of the creation of man in the last place the last day and what further vse haue you of this doctrine First I say that he might haue all good meanes of Gods prouidence to serue him and see Gods care loue towards him beefore his creation hereby our faith in God concerning his prouidence hath a comfortable confirmation for his loue and care to them which bee reformed in Christ is the same and not diminished hee is as carefull louing and as prouident now as then for he is not changed Secondly that by sight of the creatures which doe attend vpon vs wee might in them discerne our Creator the inuisible God Our sences looke how many they bee in number so many ladders they may bee euerie day Psal 19. for vs to clime vp to behold the wisedome greatnes and goodnesse of the Creator And so must we daily tast him and see him in the creatures Psal 34.8 Thirdly to stop the mouthes of all Atheists which blaspheme saying that man is as old as God himselfe wee see man is not so old as the poorest beast or worme on earth Fourthly least any should imagin that man created some of the creatures or at leastwise to haue beene of Gods counsell in the creation of them Fiftly to shew vnto man and vnto all ages the infinite wisedome power and goodnesse of Almightie God for if wee doe well consider the frame of heauen and earth and the creatures which are in them we should as it were thinke he had spent all his wisedome and power in the creation of them The Sunne alone how wonderfully is it made nothing can be hid from the heat therof Psal 19. But behold after the creation of al he makes man a worke far excelling all the former workes as the Fathers say The Cedar of Paradise the picture of heauen the glory of the earth the gouernour of the world and the Lords owne delight And therefore no Emperour on the earth had such pouision and such free vse and command ouer the creatures as he had The second part of the Catechisme Of the second state of man â— Sunday or of the deformed Adam the man without Christ or the state of rebellion and vnbeleefe Question 1. HOw shall we best know the miserable condicion of the man without Christ Answere We may not trust our owne wisedome sence and experience in this argument for these may deceiue vs we must be herein taught by the most holy truth of God reuealed in the Scriptures Quest 2. By what speciall arguments doth God in Scripture set beefore vs the misery of the deformed Adam or of that man which hath neuer put on Christ Ans By foure speciall arguments or most cleere and manifest demonstrations First by comparing the arguments of his present miserie and wants with those of his excellencie before specified Secondly by a diligent meditation and due consideration of the historie of mans apostacie Thirdly by obseruation of two most fearefull consequents of that apostacie in all vnbeleeuers in this life for all without Christ are shut vp in bondage vnder the dominion first of Sathan Eph. 2.1.2.3 secondly of sinne Rom. 5.21 6.12 Psal 19.18.19 Fourthly by the most holy righteous and royall Law of God Rom. 3.20 Rom. 7.7 Quest 3. Now compare the arguments of the miserie of an vnbeleeuer with those arguments we heard of the excellencie of the first man Ans First how deere the first man was vnto God it is most cleere by all the former arguments of his exellencie But now the case is quite altered for this second Adam or man without Christ is a very stranger and enemie vnto God Col. 1.21 the childe of wrath Eph. 2.3 and without Christ the childe of euerlasting perdicion he that is in this state is most deformed and most miserable euery man liuing without Christ is in this state therefore euery man liuing without Christ is most deformed and miserable Secondly Gen. 3.17 from the deformitie and curse which is vpon all creatures for the sinne of man wee heard before of Gods great loue to the first man in his prouidence in blessing and preparing the creatures to serue him Now in this contrarie state of man all things without Christ are accursed vncleane To euery man vnder wrath that is to all vnbeleeuers all things are vncleane and accursed Gen. 3.17 Tit. 1.15.16 Euery man without Christ is vnder wrath therefore to euery man without Christ all things are vncleane accursed Thirdly from the comparison of that first image of his excellencie with the second of his miserie for so the holy Ghost teacheth vs to obserue the glory of the one the deformitie of the other First as touching his bodily substance in the first
as any ship without mast or sterne in the middest of the sea from hauen surely therefore I will vnload my euill wares and goe vnto the holy word of God that I may buy more without monie that I may search for wisedome as for treasure and for knowledge aboue precious stones O my soule thou hast too long dwelt among these rocks of offence and vnprofitable friends therefore yet at the last sit downe at the feete of this mountaine bee not afraid of the voice of God hee that harkneth to him hath chosen the better part which shall neuer bee taken from him The third Law Thou shalt not take the name of the Lord thy God in vaine Exod. 20.7 for the Lord will not hold him * Or Impunem guiltlesse that taketh his name in vaine Question 86. Scope NOw Let vs heare first what the scope and summe is of this Law Answere The scope and principall purpose of Gods spirit in this Law is that we haue the excellent Maiestie and name of Iehoua in most high and honourable estimation with vs. The true worshipper beeing taught to worship Iehoua alone and in that forme and manner hee hath prescribed here hee is straitlie charged to thinke and speake of Iehoua with most high reuerence as in the first petition of the Lords prayer our first request and desire must bee that God would giue vs a most religious and tender care of his glory that his name might bee euer hallowed and no way dishonoured by vs. Quest 87. Proceede to shew what the parts are of this Law and what is the sense and meaning of the words Part â— Ans This precept hath two parts First the Law it selfe Thou shalt not take the name of the Lord thy God in vaine Secondly the confirmation of the Law for the Lord will not hold him guiltlesse that taketh his name in vaine The sence and meaning of the words is this Name First by the word name is ment here any title or attribute of God whereby he is knowne and discerned from the creatures We cannot say properly that God hath a name because plurality for which cause names are vsed falleth not into the single and vndiuided nature of God This word hath these acceptions and significations in Scripture First it is taken for God himselfe Psal 116. ver 13. Secondly it is vsed to signifie the properties and speciall attributes of God properties as strong almightie Exod. 6.2.3 15.3 Ielous Exod. 34.14 Attributes as mercie iustice power and goodnesse Thirdly it signifieth our affiance and trust in God Micah 4.5 Wee will walke in the name of the Lord our God for euer Fourthly for his holy misteries the Word and Sacraments Mat. 28.19 Act. 9.15.16 Fiftly for all the holy worship of God and of Christ as Act. 21.13 I am readie to dye at Ierusalem for the name of the Lord Iesus Sixtly it is vsed for Gods holy will and commandement Deut. 18.19 1. Sam. 17.45 Seauenthly for the glorie of God as Psal 8.1 O Lord how excellent is thy name in all the world which hast set thy glory aboue the heauens Take or assume that is a metaphor taken from precious things which may not bee touched with polluted hands as if hee had said vse not thinke not speake not of my name but with feare and reuerence with care and conscience In vaine that is without iust and good cause and respect Think not of God vnreuerently speak not rashly falsely hipocritically c. Heb. Io linke non expiabit none of the commandements hath these words Maister Caluins sweete words of this Law Labour with all thy minde and thoughts with all thine hart and affections in by all thy words and works to glorifie the name of God For the Lord will not hold him guiltlesse A metonymie for the Lord will not leaue him vnpunished and Saint Iames saith here the meaning is least yee fall into the Lords iudgement or condemnation chap. 5.12 First generally concerning this Law we be here charged so to order our selues in our mindes and tongues that wee neither thinke nor speake any thing of God himselfe or his misteries but reuerently and with much sobrietie that in waying his works wee conceiue nothing but honourably towards him that whatsoeuer our mind conceiueth of him whatsoeuer our tongue vttereth it may agree with his excellencie and with the sacred maiestie of his name and so may serue fitly to set forth his praise and glory that wee neuer rashly or vnreuerently thinke or speake of his holy word and misteries or abuse them to ambition couetousnesse or vainly to seeke our owne praise and glory but that as they beare the dignitie of his name imprinted in them so they may keepe their honour and estimation among vs lastly that wee neuer carpe against nor speake euill of his works as wicked men are wont reprochfully to iest and scorne at them but that whatsoeuer wee heare or see done by him we report it with words to the praise of his wisedome greatnesse and goodnesse Quest 88. Let vs proceed as in the two former Lawes first to consider by what speciall sinnes and vices Gods name is prophaned next by what vertues and good works it is honoured Ans Here first the Lord condemns all the idle and common oathes whereby his name is rashly and vainly abused and prophaned among men quite contrary to this Law and to his great charge Mat. 5.33.37 Iames. 5.12 Three kinds of oathes with vs Of these vaine and common oathes there are three sorts First the impious and terrible swearing by the essentiall names of God Secondly ciuill oathes by the creatures Thirdly superstitious oathes The first kinde are these common among the prophane Sonnes of Beliall in all nations to sweare by God by the Lord by Iesus by Christ by his blood by his bones by his wounds by his death by his life 2. Ciuil oathes Of this kinde were those oathes among the Iewes by my head by the earth by the heauens Mat. 5.33 34 35 The second kinde of vaine oathes among blinde people are these and such like By my soule by this bread by this drink by this monie by this light I see by these ten bloody bones by this good day And many more such like inuentions of Diuells in Papisme and Paganisme and these for distinction sake wee may call ciuill oathes for that they passe as freely as any ciuill speach without check of man or conscience among this kinde of people 3. Superstition The third kinde of oathes sauors altogether of that superstition where it was first borne and bred of this kinde are these specialls following By the Masse by the Rode by my faith by my truth by Saint Anne by Saint Iohn by Saint Mary by the will of God by my holidome by this booke by the foure Euangelists Against this kinde wee haue a speciall charge by the holy Ghost Iosh 23.7 Keepe no companie with
as when we haue sworne to doe any thing the doing whereof is a manifest sin and breach of Gods law that oath may not bee kept as Herods oath for the death of Iohn Baptist Mar. 6. and the Iewes to kill Paul Act. 23.14 Dauid knew that he had sinned in swearing rashly Nabals death 1. Sam. 25.21 and was changed and did blesse God afterwards for the changing of his minde Thirdly if the matter or cause of our oath be lawfull albeit hard and to our losse yet our oath must euer bee performed Psal 15.4 Quest 101. Tell mee breefely what other good things be principally required at our hands in this Law Ans These duties following doe most concerne Gods name and glory for without them God can not possibly be glorified The first is priuate instruction of our families The third branch of the obedience of the third law instruction of our famalies this God requireth at our hands Deut. 6.6 for that without this there is no hope that Gods great name may be hallowed in our houses of this hee speaketh in these words Deu. 6.6 The words which I commaund thee this day shall bee in thine heart and thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tarriest in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp Secondly to take all occasion gladly when it is offered 4. To praise Gods excellencie and to seeke occasion in time and place conuenient to commend Gods greatnesse excellencie wisedome power goodnesse iustice and mercie manifested vnto vs in his word and in his works Psal 8.1 Bradford his meditations 1. Gods works 2. Gods words O Lord our God how excellent is thy name in all the world which hast set thy glory aboue the Heauens and O Lord how excellent are thy works in wisdome hast thou made them all Psal 12.6 The words of the Lord are pure words as the siluer tryed in a furnace of earth fined seauen fold Psal 119. O Lord thy word endureth for euer in heauen Psal 19.8.9 it conuerteth the soule it reioyceth the heart And this dutie wee must desire to remember in the vse of his creatures euer desiring they may be sanctified vnto vs by the word and praier first the word must teach vs what when and how to vse the creatures 1. Tim. 4.4 Secondly by prayer wee desire Gods presence and the grace of his spirit for the sanctification of them to vs. 1. Cor. 10.3 Thirdly the name of god is magnified by a free profession of his truth which is a true declaration of that holy certain knowledge wee haue receiued of him and his will by his word as need shall require beeing ready to approue it with losse of goods and life as may best serue to Gods glory and the confirmation and saluation of our brethren Rom. 10.10 With the heart man beleeueth vnto righteousnesse and with the mouth man confesseth to Saluation Mat. 10. Whosoeuer confesseth me before men I will confesse him before my father which is in heauen 1. Pet. 3.13.14.15 Who is it that will harme you if you follow that which is good notwithstanding blessed are ye if ye suffer for righteousnesse sake yea feare not their feare neither be ye troubled but sanctifie the Lord God in your harts and be ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you Heb. 10.32.33.34 Now call to remembrance the dayes that are past in the which after ye had received light ye endured a great fight in afflictions partly while yee were made a gazing stock both by reproches and afflictions and partly while ye became companions of them which were so tossed too and fro for both ye sorrowed with me for my bonds suffered with ioy the spoyling of your good knowing how that ye haue in heauen a better more enduring substance Reu. 6.9 And when he had opened the first seale I saw vnder the Altar the soules of them that were killed for the word of God and for the testimonie which they maintained c. Cha. 14.12 Here is the patience of the Saints here are they that keepe the commandements of God and the faith of Iesus And for a motiue the Lord bindeth himselfe to aduance them to the chaire of honour that will honour him and vomits them as a loathsome burthen that be luke warme professors of his truth 1. Sam. 2.32 Reue. 3. The sixt branch of the obedience of the third Law Fourthly and lastly true zeale is a speciall grace whereby the great name of God is magnified in and by the saints This is often both commaunded and commended in the holy Scriptures first Christians must bee zealous in the profession of Godlinesse and repentance Reue. 3.19.2 Cor. 7.1 and of good works Tit. 2.14 and in euery good thing Gal. 4.18 Secondly examples Moyses Exod. 32.19.20.26 Phinehas Num. 25.7 Psal 106.30 Elias 1. King 18.21 Dauid Psal 69.9 and 119.139 Epaphras Col. 4.13 Definition We may describe godly zeale to be a griefe of heart conceiued for the contempt of God and his word mixt with a holy endeauour to redresse any such euill so much as in vs lyeth and to performe any good work to the aduancement of Gods Glory and the Saluation of his children Notes of true Zeale First true zeale beginneth in our selues and casteth the first stone at our selues and plucketh the beame out of our owne eyes that we may the better draw the mote out of our brothers eye and taketh his proceeding to others Gen. 14.23 Iob. 1. Thus Abraham with all the Patriarks and Prophets bee euer more zealous against themselues then others Secondly true zeale is ielous euen of those secret euils in our selues which are not onely not espied of others but are vnknowen also to ourselues though our conscience doth not presse vs yet herein are we not iustified saith Saint Paul Thirdly true zeale is constant not hot by fits cold in affliction and hot so long as the world fauoureth it keepeth a continuall tenour Saul and Pharao haue good motions by fits but Christians must bee constant in their zeale and loue Fourthly true zeale will cause vs to reioyce in the publike prosperitie of the Church when priuate crosses make vs sad Paul imprisoned was not so greeued at his owne bands as hee reioyced at the libertie of the Church and Gospell The tryall and examination of the Conscience First examine thy selfe as in the presence of God the searcher of all hearts whether thou hast all thy life so ordered thy minde thine heart and thy tongue that thou hast neither thought nor spoken any thing of god nor of his word and works but most reuerently euer desiring to aduance the excellencie of his name imprinted in them Whether thou hast not committed the sinnes forbidden in this Law Swearing The terrible oathes as Atheists on this
contrary in religion a man must first beleeue and then comes experience afterward The true beleeuer can speake after his experience thus like as though I were blinde and could not see with mine eyes the body of the Sunne in the heauens yet because I feele the heat and comfort of the Sunne therefore I beleeue the Sunne shines vpon the earth euen so I finding the worke of the Sonne of God in mine heart and in my first resurrection must verily beeleeue his blessed resurrection Quest 43. Tell me next what was the manner of his resurrection and lastly what vse we haue of this Article and of this faith Ans First the Lord Iesus being truely dead and buried rose againe by his owne almighty power as is often testified Iohn 18. No man taketh my life from me but I lay it downe of my selfe I haue power to lay it downe and haue power to take it againe And so his Apostles Paul and Peter assure vs hee quickned himselfe by his owne spirit Rom. 8.11 1. Pet. 18.19 Whereby hee doth approue himselfe comfortably vnto vs to bee the very Sonne of God as Saint Paul noteth Rom. 1.4 saying hee was declared mightely to bee the Sonne of God touching the spirit of sanctification by the resurrection from the dead Secondly as touching the forme he rose in or how his body was qualified I answere that after his resurrection his body was glorified richly yea most gloriously qualified with supernaturall graces his body was incorruptible and it was made a shining body a resemblance whereof some of his Disciples saw in the mount and it was indued with agility to moue as well vpward as downeward as may appeare by the ascention of his body to heauen which was not caused by constraint or by any violent motiue but by a propertie agreeing to all bodies glorified Yet in the exaltation of Christs manhood wee must remember two caueats first that hee did neuer lay aside the essentiall properties of a true body as length bredth thicknesse visibilitie locallitie or to be in one place at once and no more but keepeth all these still because they serue for the being of his body Secondly wee must remember that the gifts of glory in Christs body are not infinite but finite for his humane nature being but a creature and therefore finite could not receiue infinite graces c. Christs body is not omnipotent and infinite for this is to affirme he had no humane body and to make the creature the creator That it might appeare vnto the Disciples hee had a glorious body and was changed hee was not alwayes in their presence but came often sodenly into their presence and once the doores being shut the doores giuing place and being opened they knew not how he that thickned the water to walk on can cause doores and rockes to giue way vnto his comming without any peircing or passing through them as Papists haue imagined Christ had a reall and true body after the resurrection Finally that hee had a true body a reall body the very same wherein hee suffred and not a fayned body as heretiques haue auouched is testified by many arguments vnto vs hee shewed some scars wounds and blemishes of his passion in his body now glorified as then remaining for the confirmation of men and to this end he conuersed with men he did eate and drinke often in the presence of his Apostles after his resurrection The vse of this Article concerning Christs resurrection and of this Faith is this First the resurrection of Christ is a publike testimony that hee hath perfect righteousnesse for all such as trust in him 2. Tim. 1.12 for if there had remained but one of our sinnes either vnperfectly punished in him or not fully satisfied by him hee could not assuredly then haue risen from the death for where but one sinne is there must bee death Rom. 6.23 as God hath decreede Like as then the father by deliuering Christ to death hath indeed condemned our sinnes in Christ Rom. 8.3 so by rasing him from death hee hath absolued Christ from our sinnes and vs in Christ 1. Cor. 15.17 Rom. 4.25 As our sinnes are condemned and punished in the death of Christ so our absolution and discharge is in his resurrection Christ was giuen to death for our sinnes and risen againe for our iustification Secondly the beleeuer is truely said to be dead to sinne or to be dead with Christ because the vertue of Christs death works effectually in his heart the death of sinne and next to be buried with Christ into his death Rom. 6.2.3.4 beecause of the vertue which proceedes from Christs buriall to cause him so to bury sinne that it neuer can rise vp any more to bee so stirring in him as it was before he came to Christ And lastly The beleeuer truly said to be dead with Christ buried and risen with him the beleeuer is as truly said to be risen with Christ Col. 3.1 beecause a speciall vertue and grace proceedes also from Christs resurrection to the beleeuing heart to quicken it vnto newnesse of life And this is that grace which the Apostle desires more and more to feele and find to abound in himselfe when hee desires to know Christ better and the vertue of his resurrection Phil. 3.10 Wherefore we must embrace Christ risen in the armes of our precious faith and so apply him vnto our hearts that wee may sensibly feele vertue to come from him not onely to crucifie our old affections but also to stir vp dayly new holy and heauenly affections in our harts Col. 3. If ye be risen with Christ seeke those things which are aboue c. 1. Pet. 1.3 We are regenerate to a liuely hope by the resurrection of Iesus Christ from the dead As it was in the cure of the woman which had the bloudy issue so it is in the curing and quickning of sinners which are full of bloudie issues all which must bee stanched and cured by a certaine vertue deriued from Christ into them Mar. 5.29.30 This is the prayer Eph. 4.19 Thirdly the third fruit which is ioyned with the second is the assurance of our perseuerance in grace and of our full victory against sinne and death For they that are ingrafted into Christ by faith draw from him such a spirituall life and power Rom. 6.9.10 as they shall neuer loose no not in the parting a sunder of soule and body Rom. 8.38 Iohn 8.51 If any man keepe my word he shall neuer see death Fourthly the last benefite of his resurrection is the resurrection of our bodies The truth is this that good and bad shall rise againe yet there is a great difference in the rising of the one and the other for the Godly shall rise by vertue of Christs resurrection 1. Cor. 6.14 Rom. 8.11 Phil. 3.21 1. The. 4.14 and that to eternall glory but the vngodly rise by the power of Christ not as hee is a redeemer
inheritance shall bee peace thy life shall bee peace thy God shall bee peace and whatsoeuer thou desirest shall bee peace Here in this world thy gold cannot bee siluer thy siluer cannot bee bread thy bread cannot bee wine and thy light cannot bee thy meate but there the Lord shall be all vnto thee thou shalt eate him that thou maiest not hunger thou shalt drinke him that thou maiest not thirst thou shalt bee illightened by him that thou maiest not bee blinde thou shalt bee sustained by him that thou maiest not faint hee shall possesse the wholy which is all in all Thou shalt not there feele any misery because with him through thy loue thou shalt possesse all Thou shalt haue all and hee shall haue all because thou and hee shall bee one Thus far Saint Austen Another propertie of this life is the change of bodies and alteration or rather vtter abolishing of all inglorious infirmities and weaknesse for it is said Phil. 4.23 our bodies shall be like his glorious body and what is the fashion of his body you may read Reu. 14. his head and haires white as wooll or snow and his eyes were as a flame of fire and his feete like vnto fine brasse c. It shal be incorruptible and neuer change immortall and neuer dye spirituall and liue of it selfe without corporeall helpes nothing shall rise against the soule of a man no fraitly no want no hunger thirst or cold no heate wearinesse or indigence no contention and brawling no not that trouble arising in euery one in the kingdome of grace Sollicita cautela vitandi inimici diligendi both of auoiding and louing his enemie Of this estate a learned father discourseth in this manner When this mortall hath put on immortalitie there shall bee no opposition by diabolicall pollicy no euill or condemned heresie no impietie of infidels but in those tabernacles of the righteous shall bee nothing but reioycing and exultation because they are made the citizens of that city which is supernall eternall and free which is not couered with darkenesse shadowed with night wasted with continuance and age nor yet hath any need of the glittering light of the Sunne there shall not the Moone shine the Starres shew no candle lighted no lampe burning for the diuine light shall lighten it the Sunne of righteousnesse and the true light shall shine vpon it the inaccessible and incomprehensible light which is not inclosed in any place nor ended in any time shineth vpon that heauenly Ierusalem the mother of vs all which with her children the sons of light the sons of the day the sonnes by adoption the sons of God shall be glorified in the same for euer and euer Fiftly and lastly they shall be in heauen not onely in vnspeakable ioy but also seruing God in that life for there is no life nor ioy in any life without the seruice of God and therefore our sauiour told vs to doe his fathers will was his meate that is the staffe of his life and his ioy Now the Saints in heauen shall both ioy and doe nothing but praise him for all their time shall bee a Saboth appropriated to serue him and sing his praises for euermore Esay 66.23 and indeede this must sinke deepe into our hearts in this life not onely for our instruction what wee shall doe in another world but also to stirre vs vp in this life to serue God because therein we ioyne with the Saints in heauen and the Church in earth is pertaker with the triumphant glorified soules in the kingdome of Maiestie and for this cause in our dayly prayers wee pray Thy will bee done in earth as it is in heauen But to returne to the ioy our ioy shall bee there all of the Creatour and not of the creature none shall take it away for wee shall bee out of danger of loosing our happinesse and therefore better then the Angels now but ioy taken any where else and compared to this is but sorrow sweetnesse but paine and bitternesse comlinesse but black and ougly filthinesse and delights but troablesome noysomnesse Of which estate Saint Ciprian in his sermon of mortalitie maketh this meditation Wee accompt Paradise our countrie and wee haue already gotten the Patriarches to bee our Parents oh why doe wee not runne and make hast home into our country and salute our parents there expecteth vs a great number of deare friends of parents brethren sonnes sisters mothers and acquaintance I say a great number expecteth vs which are already secured of their owne glory and are carefull for ours Oh to come into their sight and mutually to embrace them how great shall bee their and our glory both together what shall bee the pleasure of those celestiall kingdomes where the feare of death ceaseth and wee assured to liue eternally what is that highest and perpetuall felicitie there are crowned the Godly fellowship of the Apostles the great number of Prophets the innumerable troupes of Martyrs There doe virgins triumph which by the vigour of the spirit haue gotten victory of all concupiscence and liued in chastitie there shall they see the mercifull rewarded who wrought righteousnesse by their feeding clothing and cherishing the poore although for the obeying of Christ they haue forsaken their owne patrimonie And to conclude with the words of Saint Austen wee can more easily tell what is not in heauen then what is for wee are not able to tell how great a good God is and yet we are not permitted to hold our peace and therefore wee cannot tell and yet for ioy wee cannot hold our peace then whether wee speake or say nothing wee shall reioyce exceedingly This is their reward to see God to liue with God to liue of God to bee of God to bee in God to bee for God which is the cheefest good And where as is the cheefest good there shall bee the cheefest felicitie cheefest pleasure true libertie perfect charitie eternall securitie secure eternitie there is the true reioycing all knowledge all beautie and all blessednesse there is peace pietie goodnesse light vertue honestie sweetenesse concord rest praise glory and life eternall concerning which pray gentle Reader that Christ would say to thee and mee Come ye blessed of my Father receiue the kingdome thy Masters ioy prepared for you before the worlds beginning Quest 66. But you haue rehearsed out of Saint Paul that this life is eternall and the gift of God How can it bee the gift of God seeing it is the reward of righteousnesse Ans Indeede as it is the full promise of God it is a gift but as it is the hire and recompence of a good life it is a reward and euery way it commeth from the free and voluntary gift of God for if it came any other way woe were it to vs which are able to doe so little for so great a crowne wee cannot buy it we cannot steale it as Iacob did his fathers blessing but it must bee giuen vs not from or by man but by the Lord which giueth plentifully and casteth no man in the teeth And this is a comfort where withall I will end this discourse for by it I conceiue that the kingdome of heauen shall be bestowed equally both vpon poore and rich for it is a gift and no man can challenge more in that gift then an other none can bee nearer then other Euery place of the earth standeth in equall distance from heauen and euery man and woman are alike capeable of eternall life the wise and foolish virgins stood in the same way and place to expect the same bridegroome Therefore seeing all must be bound to God for these benefits let vs not iudge any that in our opinion seeme to bee far from grace for the Lords gifts and graces are without repentance and hee that is able to call them to graffe them and to winne them will cloth their naked soules with comfort His desire is to binde men vnto him for it and therefore let not any man dispaire of their saluation nor enuy them if the Lord call them to heauen at the last gaspe as hee did the good theefe vpon the Crosse FINIS
greatest part of this world is in a spirituall bondage as it were captiues vnto Sathan and by him vnto death eternall as he is said to haue his throne among vnbeleeuers Reuel 2.12 Sixtly The old Dragon Reuel 12.9 because Sathan and all his wicked spirits haue many yeeres experience to seduce and to hurt Gods people Seauenthly Beliall 2. Cor. 6.15 for that as some say he is the author of confusion as Christ is of order These names are not giuen to one euill spirit as the chiefe Lord and commander of all the rest but the Scripture speaketh of these inuisible spirits after this manner to teach vs first that all wicked spirits doe conspire and agree as it were vnder one gouernment kingdome and cursed league to dishonour God and to destroy men Secondly for that they desire to tyranize ouer the soules and bodies of men euen in earth Lastly it is manifest that these names Principalities Ephe. 6 12. Dominions Powers and Thrones are come to all Diuels without exceptions Secondly what knowledge our spirituall enemies haue the Scripture best teacheth vs for the Scripture testifieth of their long experience deep knowledge great strength to hurt vs. First their experience is of fiue thousand yeeres and aboue Secondly By their long experience and quicke sight they are seene in the qualities and causes of most naturall things in this present world Thirdly they can soone discouer by reason of their agilitie and swiftnesse thinges which are far distant Fourthly They are well seene in the historie and bookes of holy Scripture Mat. 4.6 Fiftly and lastly they are often called to and sent of God for the execution of his iustice whereby they are able to speak other-whiles the truth of future euents as the Diuell did to the witch of Endor of Sauls death 1. Sam. 28.19 Thirdly for Sathans works hee and all wicked spirits are meruailous expert to hurt any of the visible creatures in the ayre in the water and on the earth and to worke great wonders where and when the Lord seales them his commission There strength appeares in Egipt in the grieuous and great plagues wherwith the Lord smote Egipt Psal 79.49 There strength appeares in that strange affliction of Gods holy seruant Iob by open violence of tempest destroying his children by secret suggestions in theeues and robbers spoyling his cattell and goods and close practises of strong poyson infecting his body with incurable botches and boyles Iob. Chap. 1. 2. Lastly the persecution of the Church of God by Tirants by Heretikes Witches and Wizards hath euer beene by the secret practises of wicked spirits working in the Children of rebellion Es 8.19.20 Leu. 20.6 1. King 22.22 Conferre these Scriptures 2. The. 2.9.10.11.12 Reuel 2.10 Deut. 18.10.11 Leue. 20.27 Eph. 2.2.3 Quest 28. Now let vs heare the second point noted in the Answere of the 26. Question namely that Sathan works in all that are without Christ and how that is Ans Wee can easily proue that Sathan worketh in the children of rebellion and hauing receiued the spirit of grace and of iudgement soone discerne where hee worketh but very hard is it for vs to know in what forme and manner wicked Spirits so infect all vnbeleeuers The holy Ghost assureth vs hee can occupie and worke in them vpon the principall parts and faculties of the Soule and first for the heart the seat of our affections The Diuell put this in Iudas heart to betray his Maister Iesus Christ Ioh. 13.2 1. heart The Diuell commeth to the hearers of the word which are likened to the high way and takes away the word immediately out of their hearts Luke 8.12 Mar. 4.15 The Diuell filled Ananias and Saphiras heart with hypocrisie Asts. 5.3 2. minde Secondly for the minde and reason this part also is readie to heare and entertaine all euill motions of wicked spirits for they are called spirits of errour because they doe fill mens mindes with errour 1. Kings 22. and hold the mindes of men as it were fast bound that they may not admit the gracious light of God shining vpon them 2. Cor. 4 4. Where Sathan dwelleth signes of secret working To know then where Sathan dwelleth The Scriptures sets before vs these speciall arguments following First a heart filled with vnbeleefe Act. 5.3 Secondly The minde full of grosse ignorance in the very grounds of Saluation 2. Cor. 44. Heb. 5.12 Thirdly To walke in darkenesse when men pretend knowledge 1. Iohn 1.5.6.7 Fourthly to dwell in polution and vncleannes of body and mind argue Sathans presence and effectuall working Mat. 12.44.45 Fiftly To rest contented with a bare historicall knowledge of the Gospell Luke 8.12 Sixtly to persecute the word with blasphemies Mat. 12.30 with violence Iohn 8.44 and with secret and subtile practises Act. 13.10 Seauenthly to bee so choaked with cares and pleasures as that the word cannot bee fastened on the heart Luke 8.14 Eightly long contempt of the meanes of Saluation argueth Sathans effectuall working 2. Tim. 2.25.26 Next for the manner of Sathans working in men As the holy Ghost works inuisibly and spiritually neither seene nor heard but felt inwardly in some measure in all true beleeuers better knowen by the fruits then by any sense much like the winde blowing where it listeth Iohn 3. euen so the operation of wicked spirits in vnbeleeuers is by an inuisible and secret breathing and suggestion when as men are perswaded they are carried away with the very imaginations and motions of their owne hearts and as the light of the Sunne peirceth the clouds water and aire so doth the Diuels operation the bodies of men Quest 29. I feele often many strong motions within mee which cause mee to tremble and I know not whence they come for I striue against them I feare euen to name them Ans All Gods people are so troubled in like manner much or little These motions and thoughts proceed from a speciall agent because first being so euill they proceed not from our soules nor from our corruption for that wee doe not delight in them at all but rather suffer them do any thing to trouble vs secondly Gods spirit is no cause of them for that they be so euill thirdly such strange and sodaine motions must come into vs by the secret working of Sathan Let vs then reioyce that we doe not intertaine them but pray and striue euer against them Quest 30. Now proceede to that you said in the third place Question 26. that all men without exception are bound ouer in this spirituall bondage vnto Sathan beefore that Christ lose them Ans True it is so And such a bondage and seruitude this is that these miserable captiues thinke not their state to bee a bondage but a freedome and so addicted bee such to follow Sathan that much calling and crying cannot reclaime their dead hearts Luke 11.21 till Christ himselfe vouchsafe to bind the strong man and to cast him forth and to open
which wee will not bee seene to performe our selues for wee bee commaunded the contrary that wee compel and command so many as we can to the obseruation of the Saboth which if wee doe not their sinnes no doubt run euery Saboth vpon our score here be guiltie of spirituall murther all such maisters as retaine seruants like horses and mules in a barbarous kinde of seruitude on the Saboth from the publike meanes of their saluation Let all such remember the speciall charge of God directly sent vnto them in this Law Eph. 6.5.9 Col. 3 21. Tit. 2.9 1. Pet. 2.18 and remember that they haue a great Lord in heauen whose wrath is as a consuming fire Punishments for the breach of the Saboth are these Punishments for breach of Saboth Floods in faires with vs. Scaffols falling to the destruction and hurt of many in stage-plaies Some punished to teach the rest But not al to shew there is a day of iudgement First by the Law of God in old time as wee may reade Num. 15.32 death of body Secondly by old Councels excommunication that those which denie their presence to the Church in earth by wilfull negligence may bee euer cut off from the assemblie of the righteous Thirdly wee haue had in the time of fayers on the Saboth day diuers great flouds to the losse of goods and life in many places and this sinne wee retaine of the Italians which make their sunday a day of market Fourthly many times at beare bayting the falling of scaffolds wherby men women and children haue lost some their liues some their limbes and the women with childe haue not beene spared as is yet fresh in the memorie of wise men within the space of twentie yeeres and certainely these were punished to be examples of admonition to the rest although all dyed not let none therefore gather that either they perished by chance of rotten posts or such like or that God did punish them that were slaine and hurt at their pleasures for some other cause but rather thinke that they which dyed perished for that sinne and that the residue are but reserued to a day of iudgement The tryall and examination of the conscience First consider well and examine thine owne heart as beeing set before the throne of the iustice of God whether thou hast at all times reuerently and honourably thought of the Saboth and of the publike ministrie of the word and Sacraments 2. Cor. 5. which God in wisedome hath appointed to be the holy meanes of thy saluation if thou canst not find this humble submission and reuerence of these diuine exercises in thine heart thy conscience pleads guiltie and this Law condemnes thee Secondly whether thou hast prepared thy selfe to meet to the Lord on the Saboth for the diuine maiestie and presence of God the father the Son and the holy Ghost doth fill the sanctuarie and doth reioyce in the holy assemblies of his Saints I say examaine thy selfe of thy preparation by reading meditation prayer conference if thou hast neglected this dutie thy Conscience cries guiltie and this Law condemnes thee Thirdly whether hauing vsed a Godly preparation before thou didst also religiously attend obserue the word of god both read and preached with such reuerence and meekenes as if thou hardest Christ himselfe read and preach vnto thee if thou hast not respected this dutie thy conscience cries guiltie and this law condemnes thee Fourthly Cares whether thy Soule hath not wandred about the cares of this life during the holy exercises on the Saboth that albeit thou wast present in body yet thy minde was so distracted that thy soule was absent and receiued no blessing by any of the holy exercises of the Saboth if thy conscience crie guiltie this Law condemnes thee Fiftlie whether thou hast bestowed this day wholy in diuine exercises as thou art commanded namely in hearing reading meditation conference for the better vnderstanding of things heard and receiued by the publike ministrie if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee Sixtly and because this Law giues speciall charge concerning the familie our sonnes and daughters men seruants and maide seruant inquire whether on the Saboth thou hast not respected these both to bring them also to the holy assemblies and by priuate conference to cause them to vnderstand the things they haue heard so instructing them in the knowledge of the truth that they may learne also the true sanctification of the Saboth if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee Seauenthly inquire whether after the exercises of the Saboth thou hast remembred the poore and the sicke to releaue the one and to comfort the other if thou hast neglected these duties thy conscience cries guiltie and this law condemnes thee The Minister of Christ Eightly inquire if thou bee the minister of Christ with what care and conscience with what feare and faith thou hast sanctified the Lords Saboth in the preaching of Gods word and administration of the sacraments for he is accursed that doth the Lords work negligently wherefore if thou hast beene negligent in thy dutie thy conscience cries guiltie and this Law condemnes thee Ninthly whether thou hast admitted any knowne wicked sinners to the blessed Communion without any admonition that they may bee reclaimed to grace and to vnfained repentance that they prophane not the holy misteries of Christ and whether thou hast not sorrowed deepely in heart if any such haue past if thou hast neglected these duties thy conscience cries guilie and this Law condemnes thee Tenthly whether thou hast sought and endeauored to plant in the hearts and mindes of all in thy charge with all thy might the cheefe grounds of holy religion which wee call the Catechisme which euery man is bound to learne and know perfectly if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee Eleauenthly whether any playes or fighters bee suffered in Church or Church-yard or in any other place appointed for gods holy worship such as by authoritie may restraine these enormities do not their cōsciences cry guiltie Twelftly If thou hast any way impaired or infringed the right of Churches the maintenance of Gods publike ministrie orintermedled with the benefices Mal. 3.8 Rom. 2.22 tithes and anuities of Churches due to the ministers of Christ which attend the charge of soules thou hast committed sacriledge and thy conscience cries guiltie and this Law condemnes thee 13. lastly whether thou hast spēt the Saboth or any part of the Saboth in the workes of thine ordinarie calling or in lawfull recreations games or in feasting dicing dauncing or in any such exercises lawfull or vnlawfull if thy conscience crie guiltie this Law condemns thee and thou art in the hand of God to receiue sentence euery day houre and minute The fift Law Honour thy Father and thy Mother Verse 12. Tremel
those things which concerne saluation secondly to neglect those things which concerne the temporall state and health of body or minde thirdly actuall selfe-murther condemned of the heathen Or crueltie against our brethren in these speciall branches first of anger Secondly of a despitefull countenance and gesture thirdly an open repoach and crueltie of the tongue fourthly actuall murther of the hand which is the more greeuous the more bands of loue we break specialls here are first the murther of children by the naturall parents secondly the murther of parents by the naturall children thirdly the murther of brethren fourthly the murthering of any christian fiftly the murthering of an heathen Now what God commandeth first generally we be commanded to cherish all pittie and compassion in our harts towards man and beast Secondly all speciall duties and signes of loue and mercie are these first to looke well to our harts that we bee tender hearted and mercifull towards all men secondly to looke well to our outward beehauiour that in our countenance and gesture wee bee louing kind and mercifull vnto men Thirdly to looke well to the good vsage of the tongue thereby to benefit all men fourthly to looke wel to the hand that wee bee ready to reach forth blessings and good things to other men as the Lord hath inabled vs. Quest 120. Now let vs heare of the branches of the negatiue part in order An. The first is inhumanitie and crueltie against any of the creatures as against brute beasts all the euillvsage of them is here condēned this is one of the sins of the last times 2. Tim. 3.3 Rom. 1.30 he that is cruell to beasts will not spare the life of man when occasion is offered wee are commaunded to helpe our enemies asse Exod. 22.5 Deut. 22.6 Wee see this in Balaam who in great rage would haue slain the poore Asse when the Angell would haue slaine him and that most iustly his heart is discouered in his bloudy counsell against Gods people which Balack with all speede put in practise Num. 22. and 23. chap. God condemneth this brutish fiercenesse 2. Tim. 3.3 Ob. but we kill them dayly An. By permission since the floud Gen. 9. and therefore when we feed on the flesh of any creature wee ought to remember Gods free mercy and how sinne hath weakened our bodies which before were kept strong and beautifull onely with the fruits of the earth Secondly the Lord here condemnes all want of prouident care to preuent all dangers and euills which may be hurtfull to the life of man or beast for this cause the Lord commaunded battlements on houses to preuent dangers that men might walke safely on the house tops as the custome was in Iewrie Deut. 21.8 for this cause the goring Oxe must be stoned to death and not eaten Exod. 22.28.30 And this is the Lords care in commaunding that no pits bee left vncouered Exod. 22.33 The same may be said of rayling of bridges and of the mending of high wayes that man and beast may trauell safely without feare Thirdly next there bee three branches or kindes of crueltie against our selues here condemned in this Law And these must be first considered for if the loue of man towards himselfe be the line and rule of his loue towards other men hee that is cruell to himselfe can not bee mercifull to other men 1. Soule-murther First of this crueltie the first branch is Soule-murther Soule-murther is when a man carks and cares continually for his carkasse and neglects the state and life of the Soule his Soule lies dead in sinne Eph. 2.1 and feeles it not wants the life of God and hee knowes it not There is a necessarie diet and foode for the Soule which if yee neglect and denie the Lord cries in his word that yee kill the Soule or bee Soule-murtherers Hosh 4.6 Idle Ministers are soule-murtherers Prou. 29.18 My people perish for want of instruction and knowledge Prou. 10.21 The words of the righteous feed many Iob 23.12 Thy word is better vnto mee then mine ordinary foode for this cause the Lord complaines also against negligent Priests and Prophets Ezech. 34.3 Yee feed not the sheepe but kill them that are fed meaning by others Secondly the second branch of this crueltie against our selues is when by any sinne or sinnes we bee enemies to our owne health and so to our life and herein three speciall kindes are condemned for that by experience they be found dayly to shorten the daies and life of man All intemperancy impaires health The first kinde is all intemperancy which deuoures patrimonies brings in all excesse reueling and vncleannesse for sinnes be linked and grow vp together what a number of filthie diseases doth whoredome alone breed in men according to the Apostles doctrine and the common experience wherefore wee iustly conclude against these sinners they are cruell and vnmercifull to themselues for hearts bee eaten vp with this care the second secret enemy of a mans life is that biting eating consuming and distracting care which Christ condemneth Mat. 6. This care with the sorrowes which follow it be very euill against this Salomon warneth vs saying Prou. 17.22 a ioyfull heart causeth good health but a sorrowfull minde dryeth vp the bones The third secret enemy of a mans health and life is an improuident care for foode and raiment idlenesse slouthfulnesse condemned 1. Tim. 5. Prou. 6.6 and 10.26 Eccles. 37.11 Thirdly the third kinde of crueltie against a man himselfe is the highest kinde of crueltie that can bee named against the naturall life Actuall selfe-murther and this is actuall selfe-murther when a man laies violent hands on his owne life and imbrewes his hands in his owne bloud First such bloudy executioners bee greatly iniurious to God and men The Lord hath set forth such in his word as terrible examples for all ages to behold accounting them as monsters to terrifie all men from such vnnaturall practises as Saul Achitophel Iudas and the like Secondly the godly in extreeme sorrowes would neuer seek to end their paine on this wise as these did for they were well assured such an end was a beginning and the entrance into euerlasting sorrowes Here men must not respect the examples of Pagans nor any suggestiōs of Sathan to the contrary Dauid rores for very griefe of heart Psal 32.5 Hezekiah chattered as a Bird and could not speak for anguish of mind Es 38. Iob desired to be strangled cha 8.13 but they ouer came all their sorrowes by the spirit of faith and patience Thirdly and lastly we be not our owne but Christs 1. Cor. 6.19 Fourthly in the fourth place we be to consider of the speciall branches kinds of crueltie against other men condemned in this Law And here the first kinde is the inward and secret murther of the heart Murther of the heart beecause this is the fountaine and head-spring of all the rest out of the hart proceed euill thoughts murther
signified plainely both by words and signes that his death approched where wee are to learne that if the Sonne must prepare himselfe to death Preparation to dye well much more ought wee most miserable sinners who by reason of our manifold weaknesses and wants haue need of a thousand preparations more then hee Secondly that his willingnesse in this action might the better appeare he makes choice of a place well knowne to * Iohn 18.2 Mat. 26.36 Iudas where his enemies might apprehend him safely without any feare or danger of the people Thirdly in that hee prayed so earnestly against the dangers and temptations which were then so imminent and death approching Watchfulnes wee bee taught to bee watchfull in the like case in all kinde of prayers and supplications vnto God Fourthly wee are often to record his agonies in the garden and all that euening before his passion for the Euangelists in many words testifie the same Mark 14.33 He tooke Peter and Iames and Iohn with him and hee beganne to bee afraid and in great heauinesse and hee spake the very same vnto them My soule is very heauy euen vnto the death Luke 22.43 There appeared vnto him from heauen an Angell comforting him but being in an Agonie hee prayed more earnestly and his sweat was like clods of bloud Math. 26.37 He began to wax sorrowfull and grieuously troubled Herein by this exceeding heauinesse most admirable sweat and extreeme passions of minde such as neuer man bare nor can beare by his strong cries and tears by all these and the like arguments Heb. 5.7 wee see if God open the eyes of our vnderstanding by his holy spirit Eph. 1.16 how the burthen of sinne and the heauie wrath of God vpon him for the sinnes of all the Elect pressed him and yet is hee not oppressed but cries vnto his Father and an Angell is sent to comfort him So ought we to doe when wee are plunged in the greatest temptations Obiect It may bee doubted touching his prayer when he cryeth Father if it bee possible let this cup passe c. It may seeme I say that there should bee some combat and fight in the minde will and affections of Christ therefore some sinne Ans There bee three kindes of combats Three kinds of combats in man the one beetweene the reason and the appetite and this fight is alwaies sinfull and was not in Christ the second is betweene the flesh and the spirit as Gal. 5.17 Rom. 7. and this is in the regenerate but not in Christ The third is a combat of diuerse desires drawing a man to and fro this may be in man without fault and was in Christ hee desires to doe his fathers will striuing with another desire of nature struggling as it were or endeuouring to preserue it selfe Fiftly wee bee here to obserue in this blessed example of the Sonne of God that whereas we make so light an account of sinne as if it were nothing to sinne against God here wee may behold as in a glasse how the horror of Gods wrath for our rebellions brought downe euen the Sonne of God himselfe and filled him with extreeme agonies and heauie passions of minde Sixtly and lastly wee bee here to obserue the long and wearisome combat hee had also with his bloudy enemies the instrumēts of Sathan in all that conflict first the maner of the apprehēsion They came to take him as a theef with swords staues Lu. 22.52 Secondly they hurry him being taken from Annas to Caiphas and from Caiphas againe to Annas in the night and that bound as a felon Ioh. 18.13 and 24. Thirdly in the high Priests house they smote him with a reed on the face they blindfolded him they mocked him smiting him they spake scornfully prophecie who smote thee Io. 18.24 Luk. 22.64 they condemned him in their Counsell sent him bound to the secular power or ciuill Magistrate Iohn 18.28 Fourthlie bloudy Pilate hauing acquitted him yet to please the Iewes hee scourgeth him Iohn 19.1 Fiftly to fill him with reproches contempt and paine as an Vsurper of the kingdome they platted a crowne of thornes vpon his head Iohn 19. ver 2. and to the same purpose they put on him a purple garment saluting him scornefully Haile King of the Iewes Iohn 19. ver 3. Sixtly Pilate againe to gratifie Herod sent him to him and hee with his Souldiers despised him and mocked him Luke 23.11 Seauenthly all this tossing and harrying to and fro was after his precious body was scourged and sore wounded all ouer and his head brused and rent with thornes Eighly and lastly they put vpon his wearied body his crosse wheron hee should bee crucified vnder which burthen hee fainted Iohn 19.17 Luke 23.26 And thus the Sonne of God was tryed by the prince of darknes with all kindes of extreeme passions that hee could inuent in that short space of time before his Crosse Thus I say Iewes and Gentiles crucified him first the Iewes they kept him all night in Caiphas hall and at the breake of day gathered a councell and did proceede in iudgement against him and condemned him Mat. 27.1 and forth-with lead him bound to Pilate and hee made as quick a dispatch as they Quest 35. Proceed to speake of the next Article of the passion of Christ which is concerning his execution in these words I beleeue in Iesus Christ crucified Ans All the Euangelists testifie with one accord that this was the forme of his execution hee was crucified on a Crosse and to fill him with paine his hands and feet were fastned with nayles vnto the crosse And all this was done to accomplish Gods eternall decree manifested beefore by the Prophets The brasen Serpent was a picture of this Act. 3.18 Gal. 3.1 Phil. 2.8 Num. 21. Io. 3. for so hee saith himselfe As Moses lifted vp the Serpent in the wildernesse so must the Sonne of man bee lifted vp that all that beleeue in him perish not but may haue life euerlasting And againe Ioh. 12. And when I shall bee lift vp from the earth I will draw all vnto my selfe of this the Psalmist prophecied saying they peirced my hands and my feete Secondly that wee might in conscience bee resolued that Christ came vnder the Law and suffred the curse thereof for vs Gal. 3.13 and bare in his owne body and soule the extremitie of the wrath of God for vs. And albeit other punishments were notes of Gods curse yet was the death of the crosse in speciall manner aboue the rest accursed by vertue of a particular commandement and speciall word pronounced by God himselfe fore-seeing and fore-shewing what manner of death Christ our Lord should dye Thirdly the Apostle assureth vs that in this forme of execution wee may beehold how Christ did vndertake all the malediction due vnto all the elect on himselfe for he saith Gal. 3.13 that hee was made a curse for vs and againe in the like
lies bound hand and foote in a darke dungeon and the keeper sets open the prison doore takes off his irons and bids him come forth If hee refuse and and say hee is well may it not bee said hee is mad and who will pittie him in that case This is the state of all impenitents and contemners of the Gospell Secondly it is said also that then hee gaue gifts to his Church as Kings doe in their triumph and his gifts were these Apostles and Prophets and Euangelists for the first planting and founding of his Church Catholike Pastors and Teachers for the propagation of the same and for the gathering of his Elect to the worlds end If these were Christs principall blessings which Christ gaue his Church in his ascention and so richly and highly to bee accounted as being destinate and sent for so great a work as the building of the body of Christ which is his Church on earth Eph. 4.12 then they doe not beleeue rightly and truely the ascention of Christ that so basely and vilely esteeme the sacred ministry and preaching of the Gospell of Christ and the administration of his Sacraments as Atheists and Papists and all carnall Gospellers doe Thirdly like as our iustification is ascribed vnto his resurrection and merit of the same so our proceeding in grace and perseuerance may truely be attributed to his ascention to heauen and intercession there for vs. Ioh. 17. And like as he could neuer haue risen in that body wherein he was accursed for vs vnlesse he had been acquited and iustified from all our sinnes so much lesse could hee haue ascended into the highest heauens if hee had not beene pure from all our spots imputed vnto him his ascention is a cleere euidence of his righteousnesse Iohn 16.9.10 and consequently of our righteousnesse in him and by him for which these Articles are sweetly knit together for the confirmation of our faith touching our free iustification by Christ Rom 8.33.34 Who shall lay any thing to the charge of Gods chosen it is God that iustifieth who shall condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and meketh request for vs. Wherefore euer remember to reiect the doctrine of Antichrist who teacheth that Christ by his death did mirit our iustification but wee once iustified doe further merit our saluation Whereas thou seest here not onely the beginning but also the continuance yea the accomplishment of the whole worke of our saluation in our vocation iustification sanctification and glorification is wholy and onely to be ascribed to the merit of Christ Fourthly wee receiue also by his ascention a confirmation touching our ascention into heauen for in beleeuing the one wee beleeue the other for the head and members must goe together Wee bee not now coldly to looke for heauen but by a liuely hope to possesse it for that we possesse it in our head already For this cause it is written Eph. 2.6 That God hath made vs to sit together in heauenly places in Christ Hee hath there a pledge for vs euen our flesh and we againe by his ascention haue receiued from him an heauenly pledge euen his spirit Iohn 6.7 I tell you the truth it is expedient for you that I goe away Eph. 1.13.14 for if I goe not away the Comforter will not come vnto you 2. Cor. 1.22 Hee hath sealed vs and giuen vs the earnest of our spirits in our hearts Duties following this particular faith are these First that our conuersation be in heauen where Christ is Phil. 3 10. Our hearts our thoughts our words our workes our whole conuersation must bee such as if we conuersed already with the Angels in the highest heauens Secondly if we beleeue we be possest of heauen in Christ wee must striue to enter into him with all holy contention of spirit vsing the meanes he hath appointed that wee may come vnto him with all the good speede wee can If wee be assured of this purchase made for vs by his bloud wee must passe through all dangers to come vnto him and vnto it and not contend to get in our selues but also endeuour to bring with vs all wee can specially all such as God by neere bands of loue hath knit vnto vs as our wines children c. prouiding as much as in vs lyeth that they may bee with vs heires together of the same grace of life 1. Pet. 3.7 Thirdly in all greuances of body and minde seeke to no meanes for ease but onely to the comforter and the meanes hee hath appointed and ordained in the word If thou beleeuest the ascention of Christ remember this was one end of his ascention to send downe the holy Ghost to worke more effectually and comfortably in the hearts of his Children And therefore endeuour in and by the word and Sacraments to bee comforted by him in all afflictions of this life Quest 46. Proceede on to the third degree of his exaltation doe you beleeue that hee sitteth at the right hand of God the Father almightie first explaine your meaning and proue this Article by the scripture Ans I doe so on this manner first for the sence of the words here set downe whereas it is sayd that he sitteth at the right hand of the Father I say here is a borrowed speech from Princes and Kings who set their cheefe Rulers by them and their best friends Mat. 20.21.22 1. King 2.19 Like as therefore men doe with others to whom they graunt or giue equall honour or that which is next to themselues they are wont to place them at their right hand and this they doe that they may testifie their great honour and loue vnto them so the Lord would haue vs to vnderstand that hee who hath neither right hand nor left hand for hee is infinite hath giuen vnto his Sonne very God and man such inspeakable glory and maiestie that hee sitteth now as on a throne of exceeding glory in the highest heauens executing the offices both of his kingdome and priesthood And whereas it is added The Father God Almightie here note the person of whom Christ God and man receiued all this aduancement and glory of his kingdome namely his Father to whom he is equall notwithstanding in respect of his person yet inferiour in respect of one nature Secondly for the vndoubted truth of this Article of my faith I finde it as all the former manifested to the Fathers as Psal 110.1 The Lord said vnto my Lord sit thou at my right hand that is raigne as king and rule as cheefe Lord so the best expositor testifieth 1. Cor. 15.25 * Luk. 24.26 Act. 5.31 Eph. 1.20 Phil. 2.9 vntill I make thine enemies thy foote-stoole The Lord sware and will not repent thou art a Priest for euer after the order of Melchisedech And this prophecie is accomplished as the Euangelists and Apostles haue testified for Saint Marke hee
in prayer or by the inward grones of his heart when hee cannot so well expresse his greefe in words before God Here I renounce the opinion of Papists touching intercession as being hereticall vncomfortable and condemned of God First for that the Saints departed who bee their mediators with Angels know not our particular wants and griefes Secondly for that hee that makes this intercession must bring something of his owne of price and value vnto God to procure the graunt of his request Thirdly it is a prerogatiue belonging onely to Christ to make request in his owne name and for his owne merits 1. Tim. 2.5 Iohn 15.16 Iohn 16.23 Es 63.16 Fourthly Scriptures neuer mention any other but contrarily Fiftly wee must pray to him in whom wee beleeue Rom. 10.14 wee beleeue onely in one God c. therefore we pray onely to one God Furthermore as touching his kingdome wee are well to consider what kingdome hee hath next what the administration of his kingdome is and how comfortable to the beleeuer First that hee is Lord and King ouer all in respect of creation as also of preseruation and prouidence it is manifest Col. 1.16.17 for by him were all things created in heauen and in earth c. And in him all things consist hee is the same also much more by right of redemption And his kingdome is eternall and spirituall respecting the very conscience hauing that onely absolute power to command and forbid to condemne and to absolue the soule and conscience This is testified Act. 2.36 Let all Israell know for a suretie that God hath made him both Lord and Christ this Iesus I say whom yee haue crucified And to testifie this his excellency when Christ went vp to sit on his throne for the gouernement of his Church it is said hee gaue great gifts to his Church farre excelling the gifts of earthly princes in their coronation for it is said hee gaue his Church Apostles Prophets Pastors and teachers Ephe. 4.11.12 Now the end and vse of these guifts and benefites giuen by this great king is comfortable for there it is sayd that these were giuen for the collecting of his Church and the building of it This collection is a separation of the precious from the vile Ier. 15.19 and a translation of the Elect from the kingdome of darknes into the kingdome of light 1. Pet. 2.9.10.11 Eph. 2.2.3 by the ministracy dispensation of the word of reconciliation 2. Cor. 5.18 outwardly and the working of the holy * Luk. 11.13 Act. 16.9.6 Es 11.2.3.4.5 Act. 2.32.33 Ghost inwardly And this is the first part of Christs office in his kingdome Secondly Christ leads his precious people as a great generall doth his armie through the wildernesse of this world into his euerlasting Canaan And this hee doth also by the same meanes whereby hee called them his word and sacraments outwardly the mightie operation of his spirit inwardly And in this trauell hee doth exercise them as in Canaan with manifold afflictions and temptations in this life Psa 23. and yet defends them against the rage of all enemies first giuing them in their life time strength to suffer and to fight against all his enemies most mightily Phil. 1. 24. Vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake Chap. 4.13 I am able to doe all things through him which strengtheneth mee Rom. 8.36.37 For thy sake are wee killed all the day long wee are counted as sheepe for the slaughter Neuerthelesse in all these things wee are more then Conquerous through him that loued vs. And in death it selfe he neuer forsakes them Rom. 8.38 39. but then makes an euerlasting separation betweene them and all their enemies Zac. 13. Luk. 16. Quest 48. Let me heare what you can say of the last Article concerning Christ which is this From thence hee shall come to iudge the quick and the dead Ans First I say this Article followes fitly after the former for confirmation of it for the excellency of his kingdome shall mightely and wonderfully appeare in the execution of iustice in the great day of the generall iudgement which shall bee in the last day of the world First to iudge or to giue Iudgement is the proper action and function of a Iudge in condemning or iustifying of any man In condemning by pronouncing him guilty of sin and therefore adiudging him to some punishment for his sinne in Iustifying by pronouncing him iust or acquiting him of sinne and so freeing him from the punishment of sin I say then the meaning of this Article is this I beleeue that Iesus Christ doth not onely now exercise his kingly office in heauen as is afore shewed but shal also triumphantly descend from the right hand of his father in a visible forme and corporall presence to iudge all men that shall be found at his comming aliue or dead Now to proceed in order to speake of this great iudgement these poynts must bee considered first by what arguments it may appeare that there shall be a generall iudgement Secondly what the forme and manner thereof shall bee Thirdly how this argument serues to comfort vs and to humble vs. First that there shall bee an vniuersall Iudgement may appeare thus against cauellers that denie it 2. Pet. 3.3 First the Scriptures are most euident for this Psal 50.1 The God of Gods hath spoken See Mat 25.31 Luke 8.17 Iohn 12.48 Iud. 14.15 Luk. 21.28 2. Tim. 4.1.7.8 Ioh. 5.22.27 and called all the earth from the rising of the Sunne to the setting of the same our God shall come and shall not keepe silence Heb. 9.27 It is appointed vnto men that they shall once dye and after that commeth the Iudgement Secondly Christ promiseth his comming to Iudgement by himselfe Math. 25.31 and by his Apostle 1. Thesso 4.16 Thirdly for that hee hath charged vs to wayte for his comming Luke 21.28 Rom. 8.23 Eph. 1.14 and for the redemption of our bodies Luke 21.28 Fourthly for that the iustice and mercy of God requires this to punish the wicked and to crowne the Godly which wee see is not in this life present therefore there is a speciall day and time appointed with God for it Fiftly for that the Lord hath often forewarned the world of this First by pronouncing the sentence of death against sinne euen before the fall Gen. 2.17 Secondly by repeating the same sentence in his Law Deut. 27.26 Thirdly by the euidence of conscience citing as it were men to appeare at a time appointed before the great Iudge Ro. 2.15.16 Fourthly by his iudgements particular on Sodome and Gomorah on Egipt on Ierusalem and all the Iewes and generally on the world in the deluge Sixtly by signes prognosticating his comming and these bee of two sorts first before his comming secondly in his comming The signes beefore his comming are either first long before his comming or secondly not long before Signes
the vile Confer Mat. 3. Ier. 15. by the fame of his Gospell preached so will he by his owne immediate voyce and ministry of his Angels make a finall separation in that day betweene the one and the other The sheepe which heard his voyce and testified their faith by their innocency like lambes they shall stand on the right hand They which contrarilie testified their vnbeleefe by their lasciuiousnesse and lusts like Goates shall be set on his left hand Ezech. 34.18 Seauenthly euery mans particular cause shall bee tryed beefore this Iudge by the euidence which his workes shall giue with him or against him 2. Cor. 5.10 Wee must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his body according to that he hath done whether it bee good or euill Here the better to assure vs of the truth and certaintie of the Lords proceeding of his particularizing of al things in this action the holy Ghost telleth vs that the Lord hath as it were bookes of record to manifest all and euery work of man and his bookes bee three in number First his booke of prouidence which is the knowledge of all particular things past present and to come Psal 136.16 Secondly his booke of iudgement which is diuided as it were into two parts first his prescience knowing euery thing far more euidently then wee know any thing recorded in a booke before our eyes secondly the second part of the booke of iudgement is the conscience of euery man standing beefore him which shall then bee so qualified by the great power of God that it shall bee able to record and testifie so much of all his particulars as shall serue to testifie his faith and iustification by Christ or his most iust condemnation without Christ The third booke is the booke of life which is the eternall decree of God concerning the saluation of his elect by Christ whose names bee so written in this booke that they being as gods precious pearles can neuer bee lost Of this booke read Esa 4.3 and Exod. 32.32 And of this distinction of bookes Reuel 20.12 And I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things which were written in the bookes according to their works And after that mens works are made manifest by these bookes then must they bee tryed whether they be good or euill the Gentiles and Iewes that neuer heard of Christ by the Law of nature which shall proue them inexcusable Rom. 2.12.16 The rest that haue heard shall bee tryed by the Law and Gospell Rom. 2.16 The word of God shall serue as a bill of inditement for the iust condemnation of all such as haue contemned the Law Gospell of Iesus Christ Ioh. 12.48 for the sentence of the Iudge in the last day of generall iudgement shall bee nothing else but a manifestation and declaration of the sentence pronounced and published before by the ministry and preaching of the Gospell touching the iustification and condemnation of euery particular person Eightly after the manifestation of all things and that euery particular conscience sees his blessed iustification by Christ or his iust condemnation by vnbeleefe and for his woorkes then the Iudge shall proceede to his definitiue sentence and this is two-fold The first is pronounced to the Elect in these words Mat. 25.34 Come yee blessed of my Father inherit the kingdome prepared for you from the beginning of the world This sentence is full of affection and loue most sweete and most comfortable recommending the free grace of God their election their adoption and blessednesse in Christ and not their workes for the causes of their saluation and then he addeth the euidence of their Faith by the workes of mercy which they haue done to his members here on earth I was hungry The principall works of men are those which are done to the pore members of Christ Gal. 6.10 and yee gaue me to eate c. The answere of the Saints saying when saw wee thee hungry c. argues that they were far from vaine glory in their works or seeking any iustification by them and Christs last words to them in as much as you did it to the least of these my brethren c. giues vs an infallible argument of Gods child which is not to loue because wee are loued againe but to loue for Christs sake and the liuing members of Christ because wee see his picture and image in them renued this is a speciall grace of God and of this loue speakes Dauid Psal 16. 1. Ioh. 3 chap. All my delight is in thy saints which are in the earth The second sentence pronounced against the reprobate is goe yee cursed into hell fire prepared for the Diuell and his angels for I was hungry and yee gaue me no meate c. in which sentence are contained a heape of woes present and to come For the present what can bee more woefull then to see so many admitted into the kingdome of God and yet themselues shut out and excluded yea peraduenture to see such as they haue hated and disdained and refused to giue any honour vnto as when the rich man shall see Lazarus receiued by God into the kingdome of heauen whom hee vouchsafed not to sit among his seruants and that which is more to see themselues separated haled tugged by an innumerable sort of oughly Deuils out of the presence not onely of God but of their fathers mothers wiues husbands children friends louers and acquaintance who shall deâ—ide and laugh at them forgetting all bands and obligations of nature and reioyce at the execution of God his iustice in their condemnation so that no eye either of God or man shall pittie them nor no teares prayers suites cries yellings or mournings can bee heard or preuaile with him which is their Iudge nor one to mediate or speake for them to reuerse or stay iudgement but needes without mercy without stay without any farewell they shall be presently cast downe to the endlesse easelesse and remedilesse torments of hell Neuer was there poore wretch that was condemned at the tribunall of mortall iudgement to bee compared to this estate for there the conclusion of the Iudges sentence is Lord haue mercie vpon thy soule but here the Lord himselfe shall not onely not shew any token of mercie or louing countenance but also with a voyce surpassing any thunderclap to bee heard in all heauen earth and hell curse them bodies and soules to the pit of hell for euermore And if this were all the present woe yet were not the case so heauie for besides this what guilt of conscience what biting enuie what horrour of minde what distraction what murmuring against the Lord what cursing of themselues their day of birth and father and mother what remembrance