the third day then by his ascending into heauen and sitting at the right hand of God his coming to Judge quicke dead holy Ghost of the Church which is holy Catholicke whose benefits are in this life Communion of Saints foriuenesse of sinnes in the life to come Resurrection of the body Life euerlasting The workes of faith The Law the rule of holinesse which is the worship of God Table 1. who is to be worshipped alone Commandment 1. with his owne worship 2. which must be handled with all reuerence 3. leanred with all diligence 4. Iustice which is our dutie to man Table 2. In speciall our Parents Commandement 5. general when we must preserue life Commandment 6. then his chastitie 7. and goods 8. good name 9. with the whole man 10. and prayer where there is a reuerend place whose parts are eyther petition where we craue graces Spiritiall The Hallowing of his name 1. or the enlargemēt of his kīgdome 2. doing of his will as in heauen so in earth 3. Temporall the giuing of vs our daily bread this day 4. deprecation Forgiuenesse of sinnes as we orgiue others 5. Not to be deliuered into temptation but deliuered from euill 6 thankesgiuving wherein we acknowledge that to God belongeth for ever The gouernment of all things for thine is the kingdome as also power glory the shutting vp thereof Amen Sacraments Baptisme The Lords Supper ⧠The Catechisme defined and distributed CHAPTER I. Of Faith in God Question WHat inducements to Religion are prefixed before your Catechisme Answere Foure first the giuing vp of my name to God in Baptisme and that in the dreadfull name of Father Sonne and holy Ghost Secondly that being not able to giue it vp my selfe it was done by others according to the auncient custome of the Church ever conioyning Baptisme and confession together Math. 3.6 Aug. epist 24. Papists would haue it to contract spirituall kindred but surely it maketh honest loue amongst neighbours Thirdly they that gaue it vp for me did promise in my name that I should liue according to Religion Fourthly I beleeue in conscience that I am bound to performe what they haue promised Thus because I am Gods and bound to him by sureties vowes promises and Conscience it selfe It is my dutie being now come to yeares of discretion to learne to beleeue in him and obey him Q. What then is Religion A. It is the acknowledgement of the truth which is after godlinesse Tit. 1.1 Q. What are the parts A. Faith and workes the summe of the one is contained in the Creed of the other in the ten Commandements Lords Prayer and the Sacraments Tit. 3.8 Q. What is Faith A. A confidence in God grounded vpon knowledge Ioh. 16.30 We know and by this beleeue Q. How is faith grounded vpon knowledge A. In regard of God and his Church the maker of the Covenant and the people with whom it is made Ier. 31.33 Q. How in respect of God A. As we beleeue in one God and three persons for our happinesse Ioh. 14.1 Q. How in one God A. In respect of nature essence and being Deut. 4.35 Q. How in three persons A. Three in regard of divine relation or reall respects in that one most pure essence Math. 28.19 Q. What is the essence A. That whereby God is of himselfe the most absolute and first being Isa 41.4 Q. What is a person A. That one pure God with the relation of a Father Sonne and holy Ghost 1 Ioh. 5.7 Q. Doth the relation adde any thing to the essence A. Nothing but respect or relation as Abraham the Father of the faithful hath the same nature as he is a Father and as he is a man Q. What is the Relation A. It is either to send or be sent and both these are done either by nature or counsell Ioh. 15.26 the spirit proceedeth from the Father and Sonne by nature and is sent to vs by counsell Q. Is there no other Relation A. Yes either to beget or be begotten and the Father begets his onely Sonne by nature and the rest of his children by Counsell Heb. 1.3 Iam. 1.18 A man hauing the relation of a Father is said to beget Children by nature or counsell as adopted children are freely begotten not of the bodie but the will Iam. 1.18 Of his owne will beget he vs not so his onely Sonne who is as naturall to his Father as burning to the fire and as Isaac to Abraham Q. What then is the first person A. God the Father who by nature begets his Sonne and by his counsell creats the world Heb. 1.2.5 Q. What is the propertie of the Father A. To beget and not to be begotten Ioh. 3.16 Q. What is his manner of subsisting A. To be the first person for the begetter is before the begotten and yet being Relatiues they are together in nature for no man is a Father before he haue a sonne though in order the Father be first Q. What is the Fathers worke A. Creation for I beleeue in him as maker of heauen and earth and the reason is because he is the first person to whom the first worke belongs Q. What is Creation A. A worke of the Father who of himselfe by his sonne and spirit makes the world of nothing exceeding Good Gen. 1.31 Heb. 1.3 Q. What is giuen to the Father in respect of Creation A. Almightie power for the Father in himselfe is pure act which act is power as it may be felt of his creatures which are in power to be Q. What is omnipotencie A. It is that whereby the Father is able to doe all that he doth and more then he doth if it contradict not his owne nature or the nature of things Q. How is Creation divided A. Into heauen and earth Gen. 1.1 Q. What meane you by heauen A. The third heauen with the Angels both which were made perfect in the very first beginning of time Gen. 1.1 Q. What meane you by earth A. All that matter which was closed and compassed about with the third heauen and was made at the same instant with it to prohibite keepe out vacuitie or emptinesse and fill vp the whole compasse of it otherwise the parts of themselues would haue fallen together to haue kept out that enemy of nature Gen. 1.1 Q. Are we to vnderstand no more by earth then that first matter A. Yes wee are to vnderstand the forming of it into the foure elements fire ayre water and earth as likewise the filling of it and them with inhabitants both aboue and below as also the providence of the Father in preseruing and governing of them all to their ends and vses for the Father carries the worke according to his proper manner of working vntill we come to Redemption and there the Sonne takes it vpon him in a peculiar manner Q. What is the second person A. The Sonne who is begotten of the Father by nature and by counsell redeemes mankind Q. What is the Relatiue
propertie of the Sonne A. To be begotten Heb. 1.5 Q. What is his manner of subsisting A. To be the second person in order not in nature for the begotten in relation is naturally as soone as the begetter Q. What is his worke A. Redemption Ephes 1.7 Q. What is Redemption A. It is a satisfaction made to the Iustice of God the Father for Man by a Redeemer Q. Who is the Redeemer A. Iesus Christ his onely Sonne our Lord. Q. Why call you him Iesus A. Because he is a Sauiour of his people from their sinnes Math. 1.21 Q. Why Christ A. In regard of his offices as he is anointed our King Priest and Prophet Psal 45.7 Luk. 4.18 Act. 4.27 and 10.38 Q. VVhy his onely Sonne A. Because the Father can haue no more sonnes by nature but one Q. Why our Lord A. By the right of Redemption Rom. 14.9 Q. How is our Redemption wrought A. By the humiliation and exaltation of the Sonne of God Luke 24.26 Q. VVhat be the seuerall degrees of his humiliation A. Seuen There be some others left out of the Creed but these expressed are the principall Q. What are they A. 1. His conception 2. his natiuitie 3. his passion vnder Pilate 4. his crucifying 5. his dying 6. his buriall 7. his descent into hell Q. VVhat are meant by all these A. That Christ must not onely satisfie in generall but that he must passe through the degrees of our sorrowes and beare our afflictions Isa 53.4.5 Q. VVhat be the seuerall degrees of his exaltation A. Foure which are his Resurrection Ascension Sitting at Gods right hand and returne to Iudgement As in his humiliation he tooke our receits and tasted the bitter potion for vs so all Physicke being ended of that kinde he giues vs his receits of Redemption Ephes 1.7 Iustification Rom. 3.24 Reconciliation Colos 1.20 Sanctification 1 Pet. 1.2 Entrance into glory Heb. 10.19 These are Cordials for vs and for him after all his penall receits Q. What is the third person A. The holy Spirit who by nature proceedeth from the Father and the Sonne and by counsell applyeth Christ to the Church and euery member thereof the Father being the first person elects the Sonne redeemes and the Spirit sanctifies Ioh. 14.26 and 15.26 Rom. 8.16 1 Cor. 2.12 Ioh. 3.5 2 Cor. 1.21 Rom. 8.23 Q. VVhat is his Relatiue propertie A. To proceede Vnderstanding begets an Image of it selfe and loues it and so from the best vnderstanding to the best obiect of it proceedes a mutuall loue The begetter loues the begotten and the begotten loues the begetter and their loue is equall to themselues and proceedes from them both and to vs. The will of the Father by the wisedome of his Sonne and power of his good Spirit is sayd to doe all Q What is his manner of subsisting A. To be the third person in order for proceeding from two he must needs be the third and yet in nature as soone as either of them for the louers and the loued are Relalatiues and therefore together in nature Q. VVhat is his worke A. Application or Sanctification Ephes 5.26.27 The Sonne hauing prepared the remedie leaues it to be applyed by the Spirit Ioh. 16.7 CHAPTER II. Of the Faith of the Church Hitherto of Faith in God Question WHat is the Faith of the Church Answere Whereby beleeuing in God we also beleeue that wee are of the Church and made partakers of all good things promised vnto it Q. VVhat is the Church A. That number of all those that are applyed to Christ by the spirit Now as this vnion is made by faith it is called the militant Church as by vision the triumphant Q. Why is it called holy A. Because it is an holy Societie of Saints in regard of the Spirits worke 1 Pet. 2.9 Reu. 11.2 and 21.19 Q. Why Catholicke A. Because it is vniuersall in respect of all times persons and places a familie both in heauen and earth Math. 26.13 Ephes 3.15 1 Ioh. 2.1 Reu. 7.9 Q. What are the benefits God bestoweth vpon it A. Two in this life as the communion of Saints and remission of sinnes and two in the life to come as the resurrection of the body and life enerlasting Lamen 3.23 Psal 68.19 Col. 1.5 and 3.3.4 1 Ioh. 3.2 Q. VVhat is the communion of Saints A. It is our communicating with God and the godly both in grace and glory or that fellowship that wee haue with Christ our head and all his members Psal 16.5 73.26 Isa 55.1 Act. 4.32 Gal. 6.10 Ephes 4.3.4.5.6 Heb. 10.24 Phil. 2.1.2 1 Cor. 10.16 Reue. 3.18 and 6.20 Q. What is the remission of Sinne A. It is a worke of mercy whereby the Father being offended and reconciled by his Sonne doth witnesse to our consciences by his holy Spirit that all our sinnes are discharged and that we are graciously receiued againe into his fauour Iob 33.27.28 1 King 8.47 Hos 14.2 Isa 33.24 and 62.11 God in forgiuing our sinnes doth both couer and cure them 1 Ioh. 1.9 Q. What is the resurrection of the body A. It is a standing vp from the dead by the power of Christs resurrection whereby our corruptible bodies are made incorruptible and filled with all glory and excellencie Iob 19.25.26 Ioh. 5.28 Act. 3.19 1 Cor. 15.42.43 2 Cor. 5.1 Heb. 11.35 Q. What meane you by life Euerlasting A. That most blessed and happie estate in which all the Elect of God shall raigne with Christ their head in the third heauen after this life and after the day of iudgement and that both in body and soule for euer and euer Psal 16.11 Isa 64.4 Ioh. 17.20.21 1 Cor. 2.9 and 13.12 and 15.28 2 Cor. 12.4 Phil. 3.21 Reue. 21.22 and 22.2 CHAPTER III. Of good Workes Hitherto of Faith Question WHat are the workes of Faith Answere That ready act of faith to doe as we are bidden Rom. 6.16 1 Sam. 12.25 Iam. 2.14.17 Ioh. 14.15 1 Thes 1.3 Tit. 3.1.8 Q. How are these workes deuided A. They are either our walking with God or conferring with him or receiuing from him 2 Cor. 7.1 Phil. 1.6 2 Thes 1.11 Heb. 6.17.18 Faith bids the cleansed goe away and sinne no more but walke after the Spirit it prouokes to prayer and giues vs full confirmation of Gods loue Q. What is our walking with God A. It is our due obseruation of his lawes in all our wayes Psal 119.6 Q. What is the law of God A. The rule that God hath prescribed vs for the holy performance of all our actions Isa 8.20 Rom. 2.15 7.7 Q. How is the Law distributed A. It is either concerning the worship of God or loue of our neighbour Mark 12.29.30.31 Q. What is the first Commandement concerning the worship of God A. Thou shalt haue no other Gods before myface Gen. 39.9 Iob 31.23.24 Psal 112.1 Pro. 3.5 Isa 8.13 and 51.12 Hab. 1.16 Luke 12.45 Phil. 3.19 Colos 3.5 Q. What is the summe of this precept A. The hauing of
Isaac is both father and sonne Sonne in regard of Abraham and father in regard of Iacob Plato told the Musitians of his time that Phylosophers could dine and sup without them how much more casie ought it to bee for Christians to weane themselues from childish rattles and may games of carnall delights and be merry without a Fidler It is for Saul to driue away his ill spirit and dumps of melancholy with Dauids Harpe and for Caine to still his crying conscience with building of Cities so for them that cannot lispe a word of a better life to feede themselues not by sooping an handfull with Gideons Souldiers but by swilling their bellies full of worldly pleasures and other such swill and swades as they are wont to weary themselues withall These cry the way of God is hard and not for their medling especially these maine mysteries and therefore they abhorre once to thinke of the studie of them Indeed as in the most champion plaine grounds of Religion there are some hillockes higher then the rest of their fellowes so in these the greatest and steepest hills thereof there is footing enough whereby with labour and travaile with much reading and often prayer wee may come to the height of them wherein wee may see and discover so farre off the land of Canaan and the kingdome of heaven as may be sufficient for ever to make vs happy Q. What followes from hence A. That the persons cannot be one the other The essence and subsistence may be one the other as the father is God and the sonne is God and the holy Ghost is God but the father is not the sonne neither is the holy Ghost either father or sonne A master and a man may bee the one the other but a master and a servant cannot be so predicated the reason is because they are contraries or really opposite the other onely diverse and therefore may be disposed affirmatiuely Ephes 1.3 Blessed be God the father of our Lord Iesus Christ God and the father are one the other the father is God and God is the father but as he is father of his sonne wee finde no such disposition in the Bible Ioh. 10.30 They are sayd to be one that is in essence will or action not in person for so they are two really distinct I know these vocall sounds are but a complement and as an outward case wherein our thoughts are sheathed There is nothing wherein the want of words can wrong and grieue vs more then in this point here alone as wee can adore and not conceiue so we can conceiue and not vtter yea vtter our selues and not be conceiued yet as wee may thinke here of one substance in three subsistences one essence in three relations one Iehovab begetting begotten proceeding Father Sonne Spirit yet so as they differ but rationally from the essence and really amongst themselues and in regard thereof admit the predication of the essence of each person and not of the persons one of another Q. What may else be obserued A. That they are together by nature for so are all relatiues They are mutuall causes and effects a thing in reason onely peculiar to this head of argumēt as the father is the cause of his sonnes relation and so is the sonne of his fathers And on the contrary they are effects of each others relation and by vertue of this they must needs be together in nature The cause is before his effect and so the father begetting his sonne might seeme in nature to be before him but this mutuall causation though it pervert not order yet makes it things to be together most naturally The father is onely before the fonne and spirit in order of subsisting and not in nature either of essence or subsistence Pro. 8.22.30 Christ was ever with the father Ioh. 1.1 In the beginning without beginning was the word with God Heb. 1.3 The very expresse image of his person and therefore a sonne by nature for if he were a creature he should be a fonne by counsell as the sonnes of men are said to be Iam. 1.18 Of his owne will begate he vs. Hee that begets by nature begets no lesse then himselfe as a man begets no lesse then a man euery creature brings forth his ownekind Gen. 1.24.25 But counsell and will beget such images of themselues as best please them so man was by counfell made in the image of God Gen. 1.26 Ad here the error of the Arians can no more infect the truth of the Scriptures in the point of Christs Diuinitie then the truth of the Scriptures can iustifie them in their wretched allegation of them A bad worke-man may vse a good instrument and often-times a cleane napkin wipeth a foule mouth If there were no more Scripture against them then that one text Iohn 1.18 nor no more words in the whole Bible then that one Monogenees onely begotten it were sufficient to confute and confound all they haue sayd and to leaue their cause desperate and without all plea though they were neuer so hear tie patrons of their owne affections God the father hath many sonnes and an onely sonne now this difference is made by the manner of generation or begetting and all the world can invent no other but nature and counsell nay why say I invent when the Scripture hath found it out to their hands and left it them to obserue By counsell the father may beget many children yea and twise beget them as his elect by creation and regeneration But by nature hee cannot beget more then one sonne and because he is begotten by nature hee is no lesse then his father and because no lesse then his father therefore an onely sonne For if his whole image be in one it cannot be in two But I see if wee breake our teeth with these hard shells wee shall finde small pleasure in the kernells neither doe I thinke that Gods schoole is more of vnderstanding then affection both lessons are very needfull very profitable but for this age wherein there is coldnesse of care especially the latter He that hath much skill and no affection may doe good to others by information of judgement but shall neuer haue thanke either of his owne heart or of God who vseth not to cast away his loue on those of whom hee is but knowne not loued O Lord seeing therefore that men are but men by their vnderstandings and Christians by their wills and affections make me to affect my relation to thee as a father and thy sonne as a brother and because counsell in working followes nature in being let me find and feele how sweet it is to be placed vnder thy sonne who from thee as thou of thy selfe makes mee both sonne and brother and fellow heire with himselfe Q. What followes from hence that they are together by nature A. That they are onely in order one before another according to their manner of subsisting As the father before the sonne and
the spirit Ioh. 15.26 I will send from the father the Comforter even the spirit of truth The same is said to proceed Gal. 4.6 God hath sent forth the spirit of his sonne into your hearts Ioh. 16.8 As the sonne comes from the father to take our nature vpon him so the spirit comes from them both to apply Christ effectually vnto vs and vs vnto Christ But this comming sending proceeding is a worke of counsell not of nature for the Spirit by an imminent act as he comes from father son so he hath his residence in them both and no creature is capable of him but as by a transient act hee passeth the worke of Redemption to vs by application hee is sayd to come to vs and we receiue him in graces and operations By nature he comes from the same persons and rests in them by counsell not by command he comes to vs and is said to dwell with vs and that in spite of Satan all his temptations As fierce Mastiues tyed in a chaine which although they both barke and haue perhaps a good will to bite yet they can make no neerer approach then the chaine doth permit so that Cerberus of hell is chained vp of God and though his malice be great to labour to enter where he is expulsed yet the spirit keepes him out by his presence and safegards our hearts in peace against all his molestations Q. What is the Father A. The first person who by nature begets his sonne who must needs be an onely sonne because the Father cannot haue many images of himselfe Christ is the first begotten Heb. 1.6 and the onely begotten Ioh. 3.16.18 1 Ioh. 4.9 Ioh. 1.14.18 And therefore the relation betwixt the Father and Christ is a speciall and peculiar respect Heb. 1.5 I will be to him a father and he shall be to me a sonne Man was made in the image and likenesse of God and of the three persons by a divine consultation but Christ is the image of his Father or first person by an eternall and everlasting generation Luk. 3.38 Adam is called the sonne of God which is a most free and voluntary act of the Creator in producing man in his owne image This I insist vpon the more that wee may be wary in our conceits in apprehending Gods act vpon vs and the fathers act vpon his sonne It is happinesse enough for vs to come so neare God that his onely sonne may stand betwixt vs him and that wee may be called his brethren by the Fathers choice of vs in him Q. What is the Fathers relatiue propertie A. To beget and not to be begotten and therefore he is the first person in order Psal 2.7 Thou art my sonne this day haue I begotten thee Heb. 1.5 The same words are repeated to proue Christ aboue the Angels who Iob. 2.1 are called the sonnes of God and therefore in another sense that is in regard of Creation and grace both which they obtained by the will and counsell of their Creator who made them and ordained them to stand in that favour from which the reprobate Angels fell but Christ is a naturall and an eternall sonne Prov. 8.25 And therefore to day is as some Fathers expound it put for eternitie seeing all times are present to God to whom a thousand yeares are as one present day Or rather this day being the day of Christs resurrection and exaltation in which he was mightily declared to be the sonne of God Rom. 1.4 is the manifestation of that eternall generation by which hee is preferred before all creatures His conception and natiuitie as he was man belong to his humiliation which as S. Augustine speakes of his passion was the sleepe of his divinitie as his death was the sleepe of his humanitie Yet as the fathers of Chalcedon say truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indivisibly inseparably is the God-head of the second person with the whole humane nature and euery part of it still and for ever one and the same person The soule in the agony and vpon the Crosse feeles not the presence of the God-head the body in the graue feeles not the presence of the soule yet vpon the third day both bodie and soule did feele the power of his divine nature death being too weake to dissolue the eternall bonds of this heauenly coniunction And therefore vpon the day of Christs resurrection was there a manifest declaration of the eternall generation of the second person Q. What is the Sonne A. The second person begotten of his father Ioh. 1.14 We beheld his glory the glory of the onely begotten of the Father Vers 18. No man hath seene God at any time the onely begotten sonne which is in the bosome of the father he hath declared him Q. What is the relatiue propertie A. To be begotten and not to beget and because he is from the father alone therefore the second person in order 1. Ioh. 4.9 God sent his onely begotten sonne into the world Heb. 1.5 I will be to him a father and he shall be to me a sonne therefore by the force of relation he must be begotten no begetter otherwise contrary things should bee the same Q. What is the holy Ghost A. The third person proceeding from the Father and the Sonne Ioh. 14.26 The comforter which is the holy Ghost whom the father will send in my name Ioh. 15.26 When the comforter is come whom I will send vnto you from the father c. Ioh. 20.22 Christ breathed on them and saith vnto them receiue yee the holy Ghost he that hath power to breath on his members the gifts of the holy Ghost according to his owne will and counsell hath by nature together with his father an ineffable manner of breathing the spirit for as the three persons worke by counsell so they subsist in the divine essence by nature Q. What is the spirits relatiue propertie A. To proceed and because he is both from the Father and the Sonne therefore the third person in order of subsistence Ioh. 15.26 even the spirit of truth which proceedeth from the father c. Ioh. 16.7 It is expedient for you that I goe away for if I goe not away the comforter will not come vnto you but if I depart I will send him vnto you till the second person haue fully dispensed the worke of Redemption the third person cannot so fully apply it no marvaile then if the times before the death of Christ had more weake meanes of application then now we haue the spirit being more fully giuen Ioh. 12.32 And I if I be lifted vp from the earth will draw all men vnto mee Peter Act. 2.41 conuerted more at one Sermon then Christ did all his life not because he was the better or more powerfull Preacher but because the spirit was then more fully sent both from the father and the sonne to accomplish that which they had begun for the redemption both of Iew and Gentile Q. What is
doings Luk. 10.21 Christ Iesus reioyced in the good pleasure of his Father as the onely cause of revealing or hiding the mysteries of mans saluation Phil. 2.12.13 Worke out your owne saluation with feare and trembling now least wee should follow the Popish dreame of free-will that man could merit life and happinesse if God would but beare halfe the charges we are reduced to a more full cause It is God which worketh in you both to will and to doe we bring not so much as a will disposed for our owne good that is most slauish till grace free it and it is freed by the most free cause which is the good-pleasure of our God Q. What doe you obserue concerning Elohim or the persons A. Two things their cooperation and distinct manner of working the one is necessary in regard of this that they haue the same essence and therefore cannot but co-worke in euery thing the other is likewise as necessary because each person hath his distinct manner of subsisting All operation flowes from their essence cooperation from their vnitie in it and distinct manner from the distinct manner of their subsisting One essence one operation and three being one must needs worke inseparably and one being three must needs worke in a distinct manner Gen. 1.1 In the beginning Elohim made Gen. 2.26 Let vs make Mat. 12.31 Blasphemie is aggrevated in regard of the three persons and against the last it is made vnpardonable because a sinne against the Father is remitted by the action of the Sonne who redeemes from wrath and so is a sinne against the Sonne by the worke of the Spirit who applies the merites of Christ to euery guiltie soule but if the sin be against the holy Ghost all hope is cut off for there is no fourth person to helpe and the worke cannot goe backward for the Spirit workes neither by the Father nor the Sonne and so no meanes of remission is left for this sinne Q. What is the divine co-operation A. Whereby the three persons worke the same thing inseparably Ioh. 5.17.19.21 My father worketh hitherto and I worke whatsoeuer things he doth the same doe I he raiseth and quickneth the dead even so doe I quicken whom I will c. Ioh. 1.3 Nothing was made without the sonne And here wee are to vnderstand the same of the blessed Spirit Q. What is hence to be learned A. That all the persons worke of themselues 1. Ioh. 5.7 Three beare record and yet they are all one in essence in respect whereof they worke from themselues To be and to act is all one in God therefore as each person is God of himselfe so doth he worke of himselfe Q. What will further follow from this A. That there is no preheminence or dignitie in this their co-working For as they are equall in essence so are they equall in their actions Ioh. 14.1 Yee beleeue in God beleeue also in mee Ioh. 16.15 All things that the father hath are mine Ioh. 5.18 It was no sinne for Christ to make himselfe equall with his father in euery worke The same is as true of the Spirit Q. What is the distinct manner of working A. Whereby each person worketh according to the manner of his subsisting Hence it comes to passe that the second person being mentioned with the first it is said Not of him but by him were things made for as the sonne workes from the father so the father workes by the sonne Ioh. 1.3 Col. 1.16.17 Heb. 1.2 The like is to be vnderstood of the Spirit who being from both hath both to worke by him Ioh. 16.13 and doth nothing of himselfe I meane as a person Q. What is the Fathers manner of working A. To worke all things by the Sonne and the holy Ghost 1. Cor. 8.6 One God which is the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him So that the first person workes from himselfe not onely as God but as a person and continues his worke by his sonne Math. 10.20 Ioh. 15.26 1. Cor. 3.10 By the Spirit the Father revealeth teacheth and testifieth and the reason is because they are both from him who worketh of himselfe Q. What from hence A. That the originall and beginning of all things is from the Father For he that is first in subsisting must needs be first in working Hence some manifest notable ignorance in this point who place the worke of the Sonne and the holy Ghost before the action of the Father and that in the greatest and weightiest mystery of our salvation I meane our eternall predestination who placing redemption and application before election set the worke of the second third person before the first for according to their wandering Doctrine they teach that man is redeemed and by faith applied to Christ before he bee elected of God the Father This is cleane contrary to S. Paul Eph. 1.3 to 15. Where election being an originall worke is giuen to the Father who dispenseth the same by his sonne and applies it by his spirit So that the Father doth elect vs before the Sonne redeeme vs or the Spirit sanctifie vs. Read the Bible and you shall finde creation and election more frequently attributed to the first person then either the second or the third And our Creed teacheth vs to call the Father Creator c. Q. What is the Sonnes manner of working A. He worketh from the Father by the holy Ghost Ioh. 5.19 The sonne can doe nothing of himselfe saue that which hee seeth the Father doe c. Ioh. 16.15 The Spirit shall take of mine and shew it vnto you And the reason is the Sonne is from the Father but the holy Ghost is from them both Q. What learne wee hence A. That the dispensaetion of all things is giuen to the Sonne as there is an entrance into euery worke so must there bee a proceeding in it and the Father in all things proceeds by his Sonne as in the revelation declaration of his will Ioh. 1.18 and the execution of all things in himselfe which may prepare for the worke of the spirit in vs. Ioh. 16.17 For till the Father haue done the Sonne can doe nothing neither is it for the Spirit to worke vntill he take it from them both Q. What is the holy Ghosts manner of working A. To worke both from the Father and the Sonne Ioh. 16.13 The Spirit shall not speake or doe any thing of himselfe but whatsoeuer he shall heare from the Father and the Sonne as the two next verses make it plaine And the reason is that he subsisting from them both must needs worke accordingly Q. What followes from hence A. That the consummation of all things is giuen to the holy Ghost who ends the worke of the Father and the Sonne Gen. 1.3 Let there be is rather a word of consummation then commandement The whole worke is carried by word and deed God said the
Father had none to speake vnto but his Sonne let there be is that the word spoken might be done by the Spirit who finisheth what is spoken by both And here we see by what kind of motion the world was made by the least stirring for what is lesse then to effect all by a word And yet what greater then to effect by such a word and spirit Iob 26.13 The Spirit is said to garnish the worke of creation Ioh. 14.26 and 15.26 All that the word hath said or Father promised shall bee taught testified and remembred vnto vs by Gods spirit Rom. 8.10.11 13.14.15.16.26 c. A Spirit of life quickens those mortall bodies that are redeemed by Christ by whom they liue againe and are led in prayer as children of adoption c. 1. Cor. 12.11 All gifts and graces wee haue from the Spirit Rom. 8.9 1. Cor. 3.16 the Spirit is said to dwell for as the Father makes choice of his house and the sonne purchaseth it so the holy Ghost takes possession in casting out Satan and sinne and in keeping and holding the same in spite of all Satans assaults Act. 5.3 A lie against the truth is a speciall sinne against the holy Ghost whose proper worke is to testifie of the veritie he hath receiued from the Father and the Sonne And hence it comes to passe that sinning after the knowledge of the truth is most dangerous because it is opposite to the last act of God further then which he will not goe in the addition of any new supply of grace and goodnesse Q. What may wee learne for conclusion of all this A. That to him the worke is especially giuen in whom the manner of working doth most appeare as Creation to the Father Redemption to the Sonne and Sanctification to the holy Ghost This may a little be manifested vnto vs out of man who is said to doe all things by his wit will and power The first mouer of man to action is will then by wit and wisedome he proceeds and by his power concludes The will workes by wit and power wit workes from the will by power and the power workes from them both Will begins wit dispenseth and power doth finish the action Onely here is the difference that they are not alwayes able to worke inseparably for sometimes a man hath more wit then will Agrippa Act. 26.28 had more wit to be perswaded to be a Christian then will to imbrace so dangerous a profession Sometimes he hath more will then wit as Peter Mat. 16.22 Master spare thy selfe loue made him blind in seeing what was fit for Christ to doe Sometimes againe more will and wit then power as the Devill Mat. 4. in the temptation of our Sauiour he shewed all his wit and will to trap our Sauiour but he had not power thereunto somtimes also there appeares more power then eyther wit or will as in the Legion of vncleane Spirits Math. 8. who carried the whole Herd of Swine head long into the Sea By this wee may see the inseparable co-operation of the three persons as through a crevis or lettice a little glimmering light of their distinct manner of working The Father wills the thing to be done hence in Scripture will is oftner giuen to the Father then any other person Mat. 11.26 Ephes 1.11 Secondly the Sonne being the wisedome of the Father dispenseth what the Father hath willed And here wee vsually call the Sonne the wisedome of the Father and so indeed we finde him to be in our redemption 1. Cor. 1.30 Thirdly the holy Ghost as the power of both doth finish and consummate their works and so the Scripture stiles him the power of the Highest Luk. 1.35 For as the Father did will that his Sonne should take vpon him our flesh and as it was proper to the second person to assume so the finishing of this worke in the last act of it was due to the Spirit for as there is a naturall spirit to vnite the body and soule together so is there a divine spirit equall to the worke to vnite the divinitie and the humanitie of Christ together God wills that his sonne assume and his sonne will not assume but by the worke of the Spirit To conclude nothing is done no not in their most distinct manner of working but they will all haue an hand in it what more proper to the sonne of God then to take our flesh and become our wisedome righteousnesse sanctification and redemption And yet he can doe none of this but from the will of his Father and by the power of his Spirit CHAPTER XII Of the Creation of things immediately made perfect Question HItherto of Gods efficiencie in generall what are the kinds Answere A. Two Creation and providence In the one we see the orderly production of the creatures in the other Gods carefull administration and preservation of them See for this Psalme 104. Of creation to the tenth verse of government to the 27. verse of preservation to the end Nehe. 9.6 Thou hast made the heauen with all their host c. Thou presoruest them all and they worship thee in regard of their Government Q. What is Creation A. It is the first part of Gods externall efficiencie whereby he made the world of nothing originally good Gen. 1.1 In the beginning God made Heb. 11.3 of things which did not appeare Gen. 1.3 and they were very good Psal 33.6.7.8.9 and 146.6 Ier. 10.11.12 Act. 17.24 All which places testifie of a Creator and his power wisedome and discretion in framing them so excellently and that minimo motu by his word and breath Q. What is here generally to be obserued A. That because things here originally had their beginning therefore the Fathers manner of working doth here pruicipally appeare to whom the originall of all things is giuen 1. Cor. 8.6 All are said to be of the Father so are they of the Sonne as God but as a person he is not the originall for in the same place it is said by the sonne And so in the Creed we giue all personally to the Father vntill wee come to the worke of redemption and here we are to learne that the Apostasie of Adam was especially against the Father and therefore could not he by way of satisfaction be our Redeemer for the person properly offended cannot satisfie himselfe by himselfe but by some other that must come betwixt the Father and vs and thus agrees it with the iustice of God that we should be reconciled by a second person Q. Did God make the world all at one instant A. No but in the space of sixe times 24. houres that wee might more distinctly consider all his workes And Aquinas giues a good rule Successiverum non simul est esse perfectio God could haue created all at once but in his wisedome he tooke daies for it Some glimps of reason hereof we may aime at thus as some creatures were to begin with the first instant
there is but a reversion of the divine nature so this is an exaltation of the humane to possesse that glory and excellency which before it had not Psal 2.6 and 110.1 Dan. 7.13.14 Act. 5.30.31 Heb. 2.9 and 8.1.2 and 9.24 Thus might Steuen see Christ in a most glorious manner aboue all other in heaven Act. 7.55.56 Q. What benefit redoundeth thereby to vs A. Vnspeakeable for while our head is so highly magnified and made Lord of all wee know that he will rule all for the best and that no good thing shall be wanting to them that are his yea that our sinnes which wee cannot but commit whiles the old man dwelleth in vs shall not preiudice our happinesse seeing he sitteth at the right hand of our Father to be our intercessour and governour Q. What is the fourth and last degree A. His glorious returne from heaven to iudgement both of the quicke and dead which is his second comming into the world with great glory and maiestie to the confusion of them that would not haue him rule over them and the vnspeakeable good of his owne for it is he that iudgeth and who shall condemne them and hereupon is the full worke of Redemption giuen to the Sonne Math. 24.30 Ioh. 14.3 Act. 1.11 1 Thess 4.16 and 2. Epist chap. 1. ver 7.8 Iud. ver 14.15 Phil. 3.20 CHAPTER XXV Of the Spirits application to the Church Question HItherto of Redemption what is the application thereof Answere The making of that ours which the Lord of life hath done for vs. The purchase of our peace was paid at once yet must it be severally reckoned to euery soule whom it shall benefit If we haue not an hand to take what Christs hand doth either hold or offer what is sufficient in him cannot bee effectuall to vs. Wee haue no peace without reconciliation no reconciliation without remission no remission without satisfaction no satisfaction without infinite merite no infinite merit without Christ no Christ without faith By this wee are interessed in all that either God the Father hath promised or Christ his sonne hath performed Conscience must play the honest servant and take his masters part not daring to be so kinde to the sinner as to be vnfaithfull to his maker It must not looke straight vpon him till he by the eye of faith be able to looke straight vpon God Hence it will suffer no man to bee friends with himselfe till hee be a friend with God now by faith in Christ Iesus of enemies wee become friends yea sonnes and as sonnes may expect and challenge not onely in this life carefull provision and safe protection but in the life to come salvation and fruition of an everlasting patrimony Mark 16.16 Luk. 24.45.46 Ioh. 3.3.14.15.16.18.19 Ephes 3.17 Q. To which of the three persons is this worke most properly ascribed A. To the holy Ghost the Father most properly carries the worke to Redemption and then the Sonne goes on with it so begun to Application and then the Spirit finisheth the worke so dispenced by the second person Ioh. 14.17.18.26 and 15.26.27 and 16.7.8.9.10.11 Christ left not his Church comfortlesse but even increased her ioyes by the presence of his Spirit When he let fall the showers of spirituall operation after his departure vpon the Iewes Act. 2.41 there were at one Sermon three thousand soules added to the Church a great increase none such in Christs time Why Was Peter the better Preacher Nay never man spake as he spake for God gaue him the Spirit not by measure Ioh. 3.34 and 7.46 But now the spirit was giuen plentifully to the hearers which before was either restrained or sparingly imparted Eph. 1.13 The word faith and the Spirit worke all together for the applying of Christ vnto salvation Q. To whom is Christ applied A. To the Church which is the proper subiect of Redemption They that make Christ an vniversall Mediator and the Spirit a generall agent in applying to all and yet the Father but a speciall elector of some shew themselues ignorant of the manner of the co-operation of the sacred Trinitie For as the Father beginnes by election so the Sonne goes on by Redemption and the Spirit finisheth the worke by application so that application is as speciall as election Ioh. 17.9.10.11 As the Father redeemes his owne by Christ so he keepes them by the Spirit Eph. 5.25 He gaue himselfe onely for his Church vers 26.27 and the same he doth present holy to his Father by the worke of his Spirit Q. What is the Church ⧠A briefe Map of Gods Election Election From the Father The inchoation and beginning whereof is Who for the first manner of working hath by the counsell of his will decreed by his omnipoteâ—â—ie and efficieâ—â—ie originally to effect all In the saluation of all the Elect. The dispensation or progresse In the Sonne Who for the second manner of working haâ—â— by the price of redemption obtained and still by â—is intercession doth obtaine to repaire all The consummation or ending By the holy Ghost Who for the third manner of working hath doth apply by testimony seale and gouernment the â—â—â—athers electioÌ„ â—â—s redemptioÌ„ to finish all And for conclusion all 3 apply the same to faith Which receiues all as most freely graced of God And by which we are both ingrafted into Christ and made to grow vp with him vntill we haue our perfect fruition Q. What are the kinds as they concerne man A. Election which is Gods gracious decree in Christ Ephes 1.4 to set free some men from the misery of the generall lapse and to bring them infallibly to salvation for the setting forth of his abundant mercy Rom. 9.11.16.23 And Reprobation which is his preterition or passing by some men and leauing them in the generall corruption of the fall without effectuall meanes of recovery and salvation for the manifestation of his vncontroulable justice Rom. 9.18.21.22 Question VVHat meane you by this delineation and description of Election Answere That wee should not fixe our eyes vpon the odious and offensiue name of Reprobation but delight our selues the more with the sweet and comfortable inspection of our Election wherein were shall finde the sacred Trinitie to haue beene more deepely then in the other and not to be so much pleased in plaguing men for finne as to saue them out of it Reprobation being an internall effect and ever sleeping in the bosome of him that never sleepeth I meane an imminent no transient effect must needs be from God and in God yet the execution of it is no wayes so large in God as that decree of life and salvation Shewing plainely that God is farre more affected with the life and happinesse of his creatures then their death and misery Election is from the Father in the Sonne by the Spirit to faith which workes not any life in vs or for vs but onely receiues it at the bountifull hands of Almightie God Oh let vs not so
the true God and him alone and that with the whole man in the best of all his powers Q. What is the second Commandement A. Thou shalt not make to thy selfe any grauen Image Exod. 20.4.5.6 Psal 44.21 and 106.35.39 Deut. 4.12 Isa 42.2 Hos 14.8 Hab. 2.18 Math. 15.9 1 Ioh. 5.21 Q. What is the summe hereof A. That we worship God with his owne worship and not our owne deuises Q. What is the third Commandement A. Thou shalt not take the name of the Lord thy God in vaine c. Deut. 28.58 Psal 5.16.17 Dan. 4.34 Math. 6.9 Rom. 11.33 1 Tim. 6.1 Q. What is the summe thereof A. Due reuerence to be shewed in the worship of God Q. What is the fourth Commandement A. Remember thou keepe holy the Sabboth day c. Neh. 13.15 to 22. Exod. 20.8.9.10.11 Isa 58.13 Ier. 17.27 Reu. 1.10 Q. What is the summe of this law A. All diligence in publique Prayer to God and in learning the will of God especially vpon his owne day CHAPTER IIII. Of Charitie Hitherto of holinesse in the first Table Question WHat is that Iustice that we owe to our neighbour Answere That we doe to him as we would he should do to vs. Mark. 12.31 Q. What is the first Commandement of this Table A. Honour thy father and mother c. Exod. 20.12 Q. What is the summe thereof A. Due respect to our superiours inferiours and equalls to honour all according to their place and degree Q. What is the second precept A. Thou shalt not kill Exod. 20.13 Q. What is the summe of it A. Preseruation of life as farre as may stand with the good of the Church and Common wealth Q. What is the third Commandement A. Thou shalt not commit adulterie Exod. 20.14 Q. What is the summe of it A. Chastitie both inward and outward in affection and action Q. What is the fourth Commandement A. Thou shalt not steale Exod. 20.15 Q. VVhat is the summe of it A. Iustice and equitie a vertue that readily giues euery man his owne Q. VVhat is the fift Commandement A. Thou shalt not beare false witnesse c. Exod. 20.16 Q. VVhat is the summe thereof A. Truth and our testimony thereunto as often as it shall lawfully be required Q. VVhat is the sixt Commandement A. Thou shalt not couet Exod. 20.17 Q. VVhat is the summe thereof A. Contentment and resistance against all concupiscence CHAPTER V. Of Prayer Hitherto of the Law Question VVHat is Prayer Answere It is a mouing of God the Father in the name of his Son by the power of his Spirit with things agreeable to his will Rom. 8.27 Ioh. 16.23 Q. Where is the summe of this contained A. In the Lords Prayer Q. How is that divided A. Into a Preface the Petitions and the conclusion Q. What is the Preface A. It is the preparation of the heart in comming to God for as we are to come with boldnesse so must wee also come with reuerence of his Maiestie that filleth the heauens Psal 26.6 and 115.3 Eccl. 5.1 Isa 66.1 Luk. 15.18 Q. VVhat are the words A. Our father which art in heauen Q. How are the petitions devided A. They either concerne God or our selues Q. How many concerne God A. Three Q. How are they devided A. They either concerne his Glory or the meanes of it Q. Which is the petition concerning his Glory A. Hallowed be thy name Where we desire that God in his nature attributes word and workes may be sanctified by vs Leu. 10.3 Ezek. 38.23 Act. 12.23 Q. What are the petitions concerning the meanes of his Glory A. Two The comming of his kingdome and the doing of his will Q. What is meant by thy Kingdome come A. That the kingdome of our Lord Iesus Christ both by the inward working of his spirit and also by the outward meanes may be enlarged daily vntill it be perfected at the comming of Christ to Iudgement Psal 122.6 Isa 62.7 Rom. 14.17 2 Thes 3.1 2 Tim. 4.8 Reu. 22.20 Q. What is meant by the doing of Gods will vpon earth as it is done in heauen A. That all obedience be giuen to God in the most holy and heauenly manner Psal 86.11 and. 119.36 Mal. 1.6 Act. 24.16 Rom. 8.29 1 Thes 4.3 And for want of exact performance daily prayer for pardon with a complaining of our wants Psal 143.2 Rom. 7.18 CHAPTER VI. Of requests for our selues Hitherto of blessings concerning our sanctification of Gods name comming of his kingdome and performance of his will Question VVHat blessings concerne our selues Answer Either such as concerne this life or a better the bodie or the soule Q. What is the petition for this life A. The giuing of vs our daily bread that is that God would prouide for vs all things conuenient for this life walking faithfully in our vocations and in all things submitting to his heauenly will and good pleasure Psal 37.5 Prou. 10.22 and 16.3 and 30.8 Hag. 1.6 1 Tim. 6.8 Q. What are the petitions for a better life A. I regard of the present forgiuenesse of sinne and for future deliuerance out of all temptations that may any wayes draw vs to sinne Q. What meane you by the first A. That all our sinnes may be forgiuen and neuer laid to our charge either to condemne vs here or to confound vs hereafter and that most freely in Iesus Christ and as we heartily forgiue them that haue offended vs wherewith goeth an humble confession of them to God Psal 40.12 Luke 11.4 1 Ioh. 1.9 Confession and deprecation must goe together Q. What meane you by the second A. The not leading or leauing of vs in temptation but his most gracious and mercifull deliuerance of vs out of them all and in this request we either lament our estate to God or complaine of the wicked who molest vs. Deut. 8.2 and 13.3 2 Chron. 32.31 Psal 13.2 and 55.2.3 Hitherto of Petition Q. What is thankesgiuing A. A gratefull acknowledgement of all the benefits of God and ascribing vnto him dominion power and glory for euer and euer Amen And this is the sweet concluding of all our Prayers 1 Chron. 29.11 Psal 29.2.9 2 Cor. 1.20 Phil. 4.6 CHAPTER VII Of Sacraments Question NOw we come to the celebrating of a Sacrament what then is it Answere It is a seale of righteousnesse by faith Rom. 4.11 Q. What are the kinds A. Two Baptisme and the Lords Supper Mat. 26.26 and 28.19 Gen. 17.11.12 Rom. 4.11.1 Cor. 10.1.2.3.4 Q. What is Baptisme A. A Sacrament of our entrance into Christianitie or of our ingrafting into Christ Act 8.12.38 Q. What is the outward signe A. Water with the sprinkling of it in the Name of the Father Sonne and holy Ghost Q. What is signified by it A. The washing away of our sinnes and presenting of vs holy to God the Father Q. What is the Lords Supper A. A Sacrament of our continuance in Christianitie or our daily growing vp with Christ 1. Cor. 11.23 This memorable Banquet
in his workes Iudg. 2.10 They neither knew the Lord nor his workes Psal 78.7 That they might set their hope in God and not forget his workes Exod 6.3 God is first sufficient to performe his promises and then efficient of them Rom. 3.20.22 Abraham beleeued God to be willing and able to doe what he promised Heb. 11.6 God in himselfe all-sufficient and for vs are warder Seeing this is so let vs never prescribe his wisedome hasten his mercy His grace for the present shall be enough for vs his glory will bee more then enough With men the rule is good first try and then trust but with God we must first trust him as sufficient to helpe vs and then try him in his workes and wee may be assured that it is as possible for him to deceiue vs as not to be Either now distrust his being or else confesse thy happinesse and with patience expect his promised consolation Thus may we well hearten and harden our selues for all attempts Q. What is Gods sufficiencie A. Whereby be being all-sufficient in himselfe bee is also all-sufficient for vs. Gen. 17.1.2 Cor. 12.9 Hope of advantage is the Load-stone that drawes the iron hearts of men why then should not God that is rich in mercy haue more suters Alas shall a little absence in performance breede a lingring consumption of friendship Can wee part with earthly things in present possession for hope of better in future reversion and giue the all-sufficient no time for the reture of his promises No age afforded more parasites fewer friends we flatter with God when we say we loue him and leaue him for delay The most are friendly in sight serviceable in expectation hollow in loue trustlesse in experience they will giue God a glad welcome whilst he is a doing for them and as willing afarewell when hee doth desist nay a little withdraw for triall but hee that truely knowes the sufficiencie of his God will wait vpon his efficiencie without grudging Rats and Mice runne to the full Barne leaue it when it is emptie So dung-hill creatures for their bellies serue God and flintch from him in their want Q. What followes from hence A. The consideration of the name Shadai which is compounded of Sha a Relatiue contracted of Asher signifying which or what and Dai a Noune signifying sufficiencie So that the name by this reckoning is thus much he which is sufficiency it selfe Or as others would haue it from Shadh a Pappe all as it were sucking their happinesse from God Others againe of Shadhadb to penetrate or goe through euery thing and so signifies Almightie The Grecians translate it by Antarkees or Pantocrator God being sufficient to blesse his owne and destroy their enemies Gen. 28.3 El-Shadai God which is sufficiencie it selfe blesse thee Ioel. 1.15 As a destruction Mi Shadai from the Almightie who can crush the proudest and stoutest of his enemies Hence may we learne to humble our selues vnder his mightie band and to cast our care vpon him 1. Pet. 5.6.7 Remembring that all our safetie and sufficiencie hangs vpon him Wo then when God our sufficiencie is pleased to try vs with any woe or want then remembring our selues to be but wormes Het vs not turne againe when he treads vpon vs. If hee call for his owne or cut short ours desires it is not for vs to storme or startle but quiet our selues with our trust in him I haue seene ill debters that borrow with prayers and keepe with thankes repay with enmitie Wee certainely mis-take our tenure if we thinke our selues owners when we are but Tenants at will Or take that for absolute gift which our God intends as loane It is Gods great bountie wee may haue right to any thing though not Lordship over it of our very liues we are but keepers no commanders Wee may all say as the poore man did of the Hatchet alas master it is but borrowed Out of Gods sufficiencie comes all ours and therefore it is not for vs to be proud of any thing no more then for vaine whifflers of their borrowed chaines or silly groomes of the Stable of their masters Horses Q. Wherein consists the all-sufficiencie of God A. In essence and subsistence one God three persons He that is sufficient to make vs happei must haue a being to giue being to our happinesse and subsisting that it may exist in vs. Iehovah may giue vs being and yet better not to be then be miserable And surely hee that apprehends no more then the divine essence knowes but himselfe to bee wretched and sure to smart by the hand of divine iustice Iohn 17.3 Eternall life is in knowing the Father the onely true God and Iesies Christ whom he hath sent 2. Cor. 13.13 The loue of the Father to begin the grace of the Senne to dispence and the communion of the of spirit to finish are all necessary to saluation Math. 28.27 Baptize them in the name not names of the father sonne and holy Ghost one name one nature yet with this threefold relation of Father Sonne and Spirit and here our thoughts must walke warily the path is narrow the conceit of three substances or one subsistence is damnable The breaking of Relatiues is the ruine of Substantiues herein if ever heavenly wisedome must bestirre it selfe in directing vs that wee may so sever these apprehensions that none be neglected and so conioynethem that they be not confounded The Sonne is no other thing from the Father and yet another person and so the holy Ghost is no other thing from them both and yet another person And here the gagling geese I meane the Rhemists are worthy to haue their tongues pulled out of their heads and as Hierome sayd of his Vigilantius made into gobbets who not contenting themselues like Shemeies to raile on Caluin and rattle vp our English Students for reading him blaspheme in confuting his blasphemies as they call them That Christ is of God his Father is most true as his eternall essence is taken personally but as the simple nature is considered in it selfe without relation of persons there the essence is the same in all three and not placed all in the first person and borrowed of him by the other Neither shall they nor any other hereticks once bee able to hisse at the reasons or stand before the face of them as the spirit of God layes them downe Exod. 3.14 I will bee could not be predicated of Ghrist if he were not God of himselfe Ioh. 1.2 Christ in regard of his person is said to be with God and in regard of his essence to bee God and therefore as his person is from or with another so his essence is of himselfe Ioh. 17.20 All that is Christs is the Fathers and all that is the Fathers is Christs The Father therefore hauing the Godhead of himselfe it followeth that the Sonne hath it likewise of himselfe Againe it is contradiction of say God of himselfe and God of another
This is eternall life to know the father reconciled in his sonne Retire thy selfe daily into some secret place of meditation and prayer such as Cornelius his leaddes Dauids closet c. and thou shalt finde with Iacob the sweete vision of Angels climbing vp and downe this sacred ladder which stands betwixt heauen and earth at the top of it is the father the whole length of it is in the sonne and the spirit doth firmely fasten vs thereunto that so we may be transported vnto blisse Q. What is here to be obserued A. The names in Scripture that expresse this mystery as Elohim and Adonai Gen. 1.1 Mal. 1.6 Both which words being plurall are ioyned with words of the singular number to shew the vnitie of the persons both in essence and action It is not for euery proflygate professor that liues as he list to be dealing with this divinitie These pearles are not for swine who will laugh at such congruitie as makes one of three and three of one but hee that findes and feeles the conioyned working of the Trinitie will adore it in vnitie ascribing to father sonne and holy Ghost equall authoritie and power in all their workes This as well as the whole rule of well-liuing belongs to the sealed fountaine the spouse of Christ A doctrine not fit to be preached in Gath Askelon to vncircumcised and prophane hearts that will turne euery good thing to their owne destruction The Lord that hath the teaching of all hearts make vs ready for this transcendent learning Q. What secondly is to be obserued A. That the subsistences or persons being the same essence are God and one God Ioh. 1.1 1. Ioh. 5.7 Cut but the hayre from the eye brow saith Augustine and how disfigured will the face looke there is but a small thing taken from the body but a greater matter from the beautie so in these honourable wayes of wisedome wee may not derogate the least iot of Deitie or dignitie from any person Q. What in the third place A. That whatsoeuer Attribute is giuen to the essence may so farre forth be giuen to the subsistences as euery person is infinite eternall incomprehensible c. Exod. 23.20 with 1. Cor. 10.9 Christ hath the same name and authoritie with his Father Ioh. 1.1.2 and 14.1 and 21.17 Phil. 2.6 Heb. 1.3.1 Ioh. 5.20 Rev. 1.11 In all these places the essentiall Attributes of the divine nature are giuen to Christ So likewise to the Spirit Psal 139. Act. 5.3.4 1. Cor. 3.16 Iob 33.4 2 Cor. 13.13 Mat. 18.19 O that we had but in vs the internall principles of faith to rest vpon these three worthies infinitely great and gracious This I am sure as a spring or oyle to the wheeles of our Soules would make them goe smoothly and currantly Make all other yokes light and easie Vndoubtedly the Pipe of Faith would here draw in so much sweete ayre from the precious promises of life that thereby wee should be able to renue our strength and with chearefull spirits lift vp the wing as the Eagle runne and not be weary walke and not faint What shall idle Guls with a Pipe of Tobacco or Cup of Sacke silly smoakie helpes giue life againe to their dull and deadly Spirits And shall not the Saints and servants of three so infinite exhilerate and cheare their hearts with the feeling of their new life so mercifully begun by the father powerfully dispenced by the sonne and perfectly finished by the spirit Where were all this grace if it were not stronger then any Ellebore to evacuate the minde of all feares and griefes It is for nature to be subiect to extremities that is eyther too dull in want or wanton in fruition but grace like a good temper is not sensible of alteration O then that euery easie occasion of pleasure profit or preferment should interrupt vs in these religious intentions and draw vs to gaze like children which if a bird doe but flie in their way cast their eye from their Booke Nay what a shame is it to thinke how hardly we are drawne to learne or listen to this lesson As a beare to the stake as a slaue to the mill or a dullard to the Schoole are wee brought to these studies Q. What in the fourth place A. That all the three persons are God of themselues for an absolute first cannot no not in order be the second or third of any other but a first in all The Sonne because he hath his person from the Father is a second person but not a second God Deut. 6.4 1. Tim. 2.5 1 Ioh. 5.7 All those places that proue God to be one exclude all derivation of essence for one cannot bee multiplied without number Heb. 1.3 The sonne is the image of the person not the essence it were an absurditie to say Christ is the image of himselfe but apt and proper the expresse image of his Father For tho he be no other thing from his Father yet another person Hence wee learne how to expound that speech very God of very God that is the subsistence of the sonne is verily and truly from the subsistence of the father The person begetts not the essence for to beget and be begotten are relatiues yet the essence is absolute But Ioh 5.26 It is giuen to Christ to haue life in himselfe If life then essence c. I answere Christ speakes of life in the text by way of dispensation as he was the Messias and so it is explained ver 27. He hath giuen him authoritie to execute Iudgement because he is the sonne of man The very text makes this common to both persons to haue life in themselues which is the property of the God-head and yet Christ hauing life in himselfe as God hath the same giuen him as Mediator and sonne of man but you will say so he had power to giue himselfe life and therefore the fathers giuing respects his person as well as his office I answere it is true for as the sonne of man receiues subsistence from the sonne of God so the sonne of God receiues subsistence from his father Now working is according to subsisting therefore the life of grace spoken of verse 25. is wrought by the humane nature of Christ as it is sustained by his person and his person being from the father worketh the same life from him so then it is giuen to the sonne in regard of his manner of subsisting to bee the dispenser and disposer of the life of grace whereof the father is the beginner c. But as God he quickeneth whom he will v. 21. and that as he hath life in himselfe Life will and vnderstanding are Attributes of the essence and so simply one in them all Here may the sicke finde a Physitian the broken a balme of Gilead the fearefull a shelter the flyer a refuge and the breath-lesse spirit a blessed rest The sonne of God hath wedded to himselfe our humanitie without all possibilitie of devorce the
and a man as he is composed of a body and reasonable soule so that he is a man in one respect and a Scholler in another Rom. 2.21 Thou that teachest another teachest thou not thy selfe Where you see the same man is to be both master and Scholler I am astonished at so many wonders as I behold enstated and packeted vp in this rich Cabinet of the knowledge of GOD. They that goe downe into the deepes they see the workes and wonders of the Lord. Psal 107.23 But they that goe downe into this deepe are not like to see any thing except they plow with his heyfer that can read vs the darkest riddles Ioh. 14.9.10.11 Christ in this mystery applies two rules of relation the one concerning their mutuall knowledge the other their mutuall being He that hath seene me hath seene my Father that is Philip know one and know both if thou beleeue mee to be the sonne then must thou beleeue my father For it is impossible to conceiue a sonne without a father Againe I am in the father and the father is in me that is our being is mutuall if I were not his sonne he were not my father and if he were not my father I were not his sonne As I haue the being of a sonne from my father so hath he the being of a father from his sonne And hereupon by the necessitie of relation I am in my father and my father is in mee Abraham as a father is in Isaac and Isaac as a sonne is in Abraham but because they are also two distinct men Isaac is also out of Abraham and Abraham out of Isaac But the eternall father and the sonne hauing the same singular essence are personally the one with the other and essentially the one the other Ioh. 1.1 Q. How are they then distinct A. As the man and the Scholler And here to avoyd all doubts and dangers and that a godly appetite may finde what to feed on let reason ruled by Scriptures supply with the defectiue what he either reads not or in reading knowes not Iob. 1.1 The word was with God and the word was God If God in both places be taken in the same sense then the second person is so a concrete with the essence as in reason the essence may be predicated of it and therefore the difference is rationall not reall or if you will haue the argument the essence and subsistence are diverse not opposite They turne sides not backes The essence dissents from the subsistence by reasons apprehension not natures opposition for if they were opposite he that is with God could not be sayd to be God So that the holy Ghost reacheth vs by that phrase that the sonne for manner of subsisting is with the essence as if it were to bee conceiued close by the side of it as the manner of a thing is to the being of it And againe least wee should there mis-take by putting too great a difference as if the manner should differ really from the thing he addes and the same was God So then the difference is very little a diversitie no reall repugnancie They turne aside our apprehension without crossing or contrarietie If God in the first place be taken personally and in the second essentially then with God is with the father and so they are not diverse but contraries not if I may so speake with reuerence as backe to backe but face to face I am thy father thou art therefore my sonne but when I say I am thy father therfore I am not thy sonne in this they are contrary not in the other And therefore wee say the properties are incommunicable I am the begetter therefore not the begotten Yet if I be the begetter thou art my begotten Psal 2.7 So then the Subsistences are contraries with mutuall affection but essence and subsistence are diverse by Logicall apprehension Ioh. 10.30 I and my father are one 1. Ioh. 5.7 These three are one as relatiues or contraries they cannot be one but as subsistences in the same essence they are all one I should be thankefull to my render if he would not suffer idlenesse to deuour the sweete that others sweat for or would but so much as count these labours pleasant as they are prepared to his hand But I feare as the Iassians in Strabo delighted with the musique of an exquisite Harper ran all away as soone as they heard the Fish-market bell ring saue a deafe olde man c. So they that seeme to be delighted with the knowledge of divine things are easily called off by worldly imployments and if any stay by it they profit no more by this Doctrine then the deafe man did by the Harpers ditties The Ministers haue some-thing to doe that breake vp the swarth and sowe it for vs. I shall desire no more but godly attention and patience to weigh all points diligently and with humilitie to yeeld vp their owne fancies to reason The hot and headdie are not to be imployed in the contemplation and search of these truthes for as being suddaine in their actions they seize lightly on that which commeth first to hand so being stiffe in their resolution they are transported with euery preiudicate conceit from one errour to another Giue me therefore a constant and stable student and he shall gaine by this good Q. Doe these relatiue properties adde any thing to the essence A. Nothing but respect and manner of being so that the essence remaineth still pure or meere essence The relation of a father master servant c. are no addition of a new essence Rom. 2.21 The learner and the teacher may bee the same man He is a right Mauchen or gazing stocke that thinkes himselfe a new man because he is a new master As Saul was changed to another man presently vpon his anointing so are men vpon their advancement and according to our ordinary Proverbe Their good and their bloud rises together Now it may not bee taken as it hath beene Other fashions fare and furniture fit them whom favour graceth But alas what is relation to Greatnesse where there is no alteration in goodnesse the man is the same though he haue the respect of a King Q. What is the second thing meant by relatiue properties A. That the Subsistences or persons are distinct by themselues as Relatiues From the essence as we haue said they differ as diverse onely turning aside a little but amongst themselues they differ as contraries hauing mutuall respect for though the sonne be the sonne of the father and the father the father of the sonne yet the father is not the sonne neither is the sonne the father So likewise the holy Ghost proceedeth from the father and the sonne yet is he neither the father nor the sonne A father a sonne being relatiues are contraries yet both of them may be no more then diverse to the same man that is both Mat. 1.2 Abrahambegate Isaac and Isaac begate Iacob c.
both of them before the holy Ghost Order requires that the begetter subsist before the begotten and the Spirants before the Spirit Ioh. 15.26 I will send from the father the Comferter even the spirit of truth As there is an order in subsisting so in working And here the well of life lies open before the godly though their eyes often like Agars are not open to see it whiles miserable worldlings haue neither water nor eyes And because to Christians there can be no comfort in their secret felicities seeing to be happy and not to know it is little aboue miferable let me here fell them some of that spirituall eye-salue which the Spirit commends to the Laodiceans that they may clearely see how well they are in the true apprehension of this order I know it to be vsuall with all men liuing that they doe not much more want that which they haue not then that which they doe not know they haue Assuredly there is nothing but a few scales of ignorance and infidelitie betwixt vs and our happinesse It lies in a narrow compasse but soundly trussed together for it is from the Father in the Sonne by the Spirit to Faith 2. Cor. 13.14 Loue from the Father as the beginner of our happinesse Grace from the Sonne as the dispenser of it And a blessed happy communion from the holy Ghost as the accomplisher or finisher of it Loue Grace and Communion are enough to passe the beleeuer from death to life The father cannot manifest his loue without the grace of his sonne neither can the spirit therein communicate with vs but as he is sent from both after both to manifest the loue of the one in beginning and the grace of the other in dispensing all things needfull for our saluation Thinke not much that this glasse of the word espies that in vs and for vs what our selues see not too much neerenesse oft-times hindereth sight and if for the spots of our owne faces wee trust others eyes and glasses why not this truth for our perfections wee are in heauen and know it not What greater happines then this to be made partakers of the purest Loue richest Grace and choicest Communion Eph. 1.13.15 Our election is begunne by the will counsell and decree of the Father dispensed by the complete and full redemption of the Sonne finished by the powerfull and effectuall application of the Spirit It is not without due consideration why in the beginning of the Apostolicall Epistles Grace and peace are wished from the Father and the Sonne without mention of the Spirit I may and will reine the question shorter then they doe that confound the persons in their workes The Spirit is sent from the Father and the Sonne to witnesse that grace and peace that wee haue from and with them both He that is from them both by inspiration is to them both with vs as lidger in execution When good things are wished from some persons it is requisite that there be some to carry newes of their will and pleasure therein The Church of God hath the glorious Gospell of life and saluation and therein is contained all grace and peace with God but how shall euery soule be certified that he is interessed in those good things except the Father and the Sonne send the Spirit as a witnesse and seale thereof vnto him in particular Therefore Paul in all his Epistles wishing grace and peace from Father and Sonne not mentioning the Spirit obserues the true order of personall subsisting and personall working And therefore peace purchased by grace whereby the Father is reconciled in his Sonne is wished to the Churches the fruition whereof followeth by the worke of the blessed Spirit in all that are ordained to be partakers thereof Q. What kind of properties are these A. Individuall and incommunicable and being giuen to the Father Sonne and holy Ghost make three distinct persons and therefore the Church of God hath done well so to name them though the word be not in all the Scripture for it is a Latine word and therefore cannot be found in the Originalls which are Greeke and Hebrew Thus far haue we freely dipped in this streame and not bin drowned pulled many fragrant roses and not pricked our fingers there is one thing more that may sting vs if godly discretion serue not to sever the good from the ill yet the former lessons well remembred are sufficient to them that are capable of observation and not carelesse of reposition to keepe them from danger but seeing remarkable consideration put into vs by others are as some loofe pearles which for want of filing vpon a string shake out of our pockets it shall be necessary both for the getting and keeping of the treasure of our vnderstanding to expresse it Q. Are then these properties qualities in the divine essence A. They are relatiue affections no inherent qualities for they doe no wayes change or alter the essence but leaue it still simply one I know naturall reason would here send forth distemper into our whole judgement The streame must needs runne like the fountaine and speeds well if at last by many changes of soile it can leaue an ill qualitie behind it so our judgement shall be well purged if by all these passages we can so farre master reason that the fardle of foolish fancies may here be vnloden and God may purely be apprehended as he is in himselfe But what can be expected from this age fitter to looke after Butter-flies or Birds nests or perhaps some gay coat of a Courtier then this sound and solide knowledge of Iehovah-Elohim Or if any trauell this way it is indeed like our yong travellers whose wealth is found to be in their tongues wherein they exceed and excell their parents parrats at home both for that they can speake more and know that they speake so our Aethiopian Christians white onely in the teeth euery where else cole blacke can speake well of God and godlinesse and that is all But God is not so learned for as among the three parts of the body there is one called Impetuous or impulsiue as the spirits which sets all on worke or as Physitians call the Arteries in the body Venas audaces or micantes from their continuall beating and working which running along with the other veines beate knock at euery gate and entrance for the members to take in provision saying as it were to euery part and portion here is meate and nourishment for you so true religion hauing put into vs the royall and celestiall Spirit of Faith calls vpon all powers and parts not to know and speake good things but to liue and practise them Papists teach that a man may and must both make and eate his God to his break-fast this hard meate wee leaue for their stronger mawes yet even here may wee begin with the spoone and offer nothing to our weaker stomackes but discourse of easie digestion Know God and liue by
faith and wee shall haue him for our ever-lasting food CHAPTER X. Of their Distinction Question HOw are these Subsistences or persons to be distinguished Answere They are Father Sonne and holy Ghost or because Relatiues are but two into the relation of Father and Sonne to the spirit which is breathing or sending or of the Father to the Sonne which is begetting Spirantes spiritus Gignens genitus how easie were it to loose our selues in this Discourse How hard not to be over-whelmed with matter of wonder and to finde either beginning or end Loe with these words of relation we are happily waded out of those deepes whereof our conceits can finde no bottomes and now may wee more safely with Peter gird our coat about vs and cast our selues a little into this sea onely we must remember that as those which had wont to swim onely with bladders sinke when they come first to trust to their owne armes so wee may soone plunge our selues if we suffer our owne thoughts to carry vs along in this mystery If any wonder whether this discourse can tend let him consider that of Tertullian Ratio divina in medulla est non in superficie Divinitie is more in the marrow and roote then the rind and surface of things It cannot be doubted but as God is the best being so he is the best life and that the best life is reasonable God therefore is the best vnderstanding Suffer your selues with Abrahams Ramme to be perplexed a while in these bryers that you may be prepared to present your selues for liuing sacrifices holy and acceptable to this dreadfull Trinitie Singula verba plena sunt sensibus as Hierome sayd of the Booke of Iob. As being by nature so vnderstanding by counsell is able to conceiue and beget the image of it selfe and from the one to the other to send a mutuall loue liking onely in the creatures both these are imperfect for nature doth generate to preserue it selfe and vnderstanding conceiues to perfect it selfe No vnderstanding by nature conceiues it selfe and no being by counsell begets it selfe It is therefore the perfection of vnderstanding naturally to conceiue it selfe God doth both speake and worke in Parables as a Father sayth well but here needs nothing be fayned to fasten this truth vpon vs. It shall bee evinced by plaine demonstration The best being and best vnderstanding must needs conceiue the best image of it selfe now in conceiuing it begets it and being begotten by nature is no lesse then the begetter Man by nature begets no lesse then himselfe by counsell hee can conceiue that which is lesse or greater then himselfe so the father by nature can beget no lesse then himselfe though by counsell he conceiued and brought forth a whole world nothing comparable to himselfe in greatnesse or goodnesse Well then in one simple essence there is necessarily a begetter and a begotten and so we haue the subsistences of Father and Sonne He is out of the danger of folly whom a speedie advertisement leaveth wise It is but an holy prevention to be devout vnbidden and to serue God vpon our owne conceits Let vs then see how the second mystery will follow The father in begetting his owne image cannot but loue it naturally and the sonne in being begotten cannot but as naturally loue the begetter And hence proceeds mutuall loue and because it is naturall is no lesse in being then the begetter and begotten from whom it proceeds for the begetter and begotten loue themselues naturally and therefore the Spirit is God and a third subsistence in the divine nature If the persons were eyther greater or lesse one then another then would this absurditie insue vpon it that neither the father could directly conceiue himselfe or father sonne equally loue themselues consequently never inioy their owne happinesse which consists in the full fruition of themselues Heb. 1.3 Christ is said to be the expresse image of the fathers subsistence Some translate it substance or essence which will all come to one passe if substance be taken subiectiuely not causely for the divine essence hath eminently all the excellencies of creatures and therefore vnderstanding which is able to conceiue and in conceiuing to beget which begetting is a relatiue propertie and hence the Subsistence of the Father whereof the Sonne is the expresse image It were as we haue formerly said improper locution to call him the image of the essence for that begets not yet in that is the begetter c. Rom. 15.30 Gal. 5.22 Where loue is giuen to the Spirit not onely as hee worketh it in vs but as he is the mutuall loue both of Father and Sonne and so is sent from both of them to testifie of their loue to vs Rom. 5.5 O that these things in their true worth could affect vs but alas as in a Taverne where many Tables are seene replenished with guests halfe soaked and sowsed in wine all the house resoundeth with laughters cries whoopings and strange noise wherein the sweetest musicke in the world is both neglected and mocked so our age inchanted with rude and ridiculous pastimes gibeth at this holy and heauenly contemplation of the sacred and blessed Trinitie How many doth God suffer to liue and breath which make the Taverne their Temple Indian-smoake their incense Sacke their sacrifice and blasphemous oathes their daily prayers for the loue of this dreadfull Trinitie and the deare loue of your owne soules remember S. Pauls advise Rom. 6.22 Being made free from sinne haue your fruit in holinesse and the end thereof shall be ever-lasting life But I must make my course more speedie and hasten in the long way I haue to goe Hitherto we haue had many Reaches to fetch in our way and beene constrained to winde in by bourds but wee are gotten off the Maine onely the shore is still buttrest with rockes on euery hand the Currents swift the Shallowes many that wee cannot make so fresh a way as wee would Haue but the patience a while and we shall bring thee within the view of the end of our toylesome voyage The ship that hath beene long at Sea discouered many strange Continents and ryvers strugled through many hiddeous tempests escaped many rockes and quick-sands and at length made a rich returne cannot but forget her irkesome Travell and thinke shee is well apaid when shee commeth within the kenne of her owne Countrey and sees the Land lye faire before her So hee that coasts along these severall bankes and bounds of godlinesse and in the Ship of the Church is brought into the mouth of the haven of heaven cannot but with ioy remember all the troubles and afflictions he hath indured in this world In a word vnderstand this but as a letter of advertisement from the Coast whereby thou mayest with the greater ease reape the profit of them that haue travelled before thee Q. What is the relatiue propertie of the Father and the Sonne A. To breath or send forth
Hence Christ was not borne sinnefull because of the holy Ghosts separation not onely of the seed of Mary but likewise of Mary from Ioseph Mary her selfe could not be without sinne because propagated this is onely the priviledge of her sonne who of vnholy seed by the secret operation of the Spirit and separation of a part from the whole tooke that which was most pure and holy CHAPTER XXII Of Redemption Question HItherto of mans Apostasie what is mans Anastasie or returne to God againe Answ It is the ioyfull reduction or bringing of man againe into favour with God Rom. 5.8.9.10 1 Thess 5.9 Here we need not doubt vnder Christ without feare of premunire or offence to the crowne and dignitie of the iustice of God to affirme of faith in the merites of our Saviour that its Gods strong arme and power to the enliuing and sauing of euery soule So that now with a Non obstante we may looke vp to God in Christ and without the law of workes receiue a better estate by the Gospell then ever we inioyed Q. What are the parts of our rising againe A. Two Redemption and application Ioh. 3.14 There is a lifting vp of Christ on his Crosse and a beleeuing in him for life ver 16. Gods loue in giuing his sonne for vs and then application of him by the Spirit Q. What is Redemption A. A satisfaction made vnto the instice of God for man by a Redeemer Rom. 3.24.25.26 And here comes in the speciall worke of the second person thus farre wee haue gone with the Fathers worke both in Creation Providence and now in a speciall manner the Sonne doth manifest himselfe for the Father can goe no further without him How is it wrought A. By a Mediator who doth intercede betwixt God and man the Father is offended and cannot be reconciled without some mediation All was made vnholy when the first Adam sinned It is the second Adam that must rectifie all Moses the servant built the house with a partition wall in the midst Eph. 2.24 Christ the sonne pulled downe that Screene and cast all into one bringing both Iew and Gentile into favour with God The worke therefore is more properly a mediation then a redemption or a redemption by mediation 1 Tim. 2.5 Q. Who is the Mediator A. Iesus Christ both God and man who yesterday to day and for ever is the Saviour of mankinde They that were yesterday yea from the worlds beginning were saued by him alone so they that liue to day or shall come afterwards into the world doe all expect for salvation by him Heb. 13.8 He redeemes because we are captiues he mediates because there is a controversie betwixt God and vs and that continually because Gods wrath would ever be breaking forth except our Mediator stood in the gap for vs. Q. Why is Christ called Iesus A. Because the end of his mediation was to bring vs to saluation Moses brings the people into the wildernesse but Ioshna a type of Christ into Canaan Moses dies in the desert and sees not the promised land shewing plainely that the law can lead vs into desolation but Christ and the Gospell must bring vs out of it Zerubbabel a Captaine of Gods people and a type of the law carries them out of captivitie so the law when it sayth Doe and liue shewes plainely how man may be saued but Ioshua a priest or sacrificer must be ioyned with him or else in Canaan it selfe the people were to be cast out againe These were liuely types of Christ by whom alone wee are brought to heaven and confirmed in the happinesse of it Math. 1.21 1 Tim. 2.5.6 Q. Why Christ A. As Iesus is the proper name so this is the name of his office and it signifies his anointing Kings Priests and Prophets were all anointed as types of Christ to come Henee the name Messias in whom the materiall anointing ceaseth he receiued the thing signified by it aboue all his fellowes Psal 45.7 Luk. 4.18 Act. 4.27 and 10.38 Heb. 1.9 1 King 19.1 Lev. 8.12 1 King 19.16 Both the Testaments tell vs of Christ bequeathed and teach vs that hee was that Christ that is described in both hence in the old Testament we haue Priestly Princely and Propheticall Bookes so in the new the Gospels are regall shewing that Christ was that King of the Iewes The Epistles are more sacerdoticall beginning for the most part with prayers and supplications And the Revelation of Saint Iohn is meerely Propheticall And all these are necessary in Christ to make him a complete Saviour we stand in need of them all and of their daily exercise Q. Why should Christ be a Prophet A. That he might reveale vnto man the will of his Father and be the onely Doctor of the Church Luk. 4.18 Christ was anointed to preach the Gospell Deut. 18.15.18 Math. 21.11 Luk. 7.16 Q. Why a Priest A. That he might make a full ationement with the Father for man and reconcile vs daily vnto him both by his expiation and intercession Math. 20.28 Luk. 4.18 1 Ioh. 2.2 4.10 Psal 110.4 Zech. 6.13 Heb. 5.6 7.3 Q. Why a King A. That he might rule and governe them whom as a Prophet he had taught and as a Priest he had reconciled to his Father subduing his and their enemies and procuring them peace and prosperitie continually Psal 2.6 Math. 21.5 Rev. 17.14 19.16 Q. Why God and man A. That he might redeeme vs by paying a price sufficient as likewise being Mediator he might communicate with both natures which were by him to be reconciled that being inferior to his Father as touching his manhood and superior to man as touching his God-head he might the better bring both together againe Gal. 3.20 Phil. 2.6.7 1 Tim. 2.5 Heb. 8.6 and 9.15 and 12.24 Hence in Hebrew the name Immanuel and in Greeke Theanthroopos Isa 7.14 God-man or God with vs and in our flesh Q. What is here to be observed A. Two things The distinction of these two natures and their personall vnion Io. 1.1 The word was God v. 14 The word was made flesh Truely God truely man and yet but one Mediator Q. What is the distinction A. Whereby the two natures remaine distinct in him both in themselues and their properties Math. 28.20 Vbiquitie is proper to the divinitie of Christ and not his humanitie Ioh. 16.7 Absence proper to the humane nature 1 Tim. 3.16 God manifested in the flesh not confounded with it 1 Pet. 1.18 Dying and quickning are proper to the distinct natures of Christ Yet this we are to vnderstand that there is a tropicall communion of properties in regard of the whole wherein these parts are vnited as God dies that is he that is both God and man The people thought Christ did contradict himselfe and the Scriptures Ioh. 12.35 Messias abideth for ever and thou sayest he dieth c. Both these are true Messias liueth when he dieth and dyeth when he liueth There was never
our old Apostasie to keepe the heart in vre with God is the highest taske of a Christian Good motions are not frequent but aboue all the constancy of a good disposition is most rare and hard God knowing this leaues his Church an order of policy to keepe vnder corruption and advance grace And it were an happy thing if Gods Ministers could be as happy as Tradesmen for a Carpenter in the morning shall finde his worke as he left it the evening before but Gods Ministers are often to begin againe and like Wyer-drawers are faine to goe forward by going backward Hence they haue power to binde and loose loose and binde God by them assaying all meanes to saue some Paul reioyced to see the good order of the Church Colos 2.5 And commended this point to Timothy who was to succeed him in the government of Gods house 1 Tim. 3.15 Q. What are the parts and members of Congregations A. They are eyther the Governours or Governed In the militant Church God hath set Captaines to teach and Souldiers to learne and both faithfully to wage warie against the enemy Eph. 4.11.12 and 6.10.11 Q. What are the Governours A. They are those that are appointed of God for the looking to the Congregations over which they are set for the edification thereof Act. 20.28 1 Pet. 5.1.2.3.4 These are called Gods right foote Rev. 10.2 and are to lead the way Hence it is the error of the Separation in the constitution and reformation of Churches to set the left legge before the right God hath ever constituted and planted Churches by his Ministers and reformed them both by Magistrates and Ministers It is vsurpation in the people to adventure vpon either they are to reforme themselues but Churches and their government is referred of God to the Pastour and the Prince Q. Wherein stands the power of the Pastours over the people A. In the power of the Keyes whereby they are able to open or shut heauen bind or loose sinners Math. 16.19 and 18.17.18 1 Cor. 5.4.5 Yet wee are to vnderstand that the principall authoritie is in Christ the ministery in men 2 Cor. 5.18.19.20 Rev. 3.7 Q. What is binding A. That authoritie whereby they might correct a brother that should walke inordinately 1 Cor. 5.5 Q. What degrees were to be vsed therein A. First Admonition and that was done privately by a brother which should finde him walking inordinately whom if he did heare it was to goe no further but if hee would not heare him then the party admonishing was to take two or three more for witnesses and to admonish him before them and if he would not hearken to all these they were to tell the Governours who also did admonish him Math. 18.15.16.17.18.19.20 Q. What was the second degree A. If Admonition would not prevaile with the offender then proceeded the Governours to suspension and so did bind the delinquent from comming to the holy Communion and if this suspension prevailed not then followed the excommunication of him and it was also either the greater or the lesser the Church still vsing moderation first therefore the lesser was vsed whiles there was any hope of reclaiming the party offending then the greater when his case was desperate 1 Cor. 5.4 1 Tim. 1.20 Tit. 3.10 Gal. 1.8 Rom. 9.3 1 Cor. 16.22 Q. What is absolution A. A receiuing againe of the offender into the Church vpon his true repentance 2 Cor. 2.6.10 God would not haue them to perish that repent of their former evils but to be comforted of their brethren least over much sorrow should swallow them vp 2 Cor. 2.7.11 In schooles it is necessary not onely that precepts be taught but that the practise of them be vrged and the diligent incouraged so in the Church it is needfull that men be not onely instructed but pressed and strained to a holy life for not the hearers of the law but the doors shall be saued Q. How many sort of Governors are in the Church A. Two The principall and the ministeriall This government is spirituall and concernes the Soule and therefore there must be a teaching of the heart as well as the eare here is need of inspiration with instruction 1 Cor. 3.6 Psal 63.1 and 143.10.11 Cant. 4.15 Q. Who are the principall Governours A. The Father the Sonne and the holy Ghost The father is the chiefe agent in the Church for no man commeth to the Sonne except the Father draw him Ioh. 6.44 And none can come vnto the Father but by the Sonne Ioh. 14.16 Neither can any say that Iesus is his Lord but by the Spirit 1 Cor. 12.3 or that he is Gods child by free adoption Rom. 8.16 The Church is one with Christ as he is one with his Father Ioh. 17.21.22.23 not in nature but in the worke of our Redemption Q. What are the Ministers A. Such as are appointed of the principall to be labourers together with them in this worke 1 Cor. 3.9 They are called vnder-rowers Luk. 1.2 because vnder Christ the Master Pilote they helpe forward the ship of the Church towards the haven of heaven Men that are subiect to the same passions with vs are fittest to deale for vs. Exod. 20.19 Iam. 5.17 Thus we see how God is alone in the principall worke and principall in the ministeriall And though he parts labour with his servants yet not possession It is enough for the labourer if he haue his hire his penny men doe not vse to devide their ground with the plow man or their house with the Mason He that hath the Bride is the Bridegroome Ioh. 3.29 so is not he that prepareth and presenteth her 2 Cor. 11.2 so is not he that standeth by and reioyceth to heare the Bridegroomes voyce All the Apostles call themselues servants not Lords of Gods inheritance Rom. 1.1 1 Pet. 5.3 Moses as a servant in his Lords house Christ as the sonne over his owne house Heb. 3.5.6 Church-men are the Churches and not the Church theirs that the Church with them may bee Christs and hee Gods Q. How are the Ministers devided A. They are either ordinary or extraordinary Such were the times wherein the Church had need of extraordinary teaching that the truth of Religion might depend vpon God and not the devices of men and here the Lord had respect vnto his Maiestie and excellencie and therefore did immediately communicate himselfe with a few least over-much familiaritie should breed contempt both of himselfe and his ordinances No Prince will speake to euery man but keepe state with his subiects that they may reverence him the more Eph. 4.11 Q. What were the extraordinary A. Such as were immediately called of God All arts are the wisedome of God and by creation might bee read in the creatures but this art of Divinitie by sin is blotted out and therefore is to bee learned by immediate revelation Hence God extraordinarily calleth some and reveales his will to them that they may reveale it to others Exod. 4.15.16
hope of better in reversion and shall we sticke at any worldly pelfe for the gaining of heaven Fie on such children as with Esau would sell this birth-right for a messe of this worlds pottage Lord make mee one of thy heires and I will be content to waite thy leisure for my pleasure in inioying Q. Hitherto of our being in Christ what is our coalition or growing vp with him A. It is our daily putting off of the old man with his corruptions and the putting on of the new man with his daily renewing in righteousnesse and true holinesse Ephes 4.22.23.24 2 Cor. 5.17 Gal. 2.20 and 5.24 They that are in Christ cannot but be new creatures and such as are daily crucifiers of sinne Q. What are the parts or rather degrees of this our coalition A. Regeneration and glorification Being adopted of the Father it is fit wee should come forth as his children therefore it pleaseth the Father of his owne will to beget vs with the word of truth Iam. 1.18 1 Pet. 1.23 First there is a divine conception of the adopted Sonnes of God and secondly a bringing forth of that worke Christ was conceiued in the wombe of the Virgin by the worke of the Spirit so must his brethren be conceiued in the wombe of the Church by the same Spirit Psal 110.3 Christ told Nicodemus that he was to be re-borne or else hee should never see glory Ioh. 3.3 Regeneration is as the conception Glorification as the nativitie or happy birth day The passion dayes of the Martyrs were called of old Natalitiasalutis the birth dayes of their salvation and that as well for festivitie as the nativitie it selfe Thus from an obscure conception we come to a glorious birth 1 Ioh. 3.2 Q. What is Regeneration A. It is as it were a new conception of vs in the wombe of the Church by the spirit of God and that of the incorruptible seed of the Word whereby our corrupt nature is begotten againe or restored to the image of God 1 Pet. 1.3 2 Pet. 1.4 Tit. 3.5 Gal. 4.6 2 Cor. 3.17 Colos 5.9.10 Eph. 4.23 Which is of the whole man and in this life is perfect in the parts though imperfect in the degrees as a child is a perfect man before he come to his full age And this may be called our sanctification whereby of vnholy wee are renewed by the holy Spirit to the image of our heauenly Father And here we are to consider two degrees of our sanctification the first is the inchoation or beginning of it the second is the processe or passing forward to greater perfection hence Rom. 8.30 our glorification followes our iustification sanctification being no other thing then a degree thereof still proceeding profiting and perfiting in true holinesse which is the greatest reward of godlinesse for as to doe ill and continue therein is the greatest misery so to doe well and persevere therein is the greatest felicitie Glory is the reward of vertue and God cannot crowne his servants better then with an increase of grace Now this progresse is orderly and begins in the Soule even in the very marrow and spirit thereof and so proceeds to the outward man and the actions thereof Ier. 4.14 Eph. 4.23.25.26.27.28 First conversion then conversation And here alas how many set the Cart before the Horse and beginne to change their liues before their lusts their hands before their hearts to purge the channell when the fountaine is corrupt and apply remedies to the head when the paine is caused from the impuritie of the stomacke What is this but to loppe off the boughes and never lay the Axe to the roote of the tree to prune the Vine that it may sprout the more Miserable experience shewes how such disordered beginnings come to miserable endings Many seeme to abstaine from sinnes which they never abhorre and leaue some evils which they loath not and so like swine wallow in them againe or like dogs follow their former vomit she wing plainly they did never inwardly distast those sinnes which for a time outwardly they neglected Againe as wee are to obserue order so wee are to labour for a thorow change 1 Thess 5.23 Holinesse as a dram of Muske perfumes the whole boxe of oyntment or is placed in the Soule as the heart in the body for the conveying of life to all the parts Some turne from one sinne to another others like Aethiopians are white onely in the teeth that is in verball profession else-where cole blacke in conversation they speake well and that 's all Others thinke it is well if they turne their mindes from error though they never change their wills from evill as a reformed Papist but an vnreformed Protestant as wanton in truth as ever he was wilde in error others againe thinke they haue done God good service if they giue halfe the turne as prostrating their bodies to Idoles when God shall haue their hearts or on the contrary when God hath their bodies they suffer the Devill to haue their Soules When mens bodies are in Sacello their hearts as Augustine complaineth are at home in saccellis suis Many by their looke and language out-face the congregation whiles their hearts are running and roving after covetousnesse If wee will beleeue eyther Phylosophy or experience wee shall finde our hearts where they loue not where they liue Lastly others resolue to giue all to God yet haue a leering eye and a squint respect vnto some of their sinnes with Lots wife casting a longing looke after their old Sodome Know the rule of the Schoole to be most certaine that as vertues so vices are coupled together and though in conversion to temporall good they looke diverse wayes yet in regard of aversion from eternall good they beare all one face Yet this must be added for the comfort of the weake that vnperfect sanctification if it be vnpartiall is accepted of God Onely let vs as the aire from darke to light in the dawning of the day proceed by degrees to our noone in grace or as the water from cold to luke-warme and then to heat so let vs haue our soules benummed with sinne warmed with grace and then further heated with true zeale and ferveneie Q. What are the affections or properties of Regeneration A. They are either from the death of Christ our mortification of sinne or his resurrection our vivification in righteousnesse and from hence our spirituall warre betweene corruption dying in vs and righteousnesse rising and growing in vs. Mortification is a daily dying to sinne by applying Christs death to our selues 2 King 13.21 The dead body no sooner touched the bones of Elisha but it was revived againe so wee no sooner touch Christ but he crucifies sinne in vs and reviues vs in the spirit Rom. 6.2.11 and. 7.4 Colos 3.3 Rom. 6.6 Vivification is a dally rising to newnesse of life by the vertue of Christs resurrection Ioh. 5.11 Eph. 2.4.5 The spirituall battell is waged betweene the part corrupted and
therefore as the Logicke in the distribution so the Arithmetick in the number proues Gods vncontroulable wisedome in the removall of the Sabboth from the last member to the first Divines call or rather miscall the Sabboth the eight day for eight is no part of seven onely in succession of time the next day after the seventh is the eight but this is not considerable in the precept which commands one of seven and not one of eight Thirdly the end of this separation is holinesse and rest that a part of our time should solemnly be imployed for the sanctification of the whole is as reasonable as the authour who doth all things in waight and measure Againe by holinesse wee are to enter into our perpetuall rest and therefore it is requisite that a part of time should be a Sabboth here because wee looke for an everlasting Sabboth hereafter and that all our time shall be turned into an holy rest from sinne and sorrow Heb. 4.11 As God the Father rested after his workes of creation and commanded the creature to imitate him therein so God the Sonne after his workes of Redemption finished in his humiliation rested in heaven And Dauid tells vs Psal 118.24 that even Christ being refused in his humiliation and made the head stone of the corner in his exaltation brought to passe a marvellous worke in our eyes and thereupon concludes This is the day which the Lord hath made wee will retoyce and be glad in it This day of Christs resurrection excells all other and so is iustly our Sabboth and kept by vs as a pledge of our resurrection and entrance into glory Fourthly the lawgiuer is fayd to speake all these words Exod. 20.1 Even these ten words Deut. 4.13 and therefore let them looke to it that dare make them nine Good Surgeans and Physitians loue their patients when they are cruell to their diseases I cannot but count it a damnable errour to detract one word from ten They were all giuen equally in fire and in fire shall equally be required They were all written in tables of stone because they were first written in the tables of our hearts which as then lost all like letters written in water and are now as hard to receiue againe as the very stones the ceremoniall Law was better remembred then the morall and of all the moralls this hath the memento men naturally being most opposite vnto it Oft times that which wee know not through our sloth the same by teares is made knowne vnto vs. And an afflicted mind certainly findeth out a fault committed and the guilt which she remembreth not in securitie shee clearely perceiueth being troubled He that findes and feeles his owne dulnesse on this day will judge the breach greater then of a ceremony Lastly holinesse is the substance of the precept and that is as morall in the solemne worship of God as the hauing of a God or worshipping of him with reverence But if pietie could not prevaile me thinkes policie should men needing no teachers to be negligent in their duties To conclude the point this first day of the weeke is according to creation for measure and manner And that is from evening to evening or from darkenesse to darkenesse Gen. 1.5 Q. What is here forbidden A. The imployment of the day to any other vse to the hinderance of any holy exercise Pietie is no Ceremony and in that we are as strictly bound to the observation of it as ever were the Iewes wherein wee doe not Iudaize but moralize in true holinesse Isa 58.13 Q. What is the law concerning the loue of our neighbours A. That wee doe to them as wee would they should doe to vs. Mark. 12.31 Math. 7.12 The loue of man begins at our selues and as we in loue are ready to doe all good to our selues and prevent all hurt so must wee from the same fountaine be in readinesse to helpe our neighbour how ill doth any man deserue to haue an Occan of mercy powred on him that will not let one drop of it fall vpon his brother c Q. Where is this commanded A. As the former in the first table so this in the second and our loue of man is the declaration of our loue of God 1 Ioh. 4.20 He that loueth not his brother whom he hath seene how can he loue God whom he never saw The Devill when he cannot bring a man who hath knowne God to confront and despise him directly he entreth him with this politicke traine first makes him bold to trample downe his image and then at length brings him to despise God Q. How doth the second table concerne our neighbour A. It consists either in the observation of due order or preservation of him and his Honour is the first fruit of loue and then preservation of the life and good things of him whom wee honour If wee must loue our neighbours as our selues then must wee keepe the same order with them that wee would haue kept with our selues It is bred in the nature of man either to wish there were no authoritie or none aboue himselfe Q. What is the law concerning due respect A. The fift or the first Commandement of the second Table Exod. 20.12 Hononr thy father and mother c. Where wee are commanded all due respect to our superiours inferiours equalls in what condition soever and forbidden all neglect of dutie in this kinde Lev. 19.3 Colos 3.20 Luk. 2.51 Ephes 6.5 1 Pet. 2.18 1 Tim. 6.1 Rom. 15.1 Q. What is the law of preservation A. It is eyther in the preservation of life or the good things thereof If wee giue to all due honour wee will haue respect to life aboue all other things neither will we be negligent of those things wherewith God himselfe hath honoured the liues of men Q. What is the law concerning life A. The sixt Commandement Exod. 20.13 Thou shalt not kill Where is commanded whatsoeuer may conduce to the preservation of life and forbidden whatsoever may preiudice the same vnlawfully Deut. 24.14 Ephes 4.32 1 Ioh. 3.5 And here appeares the vertue of fortitude Q. What are the good things of life A. They eyther concerne the body or the goods and good name of man or the whole man for the last Commandement teacheth vs to doe our duty in all most freely without either stop or stay here must be no if or and. If concupiscence make any resistence wee faile in the worke of our loue Q. What is the law concerning chastitie A. The seventh Commandement or the third of the second Table Exod. 20.14 Thou shick not commit adultery Where chastie in thought word and deed is commanded and all kind of vncleanenesse whatsoeuer forbidden Pro. 6.13 Ier. 5.8 Math. 7.27 1 Cor. 6.9 Gal. 5.19 2 Pet. 2.14 and here appearrs the vertue of Temperance Q. What is the law of riches A. The eight Commandement 20.15 Thou shalt not steale where all vprightnesse in dealing is commanded and all corrupt and false
that the parts doe euer or at least should follow the nature and processe of the whole Our common Mother in and by whom we are all borne 〈◊〉 brought 〈◊〉 Christians challengeth our first seruice And because some of you as well as my selfe haue enioyed so excellent a Nurse and Foster mother cherishing and feeding vs with the purest and most pleasant liquor til we came to some full and perfect age wee should doe amisse if wee should forget her in the chiefest and noblest of our thoughts To you therefore I come as being sent from the brests of my Mother to giue you a taste of her milke Onely remember who it is that must giue the increase both to her in labouring and you in profiting Rebecca may Cooke the Venison but Isaack must giue the blessing We can but speake to the eare God must speake to the Conscience I wish we could condescend to the infancie of our Nurcelings and become all vnto all rather studying to make our people Schollers then to shew our selues Schollers vnto them When the Iewes heard Paul Act. 22.2 to speake in their mother tongue they both kept the more silence and gaue the better audidence Accept therefore the following Treatise as a due acknowledgement of my loue and thankefulnesse wishing not onely with Philosophers prosperitie Physitians health the common people ioy Romanes safetie S. Paul welfare but also with our blessed Sauiour Mar. 9.50 Peace powdred with pietie otherwise these congratulations of our ioy shall but aequalize a drunken Nabals Sheepe sheering or the fatting of some Epicurean hogges or the celebration of the festivall revels of the dissolute crue whose dyet and dainties are the Devils food Cleanse therefore the Augean stables of our drunken Tavernes and Tipling houses with all the blind vaults of professed filthinesse The Citie of Alexandria in Egypt nourished the great Bird Ibis to devoure the garbage and offall of it and to cleanse the streetes but he left of his owne filth and beastlinesse more noysome behinde him They are the Devils deputies not Gods who being set in their places like the Kites feed themselues with the offalls of the people I meane bribes to pervert the course of Iustice They who in reformation seeme to amend the exorbitances of their places and doe it not heartily imitate the Physitian who in an Hecticall body laboureth to kill the itch c. Rouze vp your spirits awaken your Christian courage and set your selues heartily against the crying sinnes of these times But I must take heed least I runne into the inconvenience obiected by that Spartane to the Athenians That wise men did consult and the ignorant giue sentence We may easily iudge our superiours consulting of remedies to be guilty of the increasing of the maladies and mischiefes of the State Drunkennesse and the nurseries of it vsurping Sobrieties kingdome as Adoniah did Salomons haue gotten so strong an head that they can hardly be resisted Onely let the Magistrate take to himselfe a firme forehead couragious heart busie hands and not partiall execute lawes with strictnesse and resolution and God shall blesse the same with happie successe If otherwise God will suffer wickednesse to punish it selfe and that no power can turne the streame because God will haue it carry the offenders headlong to their perpetuall ruine and his owne revenge yet must the good Magistrate even swimme against the tyde knowing that without conquest it is glorious to haue resisted in this alone he were an enemie if he should doe nothing because he sees so little good come of all his traveile Let but worthy Magistrates the endeuour be yours and you may with comfort leaue the successe to God and so I cease neuer ceasing to pray for you Yours in all Christian dutie and seruice IOHN YATES ⧠An advertisement to the READER THe truth and triall of this treatise carefull Reader may I hope the better be accepted without distrust or distaste because it hath passed thorow the fire fanne and furnace of two iudicious and learned Divines whom for honours sake I am bound to mention vnto thee The one is the Reverend and worshipfull Mr Tho Goad Dr of Divinitie by whose labour this worke is carefully corrected and iudiciously supplied where it might offend through want or weaknesse in any part or power of it his starres or his spits that I may vse Origens notes haue beene welcome to this my Tractate I expected his vnpartiall sentence and he hath done iustly to shut his friend out of doores while this worke was discussed Know therefore with me good Reader by whom thou hast profited and be thankfull The other is Mr Alexander Richardson now deceased to whom I haue done the office of a Christian brother in raysing vp seed to the dead to continue his name that his memory and worth might not be put out of Israel This skilfull Artist hath cast and coyned the heads and I would to God he had handled them before his death Some few specialties are vpon necessary cause altered but they are of so small moment that they make no great breach in the body neither in thy knowledge in viewing of the order and methode of Religion I know if the discourse as well as the heads had proceeded from the same hand they would haue beene more accurate and perfect A shaft shot by the hand of a Gyant and a childe differ much yet will I not in a fond admiration and apish imitation of any person make all his deeds and doctrines like the reflection of a looking glasse to frame all thoughts and things by his shadow This were but to catch Doterels and shew feats of actiuitie to deceiue the simple Againe if some little thing be censured in the first inventor I hope they that loue him will not thinke as good friends as they deale with him like Gnatts which after they haue made a sweete kinde of Musicke euermore sting before they depart I feare not thy profit in it if thou will submit both it and thy selfe to the true touch-stone I meane the sacred Scriptures otherwise with Perillus thou mayest perish in thy owne inventions and thine owne cunning at the last will fayle thee and leaue thee as Absolons Mule left his rebellious Master betweene heauen and earth Consider therefore what is said and the Lord giue thee vnderstanding in all things that thou mayest be no lesse wise then good Amen ¶ The Table of Religion containing the Creed the ten Commandements the Lords Prayer and the Sacraments Religion whose parts are Faith it selfe In God Which is euery mans owne I beleeve who is one in essence In three persons Father Almightie Maker of heauen earth Sonne who is by name Iesus Christ. that onely begotten our Lord. who humbled himselfe in Life by being both Conceived by the holy Ghost Borne of the Virgin Mary and by Suffering vnder Pontius Pilate being Crucified Death Dying and being buried descended into hell Exalted First by rising againe from the dead
As likewise most absurde to hold one and the selfe same nature begotten vnbegotten for so there should be a first second and third nature as there is a first second and third person and so three Gods as well as three persons But this will better appeare by the sequele Oh the necessitie of this high knowledge which who attaines not may babble when he prayeth and bee superstitious when he worshippeth Onely here is our greater helpe that we haue the manhood of Christ as a Iacobs ladder to climbe vp to the God-head Ioh. 1.18 No man hath seene God at any time the onely begotten sonne of the Father as out of his bosome hath revealed him vnto vs. So that in this intricate way to the throne of grace it will not availe vs as we now stand except we take with vs the second person as a Mediator whose presence and merits must giue passage acceptance and vigour to our prayers Christians must therefore learne to ascend from earth to heauen and from one heaven to another CHAPTER IIII. Of Gods Essence Question VVHat is Gods Essence Answere It is that whereby be is the first and most absolute being Being is that whereby a thing is truely and really in essence or existence And it is either the first being or that which is from the first Now God is the first Isa 41.4 and 48.12 and therefore essentially one Isa 46.9 Deut. 6.4 Eth. 4.6 Furthermore God is absolute as being independent from any other There was a first man and a first in euery kinde of creature but no absolute first saue God Exed 3.14 Ioh. 8.58 If any aske me why wee define the essence of God seeing wee formerly sayd it was not knowne of vs our answere is wee define it relatiuely not simply to wit as it is a first and that absolute first being is knowne best in it selfe and so is God for there is nothing more intelligible then he yet of vs nothing is lesse knowne we come to him by seconds and the begins of other things Which proue necessarily a first and that absolutely for two will proue one to goe before and dependent beings will proue an independent The Sunne beames are more visible to our eyes when they are cast obliquely vpon their obiects then when they fall directly so wee must shew you God rather in the blessings we receiue from him then those excellencies which are in him It is the best and the longest lesson even thus to learne him and of surest vse which alone if wee take not out it were better not to haue liued Oh that we would often exercise to acquaint our nature and draw it into some familiaricie with God the very soule and being of it And though at first wee make but our fire of greene wood yet not to bee tyred with blowing vntill our devotions be set on flame If we endeuour God will helpe by enlightning our vnderstandings till we be wholly enflamed with a loue of him And as Moses by often talking with God had a glorious glistering set vpon his countenance so wee by our often frequenting conference with God in prayers and meditations shall finde in our selues though not suddenly yet in time a most heavenly change Q. What followes from hence A. The observation of the essentiall name of God as Lehovah Iah Eheie The first word delivers vnto vs such an essence as ever was is and shall be Rev. 3.14 Ie is a note of the Future tense Ho of the Present and Vah of the Preterperfect tense and so is well expounded Rev. 1.8 But ill expounded by those which by them would vnderstand the Trinitie giuing the present to the Father past to the sonne and to come to the Spirit Yet it is true the Father workes of himselfe and as the present begins time so he the action it is also true that the Sonne works from him and therefore passeth on the action as that which is past doth time Neyther can this be denyed but that the Spirit worketh from them both and so finisheth te action as the future doth the poynts and periods of time But this word is essentiall and not personall and therefore is giuen of God to expresse the essence not the persons Iah is contracted of Iehovah not to signifie a diminute God as if it were the diminutiue thereof but still for essence and present being Neither is it applyed to Christ humbled in the flesh as if that were the diminution of it but it is the denomination of one and thee selfe same glorious essence in all the persons Eheie is as much as I will be which no creature can peremptorily affirme Time changeth all things and there is none that hath the command of it but he alone that gaue it beginning and continuance and to whom the account of our very houres are due and best knowne But I must not lead you from Elins into the wildernesse and leauing the wells of water trouble you with the barrennesse of mans braine Take these Texts of Scripture for confirmation and further illustration Exod. 3.14 and 15.2.3 Psal 68.4 Isa 42.8 Happy are we that wee rest vpon such a being and may enioy all things in him and him in all things nothing in it selfe so shall our ioyes neyther change nor perish for how ever the things themselues may alter and fade yet he in whom they are ours is ever like himselfe constant and everlasting Q. What followes in the second place A. That God is free and voyd of all power either to be or be otherwise then he is And therefore faith rests vpon a most substantiall and immutable being Hee hath neither causes to over power him or accidents to change him and so he is aboue all substantiall and accidentall power Causes prevaile in euery creature but the Creator is voyde of them And hereupon God is from himselfe of himselfe through himselfe and or himselfe He that is Anâ—â—tios without causes is Autoon God of himselfe yea in vertue and power more then all causes to himselfe Goe then yee wise Idolatrous Parasites and erect Shrines and offer sacrifices to your God the world and seeke to please him with your base servile devotions it shall be long enough ere such religion shall make you happie you shall at last for sake those Altars emptie and sorrowfull for both you your God are beholding to a better being then your selues How ridiculous is it to plead for an Idollgod that hath all the causes put vpon him What fooles will be perswaded to resigne vp their owne eye-sight and to looke thorow such spectacles as very sottishnesse doth temper for them I will her presume to presse in with an easie determination although it seeme to me to be no other then a plaine quarrell betweene stomacke and discretion a small deale of wisedome might decide it especially considering that all things are from God and God alone from himselfe Blush ye Gentiles that vse a Smith and Carpenter so
our proceedings hauing learned by experience the wisedome and holinesse of our God It is for them to murmure and mutter that either know not God or know him displeased with them Alas foolish wormes what doe wee turning againe when hee â—eads vpon vs If we be his why pine we at that which is good for vs yea best for that must ever bee best to vs which he seeth best and that he sees best which he sendeth His will is the rule of his actions and his goodnesse of his will It is therefore our dutie to submit vnto him in all things If he strike the rod must be kissed in silence and glory giuen to the hand that rules it It is no small part of his rare vertues to worke our good by affliction and therefore wee may be incouraged to rest vpon him in all estates Q. What followes from hence A. Gods most absolute happinesse both in action and contemplation Whereby he is freed from all evill abounding with all good sufficiently contenting himselfe with himselfe and no wayes standing in need of any other 1. Tim. 1.11 and 6.15.1 Ioh. 1.5 Psal 16.2 vnd 50.7 to 14. Hag. 2.8 Behold now yee ambitious spirits how ye may truely rise to more then ever the sonnes of Zebedee desired to aspire vnto Waiting is the way to raigning serue him which is thus happy though without apparent wages he will pay sure if slow Liue well and thou mayest liue in expectation as those which after some terme of their cottage expired are assured they shall haue a marble palace built for them O let vs thinke that the dayes and moneths passe slowly away till then ever looking vp to him that is the finisher of our faith and remembring that for the new heavens our hearts must be made new before hand Let worldlings like a company of idle boyes scramble for the figges of this life it is for wise men to take them if they fall in their bosomes whose maine care is to be found acceptable in the day of the Lord. Worldly vanities which are alwayes ther owne cut-throats by their owne crossing and contrarietie are to be abandoned of Christians who casting away all weake diffidences know how to trust God with his owne Waite thou on the Lord and keepe his way and he shall exalt thee Psal 37.34 It is he that will fulfill all the good pleasure of his goodnesse and the worke of faith with power 2. Thess 1.11 O that hee would purge out of our minds and memories that ambition and vanitie which so bewitches them with the loue of pompes and glories of this perishing and ending world which in the breathing of a breath wee may loath loose leaue and despise as nothing and would graffe in them a pure and single eye to behold the eternall blisse which seene breedeth loue and loued conducts vs to heaven Here to as high a tide as wee shall rise in our desires of wealth and well-fare to as low an ebbe shall we fall in our hopes thereof Seeing then we looke for better things in the heavens let vs be diligent that we may be found of him in peace without spot and blamelesse 2. Pet. 3.14 Doe wee beleeue that all things shall be made new and our hearts onely remaine olde As if our blessed God intended nothing but our soules to be out of fashion Be assured that as no man puts new wine into olde vessels no more will God put the new wine of his glory into the olde veslels of our corruption Looke wee therefore to him that hath sayd he will giue vs new hearts Ezek. 11.19 And remember that all our glory begins in grace and that God will haue none to dwell with him in happinesse that will not vouchsafe him to dwell with them in holinesse Roote out deare God all gall and acerbitie amongst brethren and bend their hearts to charitie that being re-vnited in the pilgrimage of this life this country of our terrestriall bodies wee may after our service and course therein accomplished ascend vnder the conduct of our Sauiour before ascended to our everlasting rest in the countrey of our celestiall Soules there in societie and vnitie of Saints and Angels to enioy the happy vision of the all-glorious Deitie and to sing his prayse for ever CHAPTER VIII Of the Subsistences or three Persons Question HItherto of the essence what are the Subsistences Answere That one most pure essence with the relatiue properties Relation addes nothing to the divine essence but respect or mutuall affection God with the relation of begetting is the Father of begotten the Sonne of proceeding the Spirit One and the same essence hath all these respects but peradventure wee haue mis-taken our Cue for there is not so much in the divine essence as any inherent qualitie I answere I marvaile so learned a disputer should moote no better Qualitie and relation are distinct predicaments Wisedome and father-hood in the same man are not two qualities for the one because a qualitie is some thing in it selfe but the other because a relatiue is nothing without another A father is nothing without a sonne neither is the sonne in being without a father They are mutuall beings And yet one being may be mutually many of them as one and the selfe same man may be a father a master and a subiect so one pure God may be a father sonne and holy Ghost 1. Ioh. 5.7 Wee call them Subsistences because by their singular individuall and personall properties they subsist in one and the same essence Could we now but through a crevis or lettice see those things which the eye of faith seeth here with open face how would wee loath all Epicurisme and Atheisme in comparison of our Baptisme in the name of these three worthies Had we but tasted with the tip of our tongues these dainties we would pray with Dauid even against the worlds delicates Psal 141.4 Here shall wee not haue our liues composed of ieiune and emptie contemplations but so full of contentment that wee shall need to wish no other measure of pleasure then to be wholly taken vp with this divine taske Here is the exaltation of Isaacs delight in walking forth into the pleasant fields of sacred meditations on the blessed Trinitie O let our Soules haue two or three walkes a day vpon this mount Taber and with holy Moses conuerse with one God in three persons on the Horeb of both Testaments till wee haue found out vnto our selues the pure law of life As these three exhibite it vnto vs. And if the one brest let not downe this nourishing liquor so freely so easily as our strength will beare it then may we refresh our selues with the other and by such a small varietie wee shall finde them yeelde milke equally wholesome equally pleasant to vs weake Infants and nurselings If mount Sinai covered with darkenesse tremble the father being offended the Gospell calmes and lightens it presently the sonne hauing satisfied Ioh. 17.3
body hangs on the Crosse the soule is yeelded the God-head is eviternally vnited to them both And if Christ be God and by his subsisting working come so neare vs what should dissolue the eternall bonds of our heauenly coniunction with him or the daily influences of grace from him Here are the apples and flagons of holy consolation and it is good for the Spouse to be walking into the Gardens and eating of these fruits Wee cannot hope to be so neare to our God as Christ was vnited personally yet need wee not feare that God should seeme more absent from vs then hee did from his owne sonne Hee was still one with both body and soule when they were devided from themselues when he was absent to sense he was present to faith when absent in vision yet in vnion one and the same so will hee bee to our soules when they are at worst He is ours and we are his if our hold seeme loosened his is not when temptations will not let vs see him he sees vs and possesseth vs onely beleeue him against sense aboue hope and though he kill vs yet let vs trust in him Shiloach refresheth Ierusalem Iordan Naaman better then Abanah and Pharphar Cherith dried vp while Eliah dranke of it Iacobs well was stopped vp but this well of liuing water no drought can diminish nor Philistimes stop vp Q. What followes yet in the fift place A. That the three persons are coessentiall as hauing the same essence together and that not devided or by parts but as if I may so speake with reverence three partners in a Ship haue not each a peece of it but wholly and together Father and sonne are often two distinct men haue a common humanitie devided by parts betweene them but here the persons distinguished by relation are vndevided in essence And the reason is because the father cannot beget one lesse then himselfe and therefore he being infinite his sonne must likewise be infinite And that which is infinite admits of no division or distribution Now the three persons being co essentiall are likewise co-equall and co-eternall Ioh. 5.18 Phil. 2.6 1. Ioh. 5.7 He that walketh in the Sunne for pleasure may bee tainted with the heate thereof before he retire so they that are drawne by delight into these cogitations may thereby take the touch of a more deepe impression Papists as I haue read hauing little knowledge of our Ladies countenance fauour haue assembled the fairest Curtezans to draw the most modest beautie of a Virgin out of the flagrancie of Harlots so many whose skill is very slender in this mystery out of their owne devotion haue broached many strange conceits of the Trinitie and left them as Oracles for their followers But wee study to expresse these things as neere as wee can with truth of matter and sobriety of speech for truth findeth more easie entrance when it commeth armed with his owne force and adorned with the furniture of words that may best beseeme it Q. What obserue you in the last place from the definition A. That they are one in another and with another mutually delighting and glorifying each other Pro. 8.22.30 Ioh. 1.1.2 and 5.20 and 10.38 and 13.31.32 and 14.10 and 17.5 The Sonne is a delight to the Father in the worke of our Redemption Math. 12.18 and the Spirit a ioy to them both in the worke of our sanctification Pro. 8.30.31 If the sonne had not beene the fathers dayly delight he had never reioyced in the habitable part of the earth nor had his delights with the sonnes of men Behold oh man that standest in the wayes inquiring for life here it is labour thou to delight in them that are delighted in thee and reioyce together to worke out thy saluation Alas how should it pitty our hearts to see many silly Soules runne vp and downe in the common labyrinth of error groaping for the strait and narrow gate of life like the blind Sodomites after Lots doore each man telling his dreame to his neighbour of an imagined happinesse And though they draw and drinke in iniquitie yet will they still dreame of drawing in the easie yoake of a Sauiour when God wotes they were never driuen vnto it Is this the pastime of the blessed Trinitie to sport themselues together in doing vs good and shall wee be intreated like madde men to be good vnto our selues O how many that never tasted of these delights yet thinke themselues in skie and highest sphere of happinesse Alas how many walking Ghosts in the shapes of liuing men applaud themselues like swine in earthly pleasures O the watery pleasures of Epicurean hoggs that satiate themselues with the huskes of vanity and cry out in their madnesse that they haue liued the onely ioviall and iocand life These like Moles in the earth are ever casting vp as restlesse in themselues Surely he goes lightly that wants these loads as loath to lagge in the foulest weather The Bustard by reason of his great body and bulke of bones when he is pursued can hardly get vpon his wings whereas the little Larke mounts presently aloft with ease Oh how should our right conceit of this delight of the Trinitie carry our soules vpon the wing and make them ascend Alas ambitious mindes of ayery honour are but ambitious of their owne destruction who climbing the slippery hill of high preferment measure more then their length in their dangerous downe-falls whereas he that stands on oven-ground is as soone vp as downe O then that the Christian soule would say to it selfe in a word or two how liuest thou know and consider from whom thou drawest thy breath and remember that one day led with the blessed Trinitie is better then an immortalitie of the worlds windie vanities CHAPTER IX Of their Relation Question VVHat meane you by the relatiue properties Answere Two things First that howbeit the Subsistences are the same essence yet not as essence but as it is with the relatiue properties A Scholler or a teacher is a man but not a Scholler or a teacher as a man for as he instructeth he is a teacher and as he learneth a Scholler Which are relatiue properties This mystery cloudeth the clearest of our thoughts yet from so many rayes wee must study to light some little torch to quicken our owne feeble sights It shall be well if we tame our vnbridled vnderstandings and learne with Nazianzene Orat. 40. in S. Baptism I know not how sayth he to thinke of one but that vpon the very instant I shall see my selfe environed with the brightnesse of three neither can I discerne these three except at the very moment I returne vnto one Q. But make you any distinction betweene them and the Essence A. Yes As betweene a man and a Scholler who though he be a man yet not as a Scholler for then should euery man be a Scholler because he is a man But indeed he is a Scholler because he learneth
the beleife of that which hath beene spoken A. I beleeue in God who is one essence most simple pure and absolute and being essentially indivisible is personally distinguished into the Father Sonne and holy Ghost and is therefore called Vnitie in Trinitie and Trinitie in Vnitie or Vnitrinitie and Trinunitie How to conceiue of this in our prayers and meditations is both the deepest point of all Christianitie and the most necessary so deepe that if wee wade into it wee may easily drowne never finde the bottome so necessary that without it our selues our seruices are prophane irreligious wee are all borne Idolaters naturally prone to fashion God to some forme of our owne Away then with all wicked thoughts and grosse devotions and with Iacob bury all strange gods vnder the oake of Shechem ere we offer to set vp Gods Altar at Bethel without all mentall reservations conceiue of our God purely simply spiritually as of an absolute being without forme without matter without composition yea an infinite without all limits of thoughts Thinke of him as not to be thought of as one whose wisedome is his iustice whose iustice is his power whose power is his mercy and all himselfe Good without qualitie great without quantitie everlasting without time present euery where without place containing all things without extent If this shall giue our devotions any light it is well the least glimpse of this knowledge is worth all the full gleames of humane and earthly skill After this weake direction let vs still study to conceiue aright that we may pray aright and still pray that we may conceiue and meditate more and more that we may doe both And the father sonne and holy Ghost direct vs inable vs that wee may doe all Amen CHAPTER XI Of the workes of Iehovah-Elohim in generall Question HItherto we haue heard of Gods sufficiencie what is his efficiencie Answere That whereby he worketh all things and all in all things 1. Cor. 12.6 It is the same God that worketh all in all Rom. 11.36 Of him for him and through him are all things Deut. 34.4 Act. 14.17 Q. What is here generally to be considered of vs A. Something concerning the essence and something the subsistence Gen. Chap. 1. to the end the word Elohim is vsed aboue 30. times and no other word for God Chap. 2. is vsed Elohim alone to verse 4. and from thence to the end Iehovah Elohim constantly a course I take it not to be paralleled or exemplified in any other portion of Scripture and the reason is good for as long as the workes were in creating the persons obserued each their distinct manner of working and so the holy Ghost vseth a phrase to expresse it as likewise after the worke was done and a seventh day sanctified for rest all the three persons reioyced in the workes of their hands From the 4. verse of Chap. 2. to the end the whole worke being done and repeated againe for the better observation of it and most especially of the true cause Iehovah-Elohim are ever coupled together that we might take notice that creation did manifest one God three persons one God most plainely three persons more obscurely yet not so darkely but if Adam had stood he might haue gathered the same by GODS workemanship both in himselfe and the creatures and that wee that are fallen being not able to read any such matter in the great Booke of the world might obserue it by the little Booke of his word which drawes the Vniverse into two Chapters as into a small map giuing much good counsell in a narrow roome teaching that briefely which Phylosophers haue scarce touched in great Volumes Q. What then concerning the essence A. Has omnipotencie which in nature is before all efficiency yet because we see first by resolution of Gods works which is to goe from the effects to the cause we see Gods omnipotencie by his efficiencie And therefore in the Creed wee beleeue in the Almightie as the maker of heauen and earth From efficiencie and omnipotencie appeares God decree by that his counsell and thence his will or good-pleasure Now his Good-pleasure is the first counsell next and from the one as the cause the other as his manner of working proceeds his decree which is executed by his omnipotencie and efficiencie Eph. 1.11 Will by counsell purposeth or decreeth by omnipotencie to worke all things as he hath set them downe in himselfe Iob 9.4 and 12.13 Prov. 8.14 Where wee read how Gods almightie power is ordered by wisedome Ier. 10.12 He hath made the earth by his power he hath established the world by his wisedome and hath stretched out the heauens by his discretion Ier. 51.15 Q. What is Gods omnipotencie A. Whereby he is able to effect all that he doth yea and whatsoeuer he doth not which is absolutely possible Mat. 19.26 With God all things are possible Math. 3.9 Of very stones to raise vp children to Abraham Phil. 3.21 He is able to subdue all things vnto himselfe Psal 135.6 Whatsoeuer the Lord pleased that did hee both in heauen and in earth in the Seas and all deepe places Mal. 2.15 Did not he make one and yet had he the residue of the spirit to wit to haue created Adam more wiues And here may well appeare the names El and Helion Deut. 9.10.17 Psal 9.2 Dan. 4.17 Christ in the old Testament and also in the new is called The Almightie Isa 9.6 Rev. 1.8 And so the Spirit is called the power of the Highest Luk. 1.35 Q. Why say you absolutely possible is there any thing impossible to God A. Yes All such things as contradict either his owne essence or the nature of things As God cannot lie because he is truth it selfe neither can hee make a body to be in two places at once as the body of Christ to be in heauen and vpon a Popish Altar at once For that implies a contradiction and therefore a lie whereof the Papists and not God are Authors Rom. 3.4 Let God be true and euery man a liar Act. 3.21 Heauen is said to receiue the body of Christ now if it be wholly circumscribed for length breadth and thicknesse in the third heauen it cannot at the same time be circumscribed within the limits of the earth for that which is finite in one place cannot be infinite in two It is onely Gods propertie to be in two places at once neither included nor excluded and therefore if the body of Christ were in heauen and earth at the same instant of time neither included nor excluded it were no more a bodie but a God if they say the omnipotency of God may extend the dimensions of Christs body that it may at the same time fill heauen and earth then is it not in two places at once but in one by continuation if the dimensions of Christs body answere the dimensions of the place it shall be the greatest monster that ever the world dreamed of no not
his first inhabitants In the resurrection of the dead they neither marry nor are giuen in mariage but are as the Angels of God in beauen Q. When were these things created A. In the first moment of time for as they had no succession of time for the receiuing of their essentiall parts so God tooke the very first beginning for their creation The succession of time being left to other creatures of a cleane contrary nature Angels are not simply eternall because they haue a beginning yet they are immortall because nature can never sever their parts or divide them asunder Gen. 1.1 In the beginning he made the heauen c. Perfect for forme and that it might not be voyd like the earth filled it with most excellent inhabitants Q. What are the things so made A. The third heaven and the Angels Colos 1.16 Heaven and all things therein as thrones dominions principalities powers c. were created of the Father by his Sonne Angels no sooner opened the eyes of their reason then they saw themselues in skie and highest sphere of happinesse Q. What is the creation of the third heaven A. Whereby it was made perfect immediately of nothing to be a most excellent place replenished with all pleasures that belong to eternall happinesse where his Maiestie is seene face to face and therefore aboue all other places is called the Habitacle of holinesse 2 Chron. 30.27.1 King 8.30 Deut. 26.15 Gods house full of excellent Mansions Ioh. 14.2 Abrahams bosome Luk. 16.22 The third and highest heaven 2. Cor. 12.2 Psal 113.5 The habitation of Iehovah where are fulnesse of ioy and pleasures for euermore Psal 16.11 and 33.14 This onely hath the immoueable foundation Heb. 11.10 And is as folide as stone but cleare as Cristall Rev. 21.11 Iob sayes it is strong and firme as being stretched and spread out to the vtmost extension and as transparent in brightnesse as a molten looking glasse Iob 37.18 This onely is to be called Firmament as not penetrable by any creature whereas the other two heavens vnder it are to be passed through by the grossest bodies This heaven is without all pores and cannot possibly extend or contract it selfe into a larger or straiter compasse it opens to the very Angels Gen. 28.12 Ioh. 1.51 who though they be able to penetrate all things vnder it yet are they no more able to enter that body then they are to passe into one anothers natures Hence it comes to passe that the third heaven giues way to Angels the soules and bodies of men to enter by miracle God making way by his power where nature yeelds no passage This heaven is more firme and solide then the earth more bright and glorious then the Sunne in his strength c. Q. What is the Creation of the Angels A. Whereby he created them at once and together in the third heaven immediately of nothing with the greatest perfections of nature to the end they might praise him together and become his ministring Spirits and Messengers as he should haue occasion to send them Heb. 1.7 He made them for perfection of nature Spirits and for office his most immediate Ministers and for execution more ready then any flame of fire ver 14. Yea and so prompt to minister to the heires of saluation that they are all ready to be commanded Iob 38.7 They are called morning Starres by reason of their admirable brightnesse of nature such as the eye of flesh cannot behold Colos 1.16 Q. With what properties hath he enriched them A. With the greatest perspicuitie of reason and acutenesse of wit libertie of will strength and speed of motion that is possible or incident to created nature Mat. 18.10 They are sayd alwayes to behold the face of God so cleare vnderstandings that they quickly perceiue what God would haue done yet of some things are they ignorant Mar 13.32 And whatsoever they know is by reflection either of Gods face vpon the glasse of their mindes or the beames of it as they shine in the creatures the one is by immediate revelation the other by inquisition and discourse Eph. 3.10 1. Pet. 1.12 It is true that Angels see both the face of God and the face of things and then the face of themselues and hence it is that they know nothing in themselues but either God reveales it or themselues doe finde it in the creatures and by meanes hereof they learne much in beholding God and his workes and hauing so neere a presence with his Maiesty must needs out-strip others that are further off I meane in respect of divine Revelation As for freedome of will it was most excellent by nature and is now growne better by grace and hath confirmed them for ever in glory as for strength and a gilitie of motion read these Texts Gen. 32.2 2 Sam. 24.16 2 King 19.35 Act. 1.10 and 5.19 and 12.7.8.9.10 Q. What are their offices A. To celebrate the praises of God and to execute his commands Dan. 7.10 Thousand thousands ministred vnto him and ten thousand thousands stood before him Luk. 1.19 I am Gabriel that stand in the presence of God and am sent to speake vnto thee c. Psal 103.20 and 148. 2. Ready are the Angels both in their attendance vpon God and performance of his will to his creatures Psal 91.11 Isa 6.3 Rev. 7.11.12 They are as a gard to the Church Q. Where is their speciall abode A. In the third heauen Math. 18 10. Their Angels in heaven Mar. 12.25 When wee arisefrom the dead wee shall be as the Angels in heaven Psal 68.17 The Chariots of the Lord are twentie thousand thousand Angels and the Lord is among them as in the Sanctuary of Sinai They are the proper inhabitants of heaven and there is of them an innumerable company Heb. 12.22 Yet their number is not infinite though to vs it be indefinite Q. Are there any degrees of Angels A. Yes but to determine what and how many is without warrant from Gods word for ought I can finde Q. Doth not Scripture favour their opinion that make nine severall orders of Angels A. Col. 1.16 Ephe. â— 21. and 3.10 S. Paul here giueth distinct titles to the inhabitants of heauenly places But whether hereby are signified distinct orders offices or gifts it doth not appeare And whenas it is supposed that those nine orders are set downe by a disciple of S. Paul it is well proued that the alledged Dionysius is of a far newer stamp and baser mettall Nor can I see how it can agree with Scripture that the Seraphim Cherubim and thâ—ones haue never any other employment then immediate attending vpon the presence of God whereas Heb. 1.14 the Angels are said to be all ministring Spirits for the good of the elect Isa 6.6 CHAPTER XIII Of the first matter and foure Elements Question HItherto of things immediately perfected what is the creation of those things that were perfected by degrees An. It is whereby he made them of a
but vntruely seeing it was of his created perfection hauing the greatest excellencies of all things here below For an image is a speciall kinde of similitude and so man after a more speciall sort then all other creatures resembles the maiestie of his Creator even as it were a stature or image of him yet must we take heed of the error of the Authropomorphoi and Papists who metamorphize God into the shape of a Man old and auncient For the likenesse stands not in hauing a body and soule but in the hability of both to worke answerably to the righteousnesse and holinesse of God And image beside similitude which is the generall containes two things more expression and representation First it must either be expressed by another thing or else exemplarily formed to such a patterne and pattent and as it were the very copie and countenance of it Hence one egge though it be the similitude of another yet is it not the image and so one man is like another in shape but not his image yet is the sonne the image of his father and my face in a glasse the image of my naturall face so is the stamp in brasse waxe c. the image of the seale and the picture of Caesar the image of Caesar Secondly It must represent specifically either the substance or accidents of the thing whereof it is an image Hence the sonne is the image of his father essentially and a picture mans image accidentally and by this it appeares that an egge is not the image of an Hen though it be expressed by her or a worme of a man though it be engendered in or out of his body The image of God by naturall expression and representation is the onely sonne of God Heb. 1.3 He alone is of the father by nature and essentially as it were his very forme and figure c. But man is an image by counsell Iam. 1.18 And more specially from God then other creatures Gen. 1.26 Let vs make It was enough for other creatures to be but man is not without speciall counsell and in speciall manner is made a fit subiect for the three persons to declare their workes in him No doubt the Father Sonne and holy Ghost did even now consult according to their eternall act to produce man as he might bee fittest to declare severally the righteousnesse and holinesse of each person Ephes 4.24 Col. 3.10 The new man is Christs the putting on of him is the Spirits and the creation of him the Fathers Surely he that did loue his owne image without an obiect did also loue it when he had created it and was so carefull of it that when man had destroyed it he would haue it repaired againe by his Sonne and his elect invested into it by his spirit He that can loue without an obiect can hate without an obiect and yet hate nothing but the opposite of his owne image His loue begins at himselfe as an affection of vnion and so doth his hatred as an affection of separation And God doth never separate where he once loues Hee condemnes euery sinner but the hatred of condemnation is not alwayes the hatred of separation It pleaseth God to loue himselfe and his owne image and to loue it constantly in his owne Sonne and who shall complaine that he is separated from this loue Sinne makes a separation in all in regard of condemnation Farre be it from the iust Iudge to favour either sinne or sinner yet notwithstanding the vnion of loue remaines still for either he loues his owne image in the elect or the elect in the image of his sonne Q. Wherein consists this image A. Either in conformation or domination first he is to expresse Gods image in his conformitie with the holinesse and righteousnesse of his Creator Secondly in his dominion and rule over the creatures As God is holy in his nature righteous in his actions and Lord in his commands so man was made most pure and holy filled with originall righteousnesse for all righteous actions and made a pettie Lord or Lord deputy over all the creatures Ephes 4.24 Gen. 1.26 Q. Wherein consists his conformitie with God A. Both in his body and soule for that which executes is to be holy as well as that which acts 1. Thes 5.23 Rom. 6.12.13 and 12.1 These places shew plainely that the body and members being instruments of the soule are to be so tuned and touched that there may be an excellent harmony betwixt the will of God and the whole man For wee are made of God both in body and soule to glorifie God in vsing all faculties and members parts and powers as instruments of righteousnesse and true holinesse 1. Corinthians 6.20 Q. Whereof and how was the body made A. Of the finer dust of the earth with the rest of the elements hence it was possible for man to die yet that it might enioy health and never sicken the Lord made it of a most excellent temper and by the vse of wholesome food and his blessing therein to continue and hold out and thereupon it was possible for man not to die Besides the Lord furnished it with most excellent instruments absolutely composed both for beautie and dutie in all the workes of holinesse and righteousnesse Gen. 2.7.25 Psal 8.5 139.14 Rom. 6.13 The matter of mans body though basest as earth yet finest and purest as the dust For as Moates in the Sunne are nearest pure ayre so is dust neerest their nature being as it were the sifting of the earth and being layed by water was red earth Mans body then had the purest portion of earth For the forme it was erect and straight and this was done because he was to speake to others as likewise to God and therefore was not to looke vpon the ground as if that should haue beene his obiect c. The body all over is vncovered that it might be a fitter habitation for the reasonable soule which is much hindered by abundance of excrements In euery part beautie strength convenience meete together His head is round and fuller of braines then any other creature that it might be the throne and seat of reason and because his attendants are there I meane the senses it can turne any wayes for reason to over-looke them Within the braine are many cells or cellars for the Spirits to goe in and as messengers to be dispatched vp and downe for reasons vse which are not in other creatures As he hath a head for contemplation so hands for execution differing from beasts Againe all the internall parts are of more excellent matter and forme then those in beasts Hence mans braine makes finer spirits then theirs his liner and heart finer bloud and better concocted and all for the exercise of the reasonable soule His head is neerest heaven for place figure and ghests there dwell the maiesticall powers of reason which make him a man and not a beast The senses here take their originall most
that euery part hath best opportunitie to his owne functions so qualified with health arising from proportiō of humors that like a watch kept in good tune it goes right is set to serue the soule and maintaine it selfe But alas they are not now like the first copie from which they were drawne more like the ingrauings of Tombes walked on with foule shooes the very Characters of nature blotted out with originall sin and troden out with daily sinnes The Bookes of our consciences are clasped and sealed vp and the woefull contents are not read by the law they remaine as letters written with the iuyce of Orenges which are onely to be made legible by the fire of Gods wrath when the secrets of all hearts shall be disclosed Behold we were not more like God in our knowledge holinesse and righteousnesse then we are now vnlike our selues in their losse O God how may we prayse our selues to our shame for the better we were we are the worse What is it for the sonnes of prodigall and tainted Auncestors to tell of the Lands and Lordships which were once theirs their fathers Lord whet our desires that we may redeeme our losse in thy Sonne The fault shall be ours if this our very damage proue not beneficiall Q. How did God further deale with man A. He gaue him dominion over all his creatures Psal 8.6 Thou hast made him to haue dominion in the workes of thy hands thou hast put all things vnder his feete Gen. 1.26.28 A shame for him that was to subdue all things to suffer himselfe to be subdued by them become a very lacquey to his vile affections in doing homage to the three great Idols of the world Profit preferment and pleasure Nay should labour to subdue the Lord of his life to become his vassall The Glutton makes God his Cator his belly his God and himselfe the Guest The lascivious wanton makes God his Pandar and himselfe the lover The covetous worldling would haue God his broker and himselfe the vsurer The angry sinner would haue God his hangman or executioner and himselfe the Iudge The Ambitious inquisitor can some-times make God and Religion his stale but honour shall be his God If times serue the credit of the Gospell shall be subordinate vnto his credit and Christ shall be a stirrop to climbe to promotion the word as a trumpet to blazon our owne commendation and the Pulpit a stage or shop to set to view and sale our owne good parts Fie on such service or Lordship as shall make God to serue with sinne Isa 43.24 Amos. 2.13 And the meanest servants thus ride on Horse-backe It s fitter for the Savages of Calecut to place Satan in the throne and God on the foot-stoole then for a Christian to abase himselfe to the creatures and the Creator to himselfe Oh that the Sunne of peace should looke vpon these vncleane heapes or giue light to this brood of darkenesse They are rare hands hearts that are free either from aspersions of bloud or spots of filthinesse What base rule keepes man here below Oh the want on excesse excessiue pride close Atheisme impudent prophanenesse vnmercifull oppression over mercifull connivence to sinne greedie covetousnesse loose prodigalitie symoniacall sacriledge vnbridled luxurie beastly drunkennesse bloody trechery cunning fraud slanderous detraction envious vnderminings secret Idolatries hypocriticall fashionablenesse c. All drencht in prophanenesse and profusenesse and the very earth diepred with our villanies But I forget my felfe seeing my taske is to lay downe a rule and not inveigh against the breach of it Q. Wherein consists mans dominion over the creatures A. In a most free vse of all things for the glory of God his owne necessitie and lawfull pleasure and that without all let or hinderance of any of his actions and therefore if hee offended in them it was his owne fault Gen. 1.29 with Chap. 3.11 Man could not content himselfe in knowing God and all his creatures his curiositie is to know more then ever God made evill of sinne and evill of death How deare this lesson cost vs we know well enough smart with knowing We the sonnes of Eue inherite her saucie appetite and miscarry daily with the presumptuous affectation of forbidden knowledge Oh Lord teach me a sober knowledge and a contented ignorance thou hast revealed more then I can know enough to make me happie Giue me againe the tenure of grace that I may hold what I haue as well in the consistory of conscience as at the common-pleas least whiles I be a civill owner I proue but a spirituall vsurper make me once againe a spirituall owner and then I shall not care if I die a civill begger Q. What followes from hence A. First Gods commandement for the procuration of meate from the Plants to himselfe and the beasts as likewise the dressing of them Gen. 1.29.30 and 2.15 That which was mans store-house was also his work house his pleasure was his taske Earth serued not onely to feed his senses but to exercise his hands happinesse never consisted in doing nothing Idlenesse neither gets nor saues for wee doe ill whiles wee doe nothing and loose whiles wee gaine not Houres haue ever had wings to flie vp to heaven to the author of time to carry newes of our vsage Eue could not long keepe chat with the Serpent but God had notice of it and for such idlenesse turnes her out of Paradise God esteemes much of our times what ever our price be and plagues the losse of a short time with revenge beyond all times God giue me grace to take it by the fore-top that I may make that which is wild and fugitiue tame and pliable to my purposes for heaven Q. What secondly may be gathered A. The bringing of all creatures which could conveniently be brought vnto him as their Lord to see how hee would name them Gen. 2.19 All Arts were engraven vpon the creatures yet none but man could see them for he receiued them both actiuely and passiuely and therfore by Logicke vnderstood their natures and by Grammar gaue them names And so even in this shewed his dominion over them in that he knew how to governe and order them all Q. What in the third place may be observed A. That he was like a Lord placed in the Garden of Eden as in a stately Palace planted of God Eastward with excellent trees and other plants as well for pleasure as for profit and watered with a pleasant river devided into foure heades which was to wash the Garden not like Nilus that makes Aegypt fertile with invndation For that is the raine water that falls a good way off and comes tumbling from the hills and carries with it the soyles of other grounds by the fatnesse and mud whereof that land is made fruitfull but this was to wash away filthinesse and superfluous fatnesse in so excellent a soyle least all should turne blade and nothing corne This Garden was
had happinesse if he had stood so is it made obnoxious to all his miseries he falling By a rule in nature he begets children and by a rule in divinitie he begets them sinfull and yet both naturall It was in mans nature to doe well for himselfe and others and so by consequent to doe evill and convey the same to all his heires for as naturall spirits runne along in the bloud and are apt for generation so originall righteousnesse as a more divine spirit runnes along with the whole frame to frame it in others now that being lost a worse spirit of evill hauing taken vp the roome of the first formes men according to a sinfull image Gen. 5.3 Adam is said to beget in his owne likenesse and image Rom. 5.12.14 Q. By what right is sinne propagated A. By all kinds of right first by the law of Nations for Adam was a Prince of all his posteritie who covenanted with God for vs and for himselfe for the performance of obedience and therefore he breaking wee brake He was also as our Legate did lie as our Lidger or deputie with God and therefore wee may be said to doe whatsoeuer he did He went as a common suretie for vs all and on him was all our credite reposed and he was betrusted of God with the estate of vs all It is therefore a nationall equitie that wee comming all into one bond and obligation should all fare alike Secondly we haue it by the law of inheritance he was our father and we were his sonnes hee the roote and we the branches and therefore were to participate with him in all his estate Doe we not see how children are left in good or bad case by their parents and of meere relation they become their lawful heires and successors Thirdly by the law of divine Iustice the perfection whereof cannot pardon the least sinne without satisfaction to euery farthing as also by the infinitenesse of it that extends it selfe to euery guiltie person and by reason of the violation of the law and dishonour of the law-giuer deales most strictly and precisely with euery sinner One man may kindle such a fire as all the world cannot quench One plague sore may infect a whole kingdome and here we see how the infection of Adams evill is growne much worse then a personall act Satans subtiltie hath ever bin to begin withan head of evill knowing that the multitude as we say of Bees will follow their master Corah kindled a fire of rebellion two hundreth and fiftie Captaines readily bring stickes to it all Israel are content to warme their hands by it onely here the Incendiaries perish God distinguishing betwixt the heads of a faction and the traine but in this all are alike though we were all a sleepe in Adams loynes because the law was equally giuen for all our benefits and our prosperitie stood in the first well husbanding of the happie estate God yeelded vs in Paradise If any obiect Ezek. 18.20 the sonne shall not die for the fathers sinne The answere is when he is not guiltie of it either by propagation or transgression he himselfe according to his birth liuing and dying in it Heb. 7.9.10 It is sayd Leui payed tythes in Abrahams loynes so we in Adam were bound by law to stand to his reconing Q. After what manner is sinne propagated A. Neither from the body to the soule as comming from our vncleane parents As if the soule being purely created should fall into the body as a man in pure white rayment doth fall into a puddle of dirt and mire for the body is not the first subiect of sinne but the soule and therefore cannot be the head and fountaine of propagation Neither is it from the soule to the body as begotten of our vncleane parents for then should it be as mortall as the body and spirits of it as also crosse God in his speciall relation of the father of spirits Heb. 12.9 He is a father of both Psal 139.14 Iob 10.10.11.12 But of the one by the parents of the other immediately by himself It therefore followes by iust consequent that it proceeds from the vnion of both into one man for though our parents as bruit beasts beget not soules yet they beget a more perfect creature in that they are the procreant causes of man vnited of his essentiall causes Gen. 4.1 I haue gotten a man from the Lord. Iehovah Adam and Eue were all about the composition of Cain his Soule was inspired pure and holy yet as soone as the vitall spirits laid hold of it It was in the compound a sonne of Adam The thing may well be explained by this similitude A skilfull Artificer makes a clocke of all his essentiall parts most accurately onely he leaues the putting of all parts together to his vnskilfull Apprentise who so iumbles together the severall ioynts that all fall a iarring and can keepe no time at all euery wheele running backward way so God most artificially still perfects both body and soule but our accursed parents put all out of frame and set euery part in a contrary course to Gods will Psal 51.5 Warmed in sinne is vnderstood of the preparation of the body as an instrument of evill which is not so actually till the soule come Q. What followes from hence A. A iust imputation of the first transgression as also of the fault guilt and punishment and that both in sinne and death Rom. 5.12 1 Cor. 15.21 Q. How is originall sinne propagated A. By our next parents and so ascending to Adam himselfe It is impossible to bring a cleane thing out of filthinesse Gen. 5.3 Iob 14.4 Q. How is actuall sinne conveyed A. In the masse and lumpe other wise in kind euery mans actuall sinne is his owne Ezek 18.20 Q. How death A. Seed and food are the principles of our life in procreation and preservation the first we haue from our parents which is deadly as poysoned with sinne the other comes from our selues being ignorant of what should bee good for our bodies but beside the first death there is a conveyance of the second we being borne the children of wrath for Gods displeasure was kindled as well against Adams posteritie as Adam himselfe Eph. 2.3 Q. How is Eue made partaker of Adams punishment A. Besides her proper punishments as an instrument of evill shee participates with Adam in all we haue said for God made them both equally for an happie estate onely the wife was to inioy it by meanes of her husband first as shee was taken out of him Secondly as they were to hold together for better and worse in regard of their marriage Thirdly as she was a companion with him in the same sinne they did both eate sinne and see it at the same time Genesis 3.6.7 Q. Was propagation then from them both A. Yes immediately from them both as their children were begotten by the mutuall knowledge of the one the other Gen. 4.1 and 5.3
a separation of his two natures though body and soule parted for a while Wee must therefore hold that neither the God-head is at any time changed into the manhood nor yet the manhood into the God-head Luk. 24.39 1 Pet. 4.1 Furthermore we are to learne that Christs humane nature is like vnto ours in all things but in sinne and manner of subsisting Phil. 1.7.8 Heb. 2.17 and 4.15 Q. What is the personall vnion of these two natures A. Whereby the nature assuming and nature assumed make one Messias or Mediator betwixt God and man the nature assuming is infinite and his action is incomprehensible yet this we may safely affirme that the second person in Trinitie immediately assumes and then the God-head so that our flesh is first taken by a person and hence our nature assumed is without all personall subsistence in it selfe and is inseparably conioyned with the divine nature and doth wholly subsist that is the whole manhood subsists in the whole God-head for whole God is in heauen whole God is on earth because the divine nature hath no parts and so our flesh is not in a part of the God-head but wholly in the whole And yet not euery where with the whole For the assumption is not by way of extension as a forme extends his matter but of ineffable vnion humane nature hauing no standing of it selfe but by the divine nature It is locally circumscribed as hauing quantitie and consists as a finite thing within the limites of essence being truely compounded of matter and forme And yet it hath neither parts nor passions essence or accidents which are not assumed vnto the divine nature when body and soule were asunder and locally in diverse places then were both of them inseparably knit vnto the God-head Ioh. 1.14 Colos 2.9 The Papists say Christ was Mediator according to his humane nature which is contrary to this personall vnion for as the person assuming giues the nature assumed subsistence so action and it is not able to doe any thing without it Therefore according to both natures Christ redeemes and the worke is not to be devided Furthermore we say the second person assumes not the first for he is principally offended not the third for he is to testifie of the reconciliation yet such is the vnion that wee come by it both to the Father and the Spirit For immediately the second person assumes then the Deitie and hauing fellowship with that wee haue it also with the Father and Spirit Now if the divine nature should first assume then would the action be the Fathers or if the Spirit then should the Father haue two Sonnes c. CHAPTER XXIII Of Christs humiliation Question VVHat are the parts of Redemption Answere Two His humiliation and his exaltation Psal 110.7 Isa 53.12 Rom. 8.34 Eph. 4.9.10 Phil. 2.8.9 And the reason is giuen by S. Luke chap. 24.26 Christ must of necessitie both suffer and be glorified c. Q. What is his humiliation A. Whereby he was made subiect to the iustice of God to performe whatsoever the same might require for the redemption of man Rom. 10.4 Gal. 4.4 Heb. 7.22 Christ became our Suretie and so bound himselfe to pay all our debts Papists say Christ is a Mediator betweene himselfe and vs but they are ignorant how a sinne may more peculiarly be against one person then another as the manhood it selfe is more properly vnited to the second person then any other Christ doth principally mediate betwixt the Father and man and yet the justice of the whole Deitie and consequently of euery person is satisfied Q. What did the iustice of God require A. Two things Satisfaction for the trespasse or payment of the forfaiture and righteousnesse answerable to the law for the payment of the principall The one frees vs from death the other brings vs to life By the first wee are made no sinners by the second wee are made iust The law stands still in force for death and life sinne and die is by Christs death satisfied doe and liue is by his life fulfilled Dan. 9.24 Christ reconciles to God by suffering and of enemies makes vs friends but wee neither deserue nor can iustly desire any thing vntill he bring his owne righteousnesse for vs. Rom. 4.25 Q. Wherein consists all this A. In the conformitie of himselfe both for himselfe and vs to he image of God and the law its performing perfect obedience thereunto as also in vnder going for his such death and dolors as were requisite As Adam was made in the image of God and bound to keepe the law for himselfe and vs so Christ must be conformed in nature to Gods image and in all his actions to his Pathers will He is holy and iust both for vs and himselfe but his sufferings are onely for vs and not himselfe And here two questions arise first whether his originall righteousnesse and actiue obedience were onely for himselfe his passiue onely for vs and sufficient for our saluation It may be obiected by his bloud we are saued c. Ans Here a part is put for the whole for we are saued as well by his life as by his death and they are both of them both actiue and passiue Christ suffered in being concelued and he was no looner made man made vnder the law but he began to pay for vs for as Adam dyed as soone as he had sinned so Christ suffered as soone as he became our suretie therefore his whole life death are for vs and our payment He that dies by the law is not acquitted or iustified but condemned He that makes false Lature may be pardoned or punished but not iustified Euery law acquits when men are found to haue done nothing against it but it moreouer rewards when subiects are found to performe the vtmost required by it Christ therefore is to suffer and satisfie but that will not iustifie vs except further be found in him that he hath done nothing against the law nay also that he hath to the height and ful measure fulfilled it We haue need both of originall and actuall righteousnesse to bring vs to heauen and out of him it is not to befound The second controuersie is about the second death which is the punishment of the damned and therefore not fit for Christ to suffer Concerning this we acknowledge that Christ did not neither could truely and properly suffer the second death which is a casting out and banishment from blessednesse and the fauour of God God forbid that any Christian should haue such a thought of our Lord Christ who euer since his conception was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and could not be other for any moment of time He and his Father were neuer separated in loue and affection because Christ even in vnder going of this obeyed his Father yet were they for a time separated in apprehension and representation God punishing his Sonne iustly for vs in as much as he stood in our stead
looked for He had hither to beene hid in the chips but now being polished and perfitted he comes forth and provokes the adversarie to set vpon him Mar. 1.9 Math. 3.13 Luk. 3.21.30 Q. What the parts thereof A. His initiation course and conclusion his ingresse progresse and egresse Christ doth not abruptly set vpon the course of his calling but makes an excellent preparation vnto it Act. 1.22 Q. What is to be considered in his very entrance A. His Baptisme with his temptation and fasting Math. 3.13 and 4.1 Mar. 1.12 Luk. 4.1 What is meant by his Baptisme A. He was baptized as he was circumcised not for any need he had thereof in himselfe who needed no washing but to sanctifie our Baptisme and to shew both by his circumcision and baptisme that he was the band and knot of both Couenants the end of the old and beginning of the new Luk. 3.21 When all the people were baptized Christ also was baptized so hee had many witnesses he was baptized in Iorden for there the people passed over into Canaan Iosh 3.17 And now was he come that gaue passage into heauen c. Q. What is meant by his fasting A. His holy preparation to his after temptation wee by eating surfeited of sinne and he will beginne to cure vs with abstinence our super fluitie by his fortie dayes emptines according to the old rule Hunger cures the diseases of gluttonie His course of cure was wonderfull not by giuing vs receits but by taking our receits for vs c. Math. 4.2 Q What is the meaning of his temptation That whereas the first Adam encountring with the Devill was overcome so the second opposing himselfe to the conflict might overcome him for vs and wee through him in our fights Mat. 4.1 to 13. All the while Christ lay still in his Fathers shop and medled onely with the Carpenters chips the Devill troubled him not but now that he is declared the Sonne of God solemnly invested into the office of Mediatorship and goes about to dis-throne him and to cast him out of his kingdome now he bends all his forces against him The two Purgatories of a Christian are Repentance and Temptation and wee are no sooner come out of the one but we must looke to enter into the other If we haue passed the waters of Repentance wee must looke to be cast into the fire of Temptation No sooner is Israel out of Aegypt then Pharaoh pursues them and if he be drowned yet will the Amalekites vexe them yet here is our comfort that Christ hath borne the heat of the day and that wee in him shall be able to hold out the rest of the conflict Q. What is meant by his publicke course A. A diligent teaching by his forerunner Iohn Baptist himselfe and his Disciples as also a continuall working of miracles that he might bring the Iewes to an acknowledgement of God and himselfe being sent from God Ioh. 1.6.7 Luk. 4.15 Ioh. 2.23 Math. 10.7.8 Luk. 10.9 Act. 2.22 What is the finishing thereof A. His passion and crucifying so the Creed concludes his life by a generall particular Passion is generall to both yet as the case stood Passion is limited to Pilate Crucifying is left indifferent as well to expresse Gods hand vpon him and power of darknesse as of his other persecutors but the truth is passion and action runne along from the one end to the other of his humiliation Passion is as the case stands betwixt God and Christ and Christ and his persecutors action as betweene God and vs and vs and Christ Christ is a patient as he suffers for vs at the hands of his Father devils and men and an agent as he becomes our Suretie and reconciles vs to God Psal 69.4 He restored that which he tooke not away Act. 2.23 4.27 Q. Keeping then the generall and particular tearme what is his passion A. His suffering vnder Pontius Pilate with the rest of his persecuters who brought him vpon the stage that God might punish him for our sakes Act. 4.27.28 Q. What is hereto be considered A. His preparation vnto death and exposing of him into the hands of the wicked Math. 26.2.17.36.47 Q. What is the preparation A. Whereby Christ being to giue his last farewell vnto nature prepares and makes ready himselfe for death Luk. 22.15 Wherein consists it A. In the eating of the Passeover and his agonie in the Garden he begins his Passion with the Passeover for the Paschall Lambe was a more particular type of his suffering and from that time the Devill began to worke in Iudas and the Iewes and it was the fittest because at such publicke times malefactors were executed that all might the better know the sinne and be instructed c. This the high Priest and his followers thought to be a very convenient time to let the people know Christs blasphemie as also to suppresse his Doctrine so much by them detested Math. 26.20.36 Q. What is meant by Christs keeping of the Passeover A. That he was the Lambe signified in the Passeover and that now was the time wherein he was also to put an end to the same by himselfe and therefore in place thereof he instituted the Sacrament of his last Supper Luk. 22.14.15.16.17.18.19.20 Q. What is meant by his Agonie A. His grieuous conflict with himselfe about the vnder-going of his Passion when in the Garden he sweating drops of bloud cryed vnto his Father once and againe that if it were possible the cup might passe from him and in the end he was heard and comforted Math. 26.36 Luk. 24.42.43.44 Heb. 5.7 Q. What is his exposing vnto iudgement A. The last act of his humiliation wherein he was to vndergoe the greatest penaltie for our sinne at the hands of sinners themselues and therefore is put in Scripture for the whole worke of our Redemption The Iewes choose a time wherein they might put our blessed Saviour to the greatest shame a time of the greatest frequence and concourse of all Iewes and Proselytes an holy time when they should receiue the figure they reiect the substance when they should kill and eate the Sacramentall Lambe in faith in thankfulnesse they hill the Lambe of God our true Passeover in crueltie and contempt c. Isa 53.3 Q. What are the degrees of this his exposing vnto iudgement A. The first is his apprehension in the Garden by Iudas and a company of armed men sent from the chiefe Priests and Elders of the people Math. 26.47 Luk. 22.47 Ioh. 18.3 Adam began our misery in a Garden and there will Christ begin to suffer for vs. It is probable that it was one of Salomons Gardens the pleasures whereof he sanctified by paines and fulfilled the type of comming to his Garden Can. 5.1 Q. Why was Christ thus apprehended A. That he being in our stead might vnder goe the greater contumelie and reproach deserved by vs for they came with billes and staues to take him as if he had
beene the greatest Malefactor that ever was Math. 26.55 Q. What is the second degree A. His arraignment before the Ecclesiasticall and politicke Magistrate as if he had broken all lawes and deserued punishment at euery judgement seat And all this was done to shew vs what wretches wee were in Gods sight and how he should haue proceeded against vs who by meanes of his Sonne are pardoned that wee might never see our iust condemnation otherwise then wee see it acted in our Suretie he was posted from Caiaphas to Pilate from Pilate to Herod and backe againe from Herod to Pilate by whom he was both iustified and condemned God running along with the whole Tragedie and shewing plainely by Iudge Pilate that Christ was not to die for himselfe but for vs the iust suffering for the vniust Mat. 26.57 and 27. 2. Luk. 23.7.8 Math. 27.4.19.24 Q. What was the third degree A. The most miserable derision and whipping of him that ever was heard tell off he was to encounter both paine and scorne for vs. An ingenuous and noble nature can worse brooke this then the other any thing rather then disdainfulnesse imperious in sultation especially from so base enemies The Iewes the Souldiers yea the very theeues flouted and taunted him and triumph over his misery his blood cannot satisfie them without his reproch Math. 26.67.68 and 27.28.29.30.31 Oh that wee could imitate the Iewes in their custome concerning evill doers they had ever some malefactor brought forth to them in their great Feast which they dismissed with disgrace so it should bee the happiest peece of our triumph and solemnitie if wee could bring forth that wicked prophanenesse wherewith wee haue dishonoured God and blemisht his Gospell to be scourged and sent away with all holy indignitie See thy Sauiour scourged and beaten for thee and see if thou canst finde in thy heart to fauour or cheerish the least sinne Q. What is his crucifying A. After all these abuses he is put to the most accursed death of the Crosse a kind of punishment ioyntly with the other inflicted vpon none but such as were offenders in the highest degree and euery one was held most accursed that so died to shew that he suffered for offenders of the greatest staine and straine and so to beare our curse vpon him Phil. 2.8 Gal. 3.12.13 Deut. 21.23 Q. Did he suffer onely these outward afflictions A. He suffered these as iudgements for sinne therefore were they so much the more bitter and whiles he was on the crosse those three houres of darkenesse he was assayled with all the powers of darkenesse so that he felt in his soule and body vnvtterable anguishes even the effects or apprehension of the most feareful wrath of God so that it made him cry out My God my God c. and when that was over as hauing felt therein the most bitter paines of all his sufferings he said it was finished Math. 27.45.46 Ioh. 19.30 Q. What might this meane A. That he was for the time reputed as one separated from God which is the second death for as the first death is the reparation of the soule from the body the beginning of our naturall life so the second death is the separation of both body and soule from God the beginning of that spirituall life Isa 53.4.5.6.10 Christ was never a stranger to the life of God Eph. 4.18 and yet his Father did for a space seeme to estrange himselfe to his Sonne Oh beloued Saints of God let vs with that Disciple follow him a far off and passing over all his contemptuous vsage in the way see him thus brought to his Crosse and still the further wee looke the more wonders shall wee behold Euery thing addes to his ignominy of suffering and triumph of over-comming It was not done in a corner as Paul saith to Festus but in Ierusalem the eye the heart of the world and that without the gates in Calvary among the stinking bones of execrable Malefactors Before the glory of the place bred shame now the vilenesse of it Not a circumstance but argues the wonderfull humiliation of our Sauiour and still his paine and scorne increased till all was finished Q. Hitherto of his life what is his death A. The expiration and deliuering vp of his soule into the hands of his Father Math. 27.50 Luk. 23.46 Ioh. 19.30 When he had finished all and indured most exquisite torments he himselfe without all violence gaue vp the Ghost For he both cryed with a lowd voyce and bowed the head immediately before he yeelded his last breath whereas in mans death the spirits first faint and tyre and the head fals downe when they are expired but Christ being full of spirit able to hold vp his head bends the same downe-ward of his owne accord and then dies Oh yee sinners behold Christs head thus humbly bowed downe in a gracious respect to you his armes are stretched out louingly to embrace you yea his precious side is open to receiue you there is no more accusation iudgement death hell for you all these are no more to you then if they were not if yee can beleeue who shall condemne It is Christ which is dead Rom. 8.34 I know euery man is ready to reach forth his hand to this dole of grace and would be angry to be beaten from this doore of mercy surely there is no want in this Mossias looke that the want be not in thy selfe hee hath finished but thou beleeuest not thou repentest not all is in vaine to thee for all these thou maist be condemned What ever Christ is what art thou Here is the doubt Christ is a good shepherd and giues his life for his sheepe But what is this to thee that art secure prophane impenitent thou art a wolfe or a goat Christs sheepe heare his voyce but thou art a rebell to his law and therefore canst not hearken to his Gospell for mercie c. Q. What is his death to vs A. Christ was willingly content to indure the separation of his body and soule for a time which is the first death that hee might take away whatsoeuer is iudgement therein and sanctifie the same vnto vs. 1. Cor. 15.55.56.57 Wee were the authors of this death and our Saviour did alter it our disobedience made it bitter his mercy hath made it not to be evill vnto vs. Oh my Saviour how halt thou perfumed and softened this bed of my graue by dying How can it grieue mee to tread in thy steps to glory The worst peece of the horror of this death is the graue and that part which is corrupted feeles it not the other which is free from corruption feeles an abundant recompence and forefees a ioyfull reparation Wee carry heauen and earth wrapt vp in one compound it is but restitution when each part returnes homeward Q. What followed his death A. His buriall and abiding in the graue to the end that hee might sweeten the same for vs and whereas it was
by reason of sinne a dungeon to reserue the guiltie body against the day of judgement it is through him become as it were a perfumed bed for the elect against the day of Resurrection Math 27.59.60 Luk. 23.53 Isa 57.2 Buriall comes of burning an auncient custome of burning bodies and then preserving their ashes in a pitcher in the earth Hence it may be that the Auncients to prevent an absurd conceit of this kind of Funerall concerning Christs body whereof not a bone was to be broken or wasted added descending into hell to shew that Christ was not burned but buried by going downe into Sheol but it is not for mee to determine the doubt I leaue it to riper judgements One thing more I adde that buriall is sometimes taken for preparation of a body for the graue Math. 26.12 This shee did to bury me c. Christ died was embalmed and then interred CHAPTER XXIIII Of Christs Exaltation Question HItherto of his humiliation What is his Exaltation Answere It is his victory and triumph over his and our enemies the Devill sinne and death with the world and whatsoever else might crosse the felicitie of the Saints Eph. 4.8.9.10 Phil. 2.9.10 It was the strangest and strongest receit of all the rest by dying to vanquish death 1 Thess 5.10 Wee need no more wee can goe no further there can bee no more Physicke of the former kinde there are cordials after this purgation of death of his resurrection and ascension no more penall receits By his bloud wee haue Redemption Eph. 1.7 Iustification Rom. 3.24 Reconciliation Colos 1.20 Sanctification 1 Pet. 1.2 Entrance into glory Heb. 10.19 Woe were to vs if Christ had left but one mite of satisfaction vpon our score to bee discharged by our selues and woe be to them that derogate from him to arrogate to themselues and would faine botch vp his sufferings with their owne superfluities hee would not off the Crosse till all was done and then hauing finished he went on with a second worke to build vp a perfect way to heauen vpon this foundation and from the graue to his throne in heauen he chalked out for vs the everlasting way Q. Wherein doth the glory of his victory and triumph consist A. First in the deposition and laying aside of all infirmities Secondly in his assumption and taking vp of all perfections both of body and soule His body was now no more to die but to receiue celestiall perfection His soule had nothing withheld from it no truth from his vnderstanding no goodnesse from his will vpon earth hee was ignorant of something which now is perfectly revealed vnto him he now knowes the day of judgement and by his God-head hath euery thing revealed vnto his man-hood that is fit for the government of his Church though he be absent from vs both in body and soule that which neither Saint nor Angell can heare he heares and puts vp all petitions to his Father His minde is ignorant of nothing for the manner and measure of a most perfect created vnderstanding and his will is perfected with the greatest perfections of vertues that are incident to any creature so that hee is both in soule and body far more glorious then any other creature is or can be and made Lord of all Heb. 12.4 The manhood of Christ is not the sonne of God by adoption or creation but personall vnion and so hath no other relation to the Father of sonne-ship but the same with the God-head this exalts him highly in glory and there is as much difference betwixt the sonne of God and other creatures as betweene a King and his meanest subiect and as one Starre differeth from another in glory 1 Cor. 15.41 and the Sunne farre exceeds all the rest so in heauen shall Christ appeare more glorious then any other Saint or Angel Rev. 21.23 Isa 60.19 and shall be as easily knowne from the rest as the Sunne is from all other Starres c. Q. Hitherto of his glory in generall what are the particular degrees thereof A. The first is his resurrection the third day when as his soule and body by the power of his God-head never separated from either were brought together againe and so rose againe and appeared to his Disciples for the space of fortie dayes And this is the earnest of our Resurrection so that wee shall also rise by the power and vertue of his Resurrection not vnto judgement but life everlasting This is first confirmed by the Angels to men Math. 28.5.6.7 Mar. 16 6.7 Luk. 24.4.5.6 Secondly by his owne apparitions vnto them Math. 28.9.17 Mar. 16.9 12.14 Luk. 24.15.36 Ioh. 20.14.19.26 and 21.1 Act. 1.2.3 1 Cor. 15.4.5.6.7.8.9 Thirdly by the keepers of the Sepulcher Math. 28.11 Fourthly by his Apostles Act. 2.24.32 Lastly by the inward testimony of the Spirit in the hearts of the elect Ioh. 15.26 The power by which he rose is expressed 2 Cor. 13.4 1 Pet. 3.18 His immortalitie Rom. 6.9.10 dominion Rom. 14.9 Godhead Rom. 1.4 The fruit of it to vs first in our iustification Rom. 4.25 Secondly our sanctification and glorification Rom. 6.4.5.8.9.10.11.12.13 2 Cor. 5.15 Eph. 2.4.5 Colos 2.12.13 and 3.1.2.3.4.5 1 Pet. 1.3.4 1 Thess 4.14 c. Q. What is the second degree thereof A. His ascension into Heauen by the vertue of his God-head from Mount Olivet in the sight of his Disciples Where he began his passion there he beginnes his ascension to teach vs how from deiection wee shall be brought to our exaltation as also to teach vs that because hee is our head and is already advanced into heauen thither also must the body follow him And therefore he is gone before to prepare a place for vs. Mar. 16.19 Luk. 24.50 Act. 1.9.12 Heb. 10.9.20 Ioh. 14.2 Q. What is the third degree A. His sitting at the right hand of God the Father where we haue his advocation and intercession for vs and need to acknowledge no other Master of requests in heaven but one Iesus Christ our Mediator Here good prayers never come weeping home In him I am sure I shall receiue eyther what I aske or what I should aske I cannot be so happie as not to need him and I know I shall never be so miserable that he will contemne mee if I come as a poore suter with my petition vnto him Rom. 8.34 Heb. 9.24 1 Ioh. 2.1 1 Pet. 3.22 Rev. 3.7 Furthermore by Christs sitting at his Fathers right hand wee are to vnderstand two things first the returne of the divine nature as it were the worke of humiliation being finished to his former glory Christ for a time obscured the excellencie of his Godhead Phil. 2.6.7.8.9 vnder the vaile of our flesh but now the Curtaine is drawne againe the divine nature which seemed to sleepe in the humane is awaked to worke wonders openly for the good of the elect and even breakes forth as the Sunne doth from vnder a cloud hauing expelied all the mists of his humiliation Secondly as
much wrangle and wrastle concerning Reprobation but with delectation recreate our selues with this divine worke of our Election This casts it selfe into a large compasse whereas in the other God contracts his hand and giues man leaue to mischiefe himselfe And although our Reprobation be from God yet our condemnation is from our selues The strait and straight line to heauen lies in this compasse that it is from the Father by the inchoation of decree in the Sonne by the dispensation of meanes by the holy Ghost for consummation of those meanes and to faith for the instrument of application Q. How is the Church devided A. It is either militant vpon earth or triumphant in heauen This distribution is of the Church eyther in respect of the members or of their condition Members as some are on earth others in heauen Condition as our fighting overcomming In this world our application is but inchoatiue in the world to come it shall be plenary Here with strife against sinne and Satan hereafter shall bee our glory and triumph We can see no more palmes then crosses if there were no resistence our Christian vertue would not appeare There is but one passage and that a strait one and if with much pressure wee can get through and leaue our superfluous ragges as torne from vs in the crowd wee are happy God would haue heauen narrow and hard in the entrance that after our paine our glory might be the sweeter One peece of iron cannot be souldred and fastned to another vnlesse both bee made red hot and beaten together so Christ and his Church the whole body and the members cannot so soundly be affected each to other vnlesse both haue experience of the like misery Rom. 8.17 this frayes many from being the Lords who though they would be glad of the crowne yet stand trembling at the Crosse It is Satans policie to driue vs from our military profession by the difficultie of our Christian ware fare like as some in hospitall Savages make fearefull delusions by Sorcery vpon the shore to fright Strangers from landing c. But wee are not to bee dismayed seeing God hath made the militant estate of the Church a degree vnto the triumphant It is a graduall no specificall distinction to say the church is militant or triumphant Eph. 6.11.12.13 Heb. 12.22.23 Q. What is the militant Church A. It is the number of all those that are applied vnto Christ by faith Here were must liue by faith after wee shall come to the fruition of Christ by sight Ephes 6.16 Heb. 11.1 2 Cor. 3.18 and 4.17.18 1 Cor. 13.12.13 This Church consists onely of men not as yet freed from the burden of the flesh and that is the reason why the worke of the Lord goes so slowly forward and makes many sit still with their hands foulded in their bosomes and wish they knew how to be rid of time and so become miserable loosers of good houres and good parts and the very hope of future reward because they will not striue with themselues Happy are those persecutions that driue vs to this hold and like an old beaten Hare weary of long chasing returne vs to this home to die in this borrough Q. Is the number of these alwayes alike A. No but sometimes greater and sometimes lesser and its invisible in regard of faith yet euery faithfull man may know himselfe and so may a man that hath the spirit of discerning judge of another to his comfort for faith in both is to be knowne by his fruits c. 1. Tim. 1.12 Heb. 6.9 Q. How shall a man doe in this case A. By his care to walke according to the rule of godlinesse he shall procure a comfortable testimony to his owns Soule and confirme others in the way of Religion Act. 24.16 2 Cor. 1.12 Heb. 13.18 Tit. 3.8 Q. Is the Church militant by it selfe in the world A. No it is mingled with tares and chaffe and as God left the accursed Cananites to be as prickes and thornes to his auncient people so still will he haue his deare ones to bee exercised with the wicked of this world that their graces may more fully be knowne and themselues wained from the wearisome world Hence it must needs be great folly to leaue visible Congregations because they are pestered with the prophane of the world there is no man that will cast away the gold or corne because it is mingled with his offall but will bestow some labour on the fanne fire or furnace God hath left meanes to purge his Church of prophane persons though he will haue some tares to try his Children and keepe them in awe of his maiestie nay make them labour the more to proue their election If all were good who would feare to goe to hell But seeing we may be Christians and not elect it will make vs more diligent to studie for true holinesse And knowing that many shall be damned with the water of Baptisme in their faces and Church in their mouthes It will teach Gods Saints in spite of all hypocrisie to worke out their salvation with feare and trembling Phil. 2.12 Our blessed Saviour out of the very feares of damnation hath fetched the safest securitie of salvation oh that we could out of this securitie as easily fetch the feare of his maiestie Math. 13.24.25.47 1 Cor. 5.10.11.12.13 Q. What are these tares and chaffe A. Such in the Church as haue but the name of Christians and yet are together with the Church in this world and so are called improperly by the name of the Church Visibilitie Profession congregation c. doe as well belong to the tares as the wheate the Reprobate as the elect and therefore are but accidents of the Church yea such adherents as are separable from the Church and therefore Papists and Separatists doe ill in teaching them to belong so essentially to it Math. 13.49.50 Rom. 9.6.7 1 Ioh. 2.19 Ioh. 6.70.71 Q. How is the Church militant with the tares distributed A. Into Congregations as great Armies into lesser bands It is impossible for all to heare one Pastor and therefore must the governed be ranked vnder diverse teachers that all may heare and learne 1 Thes 2.14 Eph. 4.11.12.13 Q. What is here to be considered A. The government of the Congregations which is an order of ruling and obeying in the outward communion of the Saints Our sanctification is not wrought all at once but by degrees and the Churches must beget children vnto God and therefore there must be an holy ordering of the people to bring this worke to passe Againe a law is necessary to keepe corruption vnder and if there were no power to restraine evils this field of God would runne all into thistles This worke must be continuall or else grace speedeth not Like as the body from a setled and habituall distemper must be recovered by long dyets and so much the rather for that none can intermit this care without relapses so in regard of
3.16 The Prophet sheweth how his peace was wrought out of trouble Psal 126.5 Wee must sow in teares before wee can reape in ioy And wee care not if wee may haue a dry harvest after a wet seed time And thus farre haue wee shewed the preparation now let vs see the composition of grace Q. What is the infusion of faith A. It is a worke of the Spirit who infuseth faith into Infants immediately by his sole operation into men of riper yeares also by the externall ministery of the Word by which it receiueth further increase and augmentation for the word 1 Pet. 1.23 and 2.2 is both seed and food that as it serues to beget faith so it nourisheth the same Luk. 1.44 The babe leaped in the wombe of Elizabeth for ioy This motion was not naturall but spirituall and therefore Iohn was sanctified in his mothers wombe and did really reioyce at the presence of Christ in the Virgin Now sanctification presupposeth iustification and iustification faith yea this ioy was a true effect of faith in the Messias And therefore Infants are capable of faith and may be saued though they die in their mothers wombe As for the others faith it is out of doubt Rom. 10.17 Eph. 2.18.19 And here we are to take notice where that faith which is the first part of Divinitie is wrought in vs to wit in the application of the Spirit after preparation Faith in the rule is generall particular to euery one in the application Furthermore faith wrought by the Word hath two degrees the first is as a graine of mustard seed the second a Plerophorie or full perswasion Wee are at our first but as reeds feeble plants tossed and bowed with euery wind and with much agitation bruised loe yet we are in tender hands that never brake any whom their sinnes bruised never bruised any whom temptations haue bowed Wee are but flax and our best is not a flame but an obscure smoake of grace loe yet here is the Spirit as a soft winde not as cold water he will kindle never quench our little faith others are better growne and stand like strong Oakes vnshaken vnremoued Luk. 13.19 and 17.6 Rom. 4.18.19.20.21 Q. What followes from hence A. Either the insition grafting and sciencing of the prepared into Christ or else his vnion and coalition with Christ First the Spirit infuseth faith by that faith we are put into Christ being put into Christ we haue vnion and communion with him and by receiuing vertue from his fulnesse wee grow vp with him Ioh. 15.2.5 The branch abiding in Christ bringeth forth fruit Not such as are tyed to Christ by an outward threed of profession but such as haue this vitall ligament of faith to couple them with Christ Q. What is this insition A. When being cut off from the wild Oliue the Spirit of God by faith graffeth and scienceth vs into the true Oliue which is the Lord Christ If wee were left as we are cut off by the law wee should wither away and perish and therefore we are set in Christ that in him wee may grow Rom. 6.5 Wee are said to be planted into his life and death Q. How are wee put into Christ A. By our effectuall vocation when the voyce of God soundeth in our eares and in our hearts come and we answere againe as by a liuely Echo Lord we come Hence it is that all such as are prepared by the law are called by the Gospell to come vnto Christ Psal 40.7 Isa 55.1 Math. 11.28 Rom. 8.28 2 Tim. 2.9 Q. What are the degrees of our effectuall vocation A. First a meditation of the mercies of God in Christ and from hence that our sinnes are pardonable and that we haue need of the same mercy then of the meanes how wee may obtaine the same as deepe sighs to God for mercy 2 Sam. 12.13 Psal 52.5 Rom. 8.26 Heb. 4.16 Often praying by our selues and others Hos 14.2.3 Luk. 15.21 Act. 8.22 As also diligent hearing of the word of God read and preached and often frequenting of the Ministers and others for comfort All these further the meditations of the mercies of God to sinners The second degree is Gods gracious perforation or boaring of our eares that the comfortable invitation of comming to Christ the onely Physitian of our Soules may sound and ring in our eares and hearts Zech. 13.9 and wee resound againe we come Lord at thy call and so comming it pleaseth the Father to bestow his Sonne on vs and vs againe vpon his Sonne Psal 27.8 Isa 9.6 Ioh. 10.29 and 17.2.7 Rom. 8.37 And thus sanctified trouble at the last establisheth our peace and the shaking of the former windes makes the trees of Gods Eden take the deeper rooting Surely after the most toylesome labour is the sweetest sleepe and after the greatest tempestes the stillest calmes It is the blessed Lambe of God that carries all our sinnes into a wildernes of oblivion quite out of the remembrance of his Father And if Devils rend and rage in our Soules he presently by a word of his mouth can cast them out Never did Ionas so whist the waues of the Sea being cast into it as Christ cures the wounds of conscience being thereunto applied Here all our throbbing sores receiue their ease by breaking and even Sinai it selfe covered with clouds of Gods displeasure presently by his Gospell of peace is enlightened and the trembling Soule that stands at the foote of it comforted Thus it pleaseth the Father from Ebal the mount of curses to bring vs to Gerizzim the mount of blessings Deut. 27.12.13 And this wee shall finde most true that as in the Sea the lower the ebbe the higher the tide so the deeper we descend in humiliation the higher shall wee ascend in consolation c. Q. What is our vnion with Christ A. It is that whereby wee being graffed into Christ are made one with Christ our head and the Church his body There is no science put into a stocke but if it shall thriue it must first be vnited and become one with the stocke and then grow with it so it is with vs branches of the wilde Oliue wee must become one with Christ if wee desire to thriue in him Ioh. 17.21 with Ioh. 15.1.2 Eph. 2.20.22 and 5.30 Colos 2.7 Isa 61.3 Loe here is a growing temple in which whosoever is planted shall flourish in the Courts of God Psal 92.13 Gods house and the furniture thereof is built of greene growing timber Our bed is greene of liuing stones Cant. 1.16 1 Pet. 2.5 A spirituall house not onely inhabited but animated that shee may be the house of the liuing God 1 Tim. 3.15 Q. What followes from hence A. Our iustification Papists count it absurd for one man to be iust by another mans iustice or wise by another mans wisedome wherein they shew their grosse ignorance in this point of Divinitie for Christ and man being one haue all things in common our sinnes and punishments are
his his righteousnesse and sufferings are ours for vnion is ever the ground of communion 1 Cor. 1.30 2 Cor. 5.21 Q. What are the degrees of our Iustification A. Two Imputation and Reconciliation 2 Cor. 5.18.19 God was in Christ reconciling the world vnto himselfe not imputing their trespasses vnto them Q. What is this imputation A. It is the charging of Christ with all our debts and the discharging of vs by his righteousnesse As God imputes our debt to his Sonne so doth he impute his Sonnes justice to euery child he calleth Isa 53.4.5 He is broken and bruised by our sinnes and wee are healed and helped by his stripes Q. What is the imputation of our debt A. The laying of our blame and default together with the punishment vpon our Suretie First God imputes all our sinnes to his Sonne as that first sinne of Adam then the consequents of it to wit both originall and actuall sinne and hereupon followes a reall obligation of the Sonne of God to payment and punishment Rom. 3.24 Gal. 2.16 Rom. 8.3 Gal. 3.13 Math. 27.46 Q. What is the imputation of Christs Iustice vnto vs A. First in regard of Adams transgression his conflict with the Devill and in spite of all his malice his perseverance in obedience as likewise the ascribing to vs of his iustice both originall and actuall and the merit of his death both first and second And hereupon a reall remission both of punishment and sinne and the fruition of salvation and happinesse The debt and the discharge answere in a parallell and equall distance of proportion Adams transgression in his conflict with Satan is fully satisfied by Christs combate and conquest his and our Apostasie and continuance in it by Christs obedience and perseverance therein His and our originall and actuall sinne is crossed and cancelled by the perfect lines of Christs originall and actuall iustice drawne over those crooked lines His vnder-going of our punishment in the first and second death takes away our curse in both and by so reall an obligation of himselfe and full discharge of it for vs he brings vs an acquittance sealed in his owne bloud that all our sinnes are pardoned and giues vs a new stocke of grace for the fruition of a better life so that now the poore sinner may say with comfort to Satans accusations thou art now put out of office thou hast nothing to doe with mee here is my discharge from God thou maist goe on and slander but thou hast no power to arrest me or carry me to thy prison He that is in good termes with his Prince feares not the approch of Heraulds or Pursevants he that is out of debt feares not Baylifes or Sergeants but imagines they come vpon some good message so the childe of God needs not feare death but that it comes from God as a messenger of his blisse and happinesse He therefore that would die cheerfully must thus know death to be his friend what is it but the faithful officer of our maker who ever smiles or frownes with his master It cannot nourish or shew enmitie where God favours when he comes fiercely and pulls a man by the throat and summons him to hell who can but tremble then the messenger is terrible but the message worse Oh you that prosper and flourish in your sinnes thinke of this death deales with you as Creditors doe with their debters sayes nothing whiles you trade lustily for hell but when once you begin to goe downe the winde in sicknesses crosses and povertie then arest vpon arest action vpon action then come the fowles of the aire I meane the Devils and seaze vpon the sicke soule as the Ravens vpon a sicke sheepe then doth conscience begin to write bitter things against the sinner and makes him possesse the forgotten sinnes of his youth Hence arise miserable despaires furious ravings of raging consciences that finde no peace within lesse without Oh blessed Soule that makes a timely exchange with Christ getting his righteousnesse for the sinnes thereof Rom. 3.24 and 8.33 Gal. 2.21 Tit. 3.5.7 1 Ioh. 1.8.9.10 Q. What is our reconciliation with God A. It is that whereby the controversie betwixt God and man is fully taken vp and they are at one againe All being fully discharged there is nothing betwixt God and man but peace and loue Rom. 1.7 Grace and peace The grace of imputation brings vs to this peace of Reconciliation Rom. 5.10.11 2 Cor. 5.18.19 Col. 1.20.21 Q. What followes from hence A. Both peace with God and all the creatures Psal 85.8 Rom. 5.1 Iob 5.23 Rom. 8.31 Here is the peace of conscience with God of charitie among our selues of amitie or an holy kind of league with all creatures and of outward prosperitie and good successe in all our wayes c. Q. What will follow in the second place A. Our adoption the branches being vnited once to the stocke may fitly be called the Sonnes thereof And being by nature of the wild Oliue but now translated into the true Oliue and springing forth of it may aptly be called the sonnes thereof By nature wee spring from the first Adam and are taken from thence and put into the second and so vnited with him are made the sons of God by adoption Isa 9.6 Christ is called the everlasting Father and so wee are his children but because he begets vs to his Father and is to deliuer vs vnto him Heb. 2.13 Our adoption is in regard of the first person Christ onely the meanes thereof and therefore the Scripture to avoid confusion of names vseth to call vs brethren in respect of Christ and sonnes in respect of the Father Rom. 8.15.23 Gal. 4.5 Eph. 1.5 Rom. 8.29 Q. What are the benefits of our adoption A. Hence wee receiue the spirit of adoption whereby wee are made the sonnes of the Father and hereupon such is the care of our heauenly father that he makes all things worke together for our good Rom. 8.28 both in prosperitie and adversitie 1 Cor. 11.32 2 Cor. 12.7 Psal 32.4 Heb. 12.10 A gaine by this Christ is our brother and wee are co-heires with him of eternall life and haue restored againe vnto vs the sanctified vse of all the creatures yea and the very Angels are become our attendants to keepe vs in all our wayes Psal 91.11 Furthermore Christ hath made vs to his heavenly Father both Prophets Priests and Kinges Rev. 1.6 Q. How be wee heires of that which is purchased A. The purchase was made by the Father who gaue his onely begotten sonne a price for our redemption So that wee haue title by our father who giues vs our right Secondly by sonne-ship for euery sonne of God is an heire and we haue giuen vs in this world the earnest of our inheritance Eph. 1.14 Oh then may not all the sonnes of God indure an hard wardship here on earth seeing they know alreadie what they are borne to Shall men part with good things in possession for
the part renewed where there is part taking for corruption the Devill and the world are vp in armes for newnesse of life the Father Sonne and the Spirit Eph. 6.12 1 Ioh. 4.4 Q. What are the parts of Regeneration A. They are according to the constitution of the subiect and that is of a Soule and a body The renovation of the soule is either intellectuall or morall Intellectuall is the clearing of our vnderstanding with spirituall knowledge and godly wisedome to vse it Reason without grace in the very excellency of it is but the Devils anvile whereon he forgeth and hammereth mischiefe What is carnall wisedome but serpentine subtiltie What is skill in lawes but colouring and covering bad causes and persons and making truth a nose of waxe to bad ends Marke and you shall ever finde the ring leaders of all lewdnesse and lasciviousnesse to be men of good wits but alas what 's all this without a fanctified minde What are sacred oathes and holy obligations to prophane persons but as Sampsons cords which they snap in sunder as fast as they are giuen them So well vnderstand they themselues that they doe and vndoe and discerne God in his word as they doe Christ in his Sacraments which they regardlessely take and as rashly breake There is no band that they cannot make like a Monkies coller out of which they will slip their neckes at pleasure But reason truely renewed will be constant in Religion Luk. 1.79 A Candle set vp in the minde to discover darkenesse and guide our feete in well doing And this is true illumination Psal 16.11 Rom. 7.23 and 12.2 2 Cor. 1.21 Colos 3.10 Rev. 3.18 Morall sanctification is of the will and all the affections of the will hence freedome to goodnesse of the affections hence repentance which is the change of them all hence our loue of God and goodnesse and hereupon in the absence of good hope and desire of it and in the presence ioy and gladnesse Also our hatred of evill if it be absent feare and flight if present griefe and sorrow By meanes whereof Repentance is an aversion from evill because hatred is an affection of separation and a conversion to good because loue is an affection of vnion And by meanes of the two cardinall and primitiue affections all the derivatiue and subordinate are set on worke Our desires are made fervent which before were saint in following after God but now are made impatient of delay Prov. 13.12 Hell mouth may be full of good wishes Num. 23.10 And they that are troubled with their farmes and fat oxen c. count it a blessed thing to eate bread in Gods kingdome Luk. 14.15.16.17 But these for want of penitent desire may be said to want will It may be sayd of them they would be good but they haue no will to it there is none so prodigall or slothfull but would be rich yet wee say not such will be rich set it downe and determine it vltimata voluntate There are none so wicked but at sometimes haue a faint desire to be good and leaue sinne but these cold dispositions breed and beget imperfect essayes and proffers and by their negligent propensities and inconstant bubles shew they spring from corrupt flesh which can be prodigall in momentanie purposes and promiles But sanctified desire is eager and earnest and with Dauid will vow and sweare to obey yea and be more vile in spite of mocking Michots Never was Ahab more sicke for a Vineyard Ruhel more ready to die for children Sisera for thirst then the Saint of God is after holinesse Psal 42.1.2 and 81.10 and 119.20 and 143.7 Gant 2.5 A gaine this will make our desire of good laborious and will not suffer vs to be lazie Christ Math. 5.4 compares it to hunger which will breake through the stone wall and it will make them hold out and be constant without ficklenesse Psal 119.20 As for ioy in the fruition of good oh what an heauen brings it into the soule This will make vs for sinceritie to delight in the law with the inner man Rom. 7.22 It will bring vs to a full ioy Ioh. 15.24 Isa 9.3 Psal 4.8 Yea and will so strengthen vs in the good we haue that we shall as well in passiue as actiue obedience indure c. As for feare of evill it will set it the right way making vs to dread more the doing of it then suffering in it and for sorrow it will make vs see our sinnes thoroughly and bewaile them as heartily and as wee see in nature that there is the same instrument of seeing and weeping to shew vs that weeping depends vpon seeing so repentance no sooner takes notice of sinne but a godly heart begins to bleed for it and so he that intellectually sees well morally weepes well And by all this we see how the mind will and affections are sanctified and the excellent worke of repentance in regard of all our affections Isa 55.7 Act. 11.18 Rom. 6.4.5.6 Ephes 4.22.23.24 2 Tim. 2.25 Phil. 2.13 Ier. 4.4 Q. What is the renewing of the body A. When the members of the body which before were servants to sinne are now become the servants of righteousnes euery part executing his function in an holy manner Rom. 12.1 Rom. 6.13.19 Col. 3.5 Q. What is our glorification A. The perfection of our sanctification whereby wee are made compleat in holinesse and righteousnesse Famous acts shall haue glorious rewards Glory is the praise and price of vertue for as shame and repentance are bridles and curbes to sinne so praise fame glory and honor are the spurres and speeders of vertue Praise followes the beginning of a good action fame runs with it as it spreads further abroad and glory is for the perfection of it when euery mouth rings of it and euery heart honours it I cannot but thinke that the wicked one day shall honour the godly and speake of their glory to their owne shame and howsoever they speake all manner of ill of them in this world yet often doe their hearts checke them with their innocency and to see their honour maugre the malice of all gaine-sayers A field of sinceritie charged with the deeds of pietie cannot but be accomplisht with the crests of glory all the fame which men haue sought by buildings by acts of Chivalry and by such other courses which the light of nature offereth and effecteth for the enobling of it selfe time devoureth it and within an age or two it is cleane put out but that glory which springeth from the rootes of godlinesse no tract of time can make to wither no blast of venemous tongues can overcome It shall breake out as the Sunne in spite of all darkning clouds it is watered with the dew of heauen and it shall grow and increase in spite of the Devill himselfe Envie will be the companion of vertue as well as honour and by meanes thereof shall the godly be reviled of the wicked Luk. 6.22 2 Cor.
a savour of rest from vs wee a savour of peace and life from him That which was said of Maries Spicknard wherewith she anointed Christ that the whole House was filled with the savour of the oyntment Ioh. 12.3 The same may be said of these pleasant perfumes of our religious prayers that they are fragrant to God and men and the reason is because Christ by a liuely faith lyes as a bundle of Myrrh betweene the breasts of euery Christian and that he himselfe in regard of the graces of Gods spirit is as an Orchard Can. 4.13 of Pomegranates with pleasant fruits as Cypres Spicknard Saffron c. and all the chiefe Spices of the Marchant And in this sense the voyce of the Church is most sweet in prayer Can. 2.14 On the contrary if our hearts be like Ezechiels bloudy pots Ezek. 24.6 that boile with the scum and rust of lust revenge ambition wanton pampering of the flesh in painted faces prodigall garishnesse monstrous disguisednesse c. bringing in all excesse in our respects to our selues and content with all defects in our respects to God wee may well say death is in such a pot and that the sacrifice thereof is more noysome to God then any caryon Never did the fiue Cities of the plaines send vp such poysonous vapours to God as the prayers of a corrupt and polluted person and God being not able to abide these ill sents sends downe vpon such a counter-poyson of fire and brimstone Oh then let not this pot of the heart that should boile these sweet sacrifices of prayer either be dry for want of the liquor of grace or grow rusty for want of daily vse but let them be full of liquor and meat so the flesh-pots of these sacrifices erunt sicut aromata shall be as perfumes in the bowles of incense Zech. 14.20 I know some are very short in prayer for want of matter and affection but this will make vs short and pithy for the abundance of matter and affection Prayer consists not more in fragore quam fervore more in contention of voyce then in intention of heart Q. How is vocall prayer distinguished A. It is either in prose or meeter sung or said And hereupon it followes that the Liturgie of the Church may be not onely in set forme of prayers but also in dimension of words for meeter is the measure of words and syllables Let therefore the doting dizie headed Brownists either confesse Psalmes hymnes and spirituall songs to be no parts of divine worship or else that prayer may be in a set forme but they can on the sudden both sing and say yet in their dotage they haue taken paines to bring Davids Psalmes into an English meeter and vse them when they meet notwithstanding they reiect their owne practise and will not pray in any set forme of words as if singing as well as saying were not praying Colos 3.16 Ephes 5.19 But our case is never the worse for that the Lords prayer beares part with vs in this baffling of theirs Q. How must all these be done A. Seriously in the spirit Rom. 8.26 Colos 3.16 It must be done with grace in our hearts to the Lord. Q. How is vocall prayer deliuered either in prose or meeter distinguished A. It is either publicke or private In the Church Familie or Chamber Act. 10.2.9 and 14.23 Zech. 12.11.12.13.14 Q. What is publicke Prayer A. That which is performed to God in the publicke place of his worship and in the publicke meeting of the Congregation where the Pastour is to goe before in a liuely voyce and the people to follow after in minde and heart and in the conclusion to say Amen to testifie their consent and desire to be heard Deut. 27.14 to the end Q. What is private Prayer A. It is euery where and in all places and at all times where either more are gathered together and then one is to goe before and the rest follow in consent as before or else one by himselfe alone which may pray only in mind or also with his voyce and this againe may be more solemne and accustomed or a short ejaculation c. 1 Tim. 2.8 Math. 18.19 Ion. 2.1 Exod. 14.15 Zach. 12.13 Q. To whom are wee to pray A. To the Father Sonne and holy Spirit and to them alone Psal 50.15 Rom. 10.14 Wee are onely to call vpon them in whom wee are to beleeue and that is onely in God I beleeue in God not in any creature for that is blaspheme Neither is there in all the prayers of the Bible any other mentioned to whom wee are to sue but God alone If any shall demand whether he may direct his prayer to one person of three the answere is he may doe it safely and with comfort What need we feare while we haue our Sauiour for our patterne Oh my Father if it be possible let this cup passe And Paul euery where both in thankes and requests bowes the knees to the Father c. yet must this be done with due care of worshipping all in one Exclude the other while we fixe our heares vpon one our prayers will be sinne retaine all and mention one wee offend not None of them doth ought for vs without all It is a true rule of Divines all their externall workes are common to sollicite one therefore and not all were iniurious Q. Hitherto of Prayers generall affections What are the kinds A. Prayer is either simple or compound Sometimes we are all suites vnto God another time all thankes and somtimes againe wee ioyne all together 1 Tim. 2.1 Q. Whas is simple Prayer A. Where Prayer is of one nature onely Eph. 1.3 Blessed be God ver 2. Grace be to you c. Q. How manifold A. It is either Petition or thankesgiuing Either wee request some thing at Gods hands or blesse him for the receipt of it Q. What is Petition A. When by prayer we craue any thing of God according to his will Math. 26.39 Iam. 1.6 1 Ioh. 2.1 Q. What may fall out heresometimes A. Making of vowes which is a solemne promise made to God with mature deliberation of things lawfull and possible c. Psal 76.11 Q. How many sorts of Petitions are there A. Two either a crauing of some things to be done for vs or an entreating that some thing may be avoyded by vs or remoued from vs. Eph. 6.18 Heb. 5.7 Q. What is the crauing of something to be done for vs A. Our petitions to God to bestow good blessings vpon vs where we are to labour to haue a true sense of the want of these blessings Psal 119.17.18 Q. Wherein consists it A. Either in good things that concerne God or our selues the first wee must desire infinitely as the end of our thoughts the other with moderation as meanes to helpe vs to that good No man desires meate or medicine infinitely but for health wee never thinke wee haue enough of it so God and his goodnesse must be sought
without measure but the things of this life in a meane as meanes of a better kingdome Math. 6.33 Q. What concerning God A. Our sanctification of his name the comming of his kingdome and performance of his will first wee pray that God may be glorified by vs and secondly wee pray that the meanes of his glory may be sanctified vnto vs. Math. 6.9.10 Q. What concerning Man A. All things convenient and necessary for him in his condition that both himselfe may line by Gods blessing and others by him c. Math. 6.11 Eph. 4.28 Q. What are the things we intreat to be remoued from vs A. Sinne and misery Where we are to make vse of that holy exercise of fasting which is to abstaine from Gods creatures for a time to testifie our humiliation before his Maiestie Iocl 2.15 Q. What is our deprecation for the pardon of our sinne A. It is our intreating of God to forgiue them and that he will never lay them to our charge Remission is an action of God the Father whereby for the merites of his Sonne applied by his spirit he accounts sinne as no sinne or as if it had never beene committed Isa 38.17 and 44.22 Ier. 31.34 and 50.20 Mic. 7.19 Math. 6.12 Colos 1.14 1 Ioh. 1.7 Q. What is our deprecation in regard of miseries A. That the Lord would deliuer vs out of all temptations and other afflictions and calamities which if we consider them as they are sent of God then our entreating is in Lamentation if as they are inflicted by the wicked It is a Complaint Psal 35. and 69. In both which Psalmes Dauid lamenteth for the wicked and complaineth of their ingratitude to God Ier. 9.19.20 Q. What is thankesgiuing A. An heartie acknowied gement of Gods mercies bestowed on vs yeelding him due praise and ascribing vnto him kingdome power and glory for ever Amen Psal 29.2.9 and 66.2.3 and 96.6.7 Luk. 1.68 Eph. 1.3 Col. 3.17 1 Tim. 2.1 Q. What is a compound Prayer A. A prayer consisting of all or some of these simples 1 Tim. 2.1 I exhort that supplications prayers intercessions and giuing of thankes be made for all men As faith is the Conduit cocke that watereth all the herbes and flowers that grow in the Garden of obedience so prayer is the messenger that knockes at heauen gates for the showers and dewes of heauenly benediction to make all thriue and prosper Oh that euery soule whiles it is feasting and banqueting with God by faith as Ester with Ahasuerosh could bethinke it selfe what suites it hath to him or what trouble some enemie it would be rid off suppose it to be some potent Haman of pride c. How soone should it be executed and crucified before our eyes if wee could but make our complaint to our best beloued or if wee find we haue more need to petition for ourselues then deprecate against others then let vs duely consider what grace wee want ana make our suite to God as Achsah to Caleb and wee shall haue giuen vs the plentifull springs of grace both aboue and beneath And that we may doe all these the Lord powere vpon vs the spirit of grace and supplication and that we may cheerefully looke vp to him whom we haue pierced with our sinnes c. Zech. 12.10 CHAPTER III. Of the Sacraments Question HItherto of Prayer What is the celebration of a Sacrament Answere An act of faith whereby according to Gods institution wee celebrate the Sacraments or dained of God by the reciprocall action of godly giuing and taking 1 Cor. 11.23.24.25.26 Hence the Lords Supper is called a Communion God communicating to vs by giuing wee with him by receiuing 1 Cor. 10.16 Q. What is a Sacrament A. It is a divine testimony wherein externall sensible things by a solemne right are separated from common vse to signifie seale and represent vnto the faithfull assurance of life in Christ Iesus Rom. 4.11 Circumcision is sayd to be a signe and seale of righteousuesse by faith A signe in regard of the thing fignified a seale in regard of the covenant made betwixt God and man of righteousnesse not our owne but that of Christ both actiue and passiue for all the wayes of God are iust and true and therefore no imperfect righteousnesse can be sealed in Gods contracts and treaties with men by faith for that as the instrument makes the righteousnesse of Christ ours by imputation Q. How many parts or members be there in a Sacrament A. Two The outward and sensible signe and the inward and spirituall grace for as man consists of a body and soule and that nothing ordinarily comes to the soule but by the body Almightie God condescending to our weaknesse hath ordained outward teachers to convey knowledge and comfort to the inward man Math. 26.26 This is my body If bread and the body of Christwere not two distinct parts of a Sacrament the Sacrament it selfe should be lame and imperfect both in reason and religion In reason because the relation betwixt the signe and the thing signified should be taken away the one being present without the other as a reall presence of flesh without a reall presence of bread and so the teacher of the outward man being remoued God is so farre in the Sacrament aboue our capacitie that it is incredible to beleeue either the thing or the power of God in such a conversion for it were vnreasonable to turne a peece of bread into a glorified body or a glorified body into an omni-present God A Sacrament is the plainest part of Divinitie and commeth lowest both to our necessitie and capacitie yet Papists elevateit aboue all Divinitie and make it obscure aboue measure Secondly it is against reason in proper speech to call a member the whole and to say the body of Christ is the whole intyre and perfect Sacrament If they say it is but a part then let them shew vs the other the bread being vanished away and remaining no more in his substance Thirdly it is against Divinitie and Religion to thinke any part of it to be corporall food for it is the rule of the will and consequently of the whole man and so is a spirituall teacher though it be helped by sensible meanes to convey it selfe into the soule and therefore Christ in the Sacrament profiteth not except he be eaten by faith A reprobate may receiue bread but the signe seale and thing signified are none of his for he hath no experience of this mystery that wants the first part of Divinitie without the which the second cannot worke no more then a man liue without a soule Q. What is the sensible signe A. That externall part which is lyable to the senses whereby our faith being weake and our sanctification but in part our chedience very imperfect and prayers not as they should be Notwithstanding the divine Goodnesse witnesseth to our senses the constancie of his purpose to saue vs and it is as it were the badge symbole and
token whereby the true Church is married to the spouse Iesus Christ and therefore separated from all other companies and hence it is to shew to whom she belongeth and to distinguish her from all other sects Hos 2.19.20 Math. 28.19 Act. 8.36.37 1 Cor. 10.17.18.19.20.21 Q. Haue these signes beene alwayes the same A. No They haue beene diverse accerding to the times of Christ either as he was to be exhibited and then they were ordinary and extraordinary or else as he as exhibited in our flesh Before his comming he confirmed the ordinary signes by extraordinary miracles least the Iewes should doubt of the Messias or of the vertue of such externall rites and ceremonies The Cloud Pillar of fire Manna Rccke Red sea c. were all Sacramentall signes to the Iewes as well as Circumcision and the Passeover 1 Cor. 10.1.2.3.4 Q. What is the spirituall part A. Iesus Christ both God and man with all his benefits which hath never varied Heb. 13.8 The Cup and the Bread 1 Cor. 10.16 are called a Communion that is the drinking of the wine in the Cup and eating of the bread makes a communion betwixt vs and them in corporall nourishment So Christ with all his benefits being receiued and the fruit thereof being truly perceiued by faith is our happie communion with the body bloud of Christ otherwise wee communicate no more with Christ in the Sacrament then we doe with the bread and wine whiles they stand vntouched vpon the Communion Table Q. How many Sacraments are there A. Two one of our Nativitie and another of our education our Christianitie is sealed vnto vs both in the birth and growing of it for as the application of Christ vnto vs is both for our being in him and rising with him so the two seales thereof are either for our grafting into Christ or growing vp with him Hence the first Sacrament may be called the symbole or seale of our entrance or initiation in Gods Church it is as it were our matriculation c. The second is the Sacrament of our spirituall nourishment and continuance therein It hath beene an auncient custome in the Church of God to set the Font below in the Church and the Table aboue and thereupon haue called it the high Altar not for to sacrifice Christ vpon it with the Papists but to remember that everlasting and perpetuall sacrifice he offered once for vs vpon the Altar of his Crosse This is a humane Ceremony and not without edification because it carries with it a proportionable signification to both the Sacraments and yet are these places or instruments set vp in them no wayes Sacramentall though profitably significant 1 Cor. 10.16 The Cup in the Communion is no more Sacramentall then the Font in Baptisme and yet the Apostle sayes the Cup which we blesse is it not the Communion c He makes an holy vse of the Cup which containes the wine and so may we of the Font which holds the water yet must we not thinke the Cup more holy then the wine the Font then the water or the table then the bread and wine c. And therefore it is a sinne in some ignorant people that more reverence the high Altar then the Sacrament it selfe and thinke that the supplenesse of their knees in bowing at or before the Communion Table should be a maske to hide the starknesse and numbnesse of all the ioynrs of their Soules in their submission to the Commandement it selfe in a spirituall eating and drinking at the same Table which is therefore to be reverenced because it is the Table of blessing so spirituall a banquet For it is too well seene and knowne that superstitious Papists and carnall Protestants for I speake not of them that reverence the place for the mysteries themselues as Paul did the Cup for the Sacramentall wine that their knees which are Camell like in the common curtesie in Gods house are ioyntlesse and Elephant like in the speciall obedience vnto his precepts to whom the house and place is consecrated Q. What is the Sacrament of our Nativitie A. It is the Sacrament of our ingraffing into Christ and therefore but once vsed of vs. For wee are but once borne Christians though wee haue daily vse of nourishment no grow vp in Christianitie Rom. 6.3.4.5 Col. 2.12.13 Q. What is the externall part thereof A. Before Christ was exhibited in the slesh the extraordinary signes were the passing of the Israclites through the red sea and the Cloud that was by day to couer them and the Pillar of fire by night to guide them in the wildernesse the ordinary signe was the circumcising and cutting of the foreskinne of the flesh but since Christs comming our Baptisme or washing of the flesh Math. 28.19 1 Cor. 10.2 Q. What is the spirituall meaning of this A. Christs righteousnesse washing away our sinnes secondly the presenting of vs as holy cleare and cleane before the Father whereby wee are deliuered from death and restored againe to life Eph. 5.26.27 Tit. 3.5.6 Q. What is the Sacrament of our spirituall education A. It is that Sacrament of our spirituall nourishment or growing vp with Christ after wee are once in him and therefore this is more often to be performed by vs. 1 Cor. 11.26 Q. What is the sensible part thereof A. Before Christ was exhibited the extraordinary signes were Manna and the water which ranne from the Rocke the ordinary was the Lambe in the Passeover Since Christ was exhibited the bread and wine in the Lords Supper Math. 26.26.27.28 1 Cor. 10.3.4 Q. What is the spirituall meaning A. Our continuall strengthening of the spirituall man by his often feeding as it were by faith vpon the Lord and his righteousnesse to the vndoubted assurance of eternall life Ioh. 6.32.33.35.50.51.54.55.56 c. Say not now O carelesse Christian when thou hast runne over these rules thy Catechisme is done but consider it is not done till thou hast done it Thou mayest be an vncleane beast for all thy chewing of the Cud and frequent repeating of these lessons except thou devide the hoofe in holy practise I haue endevoured to anoint thy right eare with wholsome advise but labour thou to haue thy right thumbe and toe annointed with the holy oyle of grace to walke more smoothly and currantly in the wayes of God Remember thy Baptisme and entrance into the flood Iordan not there like boyes to play and paddle in so holy a water but to wash and be cleane And for the Lords Supper bee not like the changeling Luther mentioneth that is ever sucking never batling rather take Saint Peters advise 1 Pet. 2.2 As new borne babes drsire the smeere milke of the Word that yee may grow thereby The bottle and the Bible are both alike if wee drinke not the liquor it cannot cheare vs and if wee eate not the little booke concoct and digest it what nutriment can it afford vnto our spirituall life Let vs all in the feare of God like Gedeons Souldiers learne to be as able to carry in our hands the burning Lampes of godly life as wee are with our mouthes to sound the trumpets of Gods truths I say not a word more make the rule the rudder of thy life and the fountaine of thy well-liuing and then doe that which thou knowest to be good and happie art thou * ⎠* FINIS