with flesh vnto a iust proportion So is it in the soule for first there is wrought a small degree of sauing knowledge and spirituall desire after God in Christ and then flowes from thence the veines and sinewes that take hold of the promises of grace and lastly by degrees as our knowledge and experience increaseth the whole body of Faith growes after a compleate manner formed in vs when our hearts are filled with increase of sound and solid knowledges but because this point toucheth the spirituall free-hold of many godly Christians I would therefore beate it out more distinctly And so foure things are to be considered 1. How it may be knowne that Faith is weake 2. How weake Faith may be knowne to be a right Faith 3. How the beleeuer may be comforted that findes hee hath but a weake Faith 4. Admonition to him that is weake in the Faith not to rest in that condition for diuers reasons For the first a weake Faith is easily discerned by these signes and the like to them 1. By daily doubts of Gods fauour and feares least their estate be not right 2. By ignorance not onely in many ordinary truthes but in many of the promises of the Gospel Matthew 8. 26. 16. 8. 3. By the hastie and violent vnquietnesse of the heart in aduersitie euen in the daily and lesser crosses of life and by those sudden feares in time of danger notwithstanding Gods promise and the experience of Gods assistance and deliuerance and by the vnrest of the heart if there be not present helpe Iames 1. 5. 6. Mat. 14. 30. 31. Luke 18. 8. 4. By the daily cares of life about foode and rayment Mat. 6. 31. 5. Aptnesse to stagger and be carried about with the winde of contrary doctrine Ephes 4. 13. 6. Feare of death For the second a weake Faith may be discerned to be a true Faith by these signes 1. By the constant and earnest desire of Gods fauour in Christ Psal 10. 17. Mat. 5. 6. Reuel 21. 6. 2. By their griefe for their vnbeliefe and frequent complaint of it Marke 9. 24. 3. By their constant desire after the sincere milke of the Word 1. Pet. 2. 2. 4. By their feare to offend God in the least euill they know to be a sinne For the third the beleeuer may be comforted many waies though his Faith be but weake for 1. Christ hath promised that he will not breake the bâ—uised reede nor quench the smoaking flaxe Mat. 12. 20. 2. Weake Faith doth apply the mercy of God and the benefits of Christs death aswell as a strong Faith as a weake or paraliticke hand will receiue a gift aswell as a sound and sted die hand he that hath a weake sight though he see not so well as he that hath a persect sight yet he sees so much of the light of the Sunne as may serue his turne to walke safely Though an Infant cannot eate so much as a strong man yet he eates so much as preserues life and makes him grow 3. God hath receiued him that is weake in Faith Rom. 14. 13 4. The power of God is manifested in their weakenesse 2. Cor. 12. 9. Lastly the weake in Faith must be admonished to looke to their Faith and to labour for growth Though God accepts their weake Faith in the beginning of their conuersion yet he likes not the neglecting of Faith and continuing in ignorance and vnbeliefe Heb. 5. 12. Besides so long as they continue in weakenesse of Faith they keepe themselues without many and singular comforts Though weake Faith bee sufficient to Saluation yet it is not sufficient to consolation Hitherto of the Nature of Faith The ground of Faith were worthy to be considered for it is not inough to know that we must beleeue or what things are to be beleeued but vpon what ground or warrant wee doe beleeue it And so heere I might consider of the Word of God as the ground of Faith or originall of Faith for he that will euer prosper in beleeuing these Articles must be resolued of these things 1. That the things he beleeueth are warranted to him by the testimonie of God himselfe for no humane testimony of particular men or of the whole Church can be the ground of a mans Faith 2. That the bookes of the Prophets and Apostles are the very word of himselfe and so infallible 3. That the writings of the Prophets and Apostles are euery way perfect and doe containe all things necessary to be beleeued in the matter of his Religion 4. That he can see how each Article of his Faith is grounded vpon the Word of God 5. That he will cleaue vnto this Word of God all the daies of his life as the principall meanes of his direction and comfort and of his further increase in Faith and knowledge for his knowledge and Faith comes in but by degrees and in part and the truth is opposed by his owne reason corrupted and by the suggestions of the diuell and by almost infinite varieties of opinions against all which he resolues to cleaue to the Word of God as his perpetuall warrant But because this principle concerning the Word of God is not expressed in the Creed I will therefore forbeare the proofe and explication and illustration of these things which concerne the Word of God And I conceiue that this Head of the Word of God was left out in the Creed in the first Age of the Church for two reasons The one was because as then it was not questioned so much as the rest of the Articles But the other Reason is the most important and that is that these doctrines of the Creed though they be principles yet are of another sort then these doctrines that concerne the Original perfection or authority of the Scriptures for these principles are conclusions framed out of those principles concerning the Word and so containe a frame of doctrins which are built vpon the granting of the former or thus they are distinguished from them These are parts of Theologie whereas the Word of God is not a part but principiuÌ„ cognoscendi the foundation of Theologie The doctrines concerning the Scriptures are not properly Articles of Faith but grounds or the foundation of Faith Not things to bee beleeued so much as things by which we beleeue I Beleeue in God Psal 11. 1. HItherto of our duty in the first word I beleeue The doctrine to be beleeued followes and it concernes either God or the Church The doctrine that concernes God lookes vpon him either as Father or Sonne or holy Ghost In the first Person of the Trinity Faith sees and wonders at his Nature his Relation his Power and his Workes His Nature in the Word God his Relation in the word Father his Power in the word Almighty and his Workes in the words Creator of heauen and earth The first thing we are to studie to know and beleeue is God This is the first doctrine of the Creed
appellation of God 2. By liuing without care and therein being like little Children and this we do when we commit our soules and bodies and liues and children and states and all our waies vnto God 2. Tim. 1. 12. Psal 37. 3. When in Aduersitie wee runne to him for refuge and so make our moane to him that wee rest with patience and good perswasion that God will cause all to worke for the best to vs. It should much trouble vs if in soundnesse of practice we haue not learned this first lesson of belieuing in God Wee should be much displeased with our selues if our hearts be vnquiet and any way vnapt to rest and waite vpon God Psal 42. 12. and we should often beseech the Lord to helpe our vnbeliefe Hitherto of the Nature of God and of beleeuing in God The next thing Faith takes notice of is the Relations in the God-head and so God is the Father the Sonne and the holy Ghost for this terme God is to bee applied not onely to the Father which is the next word but to the Sonne and holy Ghost as followeth after in the Creed and therefore wee must reade with a Comma after this word God thus I beleeue in God the Father to reade without a Comma that is Hereticall for if we reade thus I beleeue in God the Father it would sound as if the Creed should say that the Father were God only not leauing the terme God to be carried to the Son and holy Ghost Before then I come to speake of the Father I must entreate of God as he is three Persons both Father Sonne and holy Ghost And this is one of the deepest and dreadfullest Mysteries in all Religion where I must proceed in this order first to proue the Trinity by Scriptures secondly to explicate the doctrine And thirdly to answer certaine obiections might arise in mens mindes about it Because these things about the Trinity are most wonderfull and aboue the reach of the creatures we must seeke testimonies to ground our consciences in the beliefe of them such as may be firme and euident It is a difficult thing to bring the heart of men solidly to assent to such secrets as these as are not onely beyond the sight but aboue the reason of men and the minde may easily vanish into wilde speculations if we be not well grounded with sure Euidence nor can wee haue light from the booke of Nature to informe vs for what any Heathen man hath spoken of an Eternall mind word and spirit they spake by tradition from the Hebrewes and vttered it perhaps in a false and corrupt sense T is the booke of Scripture must only informe our faith herein The proofes for the Trinity are gathered both out of the Old and New Testament and so they either prooue there were more Persons then One or else expresly that there were Three Persons That there are more Persons then One is prooued by the terme ELOHIM which is vttered in the plurall number as if it should sound Gods as Gen. 1. 1. In the beginning Gods or ELOHIM created Heauen and Earth Created is in the singular number to shew the vnitie of the Essence and ELOHIM in the plurall to shewe the Trinitie of the Persons so Gen. 1. 26. Let vs make man in our Likenesse Let vs shewes more Persons and likenes being in the singular number shewes vnitie of Essence And verse 2. besides the Lord there is mentioned the Spirit of the Lord sitting vpon the waters Iosh vlt. 19. Ye cannot serue the Lord because he is ELOHIM sancti holy Gods And Ieremy 10. 10. The Lord is the liuing Gods or ELOHIM and King euerlasting Hos 1. 7. I will saue them in the Lord their God Gen. 19. 24. The Lord reigned from the Lord fire and brimstone Exod. 23. 20. 21. The The Lord sends his Angell whose name is IEHOVAH Dan. 9. 19. Heare oh Lord our God for the Lords sake Psa 110. 1. The Lord said to my Lord sit thou at my right hand Ier. 32. 5. 9. 33. 15 16. The Lord shall raise vp a Branch whose name is THE LORD Now that there are three Persons and no more nor fewer is proued by places more obscure or more expresse The Trinitie hath beene obserued in such places as these Esay 6. 3. where the Angells say thrice Holy and so where IEHOVAH is three times repeated Numbers 6. 23. Esay 33. 22. But the most expresse places are in the New Testament A manifest reuelation of the Trinitie was in the Baptisme of Christ The Father speaking from heauen the Sonne standing in the Riuer the Holy Ghost descending like a Doue Matth. 3. 16. 17. and so in the Institution of Baptisme we are to be baptized in the name of the Father and of the Sonne and of the holy Ghost And Ioh. 14. 16. 17. I will aske the Father and he shall giue you another Comforter the Spirit of truth and the 1. Ioh. 5. 9. There are three in Heauen the Father the Word and the Spirit And the like euidence is in these places 2. Cor. 13. 13. Tit. 3. 5. 6. Eph. 2. 18. In the Explication of the doctrine of the Trinitie we must be wise to sobriety because it is wholly secret rather to be belieued then to be demonstrated or described It is a doctrine may be apprehended but neuer comprehended no not by the light of grace nor fully and wholly by the light of glorie as being aboue the reach not onely of men but of Angells A mystery to be adored by humble faith and piety not to be searched without curious yea furious temerity For it is so admirable as Reason cannot expresse it and so singular that example cannot declare it to vs for the Images or Similitudes borrowed out of the booke of Nature may rather shew that the doctrine of the Trinitie doth not destroy Nature then giue vs any pattern which can sample out the thing it selfe and besides to erre here is the most dangerous of all errors For as nothing is sought with more difficulty or found with more profit so nothing can bee mistaken with more perill And therefore as a Father sayd well seeing wee cannot finde out what God is wee must take heed that wee thinke not that of him which he is not yet must wee not wholly neglect the doctrine because a necessitie lyes vpon vs to belieue and therefore though men and Angels haue cause to stand and wonder at this secret that God should beget a Sonne and that from that Father and Sonne should proceed that Spirit the Sanctifier yet because God will bee so acknowledged of vs wee must make vse of our faith to belieue what our reason cannot describe to vs. Three things then for our capacities are to be thought vppon The first concernes the Matter of this Mysterie The second the termes by which it is exprest and the third the answere of certaine Obiections might arise in our mindes For the first
we are to consider what a Person is and then how these three Persons do agree one with another and how they differ one from another A Person is an vnderstanding substance indiuiduall and incommunicable which is not sustained in any other or by any other It is an vnderstanding substance so it excludes plants and beasts which are no persons though they be substances and it is not sustained in any other and so excludes the humane nature of Christ which is therefore not a Person because it subsists in the Diuine Nature and it is incommunicable to distinguish it from the Essence which is communicated to all the Persons Foure things are common to each Person in the Trinitie First Truth and so each Person is the true God hauing all the properties of God and doing all the actions of God and receiuing all the worship of God Secondly Mutuall Immeation or Immanencie as they call it which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which none of the Persons are separate from the Diuine Essence but subsist in it and so all meet in the Essence Thirdly Perfection by which each of the Persons are not a part of the Diuine Essence but the whole Diuine Essence is in each Person Fourthly Distinction so as euerie Person is distinguished from the other Persons so as the Father is not the Sonne nor Holy Ghost nor the Sonne the Father or Holy Ghost nor the Holy Ghost the Father and the Sonne For the first of these things in common which is Truth so as each Person is the true God It needes not much explanation for the sense for vnder that Head three things are giuen to each Person in common First the properties of the God-head so as each Person is Eternall Infinite Immutable in life knowledge holinesse and glorie and so Secondly the Actions of the Deity are common to euery Person according to that Rule in Schoole Opera Trinitatis ad extra sunt indiuisa The workes of the Trinitie that issue outward are vndiuided So the Father creates the Sonne creates and the Holy Ghost creates as there is one worke so there is but one worker which is God in three Persons To make man in Gods Image is common to all three Persons Let vs make man c. Gen. 1. 26. soe Iohn 5. 19. what the Father doth the Sonne doth the same and in many other places And as they agree in working so doe they in worship all diuine worship doth equally belong to each Person For the second which is the mutuall seating or meeting of all the three Persons in the same Essence so as they are one in another diuers Scriptures proue so Christ saith I am in the Father and the Father is in me Iohn 14. 10. and this must needs be so because the essence of God is infinite and therefore euery person possessing it it must needs follow that wheresoeuer one is there the other are also and that one is in another so as there can bee no place or thing where one of them is but there the other are also Excellent is that saying of that Father concerning the three Persons in the Trinity Singula sunt in Singulis c. Each are in each other and all in each and each in all and all in all and one all Hee that seeth this in parte darkely as in a glasse let him reioyce that hee knowes God and as God let him honour him and giue him thankes He that seeth it nor let him tend to see it by godlinesse and not to calumniate by blindnesse for God is one and yet there is a Trinity c. Thus Hee For the third the whole Essence is in each Person They are all consubstantiall not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like essence onely no◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a diuers essence nor are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as haue one Nature common to them but not the same in number as it is with men nor are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as haue euery one a nature that no other either person or thing hath as the Sunne and Moone haue such a Nature as no other haue there being but one Sunne and one Moone but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is all of the same substance Coessentiall and Consubstantiall For the fourth That the Persons are distinguished is common to all the Persons how they are distinguished is that which is to bee considered in the next place Distinction imports Opposition Now there is a threefold opposition The greatest opposition is amongst contraries for these fight one against another There is also a middle opposition which is in things onely disparate as they call them as betweene men and beasts so as a man is not a beast The least opposition is betweene things that are relate as the Father is not the Sonne the Subiect is not the Prince and the like this opposition betweene things in relation is in things that doe in many respects agree and this distinction agrees to the Nature of God and is the least of all distinctions The difference of the Persons is two waies to bee considered for first they differ from the Essence and then one from another The Persons in the Trinity differ from the Essence which that it may bee vnderstood wee must know that some things differ Ratione not Re that is not in deed but in respect of our conceiuing as for instance The Attributes of God differ but how not in deed nor in themselues but onely in our cogitation of them and so the power of heating and of drying in the Sunne differs onely in respect of conceiuing for in the power it selfe there is no distinction to bee found it is found onely in our heads But this is not the difference in the Trinity for the Persons differ one from another really and would so doe if wee neuer thought of them A reall distinction is grounded either vpon the respect of the essence of things or in respect of the manner of being A distinction in respect of essence is not in the Trinity for all the Persons haue the same essence it remaines then that the Persons in the Trinity differ from the essence onely in respect of the manner of their being and so in short differs from the essence as the manner of a thing differs from the thing it selfe The manner of being in euery thing doth determine it Now things in respect of the manner are three waies to bee considered of for there is the manner of the essence the manner of hauing that essence or the manner of subsisting The manner of the Essence is shewed by Attributes as when we say It is true good Iust c. The manner of hauing that essence is either with or without dependance as in the creature the manner of their hauing their essence is by dependance vpon God and in the Creator the essence is had
of himselfe without any dependance The manner of subsisting is the furnishing of a thing with peculiar Relation including a Person Now then the Persons in the Trinity differ from the Essence onely in the manner of subsisting because the Essence subsists in one manner in the Father and in another in the Sonne c. They doe not differ in Essence for all of them haue the same but onely in the manner of the subsisting of the Essence in each Person In the Trinity there is another and another but not another thing there is another that is another Person there is not another thing that is not another Essence In Christ now there is another and another thing for his diuine Nature is one thing and his humane Nature is another thing and yet there is not alius that is another Person But it is otherwise in the Trinity The being of the Father is the being of the Sonne and the being of the holy Ghost but to be the Father is not to be the Sonne or the holy Ghost Thus the Persons differ from the Essence They differ one from another foure waies In order in personall proprieties in number and in operation First in order they differ for the Father is the first Person the Sonne the Second and the holy Ghost the Third This Priority must not not be mistaken for one Person is not before another in time or in dignity but onely in Nature or in order of Nature so as one Person depends vpon another As the Sun is before the beames of the Sun not in time but in order of Nature because the beames are from the Sun so in the Trinity the Son and holy Ghost are after the Father not in time but because they receiue the originall of their Persons from the Father Relatiues are together in time onely note that Nature heere signifies the manner of subsisting not of essence for in respect of Essence there is no priority in the Trinity Secondly they differ in personall Proprieties As the personall Proprietie of the Father is to be of himselfe in respect of his Person vnbegotten The personall Proprietie of the Son is Generation or to bee of the Father by begetting The personall Propriety of the holy Ghost is to bee of the Father and the Son by Spiration or proceeding and thus each Person differs from other by incommunicable Characters Thirdly they differ in number they are the same in number in respect of the Essence because one God is Father Son and holy Ghost and yet in respect of those Characters in the manner of subsisting each Person hath a subsisting by himselfe which in number is not the same with the other Persons The Father hath one manner of subsisting in number the Son another and the holy Ghost another Note that I say each Person hath his subsisting by himselfe not of himselfe Fourthly they differ in operation and so both in externall and internall operations In externall workes though in respect of the things wrought they are common to all three persons yet in respect of the manner of working there is distinction of the persons for the Father workes by the Son in the holy Ghost The Father worketh from none the Son from the Father and the holy Ghost from them both Gen. 19. 24. Iohn 5. 19. 30. 8. 28. 16. 13. There are two principles to be marked for the vnderstanding of this point The one is that the workes of the Deity that are outward are common to all three Persons The other is that looke what order there is of existing in the Trinity the same order there is in working as was said before the Father worketh by the Son in the holy Ghost Thus Creation Adoption Sanctification are the workes of the whole Trinity as the Scriptures proue that attribute Creation to the Father and to the Son and to the Spirit and so of the other workes all three Persons worke the same Apotelesma or worke but not all after the same manner as for instance in the worke of our Redemption the Father workes by sending the Son the Son by assuming our Nature the holy Ghost by sanctifying and forming the bodie of Christ out of the flesh of the Virgin c. so in the Creation the Father wils it the Son by the holy Ghost effects it But this is withal to be noted that as any outward worke hath more resemblance in any part of it to any person in the Trinity so it is more specially attributed to that Person so in the Creed and in the Scriptures too Creation is attributed to the Father who being of himselfe fitly giues being to the creatures Redemption is attributed to the Son who as he resembles his Fathers Image is fittest to represent vnto mankinde his mercy and being an eternall Word in the Fathers minde doth fitly by his Word tell vs his Fathers meaning Sanctification is attributed to the holy Ghost who as he is breathed as it were from the Father and the Son per modum voluntatis amoris so doth hee fitly by breathing or inspiration inlighten and sanctifie our wills and affections And as they differ in externall workes so doe they in internall for the Father onely begets a Sonne the Father and Son as it were breathes forth the holy Ghost And thus of the matter of the Doctrine of the Trinity the Termes follow to bee considered of These words Persons and Trinity Essence c. were taken vp in the Primitiue Church as the fittest words to expresse what they conceiued of these glorious Mysteries The speech of man in many things extreamely doth want words Wee say three Persons not as if thereby the mystery were vttered but that it may not be vtterly concealed for that which is of such ineffable eminencie cannot be expressed in such a word wee speake therefore of these things as the Father said not as wee ought but as wee can And againe the same Father saith It hath bin lawfull for vs for discourse and disputation sake to say three persons not because the Scripture saith so but because it doth not contradict it and a kinde of necessity brought the Ancient Church to inuent the words for when Heretikes would yeeld to the termes of Scripture and varied vpon the corrupt senses they put vpon the words the Ancients were driuen to inuent words which did expresse the true sense that thereby the Heretikes might be tryed whether they hold the right Faith or no which termes that before were promiscuously vsed in other learning being in the daies of the first Christian Churches made free in the Cittie of God haue euer since enioned their freedome and may not now be turned out without suspition of contentiousnesse selfe conceit and Schisme The sense is in Scriptures though the words be not there As the Scripture saith there be three in Heauen which are one which the Church adds the three are Persons and the one is essence It adds not to
the sense of the Text but to the words and yet the Word Person is found Heb. 1. 3. in the same sense in a manner as it is taken heere To bring in new words might bring in new errors and it were a great wrong to cast out such words as haue done such seruice against Heretickes and are so fit to reduce the mindes of men to vnderstand the right way of beleeuing in these high Mysteries But yet wee must bee warned that the termes doe not alwaies fully expresse the thing especially if wee iudge of the termes about the Trinity as wee doe of the same words amongst vs in other things As for instance a Person in the Trinity differs from a person among men or Angels as for example Peter Paul and Iohn are three persons to whom our humane Nature is common yet these three persons differ one from another first in Substance because each of them haue their substance of soule and body separate from the other secondly in Time one is younger then another thirdly in Will Paul contradicts Peter fourthly in Power Paul labours more then all the Apostles fifthly in Operation Peter workes amonst them of the Circumcision and Paul amongst the Gentiles But it is not thus in the three Persons in the Trinity Peter and Iohn are separate wholie one from another whereas in the Trinity the Father is in the Sonne and he in the Father 1. Iohn 3. 24. They may be farre asunder in place but God the Father and the Sonne are neuer asunder Iohn 8. 29. and in the Trinity there is in all one will one power all three Persons are Almighty all eternall and all worke the same worke Ob. Some may say it seemes impossible that three should be one Sol. In one and the same respect but not in diuers Three Persons cannot be one person but three Persons may bee one Essence As the Nature of man may be common to many persons as to Peter Iohn Paul c. Ob. He that seeth Christ sees the Father for he is in the Father and the Father in him therefore the Father and the Son are but one Person Sol. He that sees the Sonne sees the Father because the Son hath the same Essence with the Father and being manifested in the flesh reueales the whole will of God he is the same with the Father in Will and Essence not in person Ob. If the being of the Father be not the being of the Sonne or holy Ghost then it followes that there are three diuers beings and so three Essences Sol. The being of the Father notes the being of his Person not of his Essence and so three Beings are but three Persons subsisting in one Essence As the light of the Sun and the light of the Moone and the light of the Ayre in substance are one and the same light and yet three distinct lights the light of the Sun being of it selfe the light of the Moone from the Sun and the light of the Ayre from them both Ob. If there bee more IEHOVAHS then one then there are more Essences then one but heere are more IEHOVAHS for IEHOVAH raigned fire and brimstone from IEHOVAH in heauen Gen. 19. 24. Sol. IEHOVAH is a Terme giuen to the Persons aswell as to the Essence and so diuers IEHOVAHS notes diuers Persons not Essences Ob. The Sonne and holy Ghost had their beginning from the Father therefore it seemes the Father onely is God Sol. The Sonne and holy Ghost had the beginning of their Persons from the Father but their Essence they had of themselues as being common to all three Persons so as euery Person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himselfe Ob. Three and one makes foure if in God there bee three and one then three is a Quaternity not a Trinity Sol. Three and one if they bee things essentially and really diuided make foure but one and the same thing may haue diuers relations or manners of being which are distinct one from another Ob. He that is the whole God-head besides him there can be no other in whom likewise should be the whole God-head but the Father is the whole God-head therefore the Sonne and holy Ghost are not so Sol. The Maior Proposition is false for the whole God-head is in euery Person as the whole Nature of man is in diuers men Ob. The power of the Persons is not one and therefore how can their Essence be one their power is not one because the Father can beget and so cannot the Sonne Sol. The naturall power of the Persons is all one the personall power differs Ob. How can the Essence begetting and the Essence begotten be all one the Father begets the Son is begotten how can they be one then Sol. Distinguish betweene Generation and Communication and betweene Essence and Person the Person begets and is begotten but the Essence neither begets nor is begotten but onely is communicated Ob. If the Essence of the Father and the Sonne bee all one then the Father was incarnate for the Son was Sol. The Essence of God absolutely considered was not incarnate but the Person of the Sonne who though he had the whole diuine Nature in him yet in respect of the manner of his subsisting did differ from the Father and holy Ghost Ob. Whose operations are distinct their Essences are distinct but the operations of the Persons in the Trinity especially those internall are distinct therefore they haue distinct Essences Sol. The Maior is true of Persons that haue a finite Essence but not of the Persons in the Trinity who haue an infinite Essence common to them The consideration of this Doctrine of the Trinity should serue for diuers Vses 1. It should strike vs with amazement and admiration of the glory of God and remoue the sense of our owne insufficiencie and narrownesse of heart and vnderstanding who are so ouercome with glory that our mindes are not able to conceiue of or behold these wonderfull secrets in the Diuinity It should worke in vs an vnspeakeable feare and Reuerence to thinke of the being of God that so infinitely excells the being of all creatures in heauen and earth 2. It should compell vpon vs more care and attendance of spirit in worshipping God so as we be sure we direct our seruice to him that is one in Nature and three in Persons for worship belongs equally to all three Persons And herein the Christian fundamentally differs from Pagans Turkes and Iewes and in heart becomes as one of those when he worships a God that is not three Persons 3. We are bound to take notice as of the common glory of all the Persons so of that speciall glory is due to each person as we finde it either described in the Word of God or expressed in the workes of God 4. We must take heede what wee speake of the Trinity
in Vnity for we may fall vpon such formes of speech as may be extreamely erronious and dangerous and for the helpe of the ignorant I will note diuers of the speeches which are dangerous and vnsound as that there are three Gods three Eternalls three Almighties c. or that the Essence is distinguished into the Father Son and holy Ghost that God is threefold or that there is a triplicity in God that God doth beget another God that the Father is another thing from the Son that the Sonne and holy Ghost haue a beginning of their Essence that the Person was begotten or did proceede from the Essence by discerning where the errour lies in these sentences wee may try our skill in the former doctrine of the Trinitie 5. The Doctrine of the Trinity should be wonderfull comfortable vnto the true Christian because as the Apostle Iohn shewes there are three in Heauen the Father the Word and the Spirit which will auouch the happinesse of the true beleeuer and his comfort may be increased if he consider what was before taught that all three Persons doe ioyne in the work of his Redemption 1. Iohn 5. 9. Lastly it is not vnprofitable out of the Doctrine of the Trinity to shew how all sorts of Hereticks haue assaulted it bin confuted by it which may be briefely thus shewed We must beleeue that in the Trinity there is nothing created as Dionisius would haue it nothing vnequall as Eunomius and Aetius nothing before or after or lesser then other as Arius said nothing forraine or seruing to another as Macedonius said nothing inserted by stealth or perswasion as Manichaeus said nothing corporeall or in fashion of bodies as Melito Tertullian and Vadianus said nothing inuisible to themselues as Origen said or visible to the Creatures as Fortunatus said nothing diuers in motion or will as Marcion said nothing taken out of the Essence of the Trinity and put into the Nature of the creatures as Plato and Tertullian said nothing singular in office or communicable to another as Origen said nothing confounded as Sabellius said Aug. Tom. 3. Thus of the Trinity in generall The Father This terme Father is attributed to God both essentially and personally Essentially and so the terme belongs to each Person in the Trinity as being a terme that followes the God-head Mat. 23. 9. and thus God is said to bee a Father diuers waies as first by Predestination because he inrolls the Elect as Sonnes from all eternity Ephes 1. 3. secondly by Creation because he made things to be of nothing by his owne power thus Adam is said to be the Sonne of God Luke 3. 38. and and God is called the Father of spirits Heb. 12. 9. thirdly by temporall redemption and so God is acknowledged for the Father of the Israelites because hee made them a people to himselfe and brought them out of Egypt and gaue them the outward priuiledges of his children Esay 63. 16. 11. 12. fourthly by regeneration when hee changeth our natures and makes them like his diuine Nature 2. Pet. 1. 4. and so wee are sonnes so soone as we beleeue Iohn 1. 12. and so soone as he giues vs the Spirit of Sanctification and Adoption Rom. 8. 15. fifthly by personall vnion and so Christ in respect of his humane nature is the Sonne of God because that nature doth subsist in the diuine Nature Luke 1. Now all these waies God is a Father by grace and in respect of Regeneration the second Person in the Trinity is called a Father aswell as the first Esay 9. 6. 7. and is said to haue an ofspring and generation Esay 53. 10. Lastly God is said to be a Father by Nature and by generation as he begets a Sonne consubstantiall with himselfe and so the first Person in the Trinity is called Father onely as he is the Naturall Father of our Lord Iesus Christ In the Creed heere Faith beholds God as a Father principally in respect of eternall generation as the first Person in Trinity is the Father of the second but withall as it extracts vertue out of that high Mysterie it layes hold vpon the Father of Christ as he is our Father in Christ also for Faith is of that Nature that when it laies hold of any thing it will not off till it haue gotten by contemplation and conclusion what may be collected any way from thence Wee are first then to consider of God as the Father of our Lord Iesus Christ and then as our Father As God is the Father of our Lord Iesus Christ these things would be proued and opened 1. That God doth beget a Sonne 2. That IESVS CHRIST is that Sonne 3. The manner of this Generation For the first that God hath begotten a Sonne is a Mysterie beyond the reach and comprehending of all men and Angels yet is it a truth in many Scriptures charged vpon vs to beleeue as namely Psal 2. 7. Iohn 1. 14. Iohn 3. 16. 1. Ioh. 3. 8. 5. 13. Mat. 28. 19. For the second that the Lord IESVS CHRIST is that Sonne of God is apparant by Scripture too Rom. 15. 6. Col. 1. 3. Ephes 1. 3. Mat. 16. 16. Mat. 3. 17. 2. Cor. 1. 19. 1. Ioh. 1. 4. 4. 15. 5. 20. 2. Ioh. 3. For the third how the Father did beget the Sonne is vnknowne vnto vs It is a secret cannot be reuealed to vs especially in this mortality Pro. 30. 4. onely by way of Negation the Scripture intreating of it shewes vs that God doth not beget his Sonne as men beget theirs for 1. Men beget without themselues so as the Sonne is diuided from the Father but so doth not GOD the Father beget Christ his Sonne hee is distinguished from the Father but not diuided the Father begets in himselfe 2. The substance of the Son amongst vs may bee like the Father but it is not the Fathers substance But in the Trinity the Father and the Sonne are of the same substance consubstantiall 3. In corporall Generation the Father deriues vnto the Sonne but a part of his substance but GOD the Father communicates his whole substance to his Sonne 4. The creature begets a Son that is mortall but God begets a Son that is immortall 5. The creature begets in time but God begets in eternity which hath three differences in it for first the time may be named when the creature did beget the Creator begets before all time Pro. 8. 22 c. 30. secondly the creature ceaseth begetting but God the Father begets his Son eternally he alwaies begets Psal 2. 7. thirdly the substance of the Father was before the substance of the Sonne but not so in this eternall generation Christ is of the Father but not after the father 6. Among the creatures the Son is subiect to the father but in this eternall and diuine generation the Sonne is equall to the father Subiection is due to God the father from all creatures but not from the Sonne or
will not take his mercy from vs. 2. Sam. 7. 14. 3. We haue right to Gods house we may with great incouragement resort to all Gods ordinances because it is our fathers house and if hard times befall vs in respect of the meanes of Religion and that the enemies of the Church do inuade the Sanctuarie we must then go to God and pleade our right seeing his house belongs to vs and not to them thus did the godly Esay 63. 16. 18. 19. 4. Wee may cast all our care vpon God for hee careth for vs Iam. 4 9. Pro. 14. 26. 5. Wee shall bee deliuered from this present euill world for if God be our father he will prouide for vs in a better place then this Gal. 1. 4. 6. Our title to the creatures is restored which was lost in Adam But these consolations will appeare to be much the greater if we consider not onely that God is a Father but such a Father 1. He is a father in heauen not an earthly father 2. He is a father almighty he can doe more for vs then all the fathers in the world 3. He is an euerlasting father Esay 9. 6. our naturall fathers dye but our spirituall father liues for euer and makes vs liue for euer too for naturall fathers can giue but a temporall being to their children but God giues vs an eternall being and therefore are we called the children of the Resurrection because our very bodies must not perish but be made to liue for euer also The sonne he alwaies abides in the house Luke 20. 36. Iohn 8. 35. Rom. 8. 19. 21. 4. That he is such a father as makes his sons all heires Rom. 8. 16. all are as if they were first borne Ier. 31. 9. 5. That he is such a father as giues the highest kinde of inheritance therefore they are all heires of a kingdome Luk. 12. 32. Mat. 13. 43. And such a kingdome as is immortall and vndefiled and lieth in heauen 1 Pet. 1. 3. 4. in regard whereof they haue fellowship with his naturall son Iesus Christ 1 Cor. 1. 9. Rom. 8. 16. 17. In respect of all which we haue not onely good hope but euerlasting consolation and the more if we consider that we hold all this by no Naturall propagation but by the meere grace and mercy of God our father being in our selues the children of corruption Iob 17. 14. and of wrath Eph. 2. 3. And therefore vnto all the former Instructions from hence this must be added that we take heede of that vile ingratitude and impatiency at any time to repent vs of our repentance or to thinke the case of wicked men better then the case of godly men for so we shall sinne fearefully against God our father and against our owne right and against the whole generation of his children Psal 73. 15. Our life and the glory of it may by affliction be hid in God and it doth not fully appeare what we shall be but it is enough for vs that we are the sonnes of God for when Christ appeares in glory then shall we appeare also as he is aboue the glory of all the Potentates and Kings of the earth 1 Iohn 3. 2 Col. 3. 3. 4. Almightie Reuel 4. 8. COncerning the omnipotency of God Fiue things are to be considered 1. The Proofes that he is Almighty 2. The Sense in what respect he is said to be Almighty 3. Why Omnipotency is attributed to the father here only 4. Whether there be any things God cannot doe 5. That God onely is Almighty 1. That God is Almighty these places of Scripture euidently and expresly proue Gen. 17. 1. 28. 3. Luk. 1. 37. Reuel 4. 8. 19. 6. 2. God may be said to be Almighty in diuers respects 1. Because he hath power and authoritie ouer all things Omnipotent quia omnium teneat potestatem Ruffin 2. Because all the might and power in the creatures was from him all might from him they haue no power but what they receiued of him 3. Because he can performe whatsoeuer he saith promiseth or threatneth nothing is too hard for him to do Ier. 32. 17. 27. Luke 1. 37. Gen. 18. 14. 4. His Almightinesse is magnified in Scripture because he is able to giue to all the men in the world recompence according to their workes so as none can resist his power nor deliuer out of his hands Ier. 32. 19. Isay 14. 25. 27. Deut. 32. 39. 5. Because he can doe whatsoeuer he will Psal 115. 3. 6. Because he can doe more then hee will as he could send Christ many legions of Angels to deliuer him but would not He could raise vp children to Abraham of those very stones but he would not And this Omnipotency is called the absolute Omnipotence of God by which he is able to create 1000. worlds if he would The power to doe what he wils is called his actuall power 7. Because he can doe wonderfull things without helpe or Meanes as he made the World of nothing and can effect what he will in heauen and earth without labour onely by his becke or word Esay 40. 28. Psa 33. 8. Because he can do all things there is simply nothing that can be but God can doe it he is omnipotent because all things are possible to him euen things that are impossible to men and Angels Mat. 19. Kings may doe many great things but not all some things they cannot doe They can make many liuing men dye but cannot make one dead man liue which God can doe 9. Because he is mighty by his Essence by nature of himselfe His Almightinesse is his Essence and his whole Essence is almighty and therefore all in God is Mightie and therefore his Mightinesse must needes be infinite He is not mighty in respect of some part or faculty as the Creature is 10. Because he is alwaies Mighty great Princes may be wonderfull powerfull but they may dye or their power be diminished but God is almighty yesterday to day and foreuer Reuel 4. 8. For the third point Almightinesse is attributed in the Creed to the Father not to import that the Sonne and holy Ghost were not almighty but because when the father is said to be almighty it must needs follow that they are almighty also because the father being the fountaine and originall of the person of the Sonne and holy Ghost doth communicate to them his whole Nature and all the Attributes of the Diuinitie And the Father being first in the order of working fitly is the power of working giuen to him in the first place For the fourth point The things which God cannot doe may be referred to fiue Heads for first he cannot doe things that be false or sinfull Hee cannot lye or denie himselfe or doe vniustly as diuers Scriptures shew Secondly he cannot doe things that be contrary to his Nature he cannot dye or be finite or be ignorant of any thing or be corporeall or the like Thirdly he cannot
to inlarge his Dominions and to pull downe the Kingdome of Antichrist 4. To endeuour to carrie themselues as may become their Relation to Christ either as his Subiects or as made Kings by him as his Subiects they should consider that it behoues them 1. To study the Mysteries of his Kingdome Mat. 13. 11. 2. To send their Lambe to the Ruler of the whole earth Esay 16. 1. to doe their Homage and to acknowledge their King 3. To bow at the Name of Iesus Phil. 2. 11. making of legges will not serue the turne they must bee subiect with all feare and reuerence and submit themselues to his will 4. To shew themselues sensible of his dishonor and not bee silent or carelesse when they heare their King abused 5. To shew all meekenesse and patience for their King though he be a great King yet is meeke and humble Mat. 21. 5. 6. To obserue whatsoeuer he commands Mat. 28. vlt. prouing themselues to be his subiects by fearing to displease him in any thing Hosea 3. 5. 7. To seeke to him in all our necessities seeing hee is so highly exalted and able to helpe vs and delights to receiue petitions from his Subiects And in asmuch as we partake of his holy Oyle also and are by him made Kings vnto God wee should shew our selues to the world as spirituall Kings and that first by subduing our owne passions lusts inordinate desires carnall reason maintaining continuall warre against the remainders of corruption in our natures He is a King indeed that can rule ouer his owne perturbations secondly by shewing our selues resolute not to bee brought in bondage by the diuell or the world by the Baits of profit or pleasure or by the inforcements of scorne threatning or punishment we should let the world know they should assoone conquer the kings of the earth as win vs from our sincerity and fidelity to Iesus Christ thirdly by our conuersation in heauen wee should alwaies order our liues as if wee were presently to bee Crowned in Heauen Lastly such as are Kings Rulers or Gouernors ouer others should hence learne with feare and trembling to confesse the glory of Christ and acknowledge that they haue their Scepters and Authority from Iesus Christ and accordingly reckon their kingdomes on earth to be but as places of seruice in which they doe the worke which Iesus requireth of them Psal 2. 11. IOHN 1. 14. And we beheld his glory as the glory of the onely begotten of the Father His onely Sonne HItherto of the Titles Iesus and Christ now followes the third Title and so our Redeemer is called Gods onely Sonne About which ground of Faith wee haue these things to consider 1. The Proofes that Iesus Christ is the Sonne of God for to beleeue God hath a Sonne is not inough we must beleeue that Iesus Christ is that Sonne of God Psal 2. 7. compared with Heb. 1. 5. Ioh. 10. 36. Mat. 16. 16. Rom. 1. 3. Iohn 9. 35. 2. What kinde of Sonne Christ is to God God hath many Sonnes some by Grace and one by Nature The sorts of sonnes which God hath by Grace see in the explication of the terme Father in the first Article of the Creed But Christ is his naturall Sonne because God the Father did communicate to him his owne nature so as he is by nature the Son of God he is the begotten Sonne of God because he receiued his Fathers Nature by Generation He is the first begotten Sonne of God so called in Scripture because hee hath the right of the first-borne ouer his brethren and was begotten before the world was he is the onely begotten Son of God because by Generation God hath no other Sonnes but he 3. In what Nature Christ is the onely Sonne of God It may be conceiued that he is so in respect of his humane Nature for no other Sonnes of God were conceiued of the holy Ghost or borne of a Virgin but hee onely but wee must vnderstand that Christ in his Incarnation hath the same Nature with vs it differs onely in the manner of receiuing it Now he is called the onely Son from the nature which hee receiues from the Father and he onely and so he is the onely Sonne of God as he is the second Person in the Trinity and in respect of the manner of receiuing his diuine Nature This is mightily opposed by the antient and moderne Arians who striue vehemently to carrie it that hee is called in Scripture the Sonne of God onely as he is man and that God hath no Son that was before Iesus was borne or conceiued Now to establish our Faith against their Heresie we should often thinke of these Scriptures where mention is made of a Sonne of God before Iesus was borne or was greater then man could be as Iohn 3. 16. God sent his Sonne into the world and God had a Sonne by whom he made the world Heb. 1. 2. Colos 1. 16. God had a Sonne of whom it was said that hee onely reuealed the Father Mat. 11. 27. now either he was before he was incarnate or else the Church in the Old Testament knew not God the Father and vnto the Sonne he saith Thy Throne O God is for euer and euer then he had a Sonne was God as well as man Heb. 1. 8. besides it is cleare he had many brethren as man Heb. 2. 12. and therefore as man could not bee the onely Sonne 4. How he was begotten To this question a perfect answer cannot bee giuen by vs in this mortality Pro. 30. 4. It is a Mystery exceeds all mortall capacity Yet the Lord is pleased to let fall certaine similitudes in Scriptures that giue vs some glimpse of it as when Christ is called the Wisedome or Word of his Father Pro. 8. Iohn 1. thereby we gather that as the soule begets reason or the word that is afterwards to be vttered beget I say within it selfe without ioyning with any other creature so doth God as an eternall minde beget his Sonne in himselfe so when Christ is called the brightnesse of his Fathers glory it imports that as shining is begotten of the Sun so is Christ of the Father Heb. 1. 3. So when Christ is called the Character or Image of his Fathers person is imported that as the print of the seale is set vpon waxe and doth resemble it perfectly without loosing any part of the seale so doth God communicate his whole Nature to his Sonne without loosing any thing from himselfe Heb. 1. 3. And as the minde of man begets an Image of what it conceiues so God that eternall minde when hee conceiued of himself he begat that Image of himself which we call the Sonne of God perfectly resembling the Father See in the Notes vpon that word Father in the first Article of the Creed seauen things wherein this eternall geneneration of Gods Son is vnlike to our generation by earthly parents 5. Why our Redeemer needed to be the Son of God
Lord Iesus in all things without murmuring or vnthankfulnesse though you finde his worke bee contrary to your natures desires ease credit profit or liking of carnall friends as resolued to take vp any Crosse may fall vpon you for well-doing Luke 9. 24. 4 That you set downe your resolution to hold out thus to the end as resolued to hire your selues to Iesus Christ not for a day or a yeere or a fit but for euer neuer more to looke backe to the world or sinne forsaking all your former euill wayes and taking an eternall leaue of your corruptions which by the power of Christ your Lord you may doe 5 That you abound in the worke of the Lord striuing to doe all the good that possible you can knowing that your worke is not in vaine in the Lord 1 Cor. 15. 58. 6 That you looke to it to auoid carnall and corrupt ends in doing your Masters worke looke not after the praise of the world and vse not praising of your selues but rest fully satisfied with the praise of Christ for not hee that commendeth himselfe or is commended of the world is approued but he whom the Lord commendeth 2 Cor. 10. vlt. 7 That you meddle with your owne businesse and make conscience of it to doe that worke faithfully which Christ requires of you in your particular places as God hath distributed to euery man and as the Lord hath called euery man so let him walke auoiding vaine discontentment with his calling and condition 1 Cor. 7. 17. and take heed of iudging one another in doubtfull or in different things looke thou to thine owne worke what hast thou to doe to iudge another mans seruant he stands or falls to his owne Master Rom. 14. 4. Besides there are other particular vses may be made â—f this part of our Creed as first in asmuch as the earth is the Lords and consequently all creatures are sanctified in him and by his right therefore we should not disquiet our hearts with vaine scruples about the vsing or not vsing of such creatures as are supposed to haue bin abused to Idolatry for the Idoll cannot so infect any of the creatures as to destroy Christs right in them and therefore a Christian may vse them when the abuse is remoued without making any question for conscience sake 1. Cor. 10. 26. Secondly when the chastening hand of Christ our Lord is vpon vs either in our goods or in our bodies when hee takes away any of these things from vs we should patiently beare it for as it was the Lord that gaue them to vs so it is the Lord that takes them from vs and therefore wee should part with them and blesse the Name of the Lord as Iob did Iob 1. vlt. Thirdly the Apostle writing to the Ephesians from this point that we haue but one God and one Lord doth inferre that as we should haue but one Faith so we should be of one minde and one heart wee are all seruants to one Lord and therefore should in all humblenesse of minde loue one another and agree one with another and beare one with another Ephes 4. 3 4 5. Fourthly our Sauiour teacheth vs himselfe from this part of our Creed this lesson therefore not to giue ambitious and flattering titles vnto men or to humor proud persons that arrogate to themselues glorious Titles and hunt after the applause of men much lesse should wee affect or receiue such vaine titles our selues seeing one is our Master and Lord euen Christ Mat. 23. 7 8 9 10. Fifthly such as are Lords or Masters or Rulers ouer others should carry themselues humbly and iustly doing that which is iust and equall to their Subiects Tenants or Seruants for they haue a Lord and Master in Heauen that will giue to euery man according to his workes Colos 4. 1. Ephes 6. 11. Lastly since Christ is Lord yea Lord of Lords therefore woe bee to his enemies they shall all bee made his footstoole Psal 110. 1. and in these warres against Antichrist this is the comfort that the Lambe is the Lord of Lords and therefore these holy warres shall prosper and the man of sin shall be destroyed Reuel 19. The third Article Which was conceiued of the holy Ghost LVKE 1. 35. And the Angel answered and said vnto her The holy Ghost shall come vpon thee and the power of the most High shall ouer shadow thee therfore also that holy thing which shall be borne of thee shall be called the Sonne of God HItherto of the Titles of the Redeemer His Incarnation followes wherein Faith beholds and wonders at two things first his Conception by the holy Ghost and secondly his Birth of a Virgin But before I open these two points it is needfull to consider of his Incarnation in the generall and so 1. What the Incarnation of Christ is 2. The proofes that he was Incarnate 3. Who was Incarnate 4. What was assumed in his Incarnation 5. The time when he was Incarnate 6. Why he was Incarnate 7. How he was Incarnate 8. The effects or consequents of his Incarnation 1. The Incarnation of Christ is a part of his abasement whereby the Sonne of God after a most perfect manner assumed the Nature of man into personall vnion with his diuine Nature I call it a part of his abasement because it was a great Humiliation for God to become man and so it may bee reckoned with his Passion following saue that in the same nature of Man hee was afterwards exalted 2. Now that God became man or Christ the Sonne of God was likewise true man is proued by these and other expresse Scriptures 1. Tim. 3. 16. Ioh. 1. 14. Rom. 1. 3. 4. Rom. 9. 5. Gal. 4. 4 5. Phil. 2. 6 7. 3. If we aske who tooke the Nature of man we must answer as it is in the Creed the Sonne of God hee that was Gods naturall Sonne and very God himselfe the second Person in Trinity as also the former proofes shew It was this Son by whom man was created at first Colos 1. 16. and therefore was the fittest to restore vnto man what he had lost by making him againe And it was most comely that he that was the naturall Sonne of God by being made the Sonne of man should make vs sonnes of God and giue vs the right of Adopted sonnes Ioh. 1. 12. and the second person in the Trinity alone is called the Image of the Father Colos 1. 15. Heb. 1. 3. and therefore is most fit to restore in vs the Image of God which we had lost and defaced by our sinnes Quest But how can one person in the Trinity be Incarnate and not the other two seeing the diuine nature is in each person and cannot be diuided Answ Though the diuine nature cannot be diuided yet it is after one manner in the Father and after another manner in the Sonne and so in the holy Ghost for the diuine nature is in the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 vnbegotten It is in the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicated by generation It is in the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceeding Now the humane nature is assumed by the diuine considered onely as it is in the Sonne and in the manner as the sonne enioyes it God the Father that eternall minde begets the Word or perfect Image of himselfe which is the second person Now to that Image of the Fathers person is the nature of man vnited It is true that the Incarnation being a worke ad Extra is common to all three Persons in the Trinity for about it all three worke and yet the Sonne onely did assume our Nature though the Father also did worke it by the holy Ghost Diuines vse to expresse it thus three Virgins in one common worke make a garment which one of them onely weares so heere the three persons make the humane nature which onely the second Person puts on or assumes when it was made The fourth thing is what was assumed and so in generall the matter assumed was the seede of the woman Gen. 3. 15. The seede of Abraham the seede of Dauid the flesh of the Virgin Mary In particular he tooke 1. A true humane bodie not the shew of a body not any diuine or Celestiall body but a true humane body the very flesh which the body of man consists of 2. A true humane soule aswell as body Mat. 26. 38. Marke 14. 34. Luke 23. 46. 3. The naturall proprieties of a humane soule and body for he was made like vnto vs in all things Heb. 2. 12. 4. 18. By proprieties I meane such proprieties as agree to the humane nature now or by Gods decree shâ—ll be fastened vpon the humane nature as his body on earth was heauy and needed meate and drinke and sleepe but now in Heauen is spirituall shineth as the Sunne and needs no food 4. The infirmities belonging vnto our nature both in soule body that this may be rightly vnderstood we must distinguish as first about the infirmities bodily some arise from an outward cause some an inward Those that arise from outward causes Christ bare onely so many of them as by the counsell of God or in respect of his Office was needfull for him to beare Such were the calamities and sorsorrowes inflicted vpon him by others and borne by him as our High-Priest These that arise from an inward cause doe either vniuersally follow the whole nature of man since it was fallen as to be subiect to heate cold wearines paine or the like or else are personall and arise not from the common sinne of man nor fall vpon all men at all times but are found onely in some men such as are some kinde of diseases the former sort Christ bare not the latter Now the infirmities of the soule are likewise of two sorts some vitious and detestable as sins others vnblameable deseruing rather pittie then punishment as to bee ignorant of some things feare sadnesse anger and the like the former sort were not in Christ Luke 1. 35. Heb. 4. 15. Ioh. 8. 46. The latter were Luke 2. 52. Marke 13. 32. Mat 26. 37. Iohn 11. 33. And those affections in Christ differed much from ours for his were easily ruled by right reason but not so ours his were carried onely to good obiects ours often to euill Christ was troubled in his affections and so are we but with great difference His affections were without sin As a glasse that is cleane and hath cleane water in it if it be shaked and tossed yet there is no filth in the water but if the glasse be foule and mud be setled at the bottome of the water if it bee shaked the water is all foule so is the difference betweene the trouble of Christs affections and ours The fifth point is the time when the Sonne of God was Incarnate and that was not assoone as man was fallen but long after it being deferred by the Wisdome of God of purpose that man being left to himselfe might both feele his disease and see need to call for the remedie and exercise his Faith in the expectation of it and that it might appeare that all mankinde was vnrecouerably fallen into mischiefe of themselues And at that time was this wonderfull worke done when most fitly an example of the Iustice of God towards the Iewes and his mercy towards the Gentiles might be shewed for at that time when the Word was made flesh was the sin of the Iewes almost full and among the Gentiles in that ripe Age of the world were innumerable Elect ones ready for the spirituall haruest Mathew 9. 37. Luke 10. 2. Iohn 4. 35. Gal. 4. 4. The sixth point is the Reasons why it was necessary hee should be Incarnate and these are diuers first the Iustice of God required that satisfaction should be made in the same nature that offended secondly for satisfaction the maledictions and curses of the Law and in particular death must bee inflicted vpon him that will bee our surety Now as God hee was impassible and immortall hee could not suffer nor die thirdly he tooke not the Nature of Angels but of man that so he might bee a mercifull High-Priest and fit to deale with man and for man as concerned not onely our necessities but our infirmities too Heb. 2. 17. 18. The seuenth point is how he was Incarnate or the manner of the Incarnation how the Word was made flesh This is a great Mystery and cannot fully bee expressed or comprehended especially by vs in this estate of Mortality yet diuers things may be vttered as 1. He did not assume the nature of man as it is extra subiectum or a thing that is conceiued by the minde or as it is common in the soules and bodies of all men but as the nature of a man is in one subiect in vno indiuiduo 2. The nature of man as it was in the wombe of the Virgin was in the very moment of the Conception ioyned to the Nature of God in personall vnion so as soule and body in Christ did not make a person as it doth in other men but did and doe subsist in the person of the Sonne of God being carried and vpheld by the diuine nature of Christ so as both his natures make but one person in him and this may bee gathered out of these places Luke 1. 36. Esay 7. 14. 3. We may approach to a better vnderstanding of this vnion if we consider it by way of negation how it differs from other vnions The word and the flesh are made one not in Essence as the Persons in Trinity are one nor in nature as soule and body make a third nature nor is this vnion carnall as man and wife are one nor spirituall or mysticall as God and the faithfull are one or as Christ and the Church are one but personall the two natures being one in person Nor is the flesh in the Word by simple inhabitation
the holinesse of his conception in which hee was qualified with all the habits of virtue or piety might constitute perfect holinesse of nature All his righteous actions which he did in obedience to the law flow from these habits of virtue infused in his conception and therefore I call it the first and chiefe part of the righteousnesse imputed to vs as that which couereth the vnrighteousnes of our natures yea after a sort it pacifies and satisfied for our offence and so beginnes his passiue obedience to God as the Apostle saith Heb. 10. 5 c. wherefore when he entered into the world he said sacrifice and burnt offerings thou wouldest not but a bodie thou had prepared me c. The second effect is our spirituall life and conception for therefore was he conceiued by the holy Ghost and quickned in the wombe of the Virgin that from his life the power of our spirituall forming and regeneration might proceede as from him that tooke life himselfe amongst vs that he might become Lord of life and the true originall of spirituall and eternall life of God for the saine spirit that formed Christ in the wombe doth beget vs againe that we might liue with him Ioh. 1. 12 13. The ninth thing is that question whether it may be safely said that Mary was the Mother of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I answer if wee vnderstand it so grossely as to thinke shee was the Mother of the God-head of Christ it were not only erronious but blasphemous and yet it is true that shee was the Mother of God because shee was not onely Mother of him that was God as well as Man but also God was incarnate in her wombe God did not take flesh in heauen or in any other place but in her wombe onely Lastly 't is not vnprofitable to consider how the being of the body of Christ differs from other respects of the being of the same body The body of Christ is in Heauen Locally it is in the Word substantially it is in the Sacrament mystically It is in the hearts of euery beleeuer spiritually and was in the wombe of the Virgin by a naturall and circumscriptible manner of presence The vses follow and so 1 They are confuted that say He tooke not his Body of the Virgin but brought it from Heauen They obiect that in Iohn 3. 13. it is said that Christ descended from Heauen and that verse 23. and 31. He said he was from aboue and that 1 Cor. 15. 47. He is said to be the Lord from Heauen Answ None of these places say That he brought his body from Heauen The words are true of the person of Christ that he descended from Heauen when he abased himselfe to take vpon him the forme of a seruant and if they were true of his humane nature yet could signifie no more but that he was conceiued after a heauenly manner and not by carnall generation by the working of the Holy Ghost who came downe from Heauen vpon the Virgin If they reply it must needs be true that he descended in the same nature he ascended as the Apostle saith Ephes 4. 9 10. Answ The Apostle onely shewes that he was abased to shew himselfe in the forme of a seruant and to suffer extreme things and therefore was exalted to bee Lord of al. And besides these hereticks they are hence cōfuted that said Christ had not a true body but onely a body in appearance These obiect that Christ appeared in the old Testament in a fantasticall body and not in a body indeed Answ That is false too for it was a true substantiall body hee assumed and created for the time but were that granted yet the body he shewed in the New Testament hath abundant testimonie thas it was a true naturall body Ioh. 1. 14. 1. Ioh. 1. 1. 2. Againe they say out of the Philip. 2. 7. and Rom. 8.3 and Dan. 7. 13. that he was onely in the likenesse of a man I answer these places are not all of one sense for in Daniel he was said to be like the Son of Man because he was not yet incarnate and Rom. 8. He is not said to be in the likenesse of flesh but of sinfull flesh being reckoned amongst sinners being made a sacrifice for sinne and in the Philippians hee doth not shew what the substance of his Nature was but what his abasement was that he did not onely take our Nature but made himselfe in that nature like to the most abiect of men euen to the poorest seruant when he was heire of all things and so this likenesse of his is expounded Heb. 2. 14. 17 4. 15. Secondly hence we may informe our selues of the wonder of this Creation of God heere is the beginning of a new Creation heere is a Sonne that had no Mother as he was God and no Father as he was Man If it be obiected that he is called the Sonne of Man and so had an earthly Father I answer that he is called the Sonne of Man because he tooke our nature of the substance of the Virgin I meane it of her flesh and if it be on the contrary obiected that he is in this Text called the Sonne of the most High and so had God or the holy Ghost to be his Father I answer he is called the Sonne of the most High as the second person in Trinity which Title of Sonne is giuen to the Nature he receiued from the Virgin because it had no substance but in the person of him that was the naturall Sonne of God There are other vses for instruction for 1. The ouershadowing shewes that we must not curiously prie into the glorious manner of his conception wee must beleeue it was so but not search how it was so 2. The knowledge of this Article may prepare vs to beleeue the next viz. that Christ was borne of a Virgin for seeing hee was conceiued by the Holy Ghost it cannot bee hard that hee should bee borne of a Virgin for hee that wrought this conception is hee that worketh all things and nothing is impossible to him There is also comfort in this Doctrine 1 In particular to women that conceiue and beare children especially if they be true Christians The very remembrance of this that the Sauiour of the world was conceiued and borne of a woman should sweeten their feares and sorrowes about or after their conceptions or in the birth 2 In generall it may comfort all the godly to see in this conception a medicine for their originall sinne and all the euils that cleaue to their Nature for as it was shewed before to this end he was conceiued without sinne and sanctified in his Nature that thereby he might iustifie vs before God from the euils cleaue to our natures And thus of the first part of his Incarnation viz. his conception of the holy Ghost his birth of the Virgin Mary followes In which words of the Creed the thing affirmed is the birth of
9. That when he doth come it will be so suddenly as thou shalt not haue time to make thy selfe ready or to mend thy course Matth. 25. 6 10 11 12. 1 Thess 5. 2 3. Matth. 24. 39. 10. That God will be Iudge himselfe 11. That it will be a finall sentence there can be no reuocation or appeale 12. That Gods proceedings in his iustice will be then all cleared they shall haue nothing to obiect and his iustice will the more appeare both by the equity of his dealing They haue had their dayes of sinning and therefore reason he should haue his day of Iudging and by the consideration of his patience that hath deferred this last iudgement for such a wonderfull while and besides God will then discouer a world of offences in euery wicked man that are not now knowne to others and finally God will then open the secrets of his counsell and bring forth exquisite reasons for his decrees and prouidence and iudgement which are now like a great deepe to vs. Lastly it must needs be most terrible to them if their hearts can apprehend now the horror of their summons by the sound of the last Trumpe and their publike shame before all the world and especially their eternall separation from God and all good things and that infinite torment they must for euer be in with the Deuill and his angels But yet vnto them this doctrine hath another vse that is more comfortable and that is that God yet giues them warning to repent and if the Terror of this day can now make them to repent their soules shall be saued in that day Act. 17. 31. else they are most wofully vndone for euer And on the other side it may be a doctrine of wonderf u confort to all the godly and the rather if they consider 1. That they haue iudged themselues already and therefore haue Gods promise they shall not be condemned at that day 1 Cor. 11. 31 32. 2. That God hath iudged them already they haue indured their paine already in this world God will account the afflictions of this life sufficient vnto them 1 Pet. 4 17. 3. That they are alreadie perfectly iustified and absolued from all their sins Rom. 3. 24 25. and 8. 33. 4. That they haue Christ to be their Iudge for there are many comforts in that point They need not be afraid of his sentence because hee hath beene their aduocate all this while and hath pleaded for them at the barre of Iustice 1 Ioh. 2. 1 2. and he is their brother their husband their head and all things else in relation which imports dearenesse Reade but the Booke of Canticles and consider whether he that giues such wonderfull louing and familiar termes of affection to his Church can euer be brought to pronounce a terrible sentence vpon her And besides hath he not in Scripture left many promises that assure vs of our happinesse at that day And further who can reade the story of the Passion of Christ and thinke that he will euer speake terrible things to them for whom he suffered so grieuous things on earth Was he not himselfe iudged for them on earth that they might be absolued from heauen Lastly he hath left vs the seale of the Spirit of promise euen his owne Spirit in our hearts as an earnest of our most glorious and finall Redemption at that day and besides that priuie seale of his Spirit how often hath hee set to his broad seale in the Sacraments from time to time And therefore they may be all assured that there Christ will be made maruellous in that day in all them that beleeue to their euerlasting honour and praise and glory Thirdly the doctrine of the last Iudgement should serue also for instruction and so 1. It should strike a constant feare of God into our hearts and of his dreadfull iustice and maiestie Reuel 14. 7. 2. It should make vs very patient vnder any wrongs or oppressions of the wicked men of the world especially when men suffer trouble for Christs sake and the Gospels for we shall be sure to see a perfect recompence vpon our aduersaries at that day if they repent not 2 Thess 1. 5 6 7. Iam. 5. 6 7. Phil. 4. 5. 3. It should teach euery Christian to be temperate and reserued in the case of censure and iudging of others 1 Cor. 4. 5. and 5. 12. Rom. 14. 10 11 12. But especially it should maruellously fire the hearts of Gods children to all possible care and conscience to expresse all manner of holinesse and good works in all parts of their conuersation and to auoid all things that may offend Tit. 2. 12 13. 2 Pet. 3. 11 14. 1 Cor. 15. 5 8. The eighth Article I beleeue in the Holy Ghost 1 IOHN 5. 7. For there are three which beare record in heauen the Father the Word and the Holy Ghost and these three are one HItherto of the Articles of the Creed that concerne the Father and the Son Now followeth the Article that concernes the third Person in the Trinity in those words I beleeue in the Holy Ghost Ghost is an old English word and signifieth Spirit and this Title of the Holy Spirit is giuen to the third Person in Trinity in a speciall manner The word Spirit by way of cause and the word Holy by way of effect He is a spirit not only in nature so the Father and Son are a Spirit but because hee proceeds from the Father and the Son by way of spiration or breathing on the other side he is called holy not only in respect of Nature for so Father and some are holy but by effect because hee makes the Church holy Now to beleeue in the holy Ghost is not only to beleeue that there is a holy Ghost but to relie vpon him for sanctification and saluation and all happinesse to beleeue the holy Ghost to say true when he speaketh or to beleeue what is written of him will not serue turne vnlesse wee beleeue in him The reason why there is but one Article about the Holy Ghost is because the doctrine concerning him hath not beene so much opposed as the doctrine concerning Christ or the Father vnlesse wee take in the Articles that follow and place them vnder this head of the Holy Ghost which may be done thus The third part of the Creed concernes the Holy Ghost and his speciall operation which is sanctification which is declared partly by the obiect which is the Church and partly by the effect which is communion of Saints which communion is enioyed in three things viz. Forgiuenesse of sinnes Resurrection of the body and life euerlasting Before I come to open the full meaning of the words of this Article I obserue from the generall consideration of them with the coherence these things 1. That the Holy Ghost is God as well as the Father and the Sonne because we must beleeue in him as well as in the Father and the Sonne which
doth despight the works of the power and grace of the Holy Ghost without remorse to the death 1. When I say the sin vnpardonable I exclude all the sins against the Holy Ghost named before 2. When I say a sin after illumination and sanctification I exclude all the sins of such people as neuer had the powerfull meanes of saluation or neuer so as to worke a manifest change in them The person that commits this sin must be such a one as was before inlightned Hebr. 6. and sanctified Heb. 10. 29. that is such a one as did attaine to diuers gifts which he had not before which were wrought in him by the Holy Ghost and had a taste of the doctrine he heard and of the powers of the life to come but yet he was not sanctified with any sauing grace or repentance from all sinne or effectuall relying vpon Iesus Christ for his owne saluation He had tastes of many things but did not soundly digest any thing 3. When I say he doth wilfully and wholly fall away I meane diuers things First that this sin cannot be committed by such as continue in the same manner they were in relation to Religion it must haue apostacie in it Secondly it must be a wilfull apostacie which is when a man falls into sin not only against his knowledge but without any temptation Heb. 10. 26. and this excludes the sins of Dauid and Peter Thirdly I say it must be a totall apostacie not a falling into some one or two grosse euils but a falling away from respect of all parts of truth that should master his nature or works though he shew not all this openly but in heart he is an Apostata from all grace He doth as it were depose or abrogate all the Law Heb. 10. 28. 4. When I say contemning the Gospell I meane two things The one that he doth loath that way of saluation by Christ and the other that he doth extremely scorne the meanes of publishing the Gospell that is effectuall to worke sanctification in men and that meanes which had before power to worke change in the partie himselfe both these I take it are imported Heb. 10. 29. He may brooke the generall vse of exercises of Religion still as the Pharisees did but not that meanes that hath power and life in it 5. I adde the word despight from Heb. 10. 29. to include the sins of persecuting and blaspheming and both out of desperate malice without any colour of cause or measure of dislike This person is alwaies a knowne aduersarie and withall doth reproch godly persons and godlinesse but it is of wilfull malice which excludes persecuting or blaspheming that is done of ignorance as in Paul 1 Tim. 1. 13. 6. When I adde the works of the Holy Ghost I difference this sin from the blasphemie that is against the nature or person of the Holy Ghost for so it is no greater sin than to blaspheme the nature or person of the Father or Sonne but it is the speciall operation of the Holy Ghost that is the obiect of this sin by which God comes more neere vnto man than he is in nature or person 7. I adde works of power or grace because as vsually this sin is committed by despighting the worke of grace in other true Christians so sometimes also it is committed by despighting the works of power as the miracles wrought by Christ were reproched by the Pharisees Matth. 12. 8. I adde without remorse because I thinke that he that commits this sin is so far from being capable of true repentance that it is impossible he should get but that remorse or repentance he had when he was first inlightned So I take that place Heb. 6. and so I thinke such as haue any remorse or despaire arising from the sense of the greatnesse of their sins cannot be guilty of this sin 9. I adde to the death only to note that this is that sin which the Apostle calls the sinne vnto death in a speciall sense Finall impenitencie in any sin is vnto death but then it hath not the description going before Nor doe I meane that it cannot be knowne till death but that it will last vnto death without returning from it Now this sin is said to be vnpardonable not because it is greater than Gods mercy or Christs merits but because God hath resolued to shew his iustice vpon this sin without mercy and because in that way of sauing of men which God hath now resolued vpon all meanes of salustion are disappointed to the vttermost else if they could repent God could forgiue and this iustice of God may not seeme strange since he declares himselfe willing to forgiue all sins and doth except but this one Now the explication of this sin should serue for a warning to such heareres as haue had remorses and illumination and finde themselues in many things changed I say they should be warned to looke to themselues since this sinne can be found in no other persons and to this end they should take counsell in two things 1. Now that they are neere the kingdome of God by these effects of the Holy Ghost in them they should be carefull to goe on and neuer rest till they attaine to sound conuersion and true sauing grace and that they will doe if they humble themselues before God for euery knowne sinne especially those sins that haue beene most loued of them or most rooted in nature and secondly if they will be at the paines to vse all good meanes to get the particular assurance of Gods loue to them for these two things were neuer found in any of those that so fall away 2. My next counsell is that they take heed of those speciall sins that were in such as at length grew faultie in this vnpardonable sin that when they feele any of them in themselues they make haste to get out lest they proue forerunners of the sin against the Holy Ghost such as were in the Pharisees and others these or the like the forsaking of that meanes by which that inlightning was wrought as the Pharisees did the ministerie of Iohn Baptist Secondly the constant affectation of the praise of men more â—â—an the praise of God Thirdly habituall alienation of 〈◊〉 heart from God and goodnesse Fourthly wilfull euill practises without temptations Fifthly constant enuie at the gifts and praises of the godly Sixthly wilfull misinterpretation of all that godly men doe euen their best works especially if they be gone so far as to feele themselues to bee tempted to fall into a course of open opposing and persecuting of good men and good causes if it bee possible let them breake off and by speedy repentance preuent the horrible mischiefes they may fall into lest from these oppositions and the custome in them they fall into malice and despighting of the worke of grace Thus of the Vse of Admonition The Vses for Instruction follow and so the consideration of this Article should
Martialis Ignatius Irena Tertullian Origen and those of their times did not proceede further then the Trinity In the first book of Socrates his Eccless Hist. Chap. 19. we finde The Creed thus recited We beleeue in one God the Father Almighty and in the Lord Iesus Christ his Sonne begotten of him before all worldes true God by whom all things were made which are in heauen and which are in earth Who descended and was incarnate and suffered and rose againe and ascended into Heauen and from thence shall come againe to iudge the quicke and dead and in the holy Ghost in the Resurrection of the flesh in the life of the world to come in the Kingdome of Heauen and one Catholique Church reaching from one end of the earth to the other In Saint Ambrose his time the baptised was asked three questions as first dost thou beleeue in God the Father Almighty and the baptized answered I beleeue and then hee was dipped vnder the water secondly hee was asked doest thou beleeue in the Lord Iesus Christ and his Crosse and hee answered I beleeue and then was dipped againe thirdly hee was asked doest thou beleeue in the holy Ghost and he answered I doe beleeue and was the third time dipped Ambrose lib. 2. de Sacram. cap. 7. so that 't is probable that the Creed was not fully finished in this forme it now is till about the fourth age after Christ And thus of the Authors of the Creed To conclude therefore this point concerning the Authors of these Articles the Creed is called the Apostles Creed in two respects first to distinguish it from all other Creeds There haue bin diuers Creeds made in the seuerall ages since Christ some by particular writers some by Councells of particular writers Athanasius Creed doth most excell which is the Creed set downe in the booke of Common Prayer next before the Letany and of Councells these are the chiefe Creeds the Nicen Creed which you may finde in the booke of Common Prayer also set downe in the order of the Communion as also the Creed of the Ephesian Synod and the Creed of the Calcedonian Synod reade Am. Pol. synt Theol. lib. 2. cap. 2. Now this Creed is called the Apostles Creed to shew that the Churches did hold it to bee of greater authority then any other Creed and that other Creeds are but as it were expositions of this Creed Secondly it is called the Apostles Creed to giue it authority aboue all humane writings euen those that haue much or most excelled The confession of Nationall Churches haue been worthily had in great request so haue the Creeds of the Councells and so haue the Apocripha Scriptures but yet none of these haue attained to the honour of this Creed The translation of the Canonicall Scriptures in respect of the words are humane though in respect of the matter and order they are diuine and these of all humane writings are the best yet not without the defects of the Translators whereas the originall in both Testaments is diuine both for matter order and words also Thus of the Authors The kinde of writing followes Creede Symbolum is the word vsed in the most Christian Churches and is plainely agreeable to the originall word the Creed being first penned in the Greeke tongue If the word bee deriued of Syn and bolus then it may signifie two things first a morsell or as much as a man may well swallow at once and so the whole Scriptures containing but the diuine furnishing of Gods Table as it were the Creed containes each particular Christians morsell so much as hee may and must swallow and receiue downe into his heart without leauing any of these Articles out secondly a draught euen as much as a net can take at once The sea is the Word the fisherman is the Christian man the Net is faith the Creed is as much as the faith of the Christian can take at a draught out of the Sea of doctrine contained in the Scriptures But it is more likely the word should be deriued of Syn and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it may signifie all or any of these fiue things 1. A Shot it containing the reckoning which the Apostles made for the Churches being deducted or cast in out of the seuerall writings of each of the Apostles 2. A Watchword or any signe in the time of warre by which the Souldier might be distinguished from spies or strangers and so might shew to what captaine or colours hee belonged so the Creed is the Military signe by which the true Christian is distinguished from all spirituall spies and forreiners 't is Gods Watchword 3. The Motto or Poesie or word giuen in mens Armes so the Creed is the Christians Motto his word which is set in his Armes being made noble in bloud by Christ and so able to giue the Armes of his spirituall house and kindred 4. A token or Bill of Exchange by which a man is enabled to trade or receiue commodities By the Creed the Christian may trade for any spirituall commodities 5. A Passeport Christians are strangers and Pilgrims a great way from home and the gouernment of the Christian world will not let a man passe without his authenticke Passeport Now by his Creed the Christian man may passe and finde entertainement in any part of the Christian world As for the name Creed it is not easie to tell when it first came vp in our Language but it is certaine it comes of the first word which is in Latine Credo rendered I beleeue But by the way if these Articles be a Creed then they are not a Prayer nor to be said as a Prayer as the ignorant multitude doth abuse it Thus of the Title I Beleeue Marke 9. 24. IN the Creed it selfe we must consider first matter of dutie which is in the word Beleeue which is the hand or claspe that takes hold of all and euery of the Articles secondly matter of doctrine which may be cast into two Heads as it concernes God or the Church for the Lord doth not vouchsafe to comber Religion with the whole doctrine that might concerne the estate of all men out of the Church concerning God the Articles looke vpon all three persons and in the doctrine of the Father amongst his attributes singles out his Almightinesse and amongst his workes lookes vpon his making of Heauen and Earth In Christ faith lookes vpon his Person and his Office In his Person it acknowledgeth his diuine Nature as Gods onely Sonne and his humane Nature in these two words viz. conception by the holy Ghost and birth of a Virgin His Office is considered according to his estate both of Humiliation and Exaltation In his Humiliation is considered his sufferings first in body in that he suffered vnder Pontius Pilate was dead and buried and then in soule in that he descended into Hell In his Exaltation faith viewes his Resurrection Ascension and Session at the right hand of God
and his comming to Iudgement Concerning the holy Ghost the Church hath retained and maintained that truth in all ages without any great opposition and therefore that Article is very barely set downe the greatest quarrells were raised either by Gentiles against the doctrine of God the Father or by Hereticks against the doctrine of Christ the Sonne which made faith speake out more distinctly in the doctrine of these two persons Thus of God Concerning the Church two things are to be noted Properties or Priuiledges Her properties are two holy and Catholique The goods or Priuiledges of the Church are either in this world or in the world to come In this world there is Communion of Saints and forgiuenesse of sinnes In another world faith sees and wonders at the Resurrection of the body and the life Euerlasting I Beleeue This word I beleeue is not a word onely of a Christian addressing himselfe to lay hold vpon these treasures contained in the Articles following but it is the word of a man making answer The question is suppressed but the Answer is expressed for as it is true that a true beleeuer is oft questioned so 't is as true that by his Creed he answers all that can be said to him for heere is contained that Answer of a good conscience spoken of 1. Pet. 3. 2â— This forme of answering came first in at Baptisme in the Primitiue Church for before the partie to be baptized was admitted vnto Baptisme hee was examined as the Eunuch was by Philip and did answer by making confession of his faith in this or the like forme Neither is this the answer of the Christian at the time of his Baptisme onely but all the daies of his life for if God aske him what he hath to doe to take his words into his mouth or what he makes among his seruants or if the diuell aske him why he liues not in his sinnes or contrariwise why he dispaires not or why he entertaines doctrines of which their can bee no Reason giuen or if the Lawe aske him what shift he can make with all his sins hauing broken euery Lawe and with all the curses due to him for his sinnes or if the world aske him why he liues so retiredly and keepes not companie with the men of the world and seekes not or admires not the pleasures of life or the honors and fauours of great men or the Riches of this world and why hee suffers so much disgrace and affliction which hee might auoid if hee would doe as other men doe to all or any of these or the like questions he still answers I beleeue in God c. Beliefe or Faith is diuersly accepted sometimes it is taken for fidelity or faithfulnesse or assent and this sense it hath among the Philosophers aswellas among the Diuines that are Christians but all the other senses following it hath onely among Christian Diuines And so it is taken sometimes for the doctrine of faith 1. Cor. 13. 13. Phil. 1. 27. sometimes for the profession of faith and so Simon Magus beleeued sometimes for the things beleeued 1. Tim. 1. 19. Iude 3. But most vsually for the gift by which we beleeue and so it is taken heere But what is it to beleeue these Articles 't is not to gesse at them that they are true or to conceiue some probable hope that they may be iustified nor is it to say them ouer nor is it onely to liue in such places where such doctrines are taught and defended but to beleeue must haue these six things distinctly in it for to beleeue is 1. To vnderstand the meaning and sense of these Articles this is so necessary as it is impossible wee should beleeue when wee know not what it is we beleeue yet this is the least thing in faith 2. It is to assent to all this doctrine that it is the Truth 3. 'T is to esteeme and like this doctrine aboue all other kindes of doctrine in the world which is contrary or different from it and accordingly to ioy in it and bee much affected with it 4. 'T is to professe it and openly to declare my selfe resolued to liue and die in the beliefe of this doctrine and so this profession hath in it two thinges first a Separation from such societies of men as receiue not this faith secondly Apologie for it so as to defend it and contend for it Phil. 1. 27. Iude 3. 5. 'T is yet more and that is to rest in the happinesse contained in this doctrine of the Creed as it containes all that excellent treasure which is sufficient for our eternall saluation and our chiâ—fe good 6. 'T is lastly to ioyne our selues to true beleeuers as to the only excellent people in the world with sincere affection to them and desire of fellowship with them for this is such a faith as workes by loue So that this beleeuing heere hath in it all the three faithes spoken of by Diuines for to vnderstand and assent is the worke of Historicall faith To esteeme and professe is the worke of temporarie faith To rest vpon this happinesse by Christ and to ioyne in hearty fellowship with the godly is the worke of iustifying faith Now because some of these things in beleeuing may bee found in reprobates as well as the Elect and that the heart of man is exceeding deceitfull in the point of faith and the diuell applied his temptations with all subtilty and power to deceiue men in their beleeuing therefore vnto these things which are comprehended within the nature of the beleeuing heer mentioned I adde the distinct consideration of such things as must bee found in the manner of our beleeuing wee must looke to it how we beleeue these Articles for we may be many waies deceiued for 1. We must beleeue them with the heart and not confesse them with the mouth onely Rom. 10. 10. and to beleeue them with our hearts is to beleeue them in deede not in shew to beleeue them voluntarily not vpon compulsion to beleeue them affectionately not coldely or dully our faith must be a liuely faith not a dead faith 2. We must beleeue them personally each one must haue his owne faith 'T is not inough to ioyne our selues to such men as doe beleeue them but euery one must get him a faith of his owne The Iust must liue by his owne saith Hab. 2. 5. and therefore we say I beleeue not they beleeue or we beleeue We say our Father when we pray because we may pray one for another but we say not we beleeue because we cannot beleeue one for another 3. We must beleeue explicitely not implicitely It was one principle in the Kingdome of Antichrist to the intent that the people might be kept in blindnesse to teach them that it was inough for them to beleeue as the Church beleeued without inquiring into particulars and therefore they tell a tale to this end how the diuell tempting a man and vrging him to tell how
there are many things should inflame the hearts of Christians to a great desire after the doctrine concerning God and his nature as 1. It is the most glorious subiect of all others in the world no doctrine can tell vs of such marueilous things as the doctrine of God doth 2. It is the end of our Creation all other things though made by God yet they haue no discerning of him Now God made man and gaue him a reasonable soule that hee might see God and the great workes he had done els in the Visible world there had bin none to know or praise God Nothing therefore can be more contrary to the end of our Creation then if wee spend our time and do not labour to know and praise God 3. The whole doctrine of Religion is called Theologie which word in the originall taken a funder is a speech or doctrine concerning God to signifie that without the true knowledge of God there can be no true Religion or right vnderstanding of any thing God is the principall Subiect of all Religious doctrine 4. Of all doctrines this is most profitable for vs for the doctrines that concerne God haue the most power ouer our liues to reforme them and to make vs carefull of good workes Colos 1. 10 euen the more we know of God the nearer we come to the perfectiō of our natures Besides these doctrine doe fill the heart more then any other truthes Yea it is eternall life to know God and Christ It is Heauen vpon Earth It is the very beginning of the glory of Heauen which consists in the Vision of God Ioh. 17. 3. 5. To want the knowledge of God is extreamely base and vncomely for a Christian It is a poore thing to bee pleased with the knowledge of other things and bee ignorant of God and the rather because what we loue or admire in other things that are good are most perfectly in God and no where else besides shall we bee ignorant of him from whom we receiue al good things and from whom al things might make vs happie are to be expected Is not he liberty life glory sufficiencie blessednesse perfect and holy pleasure and the Rest of spirits as a Father saith Further shall not we know him that is euery where Can we goe no whither from his presence and shall we in all places bee be still without God who yet fills Heauen and Earth It is a true Theorem in Diuinity that God onely hath a being other things cannot be said to be Men are the best of visible creatures and the Prophet saith all Nations before him are nothing If men are nothing not worthy to bee reckoned as things that haue being much lesse other Creatures These things are scarce worthy to be said to be of which it may bee said either it was not or it will not bee then it will follow that the knowledge men get in other things is to know nothing then wee know something when wee know God finally a necessity lieth vpon vs to bee rightly enformed concerning God if to speake or thinke vilely of men bee an offence what is it to conceiue or thinke erroniously or meanely or basely concerning God The consideration of these and such like motiues should stir vp in vs a great willingnesse to be taught concerning God but before I breake open the particular assertions concerning the Nature of our most glorious God there are certaine generall considerations that must take vp some Roome in our hearts and it is profitable for vs to approach vnto the contemplation of God by degrees and therefore by way of Preface I conceiue these things are needfull to be thought on 1. How hard a thing it is to attaine the knowledge of God 2. By what meanes the darke heart of man is guided to the vnderstanding of God 3. How farre forth God may be knowne 4. What Rules must of necessity be obserued by all such as can haue any hope to know God For the first of all knowledges it is the hardest to attaine the true knowledge of God and there are many things that hinder and hide God from vs as 1. The transcendent glory of Gods nature the brightnesse of which is such that the eyes of our mindes are not able to look vpon it much lesse can any senses of our bodies attaine him Gen. 32. 29. Iudges 13. 18. God is inuisible wee cannot see him he is ineffable no words can tell vs what hee is we may reckon a thousand things and yet none of them is God whether we looke about the earth seas ayre or heauens God is that thing which no opinion can reach Hee is more then words can tell or thoughts can thinke God is such a thing as when we name him hee cannot bee named when we goe about to estimate him he cannot bee estimated when we goe about to compare him hee cannot bee compared when we would define him hee increaseth bigger then any definition He is greater then all words then all senses it is peculiar to God to exceede knowledge wee may admire by silence but cannot expresse him by words and the Reason is that which is finite can hold no proportion with that which is infinite And therefore hee that would define God had neede to haue Gods Logick for no mans Logick can reach to it for though nothing be more present euery where then God yet nothing is more incomprehensible God is immense and therefore who can tell as one saith the length of his Eternity or the breadth of his Loue or the height of his Maiesty or the depth of his Wisedom And though it bee true that there are diuers names giuen to God yet those names do not explicate what God is but onely so much of him as of vs can bee conceiued for that which is said of God is not God because hee is ineffable The Heathen man could say that it is a hard labour to finde out the Father of the world but hauing found him it was impossible to describe him with fit words especially to make the vulgar sort to conceiue of him And therfore he is fitly styled a light inaccessible 2. The defect of measures hinders vs. All the things by which we trie and measure other things are of no vse in describing God for he is good without quality great without quantity euery where whole without place euerlasting without time he makes all sorts of mutable things without mutation in himselfe or suffering any thing hee needs not a body to make him to be nor a place to make him to be heere nor time to make him to be now or hereafter or heretofore he needs no subiect in which he should subsist or to which he should adhere He is mercifull without passion and Lord of all things without addition of any thing to his wealth 3. Wee want the benefit of similitudes for Gods nature differs infinitely
39. The iudgements God will bring vpon them cannot be auoided Esay 14. 25. 27. Lastly the consideration of Gods Almightinesse is wonderfull comfortable first to the godly and that many waies for first they neede not feare any wants for they haue a father that is almighty and besides they neede not feare any aduersaries for the gates of Hell shall not preuaile against them Mat. 16. 18. and they shall ouercome all aduersarie power because he is great that is on their side 1 Iohn 5. 4. though they should walke through the valley of the shaddow of death they neede feare no euill Psal 23. 4. and for spirituall enemies they neede not feare because God is able to keepe their soules which they haue committed to him 2 Tim. 1. 12. and we shall be kept by his power to saluation 1 Pet 1. 5. Againe it may be a great comfort to them in prayer because God is able to doe aboue all that they can aske or thinke Ephes 3. 20. 21. and further Gods power may settle them and establish their Faith and Ioy in those great workes of God propounded and promised in his word such as are the forgiuenesse of all sinnes the resurrection of their bodies and eternall life 1 Cor. 6. 14. Moreouer that God their father is Almighty may comfort them in this respect because then by his power they also may doe all things What is it a Christian cannot doe that hath the vse of Gods power Paul can want and he can abound c. by the power of Christ in him Phil. 4. 13. But that these comforts may bee effectuall wee must often pray that GOD would open our eyes to see the exceeding greatnesse of his power to them that belieue Ephes 1. 19. Secondly euen grieuous sinners may conceiue comfortable hope from this doctrine also I meane such as haue liued a long time vnder the power of strong corruptions such as are swearing whoredome drunkennesse and the like and therefore now feare that they can neuer be fit for the Kingdome of God These must remember Pauls argument for the Iewes that had liued so long vnder the power of vnbeliefe viz. God is able to ingraft them in againe Rom. 11. 23. so should they hope that they also may be conuerted and saued because God is able to restore euen them also if they be weary of their sinnes and would be rid of them And therefore they should goe to God as the Leaper did to Christ and say Lord if thou wilt thou canst make me cleane Mat. 8. 4. Maker of Heauen and Earth Gen. 1. 1. HItherto of the nature and power of God and the Trinity of persons the workes of God follow The works of God are of two sorts some Internall some externall The Internall workes are either personall or essentiall The personall workes of God internall are such as flow from each person in the Trinity according to the Characteristicall propriety of the person such workes were generation of the Sonne and proceeding of the Holy Ghost The Internall essentiall workes were the decrees of God which hee made in himselfe from all eternity concerning all things in the world especially concerning men and Angels these workes are common to all three persons as flowing from the essence of God Now of these workes the Creed makes no expresse mention because they are strong meat and aboue the capacity of weake Christians The externall workes of God are of foure sorts for they are either the workes of Creation by which hee maketh all things to be or workes of conseruation by which he maintaines the things hee hath made in their being or workes of Reparation by which in Christ he restores what was ruinated by sinne or workes of perfection by which hee brings all things to their appointed end and especially makes the Church fully blessed in a better world The workes of Creation are onely mentioned in this Article The workes of Reparation by Christ and of perfection are handled in the Articles following The workes of Creation are expressed in these words Maker of Heauen and Earth By Heauen and Earth vnderstanding the whole world and all the hosts of creatures that are in it Now concerning the making of the world foure things are to be considered 1 Who made the world 2 How it was made 3 Why it was made 4 When it was made For the first the Creation was a worke of the whole Trinity It is attributed here in the Creed to the Father because the Action of the Father was more manifest and euident as Redemption is attributed to the Sonne and Sanctification to the Holy Ghost But yet it is euident by diuers Scriptures that each Person did worke about the Creation for of the Father there is no question and of the Sonne it is expresly affirmed Colos 1. 16. Iohn 1. 3. Heb. 1. 3. and of the Holy Ghost sitting and mouing vpon the first water we reade Gen. 1. 2. For the second God created all things 1 According to the Counsell of his owne will Ephes 1. 11. which hath diuers things in it for thereby is affirmed that he made all things 1 Most freely without compulsion or instigation from any other 2 According to the Idaea of all things in his owne minde for as the Carpenter first conceiues the frame in his head and then builds according to that Idaea in his minde so did God build the world according to the eternall patterne which was in Gods minde 3 According to his owne Decree there was nothing created which was not decreed and nothing decreed to bee which was not created according to the Decree 4 Most aduisedly hauing from all eternity consulted determined and foreseene all was to be made Secondly with a word only he had none to helpe him nor needed tooles or instruments as men doe to effect their workes Gen. 1. Psal 33. 9. Thirdly without labour or wearinesse Esay 40. 28. Fourthly of Nothing men cannot build without Materialls but God made the world of Nothing in respect of the first matter of all things Heb. 11. 3. for he made not the world of his owne essence nor of any other preexisting matter for though it be a saying that of nothing nothing can be made yet that is true in respect of vs not in respect of God and in respect of the order of Nature now not in respect of the beginning of Nature in the Creation And though it be true that some creatures were made of preexisting matter as mans body was made of the dust of the earth yet that preexisting matter was created of nothing Fifthly all good all things at first were made good not in appearance but in deed not in mans iudgement who might bee deceiued but in Gods he saw that all was good and so all creatures were good in respect of excellence distinction numbeâ— fashion and freedome from defects of faculties or power belonging to each creature in his kinde Sixtly not all on a sudden and at once but
nature formes that substance into the parts of the body distinctly but yet it is without life then is the soule infused when the body is organicall and so it is quickned a true man it is not before a man but Embryo as they cal it Now the question is how Christ could receiue that imperfect Embryo or the flesh at the first conception seeing it was not a perfect humane Nature To this some answer that our Sauiour did not follow the ordinary course of taking flesh as other men doe but in the very instant of the conception his body was made organical had perfect members and the soule infused at that instant also and their reason is this because the Sonne of God did not become a person to any thing but the Man-hood of Christ Now the Man-hood must needs haue a reasonable soule and body formed and organicall else we must say that something did subsist in the Person of his diuine Nature that was not man as Embryo or the lumpe vnformed and not animated was Besides when God made a man by the power of the holy Ghost without the seed of man hee made him perfect at one instant and euery way formed in all parts as when he made Adam and Eue they were in an instant made perfect in soule and body Other Diuines conceiue that this opinion cannot be true because Christ was made in all things like vnto vs sinne onely excepted now there could bee no sinne in that ordinary course of Nature if originall sinne bee remoued as it was in Christ Now in the course of Nature first that which is materiall is formed as it were the house of the soule and then the soule is infused not onely as the guest of it but as the forme and life of it and so it must be in Christ Now for the first reason they answer that the Hypostatical vnion in the person of Christ was so made aboue nature as withall Christ assumed that which belonged to the nature of man according to the course of Nature and so first the seede and then the body formed and the soule infused according to nature into that body so as that flesh before the comming in of the soule did subsist in the Word as it did after the soule was infused for the Word tooke our Nature which is not hindered by the absence or presence of the soule as when Christ was dead his soule was in his Fathers hands and his flesh was shut vp in the graue and was not quickened then by the soule yet the flesh of Christ without the soule and life did subsist in the word aswell as it did before or after The other reason is of no force for God did not make our first Parents so out of necessity but out of the good pleasure of his will not binding himselfe to that frame of working for all times afterwards And thus of the production of the humane nature The assumption of that Nature into personall vnion with the word followes and the summe of that which wee are to beleeue concerning this Mystery is that the whole nature of man in that particular subiect soule and body with all meere naturall faculties and parts yea and infirmities was taken into an vnspeakeable and eternall personall vnion with the diuine nature of Christ There was nothing which was ours sinne excepted which was not by the holy Ghost vnited to the word for as Christ had all that God the Father had praeter ignascentiam saue that he was not vnbegotten so he had all that Adam had solâ except â peccantiâ saue that he was without sinne as a Father said onely for the manner of this assuming of our nature diuines conceiue that the word was ioyned to the soule immediately and to the body mediately that is by meanes of the soule And thus of the fourth point The fifth is The manner of the conception how the holy Ghost did it and that in respect of the perfect vnderstanding is simply aboue the reach of any creature especially any mortall creature if it be true of our conception in the wombe that we are fearefully and wonderfully made as is said Psal 139. 13. then it must needs be much more true of Christs conception and forming but a certaine glimpse of it is giuen vs by two formes of speech vsed in this Text Luke 1. 35. The first is the holy Ghost shall come vpon thee the other is the power of the most high shall ouershadow thee by the first forme of speech is noted the wonder of the worke that it was not done by any naturall meanes but extraordinarily aboue the course of nature by the holy Ghost and that it was done after a most pure and diuine manner about which a Father saith Oh most pure coniunction without filth where speech is the husband and eare is the wife meaning that shee conceiued vpon the speech and hearing of the promise assoone as shee had giuen her matrimonial consent as it were the ouershadowing by the power of the most High imports that is was not done spermatically but operatiuely and that the holy Ghost did this by a speciall power of working neuer any such thing hauing bin donne before as also it imports that the worke was most secret and mysticall so as the Virgin being couered as with a cloud could not her selfe tell how it was done and that though God did worke this with a speciall excellencie of glory yet his Maiesty should not ouercome her but it should be as it were clouded and lastly that that holy thing which was to be conceiued in her and borne by her should be protected and kept safe as the greatest treasure God had care of or did giue vnto men The sixth thing is why it was necessary Christ should bee so conceiued after such a wonderfull manner and with so much holines and sanctification I answer for two euident Reasons for first if his body had not bin most pure it had not bin fit to bee ioyned in personall vnion with the Word And secondly if he had bin conceiued in sinne as other men are he could not haue bin a Sauiour to vs because then he would haue needed a Sauiour for himselfe The seuenth thing is the time when the Virgin conceiued and that was immediately vpon the speech of the Angell and her owne consent to it which was the twenty fiue of March the day which is called the Annuntiation of the Virgin Mary and one may wonder why that day should not rather be called the day of the conception of Christ then of the Annuntiation of the Virgin The eighth point is the effects of this conception in respect of vs and so the first effect is the hiding of the impurity of our conception from the sight of God and satisfying Gods Iustice for our originall sinne for the holinesse of Christs conception is the first and chiefe part of the righteousnesse imputed to vs All his righteousnesse is ours and so
of the blessed Thirdly some things are interminable both in respect of essence and life but their life is miserable and painefull as the spirits in hell and so they haue not pleasant possession of life Fourthly some things haue an interminable pleasant possession of life but it is not totall as all the blessed in heauen before the day of Iudgement for they haue a pleasant possession of life but it is in their soules not in their bodies Fifthly some things haue a totall possession of pleasant life but it is not together so the Angells before the day of iudgement haue a totall possession of pleasant life because their whole Nature liues blessedly but it is not together because there is euen in the Angells a succession of Reuelations and so of Ioyes as things are from time to time discouered to them Sixthly some things shall haue a totall possession of pleasant life and together too but it is not absolutely perfect taking perfect heere for that which needs nothing besides it self to make it happie and so are the Angels and godly men after the day of Iudgement because though they shall then totally and together enioy a blessed life yet they shall euen neede their sustentation and preseruation from God without whom they could not be much lesse be happie for though their blessednesse be perfect in their kinde yet it is not absolutely so because it is a blessednesse they haue not of themselues but receiued it of God Thus of Eternitie Now the Eternity of God is his essentiall propriety by which is signified that God can end in no time nor can haue any beginning according to time but being more ancient then all time and more lasting then any end is absolutely alwaies totally and together without succession For the explanation of this description diuers things are to be noted First that God is wholy without the measures of time though he be eternall yet he is not temporarie there is a great difference betweene eternity and time for eternity excludes time he saw that that said time was the moueable Image of eternity and he that said time was the Idoll or Image of eternity and so he that said time was the flax of eternity Now when we say that time is remoued from God we meane from his essence not from his workes fitly the Prophet Esay saith that God inhabits eternity Esay 57. 19. God dwells in eternity but yet in time hee is pleased as it were to come out of those habitations of eternity to shew himselfe abroad in time by his effects or workings and for the manifestation of himselfe he made times or the worlds and is called King of Ages Heb. 1. 12. 1. Tim. 1. 17. Secondly you must note in the description that I say God is without beginning in respect of time which must be noted in regard of the doctrine of the eternall generation of the Son of God for there is a twofold beginning the one of order the other of time In respect of order or originall the Sonne and the holy Ghost had a beginning from the Father but not a beginning in respect of time The beginning in respect of order is not excluded out of eternity but onely the beginning in respect of time Thirdly it would be noted that it is faid that Gods eternity is absolute for so it is differenced from all the euerlastingnes of the creatures which is not absolute but by gift and à Posteriori or a Parte post as they say in Schooles that is in respect of continuance yet to come whereas Gods eternity is not by grace but by Nature and à Priori or a Parte antè that is in respect of euerlastingnes without beginning as well as without end Fourthly It is to be noted that God is said to be totally together without succession for properly eternity hath no spaces or intermission or gappes in it but is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is continuall without any interruption or innouation Now in this absolute infinite interminable eternity as in a most vast Ocean swimmes that little flowing drop which we call time Or thus what wee haue by looking either forwards or backwards rowed through the small brookes of time past or to come that which we next come to is this vast sea of eternity where we can neuer behold bancke or end That God is thus eternall many Scriptures proue Psal 90. 2. 91. 8 9. 102. 27. 28. Isay 43. 17. 57. 19. This Doctrine of Gods Eternity should teach vs many duties 1. To adore and magnifie this King of Ages that dwells in this vast eternity Psal 48. 14 15. 2. To loue him aboue all things yea aboue our selues The thought of his glorious eternity should make vs thinke the more meanely of our selues that are but perishable and vile creatures Psal 102. 27 28. 3. It should teach vs to leaue doating vpon time and the things that belong to it and with more care and earnest resolution to seeke the things that may bring vs beyond the bounds of this miserable and mutable time Psal 102. 27. 28. doe not all these earthly things perish and waxe olde like a garment and doth not God indure for euer euen that God that offers to prouide for vs euerlafting habitations in eternity also 4. Haue any of vs at any time a iust and lawfull desire to seek some more space of time for dispatch of some speciall work for the glory of God or good of men this doctrine tells vs whither to goe to aske time euen to God the Father of eternity and King of Ages Thus Dauid Psalme 102 25. 5. Since God is the Lord and Master and King of time by the right of his eternity since the times are in his hands we should also submit our selues to his will and bee content to leaue our being heere when hee calls for vs and rather seeke how to die well then in vaine seeke to liue when GOD will haue vs die Psalme 90. 1 2 3. 12. 6. Abraham learned from the very eternity of God to make conscience of worshipping him Gen. 21. 33. and so should we Yea it should make vs resolute in Gods Seruice though we were opposed by neuer so great or many men It was an excellent saying of the Martyr when hee said to this effect about Gallien his Edict Wee are commanded saith he by the mouth of Gallien our Caesar that we should worship what the Prince worships But quoth hee I worship the eternall Prince the maker of times and Lord of Gallienus There bee diuers consolations also may bee gathered from Gods eternitie for 1. Then it followes from hence that Gods goodnesse and mercy to vs is eternall Hab. 1. 12. 2. We should be much affected with Gods singular loue to vs that are but bratts of time and can claime nothing but what time can affoord vs in that he hath called vs out of the world to inherit with him
holy Ghost Phil. 2. 6. 7. Among the creatures the father and Sonne are two things in number but in this diuine generation it is not so for the Father and Sonne and so the holy Ghost are but one God 1. Iohn 5. 7. The Vse may bee either for information or instruction or consolation or terror first since GOD is the Father of our Lord Iesus Christ by such an vnconceiueable generation wee may thence learne 1. The glory of our Sauiours condition He was before the world was he was with the father brought vp with him as his eternall delight more deere to the father then any created nature can conceiue of the Sonne of his Loue neuer father loued his son so as God the father loues Christ yea hee was God with the father Consubstantiall Coequall Coeternall Pro. 8. 22. c. 30. Iohn 17. 25. Philippians 2. 6 Rom. 9. 5. 2. The Originall of all father-hood The father of Iesus Christ was the first father euer was yea the Creed giues the Title of father to God onely as if there were no father but he and so Christ saith Mat. 23. 9. call no man father on earth for one is your father which is God and indeed properly none is a father but God other fathers that are called so haue the name only because there is in them a kind of Image or similitude of God the father and yet they beget so imperfectly in comparison of God the father that they resemble him rather in that generall that they doe beget then in the manner of begetting Thus for Information 2. Since God is the father of Iesus Christ wee should bee instructed 1. To acknowledge this Mystery and though wee haue cause to be abased for the defect of our vnderstanding heerein in that we cannot tell the fathers name nor what is the name of his Son Pro. 30 4. yet we should confidently beleeue as the very foundation of our Religion that Iesus Christ is the Son of the liuing God vpon the Rock of this confession is the Church built Mat. 16. 16 c. It is a glory Christ stands vpon to be acknowledged in the glory of the onely begotten Son of God Ioh. 1. 14. If we acknowledge the Son wee haue the father or else not 1. Ioh. 2. 23. Yea this is an honour God stands vpon to bee glorified with one heart and one mouth of all his seruants euen as the father of our Lord Iesus Christ Rom. 15. 6. 2. To be fully established in the perswasion of the sufficiency and efficacie of the obedience and passion of Iesus Christ for vs we may confidently call him the Lord our righteousnes seeing God is called his father for his obedience is more then the obedience of a man yea of more value then the obedience of worlds of men and besides hee is all in all with God the father who so loues him hee can denie him nothing c. 3. To rely vpon him for instruction The father loues him and shewes him all things that he doth or intends to doe and in him are all treasures of wisedome and knowledge therefore we should heare him alwaies in any thing hee will reueale to vs yea God the father chargeth vs with this duty as the very vse he would haue vs make of the knowledge of his eternal generation as appeares by the voice from heauen mentioned Mat 17. 5. While he yet spake behold a bright cloud shadowed them and behold there came a voice out of the cloud saying This is that my beloued Sonne in whom I am well pleased heare him But especially this doctrine serues for consolation and so is frequently vrged in Scripture for if God be the Father of our Lord Iesus Christ then these comforts will manifestly follow to the beleeuing Christian 1. That God is well pleased with the sacrifice of Iesus Christ for our sinnes Mat. 3. 17. 2. That Christ is able to raise vp the dead hearts of men with spirituall life for as the Father hath life in himselfe so hee hath giuen to the Son to haue life in himselfe Ioh. 5. 26. 3. That in Christ we may haue supply for all our wants wee may receiue of his fulnes all sorts of graces needfull for vs as is from this doctrine gathered Iohn 1. 14. 18. 4. That Christ is able to giue vs eternall life and will performe euen that great gift at the time appointed to all that beleeue Iohn 3. 16. 17. 2. no beleeuer shall perish 5. That whatsoeuer he askes the Father for vs hee shall haue it yea that our prayers prescribed by him shall be heard 6. That nothing that is good for vs shall bee withheld from vs for if God hath giuen vs his Son how shall he not with him giue vs all things also Rom. 8. 32. 7. That God beares a great affection euen to vs for Christ hath besought the Father that he would loue vs with the Loue he loued him and that the warmth and comfort of that loue may be euer with vs Iohn 17. 24. 25. Lastly if God be the Father of our Lord Iesus Christ then vaine are all the consultations and rebellious proiects of wicked men against Christ and the meanes of his kingdom then also woe will bee vnto them for God will make Christs enemies his footstoole hee will bruise them with an iron rod and breake them like a Potters vessell for vnto the Son hath the Father giuen the ends of the earth and whatsoeuer rebels against him shall not prosper as from this doctrine is inferred Psal 2. 110. 1. Thus God is the Father of our Lord Iesus Christ Secondly Faith lookes vpon God as our Father especially in Christ 2. Cor. 1. 2. Gal. 1. 4. 2. Thes 1. 1. 2. 1. Thes â— 11. 13. God is our Father foure waies first by Creation and so principally in respect of our soules which he creates of nothing and infuseth into our bodies and so he is called Father of Spirits Heb. 12. 9. secondly by Regeneration because by his Almighty power he renewes spirituall life into our soules that were dead in sin 1. Pet. 1. 3. thirdly by Adoption when of his meere grace hee acknowledgeth vs for children Gal. 4 5. 6. fourthly by Resurrection because he giues a glorious being to our bodies that were rotted and dissolued in the earth and so as hee was said to beget Christ in the day that he raised him from the dead Act. 13. so is he said to grant vs the Adoption of sonnes when he restores our bodies to life out of the graue Rom. 8. 19. 21. And this terme of Father is giuen to these workes of God not vnfitly for the resemblance they haue to the relation betweene a Father and Son in Nature for 1. God giues vs a spirituall being making vs a soule or spirituall substance for as we call them Fathers because we haue our bodies from them so God is more fitly called a Father because we haue our spirits
3. Yea thirdly this glory of God should swallow vp all the glory of men this very work of making Heauen and Earth should check vs for admiring and esteeming so much of the creature whatsoeuer since we haue such a perpetuall and surpassing cause of admiration of the Creator Acts 14. 16. 4. Since God made all things we should submit our selues to him and let him dispose of vs and all his creatures as he will he hath iust power in Heauen and earth to giue or take away or dispose at his owne pleasure Ier. 27. 5. 45. 3 4 5 6. 5. It should teach vs not to set our hearts too much vpon the world for that God that set vp this mighty frame of nothing can and will pull it all downe againe 6. It should breed in vs the feare of God and care of seruing him and obeying him that hath not onely supreame right vnto vs being his workemanship but soueraignty ouer all things Psal 119. 73. Psal 33. 8 9. 95. 6. all creatures else doe his will 7. It should teach vs in all straights and neede to flie to God for helpe as Dauid shewes our helpe standeth in the Name of the Lord which hath made Heauen and Earth Psal 121. 2. 124. 8. 8. We should learne hence not to abuse the Creatures of God to ill ends seeing God hath assigned his Creatures to their right ends for his owne glory It is abominable to fight against God with his owne weapons Thirdly the Doctrine of the Creation of the World ought to be terrible to wicked men because God by his workes hath reuealed so much of his glory as they will be left without excuse Rom. 1. and besides hauing appointed them to certaine ends in which they haue corrupted themselues hee will destroy them as a Potter that sees his vessell will not be made fit dasheth it to peeces And besides hence they may know that God can want no meanes to destroy them seeing he hath such Armies of his owne creatures in Heauen and Earth which are all as his mighty ones and sanctified ones for his anger against them There is no way for them but one which is to meete the Lord betimes by Faith and true Repentance Amos 4. 13. Lastly this is very comfortable doctrine for the godly for from the Creation of the world they may gather 1. That God will not cast them off because they are the worke of his hands Iob 10. 3. 2. That all aduersaries shall be defeated whatsoeuer is prouided against them shall not prosper because God made the Smith that bloweâ—h in the Coales and he will suffer no creature of his to be turned against them Esay 54. 17. 3. That God is able to prouide for vs seeing the earth and heauens are his and all that is therein Psalme 146. 5. 6 24. 1. 4. That all the spirituall worke that belongs to our soules may bee effected hee that created the world and made vs good at the first can create the fruit of the lippes to bee peace and can create cleane hearts in vs Esay 57. 19. Psalme 51. 8. 5. That our bodies shall rise againe that God that could make all things of nothing can restore them out of the dust of the earth Thus of Creation in generall Now wee are in particular to consider what was made viz. Heauen and Earth Heauen By Heauen is ment all that part of the world which is aboue the Earth and so it is taken Genesis 2. 1. 24. 5. And so Heauen consists of three parts and euery parte beares the name of Heauen The first part next to vs is the Ayre and all that is betweene vs and the Moone so foules of the Ayre are called the foules of Heauen Gen. 1. 26. The second part is the Firmament in which are the Starres Sun and Moon Psal 19. 7. The third part is the Habitation of God and Angels the seate of the glory of God and his blessed one where the body of Christ now liues Marke 16. 19. and is called the third heauens 1 Cor. 12. 2. and this is the Heauen especially meant Gen. 11. for when there he saith God Created heauen and earth and the earth was without forme c. he notes that God vsed a twofold way of Creation some things he made immediately of nothing as the Heauen of the blessed some things he made of matter which was first made of nothing for out of that Chaos mentioned Gen. 2. did the Lord extract and forme all this visible world both the firmament and light and the elements and all creatures only spirits and the Heauen of the blessed hee made of no praeexiâ—â—ing matter and that honour haue the soules of men which are immediately created of nothing First then we are to intreate of that Heauen where God in his glory Christ in his glorious body are and seeing by Heauen is meant al that is contained in it by Creation we are there to consider of the Angels too and both that Heauen and the Angels belong to the inuisible world and the rest to the visible Concerning that blessed Heauen wee are to wonder at the glory of the Lord in creating it if we consider 1. The names giuen to it It is called the Heauen of Heauens Deut. 10. 14. 1 King 8. 27. Psal 11â— 16. The Temple of God Psal 11. 4. â—8 7. Paradise Luke 23. 42. The heauenly Ierusalem or Ierusalem that is aboue Gal. 4. 26. Heb. 12. 22. and in the same place Mount Sion The most holy place Hebrewes 10.9 Our fathers house Iohn 4. 2. The place of the Habitation of God and his holinesse Deut. 26. 15. Psal 33. 14. Abrahams bosome Luke 16. 22. The Citie of the Liuing God Heb. 12. 22. a Cittie hauing foundation whose Maker and builder is God Heb. 11. 10. our Countrie Heb. 11. 13. 14. 2. The substance of it which is conceiued to be of a marueilous excellent nature farre more perfect and subtile then the substance not onely of the Elements but of those visible heauens which diuers gather thus As any creature is higher then the earth so is the substance of it lesse grosse and materiall As the waters are thinner then the earth and the Ayre then the waters and the Element of fire according to the common opinion of Diuines and Philosophers purer then the Ayre and the Essence of the mighty Firmament yet more pure then the foure Elements as consisting of a fift Essence as they say in Schooles and accordingly we see creatures fitted to each of these places Fishes that cannot liue in the bowells of the earth liue in the waters and foules of a more spirituall being flie in the Ayre Now when we are ascended so high as the highest visible heauens then do our minds conceiue of that glorious place of the blessed made of a more pure Essence then any of these And though Diuines say that the sustance of these heauens must needs be corporeall and
rules which I will briefly put you in minde of 1 We must confesse our vnbeliefe and pray God to giue vs this Faith for Faith is the gift of God It is one step to beleeuing to see that we doe not beleeue 2 Seeing Faith comes by hearing the Word preached Rom. 10. 14. We must attend vpon that ordinance of God and waite for the comming downe of the Holy Ghost 3 We must striue in hearing with all our might to apply the things we heare as they may any way fit our case for in application is the very doore of Faith and that work especially by which we receiue Christ and the promises of grace 4 Wee must continually study the motiues to beleeuing for there are diuers things which being seriously thought on may raise vp a wonderfull desire of Faith and resolution to seeke it and striue for it with which desire if it be sincere and constant Faith vsually comes into the soule Now there are many things should fire vs to this desire of faith in Iesus 1 That it is the worke of God Ioh. â— 29 It is that aboue all things is required of a Christian that one thing necessary the summe and substance of our worke as wee are Christians yea that very thing that makes vs Christians for till we beleeue in Iesus we may be Christians in shew and in other mens accounts but we are not so indeed till we be in Christ which we cannot be but by beleeuing 2 That it is a thing that God aboue all things desires of vs which may appeare many waies 1. Because he commands vs to beleeue 1 Ioh. 3. 23. 2. Because he sends his Ambassadors to vs to inuite vs yea beseech vs in his name to beleeue to be reconciled 2 Cor. 5. 3. Because he binds himfelfe by Couenant to receiue vs if we beleeue Ioh. 3. 16. yea confirmes his Couenant not only by seales but by oath Heb. 6. 4. Because in the office of the Couenant God excepts against no man but he ought to thinke that all this grace is offered to him if he will receiue it and therfore he saith whosoeuer beleeueth and in another place chargeth his Embassadors to declare so much to euery creature Marke 16. 3. It is horrible dangerous for a man to liue without this Faith in Iesus for without it it is impossible to please God Heb 11. 6. and besides such as haue the meanes and are thus often called vpon may at length prouoke God so far as that he will deliuer them vp to a Spirit of slumber so as they cannot be able to beleeue but be left to that curse mentioned Iohn 12. 39. 40. to haue their eyes blinded and their hearts hardened that they should not see nor vnderstand any more but aboue all things it should fright men that God hath resolued they shall be damned that beleeue not in Iesus yea though they be worlds of men Mat. 16. Ioh. 3. vlt. 4. If we consider the wonderfull benefits we haue by beleeuing in Iesus Christ for he that beleeueth on him need neuer be ashamed of his condition Rom. 10. 11. for 1. We get presently out of darkenesse assoone as wee so beleeue Christ comes as a light into our hearts Iohn 12. 44. 46. 2. Though we may haue many troubles in the world yet in him we shall haue peace Iohn 16. 33. 3. Woe shall be to them that wrong vs and offend vs It were better a Mill-stone were hanged about their necks and they cast into the sea Mat. 18. 4. All our sinnes are forgiuen vs assoone as we beleeue in his name Acts 10. 48. Rom. 3. 25. 5. We thereby become all one with God the Father and Iesus Christ and the holy Ghost we are made one with the Trinity after a heauenly manner this is a dreadfull Mysterie Ioh. 17. 20. 21. for as Christ is one with the Father so are we one with Christ and so in him with the father as is explained in the same Chapter verse 22 23. 6. We may get as much of all sorts of blessings as our Faith can aske in his Name for the Father will denie vs nothing Iohn 16. 23. 24. 26. 27. It is the shame of beleeuers that they haue not tryed his promise they haue asked in a manner nothing of God all this while 7. Christ will be made maruellous in al them that beleeue at the day of Iudgement then shall our Faith be found vnto praise and honour and glory in that day of the Reuelation of Iesus Christ 2. Thes 1. 10. 1. Pet. 1. 7. 8. Wee shall not perish but haue euerlasting life Wee shall be as sure of it as if wee had it already Iohn 3. 16. 36. 6. 40. 47. Christ auoucheth it with an Asseueration wee shall not misse of it Thus much may suffice for this point of beleeuing in Christ if any be desirous to know whether they doe beleeue or not let them seriously examine themselues by the doctrine of the nature of Faith in Iesus before handled Onely I thought good to tell certaine of you that frequent this assemblie that you are not beleeuers in Iesus all your shewes notwithstanding In speciall I meane it of those of you that wilfully persist in your offensiue and strange apparell and fashioning your selues after this world I proue by two Arguments among many you are not true beleeuers first because you receiue honour one from another and seeke not the honour that comes from God Your continuall care is to feede your humour of greatnesse and to be accepted of the great ones and braue ones and vaine ones of the Cittie or Countrey Our Sauiour himselfe askes you how you can beleeue yea he determines it of such as so affect the honour of men that they cannot beleeue in him Ioh. 5. 44. secondly you will be reiected at the day of Iudgement as no beleeuers because our testimonie was not receiued ye are wiser then any seuen of vs that giue you reasons against your vaine attire you receiue the Testimonie of vaine men against our doctrine though you haue bin often and generally reproued in our doctrine though you haue bin often and generally reproued in our publique Ministeries in the presence of God yet by following your foolish vanities you still forsake your owne mercie 2. Thes 1. 10. Now I come to the particular opening of these Articles where first we are to consider of the Titles giuen to our Sauiour which are foure Iesus Christ the Sonne of God and our Lord. The first Title is his proper name the second and last expresse his Office and the third expresseth his Nature The Titles are both simple and Relatiue simple Titles are Iesus and Christ which shew what he is in himselfe the other two are Relatiue for in Relation to God hee is his onely begotten Sonne and in Relation to vs he is our Lord but this diuision must not bee too much pressed for it is not very exact though vsed
4. The parts of his Priest-hood are Sacrifice and Intercession by Sacrifice he prayes for the sinnes of the Elect to this end to reconcile them to God and to deliuer them from the power of the diuell and this Sacrifice of our Sauiour excells all the Ceremoniall Sacrifices for they were but Types this was the substance They prepared the bodies of beasts or other things he prepared his owne body yea his very soule was made a sacrifice for sinne as hee offered vp himselfe as a Sacrifice for many sinnes they needed many sacrifices but he by one sacrifice of himselfe makes Attonement for all the sinnes of the Elect and that Sacrifice but once offered whereas theirs were offered successiuely and their sacrifices could not cleanse the conscience from sinne properly nor pacifie God as many Scriptures testifie whereas Christs Sacrifice of his owne body and bloud doth fully pacifie God and doth effectually purge the conscience from dead workes Their sacrifices did not make the worshippers more holy Heb. 9. 13. 14. With the bloud of these sacrifices the very high Priest in the greatest solemnity could onely enter within the vaile of the Temple but Christ by his bloud opens heauen and that not onely once a yeare but keepes it alwaies open nor did Christ enter within the Vaile onely for himselfe but hath left the way for vs euen a liuing and lasting way for vs to get to heauen by vertue of his bloud Heb. 10. 19. The second worke of our high-Priest is Intercession or to offer prayers and so he made a threefold Intercession for vs. The one a little before his Atachment recorded Iohn 17. The other in the very time of the Sacrifice while it was hanged vp of which is mention made Luke 23. 34. The third in the heauenly Sanctuary as he sits at Gods right hand to make request for vs Heb. 9. 24. The Vse should be first for consolation and that in diuers respects 1. Because God hath giuen vs such an excellent high Priest 2. Because by his Priest-hood we obtaine such excellent benefits as the Scriptures shew viz. from his sacrifice Reconciliation with God 1. Pet. 3. 18. Rom. 8. 10. The opening of the very Fountaine of grace Zach. 13. 1. Forgiuenesse of all our sinnes Rom 3. 25. Iustification by his righteousnesse Dan. 9 24. The taking away of all malediction and condemnation and the merit of eternall life Heb. 10. 19. and from his intercession we receiue the obtaining of our prayers and suits at Gods hands Reuel 8. 3. 4. and the pouring out vpon vs the spirit of intercession teaching vs and helping vs to pray Zach. 12. 12. Rom. 8. 26. and the perfuming of all our workes making them acceptable to God the non-suiting of all the Accusations of Sathan or euil men brought against vs Romanes 8. 33. Iohn 17. 14. 15. 3. Because he hath made vs Priests also vnto God by pouring out vpon vs of the Oyle of his Grace Reuel 1. Secondly the consideration of the Sacrifice and intercession of Christ should teach vs 1. To take heed that wee dishonor not God through vnbeliefe and dispaire 2. That we liue as may become the glory of him that hath bought vs at such a price abhorring all filthinesse both of flesh and spirit 1. Cor. 6. 20. 3. Seeing we are Priests wee must offer those Sacrifices are inioyned vs which are 1. The Teares of contrition or a broken heart Psal 51. 19. 2. Prayers and Thankesgiuing vnto God Psal 141. 2. Reuel 5. 8. Heb. 13. 15. 3. Almes to the Poore or Contribution to the distressed Phil. 4. 18. 4. The giuing of our selues to our Teachers to be wholy ruled by them our soules so subiected are the sacrifice and they offer them vp to God when they pray and giue thanks for vs Rom. 15. 16. 5. Good workes for these are sacrifices of righteousnesse euery good worke is a Sacrifice Psal 4. 5. But especially to giue our selues soule and body to God to let him doe with vs whatsoeuer he will is the chiefe of Sacrifices euen a whole burnt offering when wee yeeld to obey God in all things without reseruing any thing to our selues Rom. 12. 1. Thus of his Anointing to the Priest hood His Anointing to the Kingdome followes where these things may bee distinctly obserued 1. That the Church of God is not without a King though he be not so visible to vs as the Kings of the Earth are Ier. 23. 5. Psal 2. 6. 2. That Iesus of Nazareth is that King Mat 28. 18. Acts 2. 30. â—3 36. 1. Cor. 15. 25. 3. Iâ— what things it may appeare that Christ is a King 1. He hath the â—â—â—es of a King Yea King of Kings Reuel 19. 16. 2. He liues in the Maiesty and Glory of a King he sits in the Throne of Glory Psal 45. He hath his Court in diuers places of the Earth where he is pleased to keepe house The Sanctuarie is his Court. Hee is attended on as a King hee hath thousands of Angels that waite about his Throne 3. He hath the power of a King All Power is giuen him in Heauen and Earth Mat. 28. 18. 4. He giues Lawes like a King He is the onely Lawgiuer of the Church Iames 4. 12. 5. He Conquers like a King who can recount the greatnes of his conquests in the conuersion of the Gentiles And so he conquers daily in gathering men by his Word and Spirit out of the kingdome of darkenesse into the kingdome of his grace here 6. He gouernes like a King prouiding for the welfare of the godly in all Ages ruling all things by his owne power and making them to worke together for the best to them that loue God 7. He hath power of life and death as a King and is appointed of God a Iudge both of quick and dead Act. 10. 42. 2 Tim. 4. 1. Ier. 23. 5. Fourthly the excellencie of Christ the King aboue all other Kings and so he excells 1. In the preheminence of his Person Other Kings are the sonnes of men hee is the Sonne of God Hee is better borne then any King Whether we respect his Generation as God or his Incarnation as man for he was conceiued of the holy Ghost and so had no sinne and borne of a Virgin not by the way of propagation as other Kings are borne Hee had neither Father nor Mother no Father as man no Mother as God Psal 2. Luke 1. Heb. 7. 2. In the excellence of his gifts for gouernement Neuer King so qualified he is fairer then the children of men and Anointed with the Oyle of grace and gifts aboue his fellowes Psal 45. He is the mighty God an euerlasting Father he is wonderfull for Wisedome and Counfell a Prince of Peace that knowes how to keepe the gouernment vpon his owne shoulders Esay 9. 6. and being now glorified in Heauen hath laid downe all humane infirmities and is glorified in his humane Nature with all degrees of heauenly gifts can
aswell as the Son of Man It was requisite he should be the Son of God for diuers reasons first because there must be a proportion betweene the sinne of man and the punishment due to his sinne and the satisfaction made to God for the sinne and punishment due Now mans sinne being infinite as in other respects so because it was committed against God who is infinite his punishment must be infinite also Now no finite creature can performe an infinite satisfaction in a finite time and therefore it was requisite hee should be infinite in person that suffered which as man he was not secondly the benefits necessarie for vs require that the Mediator should be God for to deliuer man from spirituall enemies sinne and Sathan and to restore to man the Image of God lost to performe by one a Righteousnesse able to iustifie many could not bee done by any one meere man Nor can any one mans righteousnesse deserue the opening of the Kingdome of Heauen for many men thirdly he that must mediate betweene God and man had need to be God to treat with God in things that concerne him and man to treat with man in the things that concerne man And as it was a way most necessary so was it most comely who fitter to make vs sonnes of God by Adoption then he that was the Sonne of God by Nature and who fitter to restore the Image of God in vs then hee that was the substantiall Image of his Father The Vses follow and so First we should make conscience of it to receiue this doctrine with our whole hearts with all life of affections for hereby wee shall improue wee are Christians and not Iewes They could beleeue Iesus was a man but could not indure it that he should call himselfe the Sonne of God Iohn 10. and the diuell hath mightily also laboured to make the Diuinity of Christ suspected As when he came into the world by making men think of a worldly kingdome then stirring vp the Priests and Pharisees to seeke to kill him as a blasphemer in saying he was the Sonne of God And in the beginning of the Christian Churches he raised vp pernitious Heretickes to denie his Diuinity and at this day hath raised many in other countries that write and teach most dangerously in this point And therefore we must hold fast this Truth against all the power of hell This confession is the Rocke vpon which the Christian Church is built Mat. 16. 16. 17. If we acknowledge the Son we haue the Father 1. Ioh. 2. 23. Secondly it should wonderfully quicken and establish our Faith in relying vpon him for Saluation and all happinesse vpon him I say that hath vndertaken for vs and is so full of merit and power his Satisfaction and Righteousnesse must needs be perfect and sufficient that is the Sonne of God Ier. 23. 6. God cannot but bee infinitely well pleased in his satisfaction and hath signified so much Mat. 3. 17. and therefore wee should settle our consciences in all peace and ioy in beleeuing in him Yea in all passages of our liues wee should make vse of our Faith in the Sonne of God whatsoeuer we want for soule or body or the preseruation of our liues we may with much confidence goe to him for out of his fulnesse wee may receiue grace for grace Ioh. 1. 14. 18. And seeing God hath giuen vs his Sonne how shall he not with him giue vs all things also Rom. 8. 32. Yea it should much establish our Faith against the feare of our falling away before wee come to possesse eternall life for he is stronger then all and no man nor diuell can take vs out of his hand and therefore we shall not perish Iohn 10. 29. 30. Thirdly it should much inflame vs to the Loue of God that hath had such mercy to such miserable creatures as wee were as to send his owne Son to redeeme vs Ioh. 3. 16. Oh it should make vs to loue God aboue all things and to esteeme of his loue as better then any thing else in our liues Fourthly God the Father himselfe from Heauen taught vs a maine vse of this point when hee proclaimed him to bee his Sonne for then he charged vs to heare him None abler to instruct vs for the Son hath his knowledge out of the bosome of the Father Mat. 11. 27. and none hath better right to rule vs because he is the first-borne and therefore ought to rule ouer his brethren It should therefore bee our conscionable care all our daies to attend to his voice and to do whatsoeuer he commands vs Mat. 17. 5. Fifthly we must hence also learne to ioyne Christ with the Father in all religious seruice for when God brought forth his first-begotten Sonne into the world he said let all the Angels of Heauen worship him and therfore much more we must doe it Heb. 1. 6. Ioh. 5. 23. Againe from hence we may gather the wofull estate of all vnbeleeuers that weare out their time and do not lay hold vpon the way of Saluation by Iesus Christ for this increaseth their condemnation because they doe not beleeue now that GOD hath sent his owne Sonne to bee the Sauiour Iohn 3. 36. Finally two things about the Diuinity of our Sauiour are here implyed first that he is God for if he be the Sonne of God then he hath the Nature of his Father and so is God which though the Creed doe not expressely mention yet the Scripture doth acknowledging him for God equall with the Father Rom. 9. 5. 1. Iohn 5. 20. Phil. 2. 6. but because the Creed doth not expresse this I forbeare the explication of it resting satisfied to haue treated of that which the Creed mentions Another thing implyed is that hee is a person distinct from the Father for if he be the Son of God then he differs in person from the Father ACTS 2. 36. Let all the House of Israel know assuredly that God hath made Iesus both Christ and Lord. Our Lord. HItherto of the three former Titles the Last Title of our Sauiour is that which is here exprest viz. Our Lord and concerning this Title diuers things are to be considered 1. That it is a thing that God chargeth vpon our Faith to beleeue distinctly that Iesus is our Lord. Thus Dauid in spirit called him Lord and this all the House of Israel must know Act. 2. 35. 36. and Luke 2. 11. he is stiled Christ the Lord and Act. 10. 36. he is proclaimed Lord of all yea it is a Title so proper to Christ as sometimes hee hath no other name giuen him but the Lord as 1 Cor. 6. 14. GOD hath raised vp the Lord meaning Christ And 1 Cor. 12. 3. It is accounted a worke of the Holy Ghost in any man to professe this point That he beleeueth that Iesus is the Lord. 2 How Iesus comes to be our Lord by what right and title and so he is our Lord by a fiuefold
was his Father and the rather because in the Originall the proposition imports that this Conception was not onely by him but of him Answ The holy Ghost did worke this Conception not materially but effectually by causing it to be not by giuing matter out of himself to the Nature of Christ As Damascen said the holy Ghost begetteth not spermatically but operatiuely And Bernard saith that Christ was conceiued not of the substance but of the power not by any generation but by the appointment and benediction of the holy Ghost Rom. 11. vlt. all things are said to be of God Now it were senselesse therefore to conclude that God is the Father of all things for though he made all things yet hee did not make them out of his own substance for he is Father that makes a thing to be out of his owne substance so the holy Ghost did not make the humane Nature of Christ For the fourth there were two things done by the holy Ghost in this conception the first was the production of the humane Nature the other was the vniting of it to the second Person in the Trinity The first of these is most properly the worke of the holy Ghost the secoÌ„d but in som respects for the secoÌ„d Person in Trinity did assume the matter so prepared wrought by the holy Ghost The humane nature produced was both the body and soule of our Sauiour now in the production of the body of Christ there are two things to be considered first the preparation of the matter of his bodie secondly the sanctification of it The matter of the body of Christ prepared in the conception was the very substance of the flesh of the Virgin that is the seed or purest bloud of the Virgin separated by the holy Ghost and carried to the place of conception and therefore is Christ called the fruit of her wombe Luk. 1. 42 The sanctification of this matter containes in it two things first the washing of that substance from the staine of sin with which it was infected by nature so as now it should neuer more haue any spot or staine of sin in it and the stopping of the imputation of Adams sinne secondly the infusion of all purenesse and holinesse which belongs vnto the soule aswell as the body in that very moment it was ioyned to the body Now that Christ was conceiued without sinne of that there was no sin in that flesh when it became the flesh of Christ is manifest by these Scriptures he was made like vnto vs in all things sinne onely excepted Heb. 4. 15. and Rom. 8. 3. he was said to be made onely in the similitude of sinfull flesh Against this diuers things are obiected as Ob. 1. That the Scripture saith that Christ was made sinne for vs. Answ He was made sinne for vs as he was made a Sacrifice for sinne so the sinne offerings in the Old Testament were called sinne Againe he was made sinne for vs by imputation because our sinnes were charged vpon him but he had no sinne in his Nature 1. Pet. 2. 21. Ob. 2. Whosoeuer were in Adam sinned in Adam Rom 5. 12. But Christ was in Adam as appeareth by the Genealogie which is drawne vp euen to Adam Luke 3. Answ It is not true that all that were in Adam sinned in him for they onely sinned that were in him not onely in respect of the substance of the flesh but in respect of the carnal manner by which ordinarily man is begotten by man but Christ was in Adam in respect of the substance of his flesh but not in respect of the manner of propagation by him because he was conceiued without the seed of man and therefore sinned not in Adam or thus Originall sin is deriued vnto Adams Posterity by propagation only now Christ to preuent that came into the world by this wonderfull conception by the holy Ghost Paul saith not of one man but by one man sin entered into the world Christ is onely from Adam other men are from him in respect of substance and by him in respect of propagation Ob. 3. But the flesh of the Virgin Mary was sinfull and therefore his flesh must needs be so Answ That flesh of hers was first sanctified made cleane by the holy Ghost before it was the flesh of Christ Ob. 4. If it be granted corruption of nature was not in Christ yet there is another part of Originall sinne and that is guiltinesse of Adams sinne in Paradise for all his posterity being in him sinned in him as Leui paid Tythes in Abraham and therefore that flesh of Christ sinned in Adam and was guilty of Adams particular offence though it neuer was propagated for propagation caries downe onely corruption of nature or an euill disposition to sinne after conception Answ If Adams offence bee imputed to none but to such as come of him by propagation as the Apostle imports Rom. 5. 12. then this scruple is so auoided secondly doth not the sanctification of that flesh in the wombe of the Virgin clense it from Adams actuall offence aswell as from euill disposition thirdly what inconuenience will follow if we grant that Adams sin was imputed to Christ so as we vnderstand it in respect of the Malediction for Christ was a surety for all sinnes Adams sin and all the sin of his posterity Ob. 5. Vpon whomsoeuer death came he sinned but death came vpon Christ therefore it seemes he sinned Answ It is true that whomsoeuer death by his owne power doth preuaile against that party surely sinned because death is the wages of sinne But death did not exercise any power ouer Christ for hee was not compelled to die but laid downe his owne life voluntarily Iohn 10. 17. 18. besides death befell him not as a sinner but as a surety for sinne and so though death came vpon him for sinne yet it was not for his sinne but for other mens The Papists to auoid sinne in the flesh of Christ say that the Virgin Mary was conceiued without sinne and so it came to passe that Christ was without sinne But this is a senselesse doâ—age for first where doe they proue it by Scripture that shee was without sinne Secondly if shee were conceiued without sinne then her parents were so too and if her parents then theirs and so into an infinite thirdly then what needed Christ this conception by the holy Ghost Thus of the producing of the body of Christ His soule was produced as the soules of other men are that is It was immediately created by the holy Ghost and infused into his body onely there is difference amongst diuines about the time of the infusing of the soule of Christ for in the ordinarie course Nature proceeds in this manner first there is the masse of bloud or seed receiued in the wombe but there is no parts of a body framed at the first after a certaine number of weekes
Christ the person by whom it is is described by her condition shee was a Virgin and by her name she was Mary and her name is added to bring to our remembrance the Genealogy of Christ who tooke flesh of her that was of the seed of Dauid in a right Linage that thereby the promises made to the Fathers might be accomplished Now concerning the Birth of Christ we must know that hee is said to be borne three waies Of his Father and of his Mother and in the minde of Man of his Father hee is borne eternally of his Mother temporally in the minde of man spiritually In Christ there are three things which haue Relation to his Natiuity Deity Flesh and Spirit of his Father he is borne God of his Mother Flesh and in the minde of Man Spirit so as this latter way be vnderstood Metaphorically of his Father hee was borne euer of his Mother he is borne once and in the minde of Man he is borne often According to diuine Natiuity he hath a Father without a Mother according to humane Natiuity he hath a Mother without a Father and according to his spirituall Natiuity hee hath both Father and Mother according to that saying of his he that doth my Fathers will is my Father and my Mother In the birth of Christ God was manifested in the flesh 1. Tim. 3. 16. manifested I say three waies as he was before three waies hid first from out of the bosome of his Father in whom he was couered secondly from vnder the shadowes of the Law in which he was prefigured thirdly from the wombe of his Mother in which he was formed The effects of the Natiuity of Christ were diuers for first in respect of God himselfe the effect was his glory Luke 2. 14. The glory I say of his truth wisedome goodnesse and Iustice secondly in respect of godly men the effect is their Saluation because he was borne to be a Propher Priest and King euen to effect all things that might tend to their Saluation Acts 4. 12. and in particular peace was a speciall effect of his Manifestation in the flesh Luke 2. 14. Peace I say aboue vs with God Peace within with our owne consciences and peace about vs with men and neighbours and peace below vs in respect of Sathan and Hell because we are deliuered from their power and furie What shall I say he was borne into naturall life that we might be borne againe into eternall life thirdly in respect of the wicked the effect of his Birth was their Iudgement for he was borne for the falling of many in Israel Luke 2. 34. and this is the condemnation of the world that light is come into the world and the world comprehended it not Ioh. 1. and that God should send his owne Son to be the light and yet men loued darkenesse more then light Ioh. 3. 19. The place where our Sauiour was borne was Bethlehem which howsoeuer it fell out by accident to be there in respect of the mother which did not by any purpose of her owne choose that place yet indeed it was the place forespoken of by the Prophet Mich. 5. 2. and was appointed of purpose by the Counsell and prouidence of God that euen hence the godly might bee warned of the fulfilling of the promise made to Dauid the Bethlemite Luke 2. 4. The time when he was borne was the time agreeing with the propheticall Oracles called the fulnesse of time Gal 4. 4. The time when the Scepter was departed from Iudah an Idumaean now sitting at the Sterne Gen. 49. 10. A time when the Iewish Church and Common-wealth was brought so low as there was no helpe to be expected but from Heauen The entertainment hee had at the time of his birth was very poore and meane he was borne of a poore Mother and hee was borne so poore that he might make vs rich 2 Cor. 8. and that he might thereby trample vnder his feet as vile that vaine pride of wordly men that so much bragge of their worldly glory and nobility of their birth And when he might not haue a place in the Inne hee was not ashamed to lye in a Manger that by choosing the weake things of this world he might confound the mighty and might prepare a place for vs and many Mansions in his Fathers house In the manifestation of the Natiuity of Christ God shewed maruellous wisdome who to shew himselfe to be no respecter of persons and that he brought this light into the world for all sorts of men He shewed it both to the Shepherds and to the wise men the one Israelites the other Gentiles the one poore and simple the other rich and wise the one neere the other farre of both sorts to be ioyned vpon the same corner stone The same light appeared to Anna a woman as well as to Simeon that iust man that it might be euident that in him that was then borne there was neither circumcision nor vncircumcision Iew nor Gentle Male nor Female Gal. 3. 28. Col. 3. 11. Thus of his birth in generall his birth of a Virgin followes Now that he was born of a Virgin is euidently proued not only by the History of the Gospell but by the Prophesie of God himselfe in Paradise when he said The seede of the woman should breake the Serpents head Gen. 3. 15. And by the prophesie of Iacob the Patriarke Gen. 49. 10. Where Christ is named Shiloh that is the Sonne of his Secundines not the Sonne of his loynes now the Secundines belong to the Nature of the woman not to the man and by the Prophesie of Esay who said Behold a Virgin shall conceiue Esay 7. 14. And it was prefigured by the stone cut out of the Mountaine without any hands Dan. 2. And it was published by the Angell Gabriel Luk. 1. 31. The reasons why hee was borne of a woman without a man haue beene shewed before It is a worke most wonderfull He is borne in the armes of a woman that himselfe beares vp the whole world in the hand of his power Men hath beene produced foure wayes First without either man or woman as Adam was 2. Without woman as Eue was 3. Without man as Christ was 4. With man and woman as all other men were Christ was to the Virgin a Sonne and her first borne Hee was called her first borne not because she had any sonnes afterwards but because he was borne first though he were her onely Sonne Christs brethren were his Kinsmen nor doth the terme first borne import any following for the first borne in Law were so called before they knew whether they should haue a second childe and it is a godly profession of Diuines in all ages that she was a Virgin before birth and in the birth and after the birth though this latter be no Article of faith or principle of Religion The Bread of Life was borne in the house of bread and the most fruit-bearing Natiuity was
of our liues against the sense of our owne vnrighteousnesse and defects of Holinesse It is the ioy of our Hearts that we may euer say of Iesus he is the Lord our righteousnesse and that he is made vnto vs of God righteousnesse Ier. 23. 6. 1 Cor. 1. 30. 2 Cor. 5. 21. Rom. 5. 19. And therefore this great and free gift of God we must not only beleeue but acknowledge and professe Againe we should alwaies be stirred vp from the meditation of the singular holinesse of heart and life which was in Christ to striue to be holy as he is holy for though a perfect obedience be not required of vs in the new Gouenant yet this righteousnesse of Christ is bestowed vpon those men only that walke not after the flesh but after the Spirit Rom. 8. 3 4. Now for the reasons why this Article of Christs actiue obedience was not mentioned in the Creed I cannot well tell what they were vnlesse it were for breuities sake or because it is implied in his passiue obedience for it is true that we must not diuide his actiue and passiue obedience the one from the other because as they meet both in one Sauiour so they are both ioyntly imputed to vs to make vp that one worke of our Iustification It remaines now that I enter vpon the explication of the sufferings of our Lord and Sauiour Iesus Christ and so there be Six things of great weight and profit to be distinctly considered of 1. Who suffered 2. From whom he suffered 3. For whom he suffered 4. Why it was needfull he should suffer 5. What he suffered 6. How he suffered For the first hee that suffered is described in the words next before in the Creed it was Iesus Christ the only Sonne of Godour Lord who was so wonderfully conceiued and borne For the vnderstanding whereof we must conceiue that the Passion of Christ belongs to his Person and so is attributed in respect of the Person to both Natures for though in his diuine Nature he cannot suffer because hee is Immutable nor can die because he is Immortall and therefore properly suffers but in his humane Nature yet in respect of the Person suffering his sufferings belong euen to the diuine Nature for if the flesh be the flesh of the Word then must also the sufferings of the flesh be the sufferings of the Word also for neither was the Word disioyned from the flesh nor the flesh seuered from the Word Nor was there any hurt done to the Nature that is inuiolable by that which was to be suffered in the Nature passible If the Sunne shine vpon a peece of timber though an axe cut the timber yet the Sunne remaines impassible so is it when the Diuinitie is ioyned to the suffering flesh of Christ yet I say in respect of the personall vnion the suffering is also attributed to the diuine Nature Thus the Scripture saith God redeemed the Church with his bloud Act. 20. 28. and the Lord of glory was crucified 1 Cor. 2. 8. So then the summe of all is that the Son of God did suffer in that Nature he could suffer in and this point may serue for very many vses As 1. We may stand still and with amazement gaze and wonder at the glory of this Mystery imported in this first point What is this the eyes of our faith behold was it euer thus seene before The Maker of man is made Man and while he rules the Starres he suckes the brests He that is Bread hungereth He that is the eternall Fountaine is athirst He that is the Way is weary He that is the Truth is obscured by false witnesses He that is the Iudge of quicke and dead is iudged by a mortall Iudge He that is Righteousnesse himselfe is condemned by the vnrighteous He that is the God of all Order is beaten with rods He that is the Power of God is made weake He that is Saluation is wounded and He that is Life dies 2. By the Euidence of this Truth the Christian Church draw out those Heretiques were called Patripassiani that held that God the Father suffered and that the termes of Father Sonne and Holy Ghost did note but one Person only Which grosse Heresie as it is confuted by the Doctrine of the Trinity before so by this Doctrine contained in this branch of this Article 3. We may hence gather how hatefull sinne is that can make God suffer that can abase so fearefully as you shall heare afterwards the very Sonne of God who yet did no sinne but was only a surety as is to be shewed yea it makes him suffer from his owne naturall Father so vile a thing is sin and so iust is God What can be more senselesse than the heart of man that from hence doth not clearely see the vgly and monstrous nature of sinne and the most vnauoidable iustice of God in punishing sinne Doth Christ suffer and from his owne Father and is it possible any of vs should be so bewitched as to go on in sinne and yet think there is such mercy in God as to spare him though he forsake not his euill wayes 4. Is Gods Sonne thus abased for vs and doe not wee pitie him Are not our stony hearts melted with compassion towards him Oh why doe we not more mourne for him suffering than we would for our owne and only sonnes This wee should doe and must neuer haue the praise of good Nature till we can be more affected with his abasement that was so high and excellent in his owne Person 5. Our faith should be wonderfully from hence strengthned considering the vnspeakable sufficiencie of the sufferings of Christ for our sinnes for if the Sonne of God redeemed vs and satisfied for vs and suffered for vs then wee must needs be fully ransomed and though our sinnes be many yet the bloud of Iesus Christ the Sonne of God cleanseth vs from all our sinnes 1 Ioh. 1. 7. Note that he saith the bloud of the Sonne of God for that makes his bloud a perfect and sufficient price of Redemption 6. If the Sonne of God suffered then it should be a shame for the sons of men to be vnwilling to suffer or to be impatient in their afflictions Heb. 12. 3. especially such as are in meane condition in this world should from hence be resolued without murmuring to beare hard vsage as is vrged in the case of seruants 1 Pet. 2. 18. 19. Thus of the first Point For the second Point viz. from whom he suffered We must know that if we let passe the higher causes of his Passion and looke vpon the creatures only he suffered from all sorts of Enemies The Deuils and the High Priests the Pharisies and the People Iudas and Pilate Herod and the Souldiers Iewes and Gentiles his owne Countrey-men and strangers all oppose him and from all he suffered as the History of the Gospell more at large shewes Which point is worthy our obseruation for diuers vses First
the food of our soules in the Word and Sacraments therefore we should spend our life as if it were a continuall Passeouer and so we must put away leauen euen the old leauen of such corruptions as we liued in and in particular the leauen of malice and keepe this feast in the vnleauened bread of sound sinceritie of life and truth in all holinesse without hypocrisie Thus of the third point The fourth point is why it was needfull that Iesus Christ the Sonne of God should suffer and for answer thereunto we must know that he did not suffer casually but by diuine prouidence so as nothing befell him in the least thing which was not seene to be necessarie for our redemption that God that doth all things by measure in afflicting his seruants doth much more exactly looke to the powring out and filling of the cup he did giue his owne Sonne so as not a drop could light into it without especiall reason and sound consideration Now there be many impulsiue causes or reasons giuen in Scripture why Christ must suffer as 1. That so the Scriptures might be fulfilled that foretold his sufferings Luke 24. 26 27. and therefore it is vsuall in the history of the Gospell when the particular sufferings of Christ are mentioned to say it was that such and such a Scripture might be fulfilled Let wicked men marke this point God is so iust of his wotd that he will not spare his owne Sonne but executeth euery Iudgement and misery which in his word hee foretold hee should suffer nor he did not release him from the least circumstance of any part of his Passion as the diuiding of his garments and casting Lots for his vesture c. and therefore how can it be possible that they that are so hatefull to God should escape any of those woes and curses denounced in Scripture Let Swearers Drunkards Adulterers Lyars Hypocrites and the like be afraid of this 2. That so he might leaue vs an ensample that we might walke in his steps The perfect practise of Patience was cleane worne out of the world so as a man could not see by any bodies practise how he should carry himselfe in affliction If we looke vpon Iob himselfe that was one of the best patternes amongst men yet we reade of strange impatience in Iob he was not dumbe but opened his mouth to speake strange and vnsauourie things Now that this hard lesson might be learned our Sauiour himselfe vndertakes to act it before our eyes that we might see it done to the life and so be made more willing and more able to learne to suffer They are deceiued that thinke that if godly persons suffer it is for their faults for if Christ himselfe come into the world he shall suffer from the world and true Christians are too faint-hearted that seeing the Prince and Captaine of their saluation consecrate through afflictions cannot yet be excited with magnanimitie and solide patience to endure the hardship of godlinesse 1 Pet. 2. 21. 3. That so he might deliuer vs from the bondage of the Ceremoniall Law Iohn 1. 17. Act. 11. and 15. Gal. 3. 13 14. 4. That so he might become a mercifull High-Priest and might know how to haue compassion on our infirmities and might attaine to a very feeling of our distresses and so be more fit to succour vs Heb. 2. 17 18. and 4. 15. which should afford vnto vs strong consolation in all grieuances of life it is a glory we giue to Christ when we by faith in our particular tryals doe rest vpon this goodnesse and fellow-feeling in our blessed Sauiour These causes are lesse principall but the principall reasons follow and so 5. He was to suffer that so he might reconcile vs to God or bring vs againe to God as the Apostles phrase is 1 Pet. 3. 18. which he did effect when in his sufferings he was made an expiation atonement and propitiation for our sins as our surety he was to make payment and satisfaction to God by suffering that malediction which we should haue borne God condemning our sins in his flesh Esay 53. 5. Rō 4. 25. and 3. 25. and 8 3. 1 Ioh. 2. 1 2. This end of his suffering appeares in this that scarce any mysterie was more frequently shadowed out in the Old Testamen for euery day the sacrifices did as it were force it into the mindes of men and this was it the Prophets so longed to see 1 Pet. 1. 11. 6. He was to suffer that so he might heale our diseases and kill and mortifie the vile humours and spirituall leprosies had infected our soules and liues which his Passion doth partly by way of argument as the meditation of his suffering doth giue vnto the godly cause to hate sin and with sorrow to put it away and partly and chiefly by a speciall vertue as a diuine plaister is deriued vnto our soules secretly by the ordinances of Christ as by the word of the Crosse which is the preaching of the Gospell and by both the Sacraments Baptisme the Lords Supper Rō 6. Mat. 26. ◠Cor. 1. 1 Pet. 2. 24. Ioh. 17. 17 19 which vertue is deriued vnto vs by these means by the Holy Ghost which he obtained of the Father for this end Gal. 3 13 14. 7. He was to suffer that he might purchase thereby eternall life for vs who were not only cast out of Paradice but shut out of Heauen and could neuer enter within the veile had we not beene sprinkled with his bloud Iohn 3. 14. Heb. 10. 19. Iohn 6. 51. and 12. 32 33. Heb. 2. 10. Ob. But how can the sufferings of one man be a sufficient satisfaction for the sins of so many men Sol. Though the man Christ suffered yet being also God the dignity of his person was such as it was of more price and value for him to suffer than if all the men and Angels in the world had suffered the same things and so we answer that obiection also that his sufferings were but for a time and his death but temporary and therefore how could that be equiualent to damnation eternall which all men deserued and were guilty I say it is answered by this that it is more for Christ to suffer a temporarie death than for all men to suffer eternall damnation Ob. 2. How can it stand with Gods iustice to punish the most righteous man that euer was and that for sinners sake seeing Tyrants will not doe so Answ Christ is not to be considered as a priuate person but as a publike surety for the Elect and so it is iust to require their debts at his hand that becomes surety for them The consideration of these principall ends of Christs sufferings may serue for great vse For first we may hence see cleerely how wicked the doctrine of the Church of Rome is that tels vs of satisfactions for mens sinnes to be made by the works partly of themselues and partly of Saints departed when the
makes sufficient payment to Gods iustice and ouercomes death for vs and that by reason of the worthinesse of his person It is more for Christ to die one houre than for all the world to be dead for euer For it is in this as it is in a prison into which many debtors are cast It is an euerlasting prison to such as cannot pay their debts but it is but a temporarie prison to such as either by themselues or any other make full payment of what is owing 6. That by his death he might make a medicine to kill sinne in vs which might so eat downe the power of sinne that it should no more reigne in vs and so by degrees abolish sinne He died that we might die to sinne by the vertue of his death Rom. 6. 7. That thereby he might buy life for the world He gaue his flesh for the life of the world euen to purchase eternall life for the elect world Ioh. 6. 51. 8. That many sonnes might be borne to God Christ was like seed falling from heauen to the earth and there dying it quickned and brought forth many sonnes to God Esay 53. 10. Ioh. 12. 24. yea the doctrine of Christ dead for our sins is still like to diuine seed falling into our hearts which conuerts men and turnes them to God Thus of the Reasons Now what vse may we make of the consideration of the death of Christ Many things we may learne from hence 1. It should teach vs to be stedfast in the faith and to beleeue and trust vpon Gods mercies for Christ died for our sinnes and therefore wee are certainly reconciled vnto God 1 Cor. 15. 3. Rom. 5. 10. And God doth assure vs of so much in the Sacrament of the Lords Supper Matth. 26. 2. We should neuer be afraid of Death and Hell 1 Thess 5. 9 10. Christ by dying for vs hath deuoured and euen swallowed vp Death and Hell so as they shall neuer hurt vs. As the fire consumes the stubble so by wonderfull Art Christ by dying hath consumed all the forces and power of Death and the sting of it 1 Cor. 15. 54. Heb. 2. 15. 14. Death as a curse was laid vpon Christ that our death might be blessed to vs. 3. It should maruellously inflame our hearts with the admiration of the loue of Christ to vs 1 Ioh. 3. 16. 4. Henceforth we that liue should not liue to our selues but to him that died for vs and carry our selues as men that are dead to the world and the sinfull pleasures and lusts thereof and shew the proofe of the vertue of Christs death in vs by the mortification of our sinnes 2 Cor. 5. 15. Rom. 6. 2. 6. 5. It should breed in vs a holy resolution to suffer any thing for his sake euen to forsake Father Mother Wife Children Husband yea and Life it selfe for his sake and the Gospels Iohn 12. 24 25 26. yea it should make vs willing to lay downe our liues one for another if our life may doe seruice to the Church of God and our brethren 1 Ioh. 3. 16. 6 Seeing Christ in death falls to the ground like a dead carkas we should be like spirituall Eagles to flie to it wheresoeuer we finde it whether in the Word or Sacraments and our soules should feed heartily but spiritually vpon it Matth. 24. And seeing God in his ordinances presents vs still with the dead body of his Sonne it should be a meanes to draw all men to it and to gather into one all the children of God that were scattered abroad Iohn 11. 52. and 12. 32 33. 7. The meditation of the death of Christ should make vs in all estates to liue at rest and in a holy security as knowing that Christ died for vs that whether we wake or sleepe we might liue together with him 1 Thess 5. 10. If we liue we liue to the Lord and if we die we die to the Lord Whether we liue or die we are the Lords Rom. 14. 7 8. Thus of the generall proposition concerning the death of Christ and the Reasons and Vses of it In the Explication these things are to be confidered 1. Who died 2. Who were the speciall witnesses of his death 3. How he died 4. For whom he died 5. When he died 6. The consequents of his death For the first if we aske who died the Apostle Paul Rom. 8. 34. answers It is Christ which is dead Which is to be obserued the better to stirre vp our hearts to consider both the wonder of it and the reason of it That any other man should die is no wonder because all other men were sinfull and mortall but here Iesus Christ the Righteous who onely hath immortality dies and withall it leads vs to thinke of the reason of it for he did not die nay he could not die if he had beene considered as a priuate person because he deserued not death in his owne person but he died as our suretie and as a publike vndertaker for vs all hee died in our roome But yet we are further to inquire into this question and to consider whether this death belong to the person of Christ or only to his Natures or to each of them he being God and man in one person And in this we must take heed what our hearts answer for though it be true that Christ died in respect of the flesh so as it was only the flesh that suffered death in respect of the Nature that died yet his death belonged to the Word in respect of the Person for the Word the Lord of life and glory suffered and died not in respect of his Diuinitie which is immutable and altogether impassible but in respect of his Humanitie or in his flesh God did not die with the flesh but in the flesh and he died in his flesh that is in that flesh which was vnited to the diuine Nature If the flesh of Christ were the flesh of the Sonne of God then his dying in the flesh doth belong to him as the Sonne of God Thus his bloud is said to be the Bloud of God Act. 20. 28. and this we must needs beleeue for else his death as a bare man could not haue beene of sufficient merit for all our sinnes There is yet one thing more to be thought on about this Question and that is that the Humanitie that is the soule and flesh of Christ did in death and after death remaine in the Person of the Sonne of God firmely vnited Though the Soule was disvnited from the Body yet neither Body nor Soule were dis-vnited from the Person of the Sonne of God The parts of the Humane Nature were diuided in death one from another so as one was on earth and the other in heauen but yet both of them remained and subsisted in the Diuine Nature else if in death there had beene a new manner of subsisting Christ had had two Persons as well as two Natures which is Heresie to
beleeue Thus of the first Question For the second we shall finde in the Story of the Euangelists that the chiefe Witnesses of Christs death were women that followed Christ from Galile and ministered to him by name Mary Magdalen and Mary the mother of Iames and Ioses and Salome and the mother of Zâ—bedees children These a farre off beheld what was done Of all the Apostles and seuentie Disciples here is not one but onely Iohn the Euangelist who was by the Crosse with the Virgin Mary Thus will God exercise the faith of his seruants the Church must receiue the report of the things that concerne the death of Christ from women as the chiefe Witnesses and hereby did Christ honour the pietie of these women that followed him to the death when the Disciples fled and left him which is an euerlasting honour to their sex and shewes that God can make women glorious confessors of the Truth euen at such times as men hide their heads for feare What a shame is this for the Apostles to be absent from a spectacle vpon which the saluation of the whole world doth depend Besides hence we may gather that Christ can preserue vnto himselfe some number that professe his Truth and can arme them against the feare of danger euen in the most desperate persecutions Yea some such as will neither flie nor hide themselues Now for the third Question there are many things to be noted in the manner how Christ died for 1. Hee died truly It was not a putatiue death but a true death He died in deed and not in shew or appearance onely 2. He died a grieuous death for hee died a painfull death and he died a violent death and he died a cursed death There were certain in ancient times that held that Christ receiued many wounds was smitten whipped nailed and shed his bloud and died his Soule going out of his Body but yet neuer indeed felt any paine He had they said a body that could suffer but not a Nature that could grieue or feele paine But that he did feele paine is not only manifest by his owne words but is expresly affirmed by the Prophet Esay Chap. 53. He suffered also a violent death he did not die a naturall death and it must needs be so because Christ had nothing in him to cause him to die and besides he thereby answers to the Types in the Sacrifices of the old Testament which were not onely beasts dead but beasts slaine Thirdly he suffered a cursed death for such was the death of the Crosse and God had before pronounced it a cursed way of dying Galat. 3. 13. All which as it shewes the grieuousnesse of our sinnes by nature so doth it import the greatnesse of our blessednesse by grace for therefore did Christ die a cursed death that wee might liue a blessed life as the Apostle shewes Gal. 3. 13 14. Yea and besides hereby the Curse is remoued from our death so as it is a blessed thing for a Christian man to die and go out of the world when God calls for him 3. He died willingly not by compulsion he laid downe his life for no man could take it from him Ioh. 10. 18. and that may appeare by the Story for Christ cried with a loud voice and gaue vp the ghost Now men that lye a dying languish and their voice failes them or at least growes weake Againe it is said Christ laid his head aside and then gaue vp the ghost whereas other men first giue vp the ghost and then their heads fall aside and further to shew that he died when he listed he was found dead sooner than other men that died on the Crosse which Pilate himselfe wondered at Now this is for our great comfort that he died so willingly for it both addes to the sufficiencie of the propitiation in his death and shewes vs the greatnesse of his tender loue to vs and withall it should fire vs to a holy resolution with all willingnesse to doe any thing he would haue vs or suffer any thing for his sake 4. He died most religiously and his piety in his death is commended for his obedience to his Father and for his care for his Mother and for his loue to his enemies and for his deuotion in respect of himselfe His obedience to God his Father in his death is commended Phil. 2. 9. because hee did not onely obey all the Morall Law that all men were bound to but obeyed the singular commandement giuen by his Father euen that of dying for the people which as Man he was not bound to but as a Mediator Which should teach vs abnegation of our selues whatsoeuer it is God commands vs we should be willing to do how hard soeuer Gods work seemes to be This care for his Mother is recorded by Saint Iohn Chap. 19. 25 26. when he saw his Mother standing by with the beloued Disciple he said Woman behold thy Sonne and vnto him Behold thy Mother Thus is Christ a most perfect Patterne of righteousnesse in both Tables for as hee had before shewed his godlinesse in the first Table so doth he here shew his naturall affection and tender care of his Mother in the second Table Now was the time come when Simeons prophecie was accomplished vpon his poore Mother now did the sword of bitter sorrowes pierce thorow her righteous soule while shee beholds that dolefull spectacle of her matchlesse Childe suffering death vpon the Tree Luke 2. 35. And therefore now to comfort her doth he commit her to Iohn his beloued Disciple with charge that he should looke to her after his death taking this care for his Mother of whom he was made man and commending her to his Disciple with such humane affection he shewes himselfe to be that high Teacher sent of God The Tree to which the members of Christ dying were fastened was a chaire of a spirituall master teaching for hereby he teacheth children how they should honour their parents and continue a reuerent loue to them euen to their last gaspe and hereby he teacheth hearers how to performe gratefulnesse to their Teachers not only by releeuing their Teachers while they liue but by helping their parents or children when they are dead He calls her Woman not out of contempt but to tell her and all men that he that then was a dying was more than the Sonne of Mary Yea and thereby the comforts her for he intimated that being more than Man hee was able to ouercome death and could not be van quished by his enemies His loue to his enemies he shewes by praying for them when they most outragiously and blasphemously persecuted him to the death He said Father forgiue them they know not what they doe The crie of their blasphemies and his innocent bloud went vp to heauen against them but Iesus makes haste to send vp the crie of his prayers for them that they perish not for euer and therefore the first words he
Ghost yet that hinders not the truth of this assertiō for in the works ad extra all the Trinity work but yet in their order God the Father by the Son through the Holy Ghost raised the dead body of Christ Secondly he rose by a way that neuer man rose and not as other men haue risen or shall rise by a way peculiar to himselfe viz. as the Lord of Life as the first borne of the Dead as the first fruits of them that sleepe Rev. 1. 5. 1 Cor. 15. 20. 23. not as a priuate person but as a publike person as our head and surety He saw no corruption in the Graue as other dead bodies doe and he rose to immortall life neuer to dye againe whereas Lazarus and others that were raised were raised but to a mortall life they were to dye againe he was the first tha◠euer rose to eternall life Thirdly hee rose in the same body that was dead and buried Luk. 24. 39. which was necessary for our comfort in the discharge of our debt that the same body that was imprisoned came out of prison and doth the better assure the hope of the resurrection of our bodies Fourthly he rose inuitis custodibus whether the Keepers of the Sepulchre would or not and smote them with great amazement to shew how easie it is for him to triumph ouer his enemies when they seeme to bee surest of victory He that could conquer them when they had nothing in appearance to oppose them but a dead body can as easily defeat all his enemies that onely differ from his people only in greatnesse of earthly power If the Church were as the dead body of Christ yet it may rise againe notwithstanding all their armed Troopes Fistly hee rose with an earthquake that thereby hee might signifie First that the earth did him homage and as it were sware fealty to him as her Lord and Proprietary Secondly that as the earth trembled at his death so now as it were is exalted for ioy that shee was to render him aliue from the dead Thirdly that Christ would shake the world and the heart of man by his Gospell Heb. 12. Fourthly that Christ by his power can and will make the earth giue vp her dead at the last day Lastly the Angels ministred vnto him by rolling away the stone c. to signifie that not onely he was Lord of Angels but that God was satisfied as Iudges that send some officer to fetch the prisoner out of prison and release him Fiftly but why was it necessary that Christ should rise againe Ans First that the Scripture might bee fulfilled that had foretold it Psal 16. 10. Ioh. 20. 9. Mat. 26. 54. Secondly if the Scripture had not foretold yet such was the dignity of his person that he must needs rise for it was impossible for him to be holden downe of Death Act. 2. 24. for first he was the onely Son of God and the Father loues his Sonne and cannot suffer him to be ouercome of death Besides he was God himselfe the Author and Prince of life and therefore it had beene absurd for him to abide in death that giues all others life Thirdly hee was a iust man and innocent and had fully satisfied for our sinnes and therefore God could not keepe him in prison for nothing and where sinne is not there death cannot reigne Thus of the second reason Thirdly such was the office of him that rose againe that he could not abide in death as was shewed before hee must declare Gods name to his brethren hee must make intercession hee must reigne as a King euerlasting all which he could not doe if he abide in death Fourthly because there was a Decree for his resurrection in Gods eternall Councell Psal 2. 7. commpared with Act. 13. 32. 33. Fiftly that the types and shadowes of it might bee fulfilled Ionas was a type of the Resurrection Mat. 12. 39. So was Adam waking out of the sleepe into which hee was cast when the Woman was made out of his side 〈◊〉 was Samson that brake asunder the barres and gates and was deliuered so was Dauid that was so often oppressed and yet exalted to the kingdome Psal 86. 13. Concerning the Apparitions of Christ after his resurrection the Scripture records that our Sauiour was on earth forty daies and in that time appeared to many at seuerall times shewing himselfe aliue from the dead and giuing order concerning his Kingdome as hee was forty daies in giuing the Law to Moses on the Mount so was he forty daies in giuing order about the new Law to the Apostles and hee that began to consecrate himselfe to the office appointed him by his Father in fasting forty daies doth now take forty daies both to lay downe that office and to consecrate the Ministery of his Disciples Now concerning these Apparitions diuers things are to be considered 1. The Reasons why he appeared 2. The Persons to whom he appeared For the first our Sauiour staied a while vpon earth and appeared at seuerall times for these Reasons 1. That he might confirme the infallible truth of his Resurrection that the Christian world might bee fully assured of it that God had raised him from the dead Act. 10. 40 41. and that he was raised in the same body that was crucified and buried for our sinnes 2. That he might giue order to his Disciples concerning all things that concerned his Kingdome ouer Iewes and Gentiles and might appoint all the alterations were to bee made in the manner of gouerning the Christian world Act. 1. 3. and thus hee instituted the seuerall orders of Ministers vnder the Gospell granting full Commission to the Apostles Act. 28. 18. Eph. 4. 11. and so we haue reason to beleeue that the translation of the day for the Christian Sabbath was by appointment from him while he was on earth with other things which the Apostles ordered afterwards 3. That he might giue gifts vnto the men that were to begin the worke of erecting the Christian world Ioh. 20. 21 22 23. Eph. 4. promising to giue the holy Ghost more fully Act. 1. 4. The persons to whom hee appeared are to be considered negatiuely and affirmatiuely 1. Negatiuely he appeared not to the world not to all the people not to the chiefe Priests Rulers of the people Act. 10. 41. that therby he might shew First that his Kingdome was not of this world Iob. 18. 36. Secondly that he did not need the helpe and patronage of the greatnesse of this world in businesses of his Kingdome Thirdly that his Kingdome comes not by externall obseruation and is not obiected to the eyes of the body but to the eyes of the minde and faith Luk. 17. 20 21. Ioh. 20. 29. Fourthly that the contempt of the meanes in the ordinances of Christ shall bee scourged with a priuation of all fellowship with Christ in his glory The chiefe Priests and Rulers and other despisers of the Doctrine and Miracles of Christ in
is plainly proued by the Scriptures 2 Sam. 23. 2 3. Esay 6. 7. with Act. 28. 25. Act. 5. 3 4. 1 Cor. 3. 16. hence is the Holy Ghost reckoned with the Father and the Sonne Matth. 28. 29. 2. That he proceedeth from the Father and the Son which the Creed intimateth in placing this Article last and is plaine by these Scriptures where he is called The Spirit of the Father Luk. 4. 18. Esa 61. 1. Ioh. 14. 16. 26. and 15. 26. and of the Sonne Ioh. 16. 7. 14. and 20. 22. Rom. 8. 9. Gal. 6. 4. 3. That he is a distinct person from the Father and the Son which is manifest in Scripture Matth. 3. 17. Matth. 28. 19. 4. That he is equall to the Father and the Sonne and therefore wee must beleeue in him as well as in the Father and Son This appears also in this That diuine worship is due to him as well as the Father or the Sonne Matth. 28. 19. 1 Cor. 619 20. 2 Cor. 13. 13. as also by this that the sinne against the Holy Ghost is vnpardonable Mat. 12. 31. The substance of the meaning of the Article is That euery Christian in particular doth professe to beleeue in and put his trust vpon the holy Ghost as the Author and worker of his happinesse and saluation Now that the reason of this Article may appeare it will be profitable for vs to consider what the Holy Ghost is in his owne nature and what he is in effect or operation vpon which we may ground our faith and trust in him There are diuers things in the nature of the Holy Ghost that should moue vs to beleeue in him and rest vpon him as first That hee is eternall and was before the world was Gen. 1. 2. and therefore cannot alter his disposition Secondly that he is immense and euery-where present Psal 139. 7. Ioh. 14. 16. Rom. 8. 9. and therefore he is ready to helpe Thirdly that he is omniscient Act. 1. 16. and 10. 19. and 20. 23. 1 Cor. 2. 10 11. 1 Tim. 4. 1. Heb. 9. 8. 1 Pet. 1. 11 12. and therefore he knowes what wee want and what is needfull for vs. Fourthly that he is omnipotent Esa 11. 2. Mich. 3. 8. Pro. 1. 7. and 7. 8. Rom. 15. 19. 1 Cor. 12. 4. and therefore is able to deliuer vs and make vs happy Thus of what the Holy Ghost is in his nature what hee is by effect or opperation followes and so we are to consider of the benefits which the holy Spirit worketh all which serue to proue that we may ought to put our trust vpoÌ„ him Now these benefits are either common or proper The commoÌ„ benefits are such as belong either to all creatures or to all men The proper benefits belong only to the godly elect The operation of the holy Spirit common to all creatures is the making of them at the first and the speciall preparing and quickning of the first matter that it might produce the seuerall formes of things Thus the Holy Ghost is likened to a Fowle that sits vpon her egges till the young ones be hatched Gen. 1. 2. So did the Holy Ghost sit vpon the first Chaos till it was made apt for the seuerall formes of all things And it was the Spirit of the Lord that garnished the heauens Iob 26. 13. and so it is the worke of the holy Ghost to giue life to all the creatures stil in their seuerall kinds for the preseruation of the sorts of things Thus God sendeth his Spirit still and they are created Psal 104. 30. The operation of the Holy Ghost common to all men are of diuers sorts as 1. The speciall forming and in-liuing of euery particular man that comes into the world Thus Iob saith The Spirit of God hath made me and the breath of the Almighty hath giuen me life Iob 33. 4. Psal 139. 14 15. 2. The inuention of the mysteries of skill for the managing of particular sciences and trades and callings amongst men There is in all trades and professions of men such things of skill as are aboue the reach of the nature of man since the fall and are discouered only by the holy Ghost Thus the wisdome and skill Bezaliel and Aholiab had for building was from the Holy Ghost Exod. 31. 3. so Gâ—deons skill in matters of warre Iudg. 6. 34. and that these things must needs come from aboue appeareth by this that nature in any one man can hardly reach to make him capable of anie more trades or callings then one though he be helped with instruction 3. The inspiration of certaine men to conceiue and write the booke of God for the instruction of all men in the visible Church This sacred frame of holy words came not by the wit or skill of men but by the immediate diuine inspiration of the Holy Ghost 2 Tim. 3. 16. 2 Pet. 1. vlt. This I reckon among the benefits common for though the men inspired were all holy men yet the matter inspired serues for vse to wicked men as well as godly for though the Scriptures be auaileable onely to the saluation of the Elect yet it serues for so much information of the wicked as may leaue them without excuse and it serues to terrific them for their sinnes 4. The qualifying of the Ministers that are appointed for publike teaching for this skill is aboue nature and from the holy Ghost And Gods Spirit in the Teachers is giuen somtimes vnto the vse of wicked men as well as godly Neh. 9. 20. Act. 20. 20. and so the gift of teaching may be bestowed vpon wicked men so as they may bee like the Carpenters that built Noahs Arke and yet bee drowned themselues such was Iudas 5. The gifts of prophecying and working of miracles these are all from the holy Ghost 1 Cor. 12. 9 10 11. and yet these gifts may be found in wicked men Mat. 7. 22 23. 6. The high gifts of illumination in diuine things in the vnderstanding of the doctrines of faith that are aboue nature for all men by nature haue a veile ouer their vnderstandings 2 Cor. 3. 15. Esa 25. 8. now if this veile be in any part pulled off it is by the holy Ghost for hee is the onely spirituall annointing and eye-salue 1 Ioh. 2. 20. Rev. 3. 18. Now this gift of enlightning and tasting of the good word of God and the discerning of the heauenly things in respect of the theory of it may be found in wicked men but not with application and practise Heb. 6. 4 5. Thus wicked men may receiue so much grace as to heare and receiue the word of God with ioy so as to haue a taste of the very powers of the world to come Luk. 8. 13. but this taste is without digestion they are not soundly humbled for their sinnes nor is it sufficient to take them off from the loue of this present world nor will they yeeld themselues to be ruled in all things by
a vehement desire to bee made like vnto his nature If he come so neere to vs to take our nature wee should desire to approach to him to take his nature If he were made like vnto vs in infirmities we should striue to be made like vnto him in grace and holinesse shall hee descend to vs and shall not we ascend to him If he abase himselfe to tâ—ke the proprieties of our Nature how should we striue to be exalted in taking to vs the vertues of his nature and for our respect to other Christians the Apostle from this Doctrine tels the Philippians in what things they should be like-minded to Christ They should learne of him to be humble and to shew their loue to their brethren though it were to deny themselues and their owne profit or seeking the good of others and not their owne good which you may reade there vrged at large Phil 2. 6 7. Thirdly the Doctrine of the Incarnation might be very comfortable to all the godly and so in diuers respects First in that he did take our Nature into vnion with his diuine Nature we should ioy in it for is it not an admirable priuiledge that the nature of man is taken into such a society with the holy Trinity being a part of Christ who is the second person in Trinity who can sufficiently admire the honour done to our nature that it should now be one with the blessed Trinity Secondly if wee consider what he assumed He tooke my whole Nature that I might be wholly saued he left nothing of man which hee tooke not to himselfe Thirdly to comfort vs in all infirmities and distresses hee made himselfe like vnto vs He was poore with Lazarus wept with Mary thirsted with the woman of Samaria was an hungry in the wildernesse to satisfie for our eating in the Garden he was in bonds with Paul he was tempted that hee might succour vs that are tempted in all things he became like to vs that we might not sinke vnder the burthen of our infirmities or sufferings Fourthly it must it needes be a great deale of comfort to vs to haue such assurance giuen vs of his loue to vs that for our sakes would ioyne his Maiesty to our vilenesse his power to our weaknesse his immortality to our mortality that being in the for me of God would for vs vouchsafe to be in the for me of a seruant Fifthly it comforts vs in that it may wonderfully settle our faith in beleeuing in him we may safely rest vpon him that wants not power to saue vs seeing he is God nor will to saue vs seeing he is one of vs a true man that hath had experience of our miseries Sixthly it should greatly encourage our hearts in all our suits to God seeing our owne flesh and bloud sits at the right hand of God what can wee aske the Father in his Name that will be denyed He that was made like to vs in suffering will neuer bee strange to vs in praying He that became our brother by Incarnation will not shew himselfe a stranger in the businesse of Intercession Lastly in the hope of our glorification in Heauen we receiue hence great comfort for therefore did the Sonne of God become the Sonne of man on earth that the Sonnes of men might become the Sonnes of God in Heauen Lastly this Doctrine also is not without terrour to wicked men that will not receiue him whom GOD hath sent amongst them that God which hath beene so wonderfull in sending his Sonne to liue amongst vs in our nature if we will not beleeue in him and striue to be like to him will make himselfe wonderfull in our destruction This will be the condemnation of the world that so great a light came into the world and the world receiued it not Hitherto of the Incarnation in generall Now we come to consider of the parts of his Incarnation viz. his conception by the Holy Ghost and his birth of the Virgin Mary One thing is common to both these parts viz. the anunciation of them by an Angell God sent an Angell from Heauen to signifie both these wonders in the Incarnation of our Sauiour and the Ministery of an Angell is vsed in the beginning of our redemption by the Incarnation of our Sauiour partly because as in our perdition an euill angell came to the woman in the Serpent so would God haue a good Angell come to the woman to treat with her about our Redemption and partly because good Angels were in some respects witnesses in the worke of our Redemption for thereby the places amongst the Angels made void by the fall of diuels are by the Redeemer to be supplyed by holy men and withall the Angels receiuing their confirmation in goodnesse from Christ are now actually to subiect themselues together with Elect men vnder that one Head Christ Iesus Now concerning the Conception which is the first part of Incarnation these things are to be considered 1. The proofes that there was such a conception 2. Who was so conceiued 3. Of whom hee was so conceiued 4. What was done by the Holy Ghost in this conception 5. How it was done 6. When it was done 7. The effects of this conception in respect of vs. 8. Why it was necessary hee should bee thus conceiued 9. Where the Body of CHRIST was when it was thus conceiued 10. A question about the Virgin Mary and lastly the Vses of all For the first that our Sauiour was conceiued of the Holy Ghost is proued by this Text Luke 1. 35. as also Mat. 1. 18 20. and Rom. 1. 3 4. For the second if wee respect the matter conceiued then Christ man was conceiued but if we respect the person conceiued the second Person in the Trinity was conceiued in the wombe of the Virgin for so it is said in this Text that it was the Son of the most High and the Prophet Esay saith it was Emmanuel God with vs for though the Virgin did not giue the diuine Nature to Christ yet the person that receiues the humane Nature in her wombe was the Sonne of God Ob. Then it seemes the whole diuine Essence was conceiued for the whole diuine Essence was in the second Person in the Trinity Answ This Incarnation was not according to his Essence but according to his person the person onely assumed our nature in this Conception Luk. 1. 31. 32. 35. Rom. 9. 5. 1. Tim. 3. 16. and therfore to speake properly we may not say that in this conception the humane nature began to be for that hath no subsistence in it selfe but the Person began to bee then in the humane nature Tylen For the third he was conceiued of the holy Ghost as the former proofes shew He was not conceiued as other men be by propagation or by generation in the coniunction of man and woman but without man by the working of the holy Ghost Ob. If he were conceiued of the holy Ghost then the holy Ghost
the Maiestie vncreated the Maiestie created which is in Christ the one belongs to the Diuine nature the other to the humane The good that comes to vs by his exaltation is threefold the first is the confirmation of our faith and hope for his exaltation shewes plainly that hee hath fully satisfied for our sinnes and conquered all our enemies Sinne the Law Death the Deuill the Graue and Hell and that hee hath purchased Gods fauour and all that concernes our eternall saluation 1 Pet. 1. The second is the perpetuation of his office both as the Prophet and Apostle of our confession Psal 22. 23. Ioh. 17. vlt. as our Priest to make intercession for vs Psal 110. 4. Rom. 8. 33. and as our eternall King Psal 45. 4. 5. and 89. 36. Dan. 7. 27. Luk. 1. 33. Rom. 14. 9. and in all these by his glorification hee hath procured a larger donation and effusion of the Holy Ghost which makes the times vnder Christ more happy than those before Ioh. 7. 39. In all his gifts he giues now as he that is exalted aboue euery name that is named in heauen and earth The third is our owne exaltation he was therefore exalted that he might exalt vs to the glory of heauen Eph. 2. 6. 7. The consideration of the exaltation of Christ may serue greatly for our comfort for besides the former benefits it may raise vp in vs an assurance of hope of preferment by him seeing our Brother is so highly preferred and withall it may greatly encourage vs in all our suits to God seeing wee haue Christ with him that is so high in his fauour and further in all the straits and distresses of the Church here on earth this may ioy our hearts that Christ is so highly preferred that he is able to preserue and deliuer the Church when pleaseth him But yet we must remember two things if wee would haue benefit by Christs exaltation the one is that wee be true Christians for else his preferment will not reach to vs onely such as are bone of his bone and flesh of his flesh haue part in his glory and such are none but true beleeuers The other is that if wee will reigne with Christ wee must suffer with him wee see here how it was with him first he was abased and then exalted so it must be with vs Luk. 24. 26. Heb. 2. 9. 2 Tim. 2. 12. Thus of his exaltation in generall The first degree of his exaltation was his Resurrection from the dead Concerning the Resurrection of Christ diuers things are to be considered of 1. That he did rise from the dead 2. What of him did rise 3. When he rose 4. How he rose 5. Why he rose from the dead 6. His Apparitions after his Resurrection 7. What good comes to vs by his Resurrection That Christ did rise from the dead we beleeue against all Iewes Turkes and prophane Mockers and are enduced so to doe by testimony both diuine and humane The diuine testimonies are three first the Spirit of God which testifiech two waies first by the Apostles and Euangelists in the Euangelicall Story which wee ought to beleeue if the Apostles had neuer beene eye-witnesses for if the witnesse of men be receiued the witnesse of God is greater Secondly in the heart of euery beleeuer that relyes vpon the Gospell Ioh. 15. 26. The second testimony is the witnesse of Angels who were sent from heauen of purpose to signifie so much Luk. 24. 5. as by Angels the conception and birth of Christ was testified from heauen so was his resurrection The third was the Apparition of Christ shewing himselfe many times aliue from the dead The Humane testimonies were three first was the testimony of Mary Magdalen and the other women that came to annoint the body of Iesus Ioh. 20. 1. as a woman was the first that brought from the Deuill the tidings of sinne vnto the first Adam so a woman is the first that from the good Angels brings the tidings of the Resurrection of the second Adam by whom we are iustified from our sinnes The second was the testimony of the Apostles and fifty Disciples and S. Paul who all saw Christ after hee was risen 1 Cor. 15. 6. The third was the testimonies of the Souldiers that watched the Sepulchre wherein obserue the great prouidence of God that makes the high Priests against their wils from these men to know that Christ was risen from the dead who were set of purpose to hinder the report of the Resurrection by watching the Sepulchre lest his Disciples should steale away his body by night The second point is quickly opened If any aske What of Christ did rise The answer is That the body of Christ onely did rise his Deity could not and the sould did not For the time of the Resurrection Christ did rise the third day after the end of the Sabbath on the first day of the weeke about Sunne rising and concerning this answer diuers things are to be considered of First it was necessary Christ should not rise from the dead sooner or later than the third day from his death and buriall for so it was foretold Hos 6. 2. He shall restore vs to life after two daies viz. the Messiah shall doe it and the third day hee shall raise vs vp viz. in his owne person which was a pledge of our Resurrection and wee shall liue in his sight It is thought S. Paul had respect vnto this place when he said He rose againe the third day according to the Scriptures 1 Cor. 15. 4. and besides this was prefigured by the type Ionas the Prophet as our Sauiour himselfe shewed in his life time Mat. 12. 40. Thirdly he could haue risen as soone as hee was buried but he would not lest the truth of his death should haue beene questioned and beyond the third day hee would not tarry lest the faith of his Disciples should faile and lest any should haue cause to thinke that he brought not the same body was dead but some other Further obserue that as Christ died the same day Adam was created so he liued againe the same day the world began to be the same day God made heauen and earth the same day he filled the earth with the grace and heauen with the ioy of the Resurrection of Christ and therefore this day was called the Lords day Rev. 1. 10. Thirdly hee rose at the rising of the Sunne to shew that he was the true Sunne of righteousnesse that was now rising to enlighten the new and Christian world after the long night of darknesse and legall shadowes and that hee had brought life and immortality to light 2 Tim. 1. 10. For the fourth point to wit how Christ rose diuers things are to be answered first that he rose by his own power He raised himselfe vp from the dead Ioh. 2. 19. and 10. 18. and 5. 25. for though other Scriptures attribute resurrection to God the Father the Holy