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
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
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
bodies bee here our prayers and all the parts of Gods worship should sauour of this knowledge Phil. â— 20. Colos 3. 1. 2. 5. By a voluntary forsaking or contemning of the profits and pleasures of this world being content to finde here but the entertainement of Pilgrims and strangers euen such as are farre from their owne home Heb. 11. 13 14. 6. By inuincible Patience in bearing all the assaults of life here not wearied with afflictions considering this eternall weight of glory in heauen not dismayed with any terror of Sathan nor perplexed with any scornes of the world seeing the time will shortly come wee shall bee deliuered from all these things and possesse an inheritance that is vndefiled and immortall in heauen and the lesse should we be troubled about the dissolution of our bodies or rather wee should desire to get out of this earthly Tabernacle that wee might come to dwell in that heauenly building 2. Corinthians 5 1. 2. 7. By our diligent labour to carry our Treasures to lay them vp in heauen that is our best house and the onely sâ—fe place where neither Rust no Moth can corrupt nor theeues breake through and steale What we haue in heauen is safe kept by the power of God What we haue on earth is vncertaine and therefore our greatest care should be to send as many prayers and good workes to heauen as accounting it the best treasure and the wisest course so to imploy our selues Mat 6. 20. Thus of the Heauen of Heauens Before we leaue that inuisible world we must intreat of the Angels which are the Hoste of the Lord in that vpper world That the Lord did a most glorious worke when hee made the Angels may appeare many waies 1. By the names and Titles giuen them They are called spirits Starres of the Morning Sonnes of God Principalities and Powers Thrones and Dominions Seraphim and Cherubim yea Gods all which shew they were wonderfully made and of great excellencie 2. By the substance he made them to be for the substance of Angels is not corporeall and therefore purer then any bodies in Heauen and Earth and so pure as no senses can discerne them for though God onely be simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immateriall yet Angels are Immateriall in respect of any Physicall composition for they consist not of matter and forme as other Creatures doe but haue onely that kinde of composition which they call Metaphysicall for they are compounded of essence or act and power 3 By the place where he sets them when he had made them for he seated them in heauenly places Ephes 3. 10. hee made them to liue about himselfe in the Chamber of his presence alwaies before his face They were Creatures made of purpose to liue in the Court of the King of Kings 4 By the numbers he made of them Daniel said hee saw thousand thousands of Angels and an hundred times ten thousand thousand Daniel 7. 10. Heb. 12. 22. It is said there is an innumerable company of Angels Hee meanes they are more then man can number not more then God can number and the number is the more to bee admired because the Angels doe not marry and so are not increased by propagation 5 By the manner of their being and working in respect of time and place for Angels are in place definitiuely not circumscriptiuely as they say in Schooles that is they are so in place that wholly they are there they cannot bee said to be in another place but yet while they are there it cannot be told by any creature what roome they take vp or how much place they fill for length bredth or height or depth and so for time they doe not worke in a moment as God doth but yet in respect of vs they worke strange things in an vnperceiueable time and to shadow that out they are described to haue wings not that they haue but by way of signification or resemblance 6 By the gifts with which God endowed them when hee made them I will instance in their knowledge and power for knowledge it must needes be great in Angels for besides the knowledge they had naturally by Creation they know strange things by reuelation from God and by experience gather many things from the course of things in the world or their causes in nature and the manifold wisdome of God is made knowne to Angels by the preaching of the Gospell which they see into with wonderfull ability though men be so dull and blockish in hearing 1 Cor. 11. 10. Ephes 5. 10. Iohn 8. 44. Daniel 8. 16. 9. 22. adde to all these wayes their supernaturall knowledge of God by which they are inabled to stand for euer without falling from God Great also is the power of Angels especially in working vpon bodily creatures One Angell could kill almost all Senacheribs Army in a night by an Angell was Peter fetched out of prison Acts 12. 7 8. and Philip carried from place to place Acts 8. 39. and the Sodomits smitten blinde Gen. 19. and the Host of the Syrians frighted with a noise they made 2 Kings 6. 28. and without doubt they can doe strange things about the soules of men They haue appeared to men in their dreames and as euill angels can tempt men internally so may good Angels incourage and counsell godly men though they discerne not who raiseth those comforts or counsels onely Miracles of themselues they cannot doe nor can they know the thoughts of the heart of man of themselues 7 By the language in which God hath made them able to treat one with another or with man or God for it is cleare they vse not any fleshly or corporall language in as much as they haue not bodies and so no tongues but they speake one to another by a spirituall and heauenly language without any audible sound or vocall speech or noife I say after an vnutterable manner angellically they insinuate instill and communicate one to another or to the vnderstanding of men what they will The deliuering of the sense of the minde by voice is an inferiour kinde of meanes because it agrees onely to bodies such Spirits as are onely mindes and haue no bodies can conuerse one with another without sound of words in their owne vnderstandings as in a most cleere Looking-glasse shewing what they will one to another Before I come to the vse of this part certaine questions men might aske about Angels are to be resolued as Quest 1. When were Angels created Answ It cannot be certainly gathered but it is probable they were created the first day when the Heauen of Heauens was created and thence are called the Angels of Heauen Moses speakes nothing of the Creation of Angels because that is not a knowledge that properly belongs to vs for if the Theology for Angels were written we should neede another Bible The Creation and gouernment of Angels conteining as great variety of matter as doth the Religion of mankinde Quest
shouldest know the path to the house thereof or by what way is the light parted and scattered through the world Iob 38. 19. 20. 24. fifthly that hee hath established them with such vnderstanding and power as they continue notwithstanding their maruellous motions and yet haue nothing to hold them vp no mighty Beames from North to South to beare them vp no rafters to fasten them to or the like but are vpheld meerely by the Word of his power Pro. 3. 19. Heb. 13. 2. In Scripture we shall finde obserued concerning the Heauens their strange constitution and Nature and that for diuers things as first for their vast greatnesse Esay 40. 12. secondly their shining brightnesse being like a molten looking-glasse Iob 37. 18. thirdly their singular durablenesse and lastingnesse Deut. 11. 21. to which I might adde their vnconceauable swiftnesse in Motion the Sunne running his Race swifter then any Gyant on earth or Foule in the Ayre or ought that can bee found here below Psalme 19. 3. The end why those mighty heauens were made which is chiefly to preach the glory of the Lord to all the ends of the Earth Psal 19. 1. which glory of God in making them is so great that the glory of the Lord is said to couer the heauens Hab. 3. 3. 4. The ordinances of heauen or the Lawes which God hath giuen to these mighty creatures or the couenant hee hath made with them binding them to doe his will granting them dominion ouer the earth by their influences which cannot bee resisted or restrained Iob 38. 33. 31. And couenanting with them to preserue them in their course Ier. 33. 25. and binding them to keepe their seasons and to doe the worke appointed them as the Sunne to lighten the world by day and the Moone and Starres by night so as the Moone must know her seasons and the Sunne his going downe Psal 136. 9. 104. 19. 5. The Hostes or Armies of creatures that people the heauens and these are praised first for their comelinesse and hence it is said that the Spirit of the Lord garnished the heauens Iob 26. 13. secondly for their Number in respect of which it is accounted an infinite vnderstanding in God to number the Starres and call them all by their names Psal 147. 4. 5. thirdly for their subiection to God in that they all are his seruants and obey his wil Psal 103. 21. so as God doth whatsoeuer he will in heauen aswell as earth Daniel 4. 35. fourthly for their vses for besides the sweet influences of the Starres what comfort should we haue in this visible world if wee had not the light of the Sunne How would the glory of all Gods workes lie buried in the darke that now by the benefit of the light appeare to vs and serue for our vses The consideration of the making of these mighty heauens should serue for diuers vses as 1. Our soules should blesse God and giue him thankes because he is very great and hath shewed his great wisedome in making the heauens and his mighty power in stretching them out like a curtaine and all this through his great mercie to man which endureth for euer Psalme 104. 1. 2. 136. 5. 2. Woe to wicked men that by their sinnes prouoke God they cannot escape his wrath God hath compassed them in with the heauens and can make the very Starres of Heauen figâ—t against them Iudg. 5. 20. and these Heauens will declare their wickeâ—nesse Iob 16. 27. Nor can any thing they doe be hid from him for the light and darkenesse are his creatures and therefore no darknesse can hide from him Iob 22. 12 13 14. 3. When I consider saith Dauid thy heauens the worke of thy fingers the Moone and the Starres which thou hast ordained what is man that thou art mindefull of him or the Sonne of Man that thou visitest him Psal 8. 3. 4. 4. Godly men may be much comforted with the knowledge of this that God made the Heauens the Sunne and Moone and Starres and that in diuers respects For first they need not feare the signes of Heauen nor the Constellations of the Starres nor the diuinations of Inchaunters for as God can restraine the Constellation of the Starres Esay 13 10. so there can be no diuination against God Esay 44. 25 47. 1â— secondly because God hath hereby shewed that he is able to prouide for them and protect them yea hee pleadeth the greatnesse of his power in making the heauens thereby to assâ—re them that there shall be nothing too hard for him to doe that may concerne their good Zach. 12. 1. 2. 3. Esay 42. 5. 6 45. 11. 13. 18. 19. thirdly because God hath professed to make so great account of the Church that hee can take no delight in the workes of his hands in planting the Heauens if Sion be not planted and her children as the Starres in Heauen Isay 51. 10. fourthly because God hath promised to them better Heauens when themselues shall shine as the Starres in the Firmament and they shall need no Sun nor Moone to light them but God himselfe will be their euerlasting Light Dan. 12. â— Reuel 21. 2â— 22. 5. Thus of the Starry skie or the second part of Heauen The third part followes and that is the Ayre This is the lowest and worst roome of Heauen and yet excellent things are written of it for our profit in the Scriptures Of the Nature properties parts and naturall vses of the Ayre the Scripture takes little or no notice but leaues that to Philosophie the Furniture of this Roome is especially commended in Scripture and so the holy Ghost singles out diuers Considerations First about the Foules of the Ayre Secondly about the Meteors in the Ayre About the Foules of the Ayre we shall finde such things as these obserued in Scripture and so offered to our considerations 1. The Maker of them which was God Gen. 1. 2. The matter out of which they were made viz. out of the ground Gen. 2. 19. 3. The Originall of their names for it was Adam that gaue the names to the Foules Gen. 2. 19. 4. Their inferiority to man both in that wisedome is not in them Iob 28. 21. and in that God hath planted in the Foules a natural feare of man more then any other creature Gen. 9. 2. 5. The care that God hath for the very Foules for first hee knowes all the Foules in the Mountaine Psal 50. 11. secondly he prouides foode for them without their owne industry Mat. 6. Psal 147. 9. thirdly he hath taught them skill to build them Nests to dwell in Mat. 8. 20. fourthly he hath prouided euen for their delight for they haue their habitation by the springes and sing among the branches Psal 104. 12. fifthly God hath prouided for their passage in the Ayre and that so wonderfully that it is reckoned among the foure things too hard for vs to know to tell the way of an Eagle in the Ayre
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
infallible for besides that we beleeue nothing heere but what hath bin in all Ages receiued except it bee in that point of Christ descending into Hell so all those Articles are grounded vpon expresse Scripture except before excepted that there can bee no doubt of the truth of them if we will beleeue the Scripture and therefore we should with the more willingnesse attend to these Doctrines seeing they are not in the number of those truthes that seeme to bee opposed not onely by the iudgements of learned men but by the Word of God the meaning of Gods Word appearing not so clearely to vs in those things 6. From the sufficiencie of the Doctrine of the Creed It containes all things necessary to be belieued to saluation All things I say necessary for babes in the proposition and for strong men in the exposition 7. From the necessitie of knowing and beleeuing these things these Articles must be beleeued or we cannot be saued Yea all these Articles must be beleeued of necessity to faile in any is desperately dangerous 8. From the Permanencie of these truthes Heere is that said that will abide in a Christian and is indelible 9. From the consideration of the condition of many hearers some are but new beginners and others though for the time they might haue bin teachers yet neede to bee taught these principles Yea neede to be taught them againe being such as those Heb. 5. 12 13. It is in these things also that the better sort of hearers complaine of their ignorance 10. We were tyed in our Baptisme vnto the doctrine contained in this Creed and so we stand bound before God and the Angels to learne it and keepe it as a great Treasure 11. From the consideration of the manner of propounding these Articles they are set dnwne in the Creed plainely and so they cleare our iudgements and withall briefely so as wee neede not feare our memories it is short in words but great in mysteries 12. Lastly because of the singular vse may be made of these doctrines there is great vse of the whole and great vse of euery part of it other Sciences for the most part add nothing to vs but to our knowledge onely or little to our practise especially so as to aduance our happines now there are many commodities arise from the knowledge keeping of these truthes as 1. Contemplatiue delight Men are delighted with the smell of flowers and the sight of colours how much more may and ought our mindes to be delighted in the obseruation meditation of such glorious truthes as these for these Articles doe exhibit to the beleeuing soule the glory of God to be veiwed in the things of greatest excellencie euen the choisest things wherein God hath made knowne the wonder of his goodnes vnto man And therefore these things are good for meditation all the daies of our liues if we had once but the skill to open the glories are heere contained Many Christians are much distressed about meditation They complaine they cannot tell what to thinke of profitablie In the Creed is cōtained the abridgement of these shining doctrines vpon which we may and ought alwaies to look wonder 2. The restoring of the Image of God in our mindes for by bringing in these knowledges wee set vp againe the frame of the Image of God in our mindes which lieth vtterly defaced in vs till the light of these doctrines begin to shine in our vnderstanding wee are purblinde yea wee are starke blinde so long as we are ignorant in these groundes 3. The nourishment of the whole soule The soule of man takes not foode further then it layes hold vpon these and such like truthes and when these are thought on and applied soundly al things in the soule wil thriue and prosper and the more is this to bee regarded because in these Articles is contained foode for all sorts of Christians for heere is milke for little ones in the proposition of these Articles and meate for strong men in the exposition of these all wholsome foode 4. The Creed containes the substance of those Articles of agreement made betweene God and vs so as we may easily and daily thence take notice of the maine points that are treated of betweene God and vs The condition of the couenant on our parte concerning either faith or practice all that is required of vs in effect in respect of faith is heere set downe 5. By the dexterous vse of these doctrines we may try all Religions in the world for heere is the roote of faith the touchstone to try things that are to bee belieued the square by which they are to be measured 't is that little Iudge in matters of quarrell about Religion for whatsoeuer doctrine is contrary to the Analogie of faith in these things may bee safely reiected and must be 6. It is the very Charecter of the Church and serues to distinguish vs from all other professions of men in the world as first from meere naturalists that beleeue no more cōcerning God religion then they can see by the light of nature as it is now corrupted and so it distinguisheth vs from the Philosophers and therfore much more from the common sort of Gentiles that entertained opinions monstrous and against the very light of Nature secondly from the Turkes who though they receiue some truthes from the light of Scripture yet reiecting most of these fundamental truthes entertaining a multitude of blasphemies of their owne against the Christian faith are worthily condemned as men without the pale of the Church thirdly from the Iewes because they denie all the Articles concerning Christ fourthly from all sorts of Heretickes that haue erred from this faith in some of the Articles concerning Christ such as are the Arrians and Papists at this day fifthly from such as haue but a wandering opinion concerning God in any of these Articles so as they onely know them by coniecture or hearesay and haue not entertained them with distinct assurance into their hearts and such are multitudes of people of all sorts euen in the Visible Church To conclude euery word almost of the Creed doth pierce the sides of some or other hereticall or blasphemous men As we beleeue one God against the Gentiles the Father Sonne and holy Ghost against the Antitrinitans Creator of Heauen and Earth against Carpocrates Cerinthus and the Ebionits we beleeue that Christ is the Lord against Valentinus who acknowledged him to bee a Sauiour not a Lord and that he is our Lord against those in Origens time that said hee was the Lord of God and that hee is the onely begotten Son against the Arrians conceiued by the holy Ghost against Apollinaris Valentinus and Eutiches that he was dead against Basilides rose againe against Cerinthus and sitteth at the right hand of God against Praxeus and we beleeue one Catholique Church
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
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
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
he keepes the court of his Maiesty Psal 84. 2. We must pray for the spirit of Reuelation to open the eyes of our vnderstanding Ephes 1. 19. 3. We must not be without an effectuall faith for if wee beleeue we shall see his glory Iohn 11. 40. 4. We must rest in these descriptions and praises of God and continue in his Word and be sure we change not his glory into that which is abhomination to him Psalme 106. 20. 5. We must be sure to repent of our sinnes and be truely turned to God 2. Cor. 3. 16 17 18. Thirdly all wicked men must needs bee in a wofull estate and that in three respects first because this glory is departed from them since the time sinne came into their hearts they haue failed of the glory of God they haue lost the glory of God in that they haue lost the Image of God Rom. 3. 23. secondly because their foolish hearts are so full of darkenesse that they cannot see the glory of God they want all that comfort and warmth ariseth from the view and contemplation of the Sunshine of Gods glory they cannot get so much as the benefit of a good conceit of God a vaile lyeth vpon their hearts 2. Cor. 3. Esay 26. 10. thirdly because the time will come when God will confound their hearts with the terror of his Iustice and the Maiesty of his glory when hee shall fight against them to destroy them Esay 2. 10. 19. Lastly this should bee a wonderfull consolation to Gods children and that in diuers respects 1. Because this God that is so blessed and full of Maiesty so adored by all creatures this God I say so glorious is their God they haue his fauour in a high degree and by couenant hath giuen himselfe to be theirs for euer 2. Because God hath called them to glory and will glorifie them with himselfe in the Kingdome of Heauen 2. Pet. 1. 3. Colos 3. 4. and in the meane time 1. God accounts his people in a manner all the glory he hath in earth Esay 46. vlt. 2. The Spirit of glory and of God resteth vpon them 1. Pet. 4. 14. 3. God accounts it a part of his glory to helpe them in all their afflictions and to forgiue them their sinnes And in these two things affliction and sinne lyeth all the discomfort of life in effect Psal 79. 9. and his glory shall be their Reareward to guard them from dangers Esay 58. 8. 4. Hee will keepe them by his power till hee present them faultlesse before the presence of his glory 1. Peter 1. 5. Iude 24. 5. He giues them such tastes of that great glory to come that it is a glory to them to thinke of and hope for that blessednesse to be reuealed vpon them Rom. 5. 2. Thus of the glory of God and so of the first sort of Attributes that is those Attributes which they call communicable which are so in God as some print or likenesse of them are in the creatures The Incommunicable Attributes follow and these are in God as they say in Schooles à Priori the other à Posteriori onely I haue handled the former first as most easie for vs to vnderstand but lest the tearmes of communicable Attributes should trouble the ignorant Reader hee must consider that when we say these Attributes are communicable wee doe not meane that they are communicable in respect of essence but in respect of Act effect or Vse As for instance the goodnesse of God is not communicated to good Angels or men but the effect of it which makes them good If God should communicate nothing there would be nothing at all and if he should communicate his owne essentialls hee should make as many Gods as hee produced things In short these Attributes are affirmed of God in the Abstract but of men or Angels in the Concret God is Goodnes Wisedome Iustice Men are onely good wise Iust The incommunicable Attributes are so in God as they can be found in no creature nor any likenesse of them And these are three viz. his infinite greatnesse his eternity and his immutability And these three as they are not found in any thing but God so are they as it were spread and powred out through all the Attributes of the first sort for God is Infinite Eternall and Immutable in Wisedome Holinesse Life and Glory And so these Proprieties are as it were the Adiuncts or proprieties of the other Attributes First then of the infinite greatnesse of God The infinite greatnesse of God is that essentiall propriety in God by which hee is signified to be of himselfe actually and simply beyond all bounds limits and measure and so his infinite greatnesse or immensiuenesse comprehends 1. His perfection of Nature 2. His Omnipresence or Vbiquity 3. His Incomprehensiblenesse For the first his perfection of Nature is such as admits no bounds nor limits nor measures because he is without composition of partes and because hee is all hee is in act not in power or possibility and because his goodnesse Iustice Wisedome c. is so great as nothing can be added to them to make them greater Iob 37. 16. Mat. 5. vlt. and the consideration heereof may 1. Informe vs and shew vs whence all good and perfect gifts come euen from this infinite greatnesse of perfection in God Iames 1. 17. 2. Humble vs what are we dust and ashes vile and loathsome creatures that wee should bee fauoured or accepted of God who is so infinite in the glory and goodnesse of his Nature euen the more perfect God is the more our imperfections might trouble vs and at the least make vs serue him with more feare and trembling 3. Teach vs we should follow the exactest patterne and none like God we should therefore bee followers of him that we may bee perfect as our heauenly Father is perfect Mat. 5. vlt. 4. Comfort vs and so especially in the hope of a better life how perfect and glorious shall we be in heauen when God shall be all in all in vs when that which is so perfect shall come into vs then all that is in part shall bee abolished 1. Cor 15. 28. For the second the Omnipresence of God is that vnmeasurablenesse of his Nature by which hee is wheresoeuer the creature is or any place is Psal 139. 8 9. Isay 66. 1. Ier. 23. 24. thus God fills all things and penetrateth into all things circumscribed or defined with no spaces of any places reaching to whatsoeuer either is or can be thought within or without the world And which is the more maruellous his whole essence is in the whole world and in euery part of it whole in this whole world and whole without the world shut in no where nor shut out any where containing all things and contained of nothing He may be truely said to be euery where and no where as he is contained of nothing Nor is hee thus present with all things onely by his
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
which no other creature can doe and this discerning would be in the minde if there were no Sun in the firmament and aboue all things that the soule can know it is most excellent in that it can know God himselfe Man onely of all visible creatures can see God and his workes and acknowledge his workemanship which none of the other creatures can doe 3. The soule of man was made in the Image of God in other things the footsteps of God doe appeare but in man onely in this visible world did the similitude of God appeare Gen. 1. 26. Man was not made like the Sun in the firmament or like some Angell in Heauen but like God himselfe and so especially in his soule for the soule of man is a spirit as God is himselfe and it is inuisible and immateriall like God and as in the substance of the soule we resemble God so in certaine qualities or vertues printed in the soule which resemble the Attributes of God such as are goodnesse loue knowledge mercy Iustice patience and the like Ephes 4 Colos 3. 10. The nature of no creature being capable of vertue or the lawes of vertuous liuing but onely man 4. The soule is immortall it is a thing within vs that will neuer be at an end when worlds of other things bee dissolued round about it and this is an vnspeakeable indowment if we could seriously thinke of it that God should let vs last as long as himselfe and all other liuing things die and expire and come to nothing A mans soule will bee aliue after a thousand times tenne thousand yeeres All the diuells in Hell or Tyrants on earth cannot kill our soule 5. The soule of a man workes within strange things euen in his very body It carries the body about being a thing without body it selfe and giues diuers gifts to diuers parts of the body It workes sight in the eyes hearing in the eares feeling in all the body tasting in the Pallate smelling in the Nostrills breathing in the Lungs concoction in the Stomach operation in the hands ambulation in the feete and motion in the whole bodie yea it so workes by the senses of the body that it takes in by them all other things to it selfe in the species of them 6. As it is wonderfull for the things it worketh vpon the body so it is admirable for the worke it can doe when the body lyeth a sleepe and stirres not The soule then resembles God in the Creation It creates worlds of shapes within it selfe with strange furniture and variety which inward Creation of infinite frames of things would be like this world which God made but that the soule cannot giue them continuance life c. It was a great gift of God to giue the soule power to make these things within 7. The soule doth excell in quicknesse of motion working other creatures are swift some in running some in flying but what can be among them comparable to the soule which can in thought in an instant suruey the ends of the Earth In these and many other things the soule of man doth wonderfully excell being set in the body of a man as it were the God of the body as a little God in the little world as IEHOVAH is the great God in the great world The whole person of man considered as consisting both of soule and body did and doth enioy many singular prerogatiues aboue all other creatures in this visible world as 1. Man had the honour to be brought into the world when all other things were made and the world furnished ready for his vse Gen. 1. 2. God did man a great honour in the manner of making him for hee made man with consultation but all other things were made by saying the word onely let them be Gen. 1. 3. The soule and body of a man is knit together with such a bond as is beyond the reach of mortall creatures to expresse the manner of the Vnion 4. Because God conuerseth with man onely of all the creatures in the world our parents did see God in Paradise and he reuealeth himselfe still to the blessed ones in heauen Since the fall this is for the most part lost saue that with the godly the Lord conuerseth by many signes of familiarity in the vse of his ordinances 5. Because God made such prouision for man as hee did for no other creature as in the first Creation hee set man in Eden the garden of vnutterable pleasure and when man dies now if he be redeemed by Christ hee hath prouided that heauen of heauens for him 6. Because God hath made man Lord ouer the other creatures and bestowed vpon him dominion ouer the beastes of the field and foules of the Ayre and fishes of the sea yet the vastest creature aboue or below doth minister vnto man and God hath planted a naturall feare of man in other creatures Psal 8. â— Gen. 1. 9. 2. 7. Because the body and soule of a man is the Temple of the holy Ghost to dwell in so it was with the first man and so it is still in some men euen in this world 2. Cor. 6. 16. God dwells in man and walkes in him 8. Yea God hath done that honour to the nature of man that he hath not done to the nature of Angels and that is that he hath ioyned it inseparably to his diuine nature in the person of his Son Christ Iesus so as man is now as neere to God as the body is to the soule Heb. 2. 16. The consideration of this Glory of God in the Creation of man may serue for Instruction Humiliation and Consolation By way of Instruction it should teach vs many duties as 1. We should giue glory to God and acknowledge that it is he onely that made vs and not we our selues our parents are but instruments of the propagation of our bodies it is God that is the principall efficient Psal 100. 3. especially we should with all gladnesse acknowledge Gods goodnesse to vs that made vs such creatures so excellent aboue other workes of his hands he might haue made vs vile Vermine or poysonfull creatures Toads and Serpents Psalme 149. 2. 2. We should learne hence submission to God in all things concerning our life or death hee hath made vs and therefore hath absolute power ouer vs as the worke of his hands to doe with vs whatsoeuer pleaseth him and to call for the spirit backe againe and leaue vs to returne to our dust at his pleasure Ier. 45. 4. Psal 90 3. 3. Seeing all men are the worke of Gods hands and that our God made them it should teach Superiours to shew due respect to their Inferiours in gifts estate age or the like for he that made the rich made the poore also hee that made the Master made the Seruant also and therefore Inferiours are not to be despised Iob 31. 13. 15. Pro. 14. 31. All mankind made of one bloud Acts 17. 26. 4. We
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
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 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
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
of his Dâ—sciples and made an admirable speech to them recorded in the 13. 14. 15. and 16. Chapters of Iohn which speech may be all referred to three heads Prediction Exhortation and Promise By way of Prediction we shall finde in that speech that he tels them before hand of the things hee shall suffer and the glory he shall haue after his sufferings and withall the glorious prouision he will make for them in heauen after his Ascension comforteth them against his departure from them Secondly by way of Exhortation he earnestly perswades them by these his last words to looke to their cariage in the world after he was gone in these points especially namely that they shew forth the continuall proofe of their vnfained and feruent loue one to another and that they arme themselues with all patience to suffer all the indignities and troubles should befall them from the Deuil and the world and chiefly that they abide in him as the branch doth in the Vine bearing good fruits to the glory and honour of his Name Thirdly By way of promise he labours to fill them with comfort by assuring to them three singular fauours First that he would send them the Holy Ghost to be their Comforter all their daies Secondly that they shall at all times haue audience in heauen for all suits whatsoeuer if they be made in his Name And thirdly that what troubles soeuer they shall haue in the world yet in him they shall haue peace Neither did he intend this speech only for his Disciples but for all the godly in all ages that should mourne for his absence The fourth thing our Sauiour did for preparing him for his Passion was the choice of the place where he would begin his Passion and therein two things are worthy to be considered viz. The kinde of place he chooseth and his great willingnesse to suffer for vs. The place he chose was a Garden and that he did of purpose for as the first sin was committed in a Garden so he is pleased to offer himselfe to suffer the first part of his great Passion in a Garden Thus is our blessed Sauiour pleased by his obedience in a Garden to make satisfaction of the sin of Rebellion committed by our first Parents in Paradise The next is the demonstration of our Sauiours willingnesse to suffer for vs which hee shewes plainly in choosing the place for first it would be hard for the Priests to apprehend him in the Citie because of the people therefore hee gets out of the Citie to a place that was neare Againe the Euangelists note that he went to a place he was accustomed to goe to that so it might not be difficult to finde him Luke 22. 39. And to make it out of all doubt S. Iohn saith That Iudas that betrayed him knew the place And it is profitable for vs to know that our Sauiour did suffer willingly because that addes to the price of his satisfaction for vnlesse his Passion had beene voluntary there had not beene a iust satisfaction for our sinnes to Gods Iustice And besides that circumstance should the more stirre vp our hearts to admire the greatnesse of his loue to vs. And finally it is a most liuely president to teach vs with all willingnesse to take vp our crosse and follow him that hath so willingly suffered such grieuous things for vs. The fifth thing our Sauiour did in his preparation was the offering vp of prayer to God before hee entered vpon his Passion Now the prayers Christ made were partly for the Church and partly for himselfe The prayer for the Church which he made immediatly before his apprehension is at large recorded in the 17. of Iohn which prayer he made as the High Priest whose office was two-fold to make intercession for the people and to make satisfaction and atonement for their sinnes And though the intercession of Christ be chiefly performed in heauen as hee sitteth at the right hand of God yet that we might know what he saith for vs in heauen he conceiues that most sacred frame of Intercession which is there recorded for our euerlasting consolation Now concerning that prayer of our Sauiour many things may be obserued 1. For whom he prayes and makes intercession and so hee expresly saith That he did not pray for the world but for the Elect vers 9. 2. Why he made that prayer on earth and did not reserue it till he came to heauen And to that he answereth himselfe vers 13. that hee spake those things on earth that his ioy might be fulfilled in vs for it must needs bee an vnspeakable comfort to vs to know what Christ prayes for in heauen to obtaine for vs. 3. What things he assumes as taken for granted before hee puts vp his petitions to God and so hee reckons vp before God diuers admirable priuiledges which belong to the godly which God did neuer deny but alwaies granted to belong to them and these were 1. That God had giuen Christ full power to bestow eternall life vpon the godly vers 2. 2. That the godly were Gods owne people and that he had bestowed them all vpon Christ to redeeme them and prouide for them vers 6 10. 3. That Christ is glorified in them vers 10. meaning that God had giuen him leaue to make himselfe glorious by aduancing them and that he did account himselfe to haue no glory on earth but what he had in and from them 4. That he did sanctifie himselfe for them vers 19. that is that God was to account all his merits to belong to them and that all he endured when he was set apart as a Sacrifice was for their sakes 5. That all he was to pray for did belong to all beleeuers as well as to the Apostles euen to all that did or should beleeue to the worlds end vers 20. 6. That by the Gospell Christ was to make all the godly feele that God loued them as well as he loued him verse 26. 4. What he did begge of his Father for vs and so we shall finde that hee hath fitted his suits to our desires For looke what in this world the godly most desire to be freed from or to haue that he hath asked namely 1. That God would vndertake to keepe vs so as we might not any of vs be lost verse 11 12. 2. That God would preserue and keepe vs from euill both the euill of sinne and the euill of danger that might oppresse vs verse 15. 3. That God would sanctifie vs by the power of his word and so furnish vs with all gifts needfull to a holy life verse 17. 4. That we may be admitted into fellowship and indissoluable vnion with the blessed Trinitie and amongst our selues that in a sort wee might bee ioyned to God as Christ was verse 21. 5. That God would so perfect this holy vnion in them that he might make the very world to know that God loued them as well as he loued
wrought therefore he would signifie that the new world had a Paradise prepared as well as the old world had at first In this answer of Christ diuers errours are confuted as 1. Theirs that said that the soules of men after death did either sleepe or perish 2. Theirs that dreame that mens soules must goe into Purgatory for this Theese had been a great offender and had not performed the satisfactions they talke of and yet went to heauen presently 3. Theirs also that say the soules of the faithfull before Christs Ascension were not in heauen but in Limbo 4. Theirs that say the soule of Christ went downe into hell locally after his death Paradise is not Hell and into Paradise he went 5. Theirs that say that outward Baptisme with water is precisely necessary to saluation whereas this Theefe was not baptised and yet saued 6. Theirs that thinke heauen is had for mens merits euen for the deserts of their good workes that is false for as Adam was placed in Paradise by Gods free gift and Creation so are all the godly placed in heauen and therefore doth Christ liken it to Paradise Eternall life is the gift of God Rom. 6. 23. Thus of the Conuersion of the Theefe The fourth testimony giuen to Christ on the Crosse before he died was the miraculous rending of the Veile of the Temple from the top to the bottome and that this fell out before the death of Christ appeares by Saint Luke Chap. 23. 45. The Temple had three roomes in it the one more inward as it were our Chancell and into that roome came only the High Priest once a yeare and was called Sanctum Sanctorum The Holy of Holies and in that roome was the Arke and the Mercy Seat The next to that was the Holy place as it were the body of our Church and into this place came the Priests only to offer sacrifice for there was the Altar for burnt offring and the Altar of Incense and the Table of the Shew-bread Now without this was a third roome whither the People came to worship and was called the Court and Solomons Porch It is resembled by our Church porch but it was a very great roome able to receiue a multitude of people Now the Veile was that parted the Holy of Holies from the Holy place and was made of Blew and Purple and Skarlet and fine twined linnen of cunning worke hanged vpon foure pillars of Shittim wood ouer-layed with gold The most holy place was a type of Heauen and the holy place a type of the Church Militant on Earth as it consists only of Gods elect as a Nation of Priests offering holy sacrifices to God The outward Court was a type of the visible Church as it confists both of good and bad professing the true worship of God The rending of the Veile signified diuers things 1. That God did abhorre and despise the Temple of the Iewes and was departed from them with indignation and had reiected that Nation for their reiecting of Christ his Son and that he did dissolue all their priuiledges and staine their glory If the Iewes will forsake God he will forsake them and so will hee deale with all Nations where he hath dwelt if they despise his word and Gospell and will not walke worthy of his mercies shewed to them 2. That there was now an end of ceremoniall worship the rending of the Veile was the seale of the words of Christ saying It is finished Now that Christ had fulfilled all was shadowed by these ceremonies by the tearing of the Veile he signified that there was now no further vse of those rites 3. That now we haue accesse freely to goe to the Mercy-seat euen to the Throne of Grace with our suits and requests in the name of Christ Iohn 1. 51. Eph. 2. 18. Heb. 4 16. 4. That whereas heauen was shut for our sinnes now it is opened by Christ and we may enter in as the Apostle expresly shewes Heb. 10. 19 20. The passage into heauen is now set open Only we should looke to our assurance and sound sanctification as followes vers 22. Dead 1 THESS 5. 9 10. 9. For God hath not appointed vs vnto wrath but to obtaine saluation by the means of our Lord Iesus Christ 10. Which died for vs that whether we wake or sleepe we should liue together with him HItherto of the crucifying of Christ His death followes And concerning his death I shall first consider of the Proposition Reasons and Vse in generall and then consider of diuers particular things that concerne the explication of the doctrine and storie of his death That Christ died is abundantly testified by the Scriptures 1 Cor. 15. 3. Now the reasons why it was necessarie that Christ should die are these 1. To satisfie the iustice of God for our sinnes The wages of sinne is death Rom. 6. 23. Christ therefore taking vpon him the similitude of sinfull flesh as our surety God condemned sinne in his flesh by inflicting death vpon him and so satisfied his iustice Obiect But can the death of one man satisfie so as to be accepted for the death of many men Sol. The death of one bare or meere man cannot bot the death of him that is the Sonne of God both God and man is of infinite price and so an infinite satisfaction Act. 20. 28. 2. In respect of the truth of God God had said The day thou eatest thereof dying thou shale die Gen. 2. 17. which presently fell vpon Adam in respect of spirituall death and in time inuaded his body and seazed vpon the bodies of his posteritie Now Christ comming in the first Adams stead must suffer what God had threatned and beare that punishment he had appointed 3. For the fulfilling of the types and prophecies of Scripture the Sacrifices were slaine and Esay had said He must be as a sheepe led to the slaughter Esay 53. 7. and Christ himselfe had foretold his owne death and buriall diuers times 4. For the ratifying of the New Testament and the confirming of his last Will wherein he grants by vertue of the new couenant with God all those Legacies that comprehend the spirituall and eternall felicitie of the Church This will is not of force without the death of the Testator Heb. 9. 15 16 17. 5. That he might abolish the power and kingdome of death and so deliuer vs from eternall death and from the authoritie of the Deuill who had power to inflict death vpon vs Rō 6. 10. 2 Tim. 1. 10. Heb. 2. 14. Ob. But seeing eternal death was due to vs for our sins how could Christ deliuer vs from it seeing he suffered not eternall death Or how did he suffer al was due to our sins seeing he suffered not eternall death Answ Death in it self is the wages of sin growes eternal only because men or deuils that suffer it cānot ouercome it performe sufficient satisfaction in a shorter time Now Christ in a short time
Christ was pierced First that the Scripture might be fulfilled which said They shall looke vpon him whom they haue pierced Ioh. 19. 37. Zach. 12. 10. Secondly that great mysterie of the originall of the Church is here imported As Eue was formed out of the side of Adam when hee was asleepe so the Church was to bee formed out of that which flowed from the side of Christ when he was dead God opened the side of Adam when he would make the woman and so God opened the side of Christ the second Adam when he was to make the Christian Church Now that place of the Prophet shewes what vse wee should make of this part of the Passion of Christ namely to take occasion from thence to bewaile our sinnes that were the cause of his death and to acknowledge that we were the men that are spiritually guilty of that cruelty shewed vnto Christ And because our hearts by nature are barren and vnapt to this godly sorrow we must pray God to powre out vpon vs of his Spirit as it is a Spirit of compassion to melt our hearts and a Spirit of deprecation to make vs able by prayer to sue for pardon of our sins and to beseech God to accept of the propitiation made in Christs bloud that so his wrath may not fall vpon vs for our sinnes Now the water and bloud that came out of the side of Christ was both miraculous as is thought and wonderfully mysticall That it was miraculous is gathered from that extraordinary notice S. Iohn takes of it Iohn 19. 34. and 1 Iohn 5. 6. wherin the miracle should lye is not easie to tell There is a skin that incloseth the heart called Pericardium which holdeth water in it that cooleth the heart of man which is so essentiall to life that if it be consumed it is impossible the creature should liue Now I take it that the wonder lyes in this that whereas in death especially such a painefull death as Christs was that water is consumed and dried vp with the extreame heat of the heart striuing for life yet in Christ who died not only willingly but also before the time he needed to die with the paine the water was still in that bag or skin and therefore when the speare pierced the heart both water and bloud came forth Now for the Reasons why this fell out diuers are assigned For first hereby the truth of Christs death is infallibly proued For no creature can liue if the heart and that Pericardium be pierced And it concernes our saluation that Christ should die indeed and not in appearance Secondly the chiefe thing intended by this suffering was the discouery of a dreadfull mysterie concerning the vertue of the death of Christ for this is he that came by water and bloud euen Iesus Christ that brings with him for our saluauation both the water of Sanctification to wash vs from the staine of our sinnes and the bloud of expiation to make full atonement before God for the guilt of our sinnes Not by water only but by bloud also Moses when he deliuered the people of Israel in that bodily deliuerance came by water when he went thorow the Red-sea but he brought no bloud for atonement Iohn Baptist when he brought tidings of Spirituall deliuerance he came by water washing men to signifie repentance but there was no bloud that he could exhibite and his water was but Symbolicall and significatiue But Christ came by water and bloud which hee not onely powred out on the Crosse but hath left in the hearts of all beleeuers as witnesses not only to him but to them also 1 Ioh. 5. 7 8. For as there be Three in heauen that beare witnesse of Christ and the happinesse of Christians in him viz. the Father who testified by voice from heauen Mat. 3. and the Word who testified both by doctrine and miracles and the Holy Ghost who testified as at other times so on the day of Pentecost Act. 2. So there be Three on earth that testifie viz. the Spirit of Adoption that witnesseth to our spirits and the water of Mortification which washeth away and destroyeth the staine and power of sinne and the bloud of Iustification for a beleeuer relying vpon the bloud of Christ as the pacification for his sinnes is effectually deliuered from the guilt of them Now there would be no water to wash him from his sinnes nor bloud to make atonement if Christ had not shed both water and bloud vpon the Crosse Now all this is testified by the Spirit also in the Gospell and by water in Baptisme and by bloud in the Lords Supper and these also receiue all their life and force from the water and bloud that came out of the side of Christ on the Crosse Now the vse that we should make of this dreadfull Mystery should be to flie vnto this part of the Passion of Christ for our comfort against the power and guilt of our sinnes as beleeuing that out of the side of Christ at this time did runne that Fountain that was opened vnto the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannesse Zach. 12. 1. Though our sinnes were neuer so many and loathsome yet in this Fountaine they may be cleane washed away but then withall wee must striue to get this Fountaine within vs this miraculous Fountaine I say that runnes water and bloud and to shew that we haue indeed a part in the death of Christ by the sound fruits of mortification and by the solide tran quilitie of our conscience beleeuing the expiation made in the bloud of Christ for vs as verily as if that bloud had beene really sprinkled vpon our hearts Some Diuines doe obserue another mystery in this water and bloud running out of the side of Christ for they obserue that as out of the side of the first Adam came the woman that deceiued all the world so out of the side of Christ came redemption and oblation from that deceiuing Thus of the piercing of Christs side after his death The testimonie giuen of his glory in his death was partly diuine and partly humane The diuine testimonies were three the Earthquake the rending of the Rockes and the opening of the Graues Matth. 27. 51 52. The trembling of the earth may signifie diuers things as First the immediate presence of the Diuine Nature for as the earth trembled when Christ came to giue the Law on Sinai Psal 67. 8 9. and as both heauen and earth shall melt and be in a manner consumed when Christ comes to Iudgement 2 Pet. 3. 10. So now that Christ is making atonement for the sinnes of the Elect and going out of the world hee makes the earth doe him homage and acknowledge his Diuinitie at that time when he seemed so despised amongst men Secondly the horrible indignitie of the fact of the Iewes in killing Christ the senselesse creatures tremble when the Lord of life dies and the Creator
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
society that is in heauen that is to that family of adoption which is the house of our Father in heauen of which family and society Christ is the head Sixtly the witnesses were first Angels Act. 1. and that for diuers reasons for it was very fit to make vse of their testimony now that he was to shew the greatest worke of his diuine Maiesty seeing he had vsed them and their testimony and seruice at his Conception Natiuity Tentation Death and Resurrection and beside their testimony is vsed to appease the griefe of the Disciples for their separation from so meeke and louing a Lord and Master And further to reach them that though he be absent in body yet would protect his by his Spirit and by the ministery of his Angels The other sort of witnesses were the Disciples themselues This Article containing one great part of the mystery of godlinesse 1 Tim. 3. 16. it pleased our Sauiour to giue them first teachers of it assurance of it by the testimony of their senses that with the more liberty power they might vrge faith in their hearers seeing they brought them what they had not onely heard but seene and felt 1 Ioh. 1. 2. If any aske Why our Sauiour would not ascend in the sight of the whole Nation of the Iewes as well as in the sight of the Disciples I answer they were not worthy so much as once to see the Lord in his glory that had made no vse of his doctrine and miracles when he was amongst them in his estate of abasement And besides here by all the world is warned to take notice of it that the ordinary meanes to breed faith and saue their soules is the hearing of the Word and therefore doth our Sauiour of purpose withhold from men other waies of information The end of his Ascension were diuers 1. To fulfill the Type The high Priest once a yeare was to goe into the most holy place The most holy place was a type of heauen and the high Priest of Christ and his going into the most holy place shadowed out Christs Ascension and going into heauen Heb. 7. 26. and 6. 20. and 8. 4. 2. To shew that all things were fulfilled and accomplished by him which were written of him and that he had perfectly performed all that concord our reconciliation and the victory ouer our enemies and therefore his Ascension was a most glorious manifestation of his triumph and spirituall and heauenly glory after his most absolute victory and conquest 3. That hauing ouercome death hee might now enter vpon that glory which was prepared for him before the foundation of the world Ioh. 17. 5. for then was the singular glory of Christ made manifest when as Homo-deus or God-man hee entred into heauen which was a sight the Angels had neuer seene before whither may belong that of the Psalme Psal 24. 7. Open ye Princes your gates that the King of glory may enter in 4. That he might lead Captiuity captiue and before God and Angels exercise a perfect triumph ouer the spirits in the Aire that had assaulted him and whom hee had spoiled and now made to attend the Chariot of his triumph 5. That thereby he might shew that Angels and powers in heauen were also subiect to him 1 Pet. 3. 22. 6. That in heauen he might make intercession for vs with the Father Heb. 9. 24. 1 Ioh. 2. 1. Rom. 8. 34. which was shadowed out in the Law The high Priest went into the holy place alone and caried vpon his shoulders and brest the names of the Tribes in pretious stones but the people stood a great way off shut out in the vtter court of the Temple making their praiers there which were caried in by the high Priest sprinkled with blood So it is with vs wee are here in this world a great way off shut out of heauen here we make our moane and prayers with hearts lift vp to that heauenly Sanctuary and there doth Iesus cary our names on his breast and shoulders and presents himselfe for vs sprinkled with his owne blood to couer and make propitiation for our sinnes and imperfections 7. That he might open heauen for vs and make a way into the most holy place for vs which sinne had shut vp Heb. 10. 19. 20. Ezech. 44. 1 2 3. and so he saith he ascended that he might prepare a place for vs Ioh. 14. 2. 3. and 20. 20. 17. for by lifting vp our flesh into heauen therby as by a certaine pledge he being our head and wee his members we might haue assurance to ascend thither also in due time Eph. 2. 6. 8. That from thence he might send the holy Ghost the Comforter as a most diuine token of his loue to his Spouse the Church and by him might fill vs with vnutterable assistance and qualifie vs with diuers gifts Ioh. 16. 7. Psal 68. 19. Eph. 4. 10 11. 9. That our affections might not be misplaced on earth or on his bodily presence but might be drawne vp to heauen and the minding of heauenly things Col. 3. 1. The Vses follow and are 1 For information and so we should striue to be affected with the great glory of Christs triumph in ascending from earth to that glorious heauen in so glorious a manner But perhaps some one will say Elias ascended vp to heauen before and therefore it seemes this ascension of our Sauiour was no singular thing Answ There was great difference betweene the Ascension of Elias and this of our Sauiour for first he ascended by vertue of the merit of Christ which had couenanted with God to make satisfaction and so did open heauen from the beginning of the world But Christ ascended without the helpe of the merits of any other Secondly Elias went to heauen hauing not first tasted of death but Christ died and was buried and rose againe before his Ascension Thirdly Elias ascended by the helpe of Angels being not able to ascend by his owne power but Christ ascended by his owne power Fourthly Elias ascended into heauen but as a Citizen of heauen but Christ as Lord of heauen hauing a name aboue euery name Fiftly Elias went into heauen onely for himselfe Christ opened heauen for vs also 2 For consolation and so this Article ought to bee a fountaine of great consolation to vs if we consider especially the fruit and profit comes to vs by it which may bee partly gathered by that which hath beene declared before for first wee get heauen open for vs by it since the sinne of the first Adam heauen was shut against vs which was shadowed out by the Angell with a flaming Sword stopping the way into Paradise which was a type of heauen The first Adam shut heauen and the second opened it opened it I say for vs for Christ entred into heauen in our person to take possession for vs so as we doe actually possesse heauen in that our flesh is there and our head is there God
power but by his essence for it must needs be a childish thing to imagine an infinite power to proceede from a finite essence The cause then of his vbiquitie is the vnmeasurablenesse of Gods essence God is such a sphere whose Center is euery where and whose circumference is no where Ob. God is said to dwell in heauen Ergo hee is not euery where Psal 115. 3. Sol. God is euery where in respect of his essence and said to be in heauen or dwell there onely in respect of the larger manifestation of his glory and grace Ob. God is not with wicked men Numb 14. 42. Ergo not euery where Sol. God is with wicked men in respect of his essence but not with them in respect of his grace and fauour Ob. God is said to depart from men and to returne to men Psal 10. 1. 6. 5. thus God departed from Saul Ergo hee is not euery where Sol. God doth depart from or returne to men not by stirring his essence or changing his place but in respect of the declaration of his mercy or Iustice and so hee departs either from wicked men or godly men from wicked men he departs when he hath not mercy on them or when hee takes away the meanes of grace and le ts them fall into hardnesse of heart and so into perdition or when he takes away the blessings he had giuen them He departs from godly men either when he withdrawes the sense of his grace and fauour from their sinnes or seemes to deny them helpe or deliuerance in their distresses He returnes to the godly both inwardly and outwardly Inwardly when he restores the sense of his fauour and the ioy of his Saluation and when he goeth on to worke Faith and Repentance in them Outwardly when he declares his presence by outward effects as by deliuerance or vnexpected blessings The consideration of Gods Omnipresence and Vbiquity may serue 1. For information and so to shew how much we are bound vnto God that will dwell amongst vs and keepe house in the Sanctuarie He wants not a place to be in that fills all places and cannot bee contained in the Heauen of Heauens 1. Kings 8. 17. 2. Chron. 2. 6. Esay 66. 1. 2. For instruction and so it should teach vs diuers things as 1. Not to abuse Gods presence in his house so as to thinke that place or any other doth containe him or to commit that Idolatry as to worship a God that can be compassed about with a Church wall Acts 17. 24. 2. Chron. 6. 18. 2. To take heede of sinning though it bee in secret because God is in euery place Ier. 23. 23. 24. Yea to auoid the very Hypocrisie of the heart because he is a discerner of the thoughts and sees and stands by euery offence committed Hebrewes 4. 12. and sees and heares all wee say and doe 3. To striue to bring our selues to a continuall remembrance of Gods presence and accordingly to walke before him in all vprightnesse Psal 16. 8. Gen. 17. 1. 3. It serues to shew the miserle and folly of wicked men they can neuer escape or flie from the wrathfull hand of GOD whithersoeuer they runne GOD is there nor can any of their faults be hid from him Amos 9. 1. 2. 3. 4. Psal 139. 7. c. 4. It shewes the folly of the Papists that direct to either hee or shee Saint to bring vs or our suits to God God is not farre from vs but alwaies present with vs and therefore wee neede none of them to bring vs to God Lastly it serues for great consolation to the godly in all their troubles and dangers and against all the practizes and deuises of their aduersaries nothing can befall them but what God sees and they neede not feare because God is alwaies by them to helpe them Ioshuah 1. 9. Esay 4â— 1. 2. Psalme 118. 6. 7. though all friends were absent yet God is with vs. Thus of the omnipresence of God His incomprehensiblenesse is that dreadfull transcendencie of the nature of God whereby it passeth our vnderstanding so as his essence cannot bee fully conceiued of by vs so as neither corporeall places nor spirituall vnderstanding can containe God His omnipresence makes him bigger then all places and his incomprehensiblenesse bigger then any created minde Psal 145. 3. 1. Tim. 6. 16. The incomprehensiblenesse of God is not without vse for it may serue 1. To confute the makers and worshippers of Images seeing God is aboue all that which any minde can conceiue and therefore much more then any picture can expresse They sinne fearefully therefore in offering to vs a God that can be set out by so poore a resemblance Images therefore are worthily called by the Prophet teachers of Lies 2. To teach vs to worship God with all our mindes and all our hearts and all our might striuing to admire and adore and daily to blesse his vnsearchable greatnesse Psalme 145. 2 3. And for our direction in the right conceiuing of God we should therefore wholy rest vpon that way and those descriptions he hath made of himselfe in his word seeing else our vnderstandings would erre altogether in ghessing at that which it cannot take in Thus of Gods infinite greatnesse his eternity followes If God be considered in himselfe he is infinite if in respect of our vnderstanding he is incomprehensible if in respect of our senses he is inuisible if in respect of our words he is ineffable if in respect of place he is incircumscriptible and if in respect of duration or continuance he is eternall Some things haue both beginning and end as the vegetables and bruit beasts and these are said to bee temporall Some things haue beginning and no end as men and Angels and these are said to bee perpetuall One thing hath neither beginning nor end which is GOD and he is said to bee eternall A thing is said to be eternall either improperly or properly improperly and so two waies First when a thing is said to last a long while and so the ceremonies of Moses and circumcision were said to endure for euer Gen. 17. Numb 18. Secondly when a thing hath no end which yet had a beginning and so Angels diuels the soules of men Heauen and Hell are eternall But properly God onely is eternall because he hath neither beginning nor end or is the beginning without beginning and the end without end Or this difference in the continuance of things may be fitly exprest by the description of eternity made by Boetius Eternity is the interminable totall perfect and together pleasant possession of life for in this description each word makes a difference betweene things in their duration for first some things so continue that they haue both beginning and end as the bruit beasts these are barred out by the word interminable Againe some things are interminable in respect of essence but haue no life as the heauen
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
Christ verse 23. 6. That God would in his due time bring them all to him in heauen that they may for euer behold his glory there verse 24. These are maruellous things and should wonderfully affect vs and comfort vs. 5. By what arguments our Sauiour vrgeth these peâ—itions for his very reasons doe shew what care he had of vs and how he pities vs and that he stands vpon our right And so we shall finde that hee vsed foure Reasons why God should grant all he asked for them The first was because we are Gods thine they are vers 9 10. and therefore God should defend vs in that we are his owne and belong to his charge and care The second was because the world hates vs vers 14. we are likely to be so ill vsed in the world that God must needs looke to vs to protect and prouide for vs. The third was because our Sauiour himselfe should be now no more in this world to looke to vs in his owne person and therefore hee praies God to looke to vs vers 11. The last was because hee had sanctified himselfe for our sakes and therefore pleads his owne merits for vs vers 19. Lastly it is profitable for vs to marke the intimation our Sauiour giues all along his prayer by which he lets fall a description of what we must be if we would haue our part in his Intercession For in the 20. verse wee may see it plaine we must be beleeuers and verses 6 7 8. with 26. We may see further that we must be such as will receiue the words which God gaue to Christ to deliuer to vs by them will know Gods name and such as will keepe the word as the greatest treasure in the world They that heare not Christs preaching on Earth shall not haue benefit by Christs praying in Heauen Nor will hearing serue turne but there must be knowledge and beleeuing and keeping of the word as a treasure and for practise Thus of the prayers our Sauiour made for the Church The prayers he made for himselfe concerne either his Glory in Heauen or his Passion on Earth His prayer for his Glory in Heauen is recorded Iohn 17. v. 1. to 6. and in that prayer our Sauiour first layes downe the substance of his request vers 1. Secondly hee vrgeth it with arguments vers 1 2 3 4. Thirdly hee explaines his meaning for the manner how he would haue his petitions granted The substance of his suit is that God would glorifie his Sonne The Reasons are First because God is his Father and he his Sonne vers 1. Secondly because if God glorifie him hee will glorifie God againe verse 1. Thirdly because God had giuen him power before to bestow glory vpon others and therefore much more he should haue it himselfe verse 2 3. Fourthly because hee had glorified God on earth and should within a little time finish all his hard taske verse 4. Now the manner how hee would be glorified was by receiuing the same glory againe which hee had with the Father before the world was which referred to his humane Nature must be vnderstood of his exaltation aboue all things that are made in heauen or earth and so to be worshipped with the diuine Nature And as it is referred to the diuine Nature it must bee vnderstood of manifestation to the world that as alwaies he as second Person had glory equall with the Father so that God would let it be knowne to be so through the world which was accomplished after his resurrection when the Diuinitie of Christ was published to all Nations Thus of his prayer for his Glorification The prayer that concernes his Passion was made in the Garden a little before his enemies came to apprehend him And concerning that prayer diuers things may be obserued 1. The company was with him or neere to him at the time of his prayer and so the Text notes that he singled out of all the Disciples three of them whom he loued most viz. Peter and Iohn and Iames. Now this company hee tooke for two Reasons First that they might bee witnesses of this part of his Passion Secondly he chose them to be by him as such as to whom he could more freely discouer himselfe and in this our Sauiour did expresse that which is setled in the natures almost of all men and so of all godly men in the businesses of religion There be some persons before whom a man would more willingly pray or preach or doe any dutie and yet others haue no iust cause to take exceptions as if they were neglected or it was partialitie for we see here Christ himselfe did single out these men and leaue the rest of the Disciples further off Matth. 26. 36 37. and withall from hence we may learne that the very presence of such as we loue doth vs good when we are in distresse though they should say nothing to vs as here our Sauiour giues these Disciples a great charge to tarry by him and yet they say not a word to him no not when he makes his moane that his heart was heauy to the very death yea it seemes our Sauiour was not willing to be without them though they slept by him and seemed to take little notice of his distresse Further these three were they that had seene his Transfiguration on the Mount and therefore are now the fittest to behold this great abasement without wauering in the faith of his Diuinitie because they had seene him glorious whom now they are to behold so infirme 2. The gesture he vsed in prayer viz. He felt on his face and praied Euen the more grieuous the distresse was vpon him the more humbly did he demeane himselfe towards God When his heart was so heauy nothing but praying to God would helpe him for he had made his moane to the Disciples and that eased him not Nor doth hee rest in that simply to pray but his Agonie being great hee applies himselfe to that gesture might best fit the greatnesse of his distresse to teach vs what we should doe when our hearts are heauy and how we should striue to inlarge our affections and suit our whole behauiour in Gods presence according to his hand vpon vs or the great need we haue of his helpe 3. What befell him when he went to pray viz. a most grieuous Agonie in soule which with such speed increased vpon him that he cried out to his Disciples that his soule was euery way compassed about with sorrow euen vnto the death and he sweat in that Anguish very bloud as is noted by the Euangelist and he was maruellously amazed and afraid Now if any aske what made our Sauiour fall into this perplexitie I answer that wee must not thinke that it was the feare of bodily death that thus affrighted our Sauiour seeing we know that the Martyrs that were infirme men did yet embrace death without these Agonies though by the way we must remember that
hath made vs to sit in heauenly places in Christ Iesus Eph. 1. 6. for as he left vs the earnest of his Spirit so he tooke from vs the earnest of the flesh and caried it into heauen as a pawne to assure that the whole should be brought after him So that his ascension into heauen works our ascension into heauen and so a threefold ascension For first heauen is opened for a spirituall ascension of our minds while our bodies are on earth our hearts taking vnspeakable comfort by faith in our vnion with Christ and so with God whereas otherwise without Christ our very thoughts are shut out of heauen our hearts hauing no cause of comfort but rather of sorrow to thinke of our losse of Gods fauour and so glorious a place Secondly heauen is opened for our soules to enter in when we dye our soules being to bee caried by the Angells into heauen that before in Adam kept vs out of heauen Thirdly heauen is opened for both soule and body at the last day 1 Thes 4. 14. 17. Ioh. 17. 24. Thus of the first benefit Another benefit comes to vs by the ascension of Christ and that is the leading of our enemies captiue for his triumph ouer them when he led captiuity captiue Psal 89. 19. extends to vs. That we may vnderstand this the better wee must know that Christs victory ouer his enemies had fiue degrees First it is the ordination of it and so he conquered from eternity Secondly the prediction of it and so his conquest was a foot in all the ages of the old Testament and began at the promise in Paradise after the fall and was plainly renewed in that place of the Psalmes quoted before Thirdly the operation of it in his owne person and so he conquered on the Crosse and triumphed in his Ascension Fourthly the application of it and so he conquereth and hath in all ages conquered in his Members making them able to ouercome Sinne and Sathan and the World but this is but in part and in the beginnings of it Fiftly the consummation and full accomplishment of the victory and so the Deuils and the Graue and Death and Sinne and the World shall be for euer vanquished at the last day when Christ shall appeare in glory and wee be made like vnto him in an euerlasting freedome from all misery The third benefit is the daily helpe wee haue from the intercession of Christ in heauen that perfectly remembers vs and appeares before God for vs to make our persons and praiers and workes still accepted before God as hath beene shewed before The last benefit is the sending of the holy Ghost to be with the Church to the end of the world in a speciall manner to qualifie vs with all needfull gifts and to be our Comforter as hath likewise beene shewed before Thirdly this Article serues for confuration of diuers sorts of men as 1. Of those that say the very body of Christ is present to the bodies of men in the Sacrament of the Supper whereas the Article is plaine he is in body ascended into heauen 2. Of the Papists about merit of workes They say Christ merited our Iustification but wee must merit our place in heauen Whereas our Sauiour saith He went to heauen to prouide and prepare a place for vs. 3. Of such as say they must giue way to an insufficient ministery because able men cannot bee had Whereas Christ ascended to giue gifts vnto men and therefore if all lawfull meanes were vsed able men would bee found by his blessing 4. Of such as thinke because they were not brought vp to learning or haue liued long in ignorance therefore knowledge must not bee required of them nor can they attaine to it whereas if they had honest hearts and would conscionably vse the meanes they might bee led into all truth by the Comforter which Christ hath sent 5. Of such as say they may liue in some sinnes and they can neuer bee seduced in this life which is a varne excuse for their negligence and wilfull indulgence ouer their corruptions for Christ ascended to lead captiuity captiue 6. Of all worldlings that professe they are Christs and yet minde nothing but earthly things whereas if they were true Christians their hearts would haue ascended with Christ by seeking those things that are aboue Col. 3. 1. A fourth sort of vses are for instruction and so 1. This Article should make vs willing to dye seeing it is the highest point of our preferment to ascend to heauen and seeing to dye is but to ascend to heauen and goe to our Father and that Christ ascended to take possession for vs. 2. It should teach vs not to mourne immoderately for the losse of our dearest friends seeing they are ascended to heauen and wee can neuer lose so much as the Disciples did when such a Master and Sauiour was parted from them and went to heauen 3. It should stirre vs vp to all possible care of an holy and contented life it should seeme to vs a monstrous base thing to serue sinne or the deuill or the world that are such shamefull captiues to be a slaue to a slaue is a matchlesse basenesse and yet this is the condition of the most and which makes it more wofull man likes it and desires to continue so still Lastly it should worke vpon vs a strong impression of desire to carry our selues as strangers here and pilgrims and to haue our conuersation in heauen where Christ is and â—â—om whence wee looke for him to come and vnite vs to himselfe when he shall change vs and make vs like himselfe in glory Hitherto of the Ascension of Christ The third degree of his exaltation is his Session at the right hand of God The first words of this Article are ambiguous because they are not taken in their proper sense for properly God hath no right hand as being a Spirit and Christ may not be thought to vse no other gesture in heauen but sitting and therefore we must enquire of the Scripture for the sense as it is figuratiue and so first what sitting may signifie then what the right hand of God signifies and then what it is to sit at the right hand of God For the first Sitting in a figuratiue sense in Scripture is vsed two waies First to note habitation abiding or resting as when the Apostles were willed to sit in that City till they were endued with power from on high Luk. 24. 49 Secondly to note Soueraignty and Iudiciarie power and when Solomon is said to sit vpon the Throne of his Father 1 King 1. 30. so Prou. 20. 8. Isa 16. 5. The right hand of God when it is spoken of about earthly things notes his power and helpe as Psal 44. 3. and when it is spoken of as in heauen it notes supreme glory and Maiestie and authority Now to be at the right hand when it is spoken of men it signifies to helpe as Psal 142. 5.