propertie of the Sonne A. To be begotten Heb. 1.5 Q. What is his manner of subsisting A. To be the second person in order not in nature for the begotten in relation is naturally as soone as the begetter Q. What is his worke A. Redemption Ephes 1.7 Q. What is Redemption A. It is a satisfaction made to the Iustice of God the Father for Man by a Redeemer Q. Who is the Redeemer A. Iesus Christ his onely Sonne our Lord. Q. Why call you him Iesus A. Because he is a Sauiour of his people from their sinnes Math. 1.21 Q. Why Christ A. In regard of his offices as he is anointed our King Priest and Prophet Psal 45.7 Luk. 4.18 Act. 4.27 and 10.38 Q. VVhy his onely Sonne A. Because the Father can haue no more sonnes by nature but one Q. Why our Lord A. By the right of Redemption Rom. 14.9 Q. How is our Redemption wrought A. By the humiliation and exaltation of the Sonne of God Luke 24.26 Q. VVhat be the seuerall degrees of his humiliation A. Seuen There be some others left out of the Creed but these expressed are the principall Q. What are they A. 1. His conception 2. his natiuitie 3. his passion vnder Pilate 4. his crucifying 5. his dying 6. his buriall 7. his descent into hell Q. VVhat are meant by all these A. That Christ must not onely satisfie in generall but that he must passe through the degrees of our sorrowes and beare our afflictions Isa 53.4.5 Q. VVhat be the seuerall degrees of his exaltation A. Foure which are his Resurrection Ascension Sitting at Gods right hand and returne to Iudgement As in his humiliation he tooke our receits and tasted the bitter potion for vs so all Physicke being ended of that kinde he giues vs his receits of Redemption Ephes 1.7 Iustification Rom. 3.24 Reconciliation Colos 1.20 Sanctification 1 Pet. 1.2 Entrance into glory Heb. 10.19 These are Cordials for vs and for him after all his penall receits Q. What is the third person A. The holy Spirit who by nature proceedeth from the Father and the Sonne and by counsell applyeth Christ to the Church and euery member thereof the Father being the first person elects the Sonne redeemes and the Spirit sanctifies Ioh. 14.26 and 15.26 Rom. 8.16 1 Cor. 2.12 Ioh. 3.5 2 Cor. 1.21 Rom. 8.23 Q. VVhat is his Relatiue propertie A. To proceede Vnderstanding begets an Image of it selfe and loues it and so from the best vnderstanding to the best obiect of it proceedes a mutuall loue The begetter loues the begotten and the begotten loues the begetter and their loue is equall to themselues and proceedes from them both and to vs. The will of the Father by the wisedome of his Sonne and power of his good Spirit is sayd to doe all Q What is his manner of subsisting A. To be the third person in order for proceeding from two he must needs be the third and yet in nature as soone as either of them for the louers and the loued are Relalatiues and therefore together in nature Q. VVhat is his worke A. Application or Sanctification Ephes 5.26.27 The Sonne hauing prepared the remedie leaues it to be applyed by the Spirit Ioh. 16.7 CHAPTER II. Of the Faith of the Church Hitherto of Faith in God Question WHat is the Faith of the Church Answere Whereby beleeuing in God we also beleeue that wee are of the Church and made partakers of all good things promised vnto it Q. VVhat is the Church A. That number of all those that are applyed to Christ by the spirit Now as this vnion is made by faith it is called the militant Church as by vision the triumphant Q. Why is it called holy A. Because it is an holy Societie of Saints in regard of the Spirits worke 1 Pet. 2.9 Reu. 11.2 and 21.19 Q. Why Catholicke A. Because it is vniuersall in respect of all times persons and places a familie both in heauen and earth Math. 26.13 Ephes 3.15 1 Ioh. 2.1 Reu. 7.9 Q. What are the benefits God bestoweth vpon it A. Two in this life as the communion of Saints and remission of sinnes and two in the life to come as the resurrection of the body and life enerlasting Lamen 3.23 Psal 68.19 Col. 1.5 and 3.3.4 1 Ioh. 3.2 Q. VVhat is the communion of Saints A. It is our communicating with God and the godly both in grace and glory or that fellowship that wee haue with Christ our head and all his members Psal 16.5 73.26 Isa 55.1 Act. 4.32 Gal. 6.10 Ephes 4.3.4.5.6 Heb. 10.24 Phil. 2.1.2 1 Cor. 10.16 Reue. 3.18 and 6.20 Q. What is the remission of Sinne A. It is a worke of mercy whereby the Father being offended and reconciled by his Sonne doth witnesse to our consciences by his holy Spirit that all our sinnes are discharged and that we are graciously receiued againe into his fauour Iob 33.27.28 1 King 8.47 Hos 14.2 Isa 33.24 and 62.11 God in forgiuing our sinnes doth both couer and cure them 1 Ioh. 1.9 Q. What is the resurrection of the body A. It is a standing vp from the dead by the power of Christs resurrection whereby our corruptible bodies are made incorruptible and filled with all glory and excellencie Iob 19.25.26 Ioh. 5.28 Act. 3.19 1 Cor. 15.42.43 2 Cor. 5.1 Heb. 11.35 Q. What meane you by life Euerlasting A. That most blessed and happie estate in which all the Elect of God shall raigne with Christ their head in the third heauen after this life and after the day of iudgement and that both in body and soule for euer and euer Psal 16.11 Isa 64.4 Ioh. 17.20.21 1 Cor. 2.9 and 13.12 and 15.28 2 Cor. 12.4 Phil. 3.21 Reue. 21.22 and 22.2 CHAPTER III. Of good Workes Hitherto of Faith Question WHat are the workes of Faith Answere That ready act of faith to doe as we are bidden Rom. 6.16 1 Sam. 12.25 Iam. 2.14.17 Ioh. 14.15 1 Thes 1.3 Tit. 3.1.8 Q. How are these workes deuided A. They are either our walking with God or conferring with him or receiuing from him 2 Cor. 7.1 Phil. 1.6 2 Thes 1.11 Heb. 6.17.18 Faith bids the cleansed goe away and sinne no more but walke after the Spirit it prouokes to prayer and giues vs full confirmation of Gods loue Q. What is our walking with God A. It is our due obseruation of his lawes in all our wayes Psal 119.6 Q. What is the law of God A. The rule that God hath prescribed vs for the holy performance of all our actions Isa 8.20 Rom. 2.15 7.7 Q. How is the Law distributed A. It is either concerning the worship of God or loue of our neighbour Mark 12.29.30.31 Q. What is the first Commandement concerning the worship of God A. Thou shalt haue no other Gods before myface Gen. 39.9 Iob 31.23.24 Psal 112.1 Pro. 3.5 Isa 8.13 and 51.12 Hab. 1.16 Luke 12.45 Phil. 3.19 Colos 3.5 Q. What is the summe of this precept A. The hauing of
faith and wee shall haue him for our ever-lasting food CHAPTER X. Of their Distinction Question HOw are these Subsistences or persons to be distinguished Answere They are Father Sonne and holy Ghost or because Relatiues are but two into the relation of Father and Sonne to the spirit which is breathing or sending or of the Father to the Sonne which is begetting Spirantes spiritus Gignens genitus how easie were it to loose our selues in this Discourse How hard not to be over-whelmed with matter of wonder and to finde either beginning or end Loe with these words of relation we are happily waded out of those deepes whereof our conceits can finde no bottomes and now may wee more safely with Peter gird our coat about vs and cast our selues a little into this sea onely we must remember that as those which had wont to swim onely with bladders sinke when they come first to trust to their owne armes so wee may soone plunge our selues if we suffer our owne thoughts to carry vs along in this mystery If any wonder whether this discourse can tend let him consider that of Tertullian Ratio divina in medulla est non in superficie Divinitie is more in the marrow and roote then the rind and surface of things It cannot be doubted but as God is the best being so he is the best life and that the best life is reasonable God therefore is the best vnderstanding Suffer your selues with Abrahams Ramme to be perplexed a while in these bryers that you may be prepared to present your selues for liuing sacrifices holy and acceptable to this dreadfull Trinitie Singula verba plena sunt sensibus as Hierome sayd of the Booke of Iob. As being by nature so vnderstanding by counsell is able to conceiue and beget the image of it selfe and from the one to the other to send a mutuall loue liking onely in the creatures both these are imperfect for nature doth generate to preserue it selfe and vnderstanding conceiues to perfect it selfe No vnderstanding by nature conceiues it selfe and no being by counsell begets it selfe It is therefore the perfection of vnderstanding naturally to conceiue it selfe God doth both speake and worke in Parables as a Father sayth well but here needs nothing be fayned to fasten this truth vpon vs. It shall bee evinced by plaine demonstration The best being and best vnderstanding must needs conceiue the best image of it selfe now in conceiuing it begets it and being begotten by nature is no lesse then the begetter Man by nature begets no lesse then himselfe by counsell hee can conceiue that which is lesse or greater then himselfe so the father by nature can beget no lesse then himselfe though by counsell he conceiued and brought forth a whole world nothing comparable to himselfe in greatnesse or goodnesse Well then in one simple essence there is necessarily a begetter and a begotten and so we haue the subsistences of Father and Sonne He is out of the danger of folly whom a speedie advertisement leaveth wise It is but an holy prevention to be devout vnbidden and to serue God vpon our owne conceits Let vs then see how the second mystery will follow The father in begetting his owne image cannot but loue it naturally and the sonne in being begotten cannot but as naturally loue the begetter And hence proceeds mutuall loue and because it is naturall is no lesse in being then the begetter and begotten from whom it proceeds for the begetter and begotten loue themselues naturally and therefore the Spirit is God and a third subsistence in the divine nature If the persons were eyther greater or lesse one then another then would this absurditie insue vpon it that neither the father could directly conceiue himselfe or father sonne equally loue themselues consequently never inioy their owne happinesse which consists in the full fruition of themselues Heb. 1.3 Christ is said to be the expresse image of the fathers subsistence Some translate it substance or essence which will all come to one passe if substance be taken subiectiuely not causely for the divine essence hath eminently all the excellencies of creatures and therefore vnderstanding which is able to conceiue and in conceiuing to beget which begetting is a relatiue propertie and hence the Subsistence of the Father whereof the Sonne is the expresse image It were as we haue formerly said improper locution to call him the image of the essence for that begets not yet in that is the begetter c. Rom. 15.30 Gal. 5.22 Where loue is giuen to the Spirit not onely as hee worketh it in vs but as he is the mutuall loue both of Father and Sonne and so is sent from both of them to testifie of their loue to vs Rom. 5.5 O that these things in their true worth could affect vs but alas as in a Taverne where many Tables are seene replenished with guests halfe soaked and sowsed in wine all the house resoundeth with laughters cries whoopings and strange noise wherein the sweetest musicke in the world is both neglected and mocked so our age inchanted with rude and ridiculous pastimes gibeth at this holy and heauenly contemplation of the sacred and blessed Trinitie How many doth God suffer to liue and breath which make the Taverne their Temple Indian-smoake their incense Sacke their sacrifice and blasphemous oathes their daily prayers for the loue of this dreadfull Trinitie and the deare loue of your owne soules remember S. Pauls advise Rom. 6.22 Being made free from sinne haue your fruit in holinesse and the end thereof shall be ever-lasting life But I must make my course more speedie and hasten in the long way I haue to goe Hitherto we haue had many Reaches to fetch in our way and beene constrained to winde in by bourds but wee are gotten off the Maine onely the shore is still buttrest with rockes on euery hand the Currents swift the Shallowes many that wee cannot make so fresh a way as wee would Haue but the patience a while and we shall bring thee within the view of the end of our toylesome voyage The ship that hath beene long at Sea discouered many strange Continents and ryvers strugled through many hiddeous tempests escaped many rockes and quick-sands and at length made a rich returne cannot but forget her irkesome Travell and thinke shee is well apaid when shee commeth within the kenne of her owne Countrey and sees the Land lye faire before her So hee that coasts along these severall bankes and bounds of godlinesse and in the Ship of the Church is brought into the mouth of the haven of heaven cannot but with ioy remember all the troubles and afflictions he hath indured in this world In a word vnderstand this but as a letter of advertisement from the Coast whereby thou mayest with the greater ease reape the profit of them that haue travelled before thee Q. What is the relatiue propertie of the Father and the Sonne A. To breath or send forth
Isaac is both father and sonne Sonne in regard of Abraham and father in regard of Iacob Plato told the Musitians of his time that Phylosophers could dine and sup without them how much more casie ought it to bee for Christians to weane themselues from childish rattles and may games of carnall delights and be merry without a Fidler It is for Saul to driue away his ill spirit and dumps of melancholy with Dauids Harpe and for Caine to still his crying conscience with building of Cities so for them that cannot lispe a word of a better life to feede themselues not by sooping an handfull with Gideons Souldiers but by swilling their bellies full of worldly pleasures and other such swill and swades as they are wont to weary themselues withall These cry the way of God is hard and not for their medling especially these maine mysteries and therefore they abhorre once to thinke of the studie of them Indeed as in the most champion plaine grounds of Religion there are some hillockes higher then the rest of their fellowes so in these the greatest and steepest hills thereof there is footing enough whereby with labour and travaile with much reading and often prayer wee may come to the height of them wherein wee may see and discover so farre off the land of Canaan and the kingdome of heaven as may be sufficient for ever to make vs happy Q. What followes from hence A. That the persons cannot be one the other The essence and subsistence may be one the other as the father is God and the sonne is God and the holy Ghost is God but the father is not the sonne neither is the holy Ghost either father or sonne A master and a man may bee the one the other but a master and a servant cannot be so predicated the reason is because they are contraries or really opposite the other onely diverse and therefore may be disposed affirmatiuely Ephes 1.3 Blessed be God the father of our Lord Iesus Christ God and the father are one the other the father is God and God is the father but as he is father of his sonne wee finde no such disposition in the Bible Ioh. 10.30 They are sayd to be one that is in essence will or action not in person for so they are two really distinct I know these vocall sounds are but a complement and as an outward case wherein our thoughts are sheathed There is nothing wherein the want of words can wrong and grieue vs more then in this point here alone as wee can adore and not conceiue so we can conceiue and not vtter yea vtter our selues and not be conceiued yet as wee may thinke here of one substance in three subsistences one essence in three relations one Iehovab begetting begotten proceeding Father Sonne Spirit yet so as they differ but rationally from the essence and really amongst themselues and in regard thereof admit the predication of the essence of each person and not of the persons one of another Q. What may else be obserued A. That they are together by nature for so are all relatiues They are mutuall causes and effects a thing in reason onely peculiar to this head of argumēt as the father is the cause of his sonnes relation and so is the sonne of his fathers And on the contrary they are effects of each others relation and by vertue of this they must needs be together in nature The cause is before his effect and so the father begetting his sonne might seeme in nature to be before him but this mutuall causation though it pervert not order yet makes it things to be together most naturally The father is onely before the fonne and spirit in order of subsisting and not in nature either of essence or subsistence Pro. 8.22.30 Christ was ever with the father Ioh. 1.1 In the beginning without beginning was the word with God Heb. 1.3 The very expresse image of his person and therefore a sonne by nature for if he were a creature he should be a fonne by counsell as the sonnes of men are said to be Iam. 1.18 Of his owne will begate he vs. Hee that begets by nature begets no lesse then himselfe as a man begets no lesse then a man euery creature brings forth his ownekind Gen. 1.24.25 But counsell and will beget such images of themselues as best please them so man was by counfell made in the image of God Gen. 1.26 Ad here the error of the Arians can no more infect the truth of the Scriptures in the point of Christs Diuinitie then the truth of the Scriptures can iustifie them in their wretched allegation of them A bad worke-man may vse a good instrument and often-times a cleane napkin wipeth a foule mouth If there were no more Scripture against them then that one text Iohn 1.18 nor no more words in the whole Bible then that one Monogenees onely begotten it were sufficient to confute and confound all they haue sayd and to leaue their cause desperate and without all plea though they were neuer so hear tie patrons of their owne affections God the father hath many sonnes and an onely sonne now this difference is made by the manner of generation or begetting and all the world can invent no other but nature and counsell nay why say I invent when the Scripture hath found it out to their hands and left it them to obserue By counsell the father may beget many children yea and twise beget them as his elect by creation and regeneration But by nature hee cannot beget more then one sonne and because he is begotten by nature hee is no lesse then his father and because no lesse then his father therefore an onely sonne For if his whole image be in one it cannot be in two But I see if wee breake our teeth with these hard shells wee shall finde small pleasure in the kernells neither doe I thinke that Gods schoole is more of vnderstanding then affection both lessons are very needfull very profitable but for this age wherein there is coldnesse of care especially the latter He that hath much skill and no affection may doe good to others by information of judgement but shall neuer haue thanke either of his owne heart or of God who vseth not to cast away his loue on those of whom hee is but knowne not loued O Lord seeing therefore that men are but men by their vnderstandings and Christians by their wills and affections make me to affect my relation to thee as a father and thy sonne as a brother and because counsell in working followes nature in being let me find and feele how sweet it is to be placed vnder thy sonne who from thee as thou of thy selfe makes mee both sonne and brother and fellow heire with himselfe Q. What followes from hence that they are together by nature A. That they are onely in order one before another according to their manner of subsisting As the father before the sonne and
Lastly hauing neither matter nor forme he wants all terms and limitations of essence and therefore as most simple so most infinite in being For end God is endlesse being neither for any other or hauing any other better then himselfe and therefore the chiefe good and by communication our good and so to be desired aboue all Math. 19.17 Psal 63.7.11 and 73.25 and 18.1.2 How easie is it now for Christians to insult over worldlings that thinke themselues worthy of enuie and to turne off their darling with a scornefull repulse What if it make vs the Devils proffer All these will I giue you Can wee not returne S. Peters answere Thy siluer and gold perish with thee He alone that is caussesse shall cause mee the happinesse I expect looke and long for Q. What followes from hence that God is without accidents A. That he is both Aposes without quantitie and Apoios without qualitie In regard of the first hee is neither augmented nor diminished of the second neither altered nor changed Euen to your old age I am he and euen to heare haires will I carry you Isa 46.4 I am the Lord I change not therefore yee sonnes of Iacob are not consumed Mal. 3.6 By this I see that all things here below are as farre from sinceritie as continuance if they were sweete as the ioyes aboue yet how should their ficklenesse coole our delights and make vs esteeme these drams of honey lost in pounds of gall and guile We laugh at their choice that are in loue with the deformed and what a face is this we now dove vpon See if our sinnes cares and crosses haue not like a filthy morphew over-spread it and made it loathsome in comparison of the beautie of the Creator to all iudicious eyes I marvaile then that we should thus loue what woe cannot hold and for a shadow of a smoake and a dreame of a shadow leaue him whose light is neither variable nor shadowed with turning Iam. 1.17 Here then if wee will be wise Marchants thristie and happie vsurers let vs part with that which wee can nor keepe that we may gaine him whom wee cannot loose These cottages of ours haue beene ruinous a long time and the worse for their accidents and yet like fooles wee haue not thought of their fall Lord giue mee grace to leane vpon thee then shall my fall be easie and my rest endlesse Oh thou which art out of the power of others over power mee to the obedience of thy selfe Q. What will follow from Gods essence in the last place A. That God is one most pure and meere act that is his being and action are all one thing For as his essence is absolute so is his working There is never a creature but hee worketh by qualities and so his act is first in the power of them The fire warmes not without heat neither doth man vnderstand without reason a Bird might as easily flee without wings and fire ascend without lightnesse as the creature produce his actions without facultie and power thereunto And hereupon it followeth that passion and resistence are incident to all his workes The very Deuils suffer and are resisted of God and how soever their motion is too swift to be stricken or slayed by corporall instruments yet God is quicke enough for them to make them both feele and feare the dint of his sword God therefore being so absolute an act must needs haue his being and doing all one Iob. 5.17 My father worketh hitherto and I worke which shewes that Gods act is eternall and so creation as an act is from God hath no beginning as a passion in the creature is measured by time In regard of the first wee call him a pure and meere act In regard of the second omnipotent being able to make nothing as well as some thing feele his worke which before could not be perceiued And therefore omnipotencie or Almightie power is not giuen to God in regard of himselfe but his creatures which may feele that hand which before was vnfelt Againe Gods being and act being all one thing hee must needs doe all things by his essence which is purely one Hence God is the Archetype or first draught of euery eminent act In which respect it must needs be of soueraigne vse for the discouering and reforming of whatsoeuer error time hath soyled his actions withall How are defaced copies and dissigured pictures better amended then by reducing them to their originall If the pipe fayle goe wee not to the head O that his acts were set as a frontlet betweene the eyes as a seale vpon the hearts of all his followers Ought not all our actions to be as branches of this root Surely this is the cleare head-spring of all other ensuing brookes and as little streames empty themselues into great rivers and they againe into the Sea so must all runne to this maine Venerable it is for the very antiquitie of it Considering therefore what price men doe set vpon old copies coynes and statues Ignat ad Marian Cassob and that none will passe by a chrystall fountaine bearing some auncient name or date but will taste thereof though no thirst provokes him I could not well passe over this leafe without some lesson for mine owne learning If any haue passed a longer way with more happy fruit of observation I desire hee would not spare in some part to report the excellency of this travell But to keepe me within the sphere of my profession He that is so pure an act must needs bee without all passion and resistence A pure act cannot suffer Iob 9.4 Rom. 9.19 because it wants that power which should submit it to another neither can it be resisted for that which is over-powered suffers in resisting which to a meere act is impossible And whereas God sayes Amos. 2.13 I am pressed vnder you as a Cart is pressed that s full of sbeaues His meaning is that their sinne was so intollerable and waightie that it was time to ease himselfe of it by due punishment Amos. 2.14.15.16 not suffering the swift to escape by flight or the strong by force as the next verses shew O then the misery of all those that will needs be rich with iniury and grow great by being conscious of secret evils Wealth and honour without God when they are at the best are scarce our friends but at the worst our tormentors Alas alas how ill agrees a gay coat and a festred heart What availes an high title with an hell in the soule These are they that must suffer Sinne owes them a spite and will pay them home when they least thinke of it yea when they are least able to beare it I will therefore preferre all the afflictions of Gods Isreal Heb. 11.25 before these pleasures of AEgypt and choose rather to eat the lambe Christ with these sowre herbes then all these flesh-pots of sinne Let me be miserable so I be not guilty
but vntruely seeing it was of his created perfection hauing the greatest excellencies of all things here below For an image is a speciall kinde of similitude and so man after a more speciall sort then all other creatures resembles the maiestie of his Creator even as it were a stature or image of him yet must we take heed of the error of the Authropomorphoi and Papists who metamorphize God into the shape of a Man old and auncient For the likenesse stands not in hauing a body and soule but in the hability of both to worke answerably to the righteousnesse and holinesse of God And image beside similitude which is the generall containes two things more expression and representation First it must either be expressed by another thing or else exemplarily formed to such a patterne and pattent and as it were the very copie and countenance of it Hence one egge though it be the similitude of another yet is it not the image and so one man is like another in shape but not his image yet is the sonne the image of his father and my face in a glasse the image of my naturall face so is the stamp in brasse waxe c. the image of the seale and the picture of Caesar the image of Caesar Secondly It must represent specifically either the substance or accidents of the thing whereof it is an image Hence the sonne is the image of his father essentially and a picture mans image accidentally and by this it appeares that an egge is not the image of an Hen though it be expressed by her or a worme of a man though it be engendered in or out of his body The image of God by naturall expression and representation is the onely sonne of God Heb. 1.3 He alone is of the father by nature and essentially as it were his very forme and figure c. But man is an image by counsell Iam. 1.18 And more specially from God then other creatures Gen. 1.26 Let vs make It was enough for other creatures to be but man is not without speciall counsell and in speciall manner is made a fit subiect for the three persons to declare their workes in him No doubt the Father Sonne and holy Ghost did even now consult according to their eternall act to produce man as he might bee fittest to declare severally the righteousnesse and holinesse of each person Ephes 4.24 Col. 3.10 The new man is Christs the putting on of him is the Spirits and the creation of him the Fathers Surely he that did loue his owne image without an obiect did also loue it when he had created it and was so carefull of it that when man had destroyed it he would haue it repaired againe by his Sonne and his elect invested into it by his spirit He that can loue without an obiect can hate without an obiect and yet hate nothing but the opposite of his owne image His loue begins at himselfe as an affection of vnion and so doth his hatred as an affection of separation And God doth never separate where he once loues Hee condemnes euery sinner but the hatred of condemnation is not alwayes the hatred of separation It pleaseth God to loue himselfe and his owne image and to loue it constantly in his owne Sonne and who shall complaine that he is separated from this loue Sinne makes a separation in all in regard of condemnation Farre be it from the iust Iudge to favour either sinne or sinner yet notwithstanding the vnion of loue remaines still for either he loues his owne image in the elect or the elect in the image of his sonne Q. Wherein consists this image A. Either in conformation or domination first he is to expresse Gods image in his conformitie with the holinesse and righteousnesse of his Creator Secondly in his dominion and rule over the creatures As God is holy in his nature righteous in his actions and Lord in his commands so man was made most pure and holy filled with originall righteousnesse for all righteous actions and made a pettie Lord or Lord deputy over all the creatures Ephes 4.24 Gen. 1.26 Q. Wherein consists his conformitie with God A. Both in his body and soule for that which executes is to be holy as well as that which acts 1. Thes 5.23 Rom. 6.12.13 and 12.1 These places shew plainely that the body and members being instruments of the soule are to be so tuned and touched that there may be an excellent harmony betwixt the will of God and the whole man For wee are made of God both in body and soule to glorifie God in vsing all faculties and members parts and powers as instruments of righteousnesse and true holinesse 1. Corinthians 6.20 Q. Whereof and how was the body made A. Of the finer dust of the earth with the rest of the elements hence it was possible for man to die yet that it might enioy health and never sicken the Lord made it of a most excellent temper and by the vse of wholesome food and his blessing therein to continue and hold out and thereupon it was possible for man not to die Besides the Lord furnished it with most excellent instruments absolutely composed both for beautie and dutie in all the workes of holinesse and righteousnesse Gen. 2.7.25 Psal 8.5 139.14 Rom. 6.13 The matter of mans body though basest as earth yet finest and purest as the dust For as Moates in the Sunne are nearest pure ayre so is dust neerest their nature being as it were the sifting of the earth and being layed by water was red earth Mans body then had the purest portion of earth For the forme it was erect and straight and this was done because he was to speake to others as likewise to God and therefore was not to looke vpon the ground as if that should haue beene his obiect c. The body all over is vncovered that it might be a fitter habitation for the reasonable soule which is much hindered by abundance of excrements In euery part beautie strength convenience meete together His head is round and fuller of braines then any other creature that it might be the throne and seat of reason and because his attendants are there I meane the senses it can turne any wayes for reason to over-looke them Within the braine are many cells or cellars for the Spirits to goe in and as messengers to be dispatched vp and downe for reasons vse which are not in other creatures As he hath a head for contemplation so hands for execution differing from beasts Againe all the internall parts are of more excellent matter and forme then those in beasts Hence mans braine makes finer spirits then theirs his liner and heart finer bloud and better concocted and all for the exercise of the reasonable soule His head is neerest heaven for place figure and ghests there dwell the maiesticall powers of reason which make him a man and not a beast The senses here take their originall most
things are composed betwixt a beginning and an ending and God is both Rev. 1.8 As they are of him so likewise without him would they returne againe to nothing he therefore preserues them and because they are for him he guides and governes them all to the ends he hath appointed them And yet this is done by severall rules he giues them all A man makes a Pen and then writes with it it may well be said that the Pen writes and the maker writes so God made all and framed them by his wisedome and the very Art of God still remaining in his creatures teacheth them all obedience to the hand that goes with them Q. What are the kinds A. Two common and speciall the one is as the Common-law in a kingdome the other as the municipall or priviledged lawes of Corporations The one is the law of Nature whereby all creatures are governed the other of Divinitie whereby men and Angels are ordered to an eternall estate Psal 8.1.3.4.5.6 c. Excellent in all but passing excellencie in men and Angels Psal 19.1.2.3 c. The line and language of the heauens teacheth Gods government but vers 7. the law of life exceeds all other perfection Psal 139.14 Marveilous are Gods workes but aboue all fearefull and wonderfull is man both in his making and moderating Q. What is the common government A. Whereby he governeth all things by a common course or vniversall law Psal 10.1.19 The Sunne knoweth his going downe And here come in those excellent instincts of nature wherein creatures shew the reason of their government to be more in God then themselues The Ant or Pismire prepares her meat in the Summer Prov. 30.25 And yet shee knowes nothing but the present furthermore she bites the little grains she gathereth at both ends least it should grow in her store-house What reason in the world of this and many more in the brute creatures can be given but that the great law-giuer is the agent of these things c. Q. What it Gods speciall government A. Whereby he governeth some speciall creatures vnto an eternall estate as Angels and men Prov. 16.4 Almightie God hath two sorts of vertues to manifest in his creation and providence First intellectuall Secondly morall No creatures but men and Angels are capable of the latter The manifold works of God shew his excellent wisedome or the vertues of vnderstanding Psal 104.24 Onely men Angels can shew forth his Iustice Mercy the vertues of his will For this end he created them and by a speciall law governes them thereunto and that which is done by law will iustifie it selfe against all exceptions Prov. 15.3 Q. How manifold was that eternall estate A. Two-fold either of happinesse or misery Rom. 9.18 He hath mercy on whom he will and whom he will he hardneth Be assured the Lord will be as vnblameable in the one as in the other Q. Whence doth this felicitie or infelicitie acrew to the reasonable creatures A. By the good pleasure or displeasure of Almightie God It was possible for men and Angels to please God and be happy and also possible to displease him and be miserable And both these were to be acted by the law for it is the law that makes vs blessed or cursed and man might so handle the matter that he might act whether part he pleased and yet his destruction come from himselfe though in life the law should haue beene a principall agent A chest is made for linnen or other clothes and it is combustible but the burning of it comes not from the Carpenters Art c. So man is mutable and subiect to fall yet his falling no wayes ariseth from his Creator Gen. 2.17 and 3.7 Q. What is here to be considered A. Mans fearefull apostasie and happie Anastasie his fall and returne to God Providence first governes man in his aversion from God and this is of all secondly in his conversion againe and this is of some Gal. 3.22 The Scripture concludes all vnder sinne that the promise of Christ might be to beleeuers Rom. 11.32 Luk. 1.78.79 CHAPTER XVII Of Mans Apostasie Question VVHat is the Apostasie Answere That fall of the Creature from the government of God or his obedience therevnto in so much that as now he standeth he cannot please God but displease him continually Gen. 3.6 and 6.5 Isa 59.2 Gal. 3.10 Marke where man fell not in his conservation for his being and action are continued but government his action swarving from the line of Gods law and it was nothing but as it were the turning of the wheele the contrary way so that now the whole man is exorbitant in his courses and altogether opposite to his government like Iobs wild Asse in the desert or as Amos his Horse that will runne vpon the rockes Amos 6.12 Q. Of whom was this Apostasie A. Of some Angels and of all men in the first man Iud ver 6. Gen. 3.6 Rom. 3.10 Ioh. 8.44 angels and men were governed in their first fall God sending the one to try the other Man was to try the Angels whether they would at Gods command minister for his good and they againe man whether he would listen more to Gods law or their rebellion Q. What are the things to be observed in this Apostasie A. The transgression and the propagation of it Rom. 5.12 By one man sinne entred into the world Here is the head or spring one man the streame or flood sinne the channell entred the sea or Ocean into which it fell the world Rom. 5.18.19 Q. What is the transgression A. The eating of the forbidden fruit of the tree of knowledge of good and evill Gen. 2.17 which was a great offence both in regard of God his law and Sacrament He was bound to loue God aboue all who gaue him the vse of all trees onely he forbids him this even as he loued him not to eate thereof Againe the rule of good and evill was the whole law of mans life And therefore here was not a partiall but an vniversall breach of all the branches of obedience And lastly he in contempt of God and his goodnesse plucked off the seale of the covenant for God placed that tree with the other in the very midst of the Garden as a visible signe and Sacrament of his obedience Man was changeably good and therefore as he was to haue a Sacrament to seale his constant estate in goodnesse if he persisted and continued in the loue of God which was the tree of life so on the contrary if he should leaue off to serue God then should he haue sealed vnto him the assurance of his change from good to evill and this was by the tree of the knowledge of good and evill Thus it pleased God to deale with man either in regard of obedience or disobedience Blessed be God wee haue a better tree of life to seale our perfect obedience in another and two Sacraments to put vs out of all danger of death
rotten vlcer of the heart and by the heat of his word hardning and styling the crabbed nature of man can get in and goe out at pleasure without all ferrumination or soldring with man as sinne and Satan doe CHAPTER XX. Of Death Question VVHat is Death Answere A deprivation and losse of life with a fearefull subiection to the misery of this life and the life to come Gen. 2.17 Rom. 6.23 Man by sinne is made vnable to please God he must therefore be dissolued and new made or changed that he may doe it Death should be farre more welcome vnto vs the sinne for that may prepare vs for heaven when this will be sure to cast vs into hell Alas is it not pitty to see our feare misplaced All men feare to suffer evill but few they are that feare to doe evill Of two deaths we feare the lesse and neuer dread the last and worst There are but two stages of the first the bed and the graue The former if it haue paine yet it is speedie and the latter as it is senselesse so it giues rest Against this there are many Antidotes and comforts and we know that an evill that is ever in motion cannot be fearefull that onely which both time and tempest nay eternitie it selfe finds standing is worthy of terror And let them tremble at it that delight to liue in the former punishment As for the first there are no by-paths of a fairer or neeerer way all that travell to the holy land must be content to offer this tribute at the Pison Castle or gates of death crownes and scepters lie piled at this entrance and seeing God cannot re-edifie without taking downe of this old house I will welcome death We receiue any homely messenger from great personages with due respect to their masters and what matters it what death it be so it bring me good newes And what newes can be better then this that God sends for me to make me more happie then my crasie carcase will suffer me to be till it be mended and cast in a better mould Let them feare death which know him to be as a pursuivant sent from hell to fetch them as for vs we can passe chearefully through the blacke gates or darke entry of a corporall death vnto our glorious mansions aboue but let vs proceede to see both deaths that by them wee may learne our misery and see Gods greater mercy Q. What things are to be confidered in death A. The inchoation and beginning or the perfection and end The beginning of any act is part of it and when man sets his hand to any thing he is doing it If there had beene any act of spirituall life man had liued and God had beene well pleased and his life had beene immutable so on the contrary when man begins to die he is a dying and God sayes in the very day that thou eatest or sinnest thou shalt die Gen. 2.17 Adam was left a dead man as soone as hee had tasted of the tree and every man is crasie from his cradle The pace of death is soft and sure and euery man liue he never so long is a dying man till he be dead Deut. 28.22.61.65 Q. How many deaths be there A. Two The first and the second The soule dyes the first death by sympathie with the bodie and the bodie dies the second death by sympathie with the soule Math. 10.28 Rev. 2.11 Rev. 20.6.14 Yet in nature the second death is the first for the soule dies first in sinne the punishment being inflicted according to the fault Neverthelesse that is called the second death because the extremitie of it is to begin after the end and perfection of the first Q. What is the first death A. Subiection to the miseries of this world Iob 5.7 and 14.1 Earth was made mans Paradise and Palace of pleasures but now it is his true Bochim as the Israelites called their mourning place We begin our life with teares and therefore Lawyers define life by weeping If a childe be heard cry it is a lawfull proofe of his liuing to possesse the miseries of this world else if he be dead we say he is still-borne and at our parting with this world God is said to wipe off our teares Labour and paines goe now together and one word ponos is sufficient to expresse both whence we say he that labours takes paines and a woman is sayd to be in labour when she is in the travell and paine of child-births yet by creation God made both to labour without paine onely with sinne paine seized vpon the bones and the minde was possessed with a wearinesse and irksome loathing of what it must doe Looke into our fields and there shall we finde toyling and moyling and tyring of our selues at plough and sithe looke into the waters and there is tugging and tuing at the oares cables Looke into Cities and there is plodding vp and downe and sweating in shops till men complaine of wearinesse Looke into Schollers studies there is tossing of braines and bookes scratching the head even to palenesse and infirmitie Looke into the most pleasurable place vpon earth the Courts of Princes and there how are men wearied with tedious attendance emulatory officiousnesse c. Are not all things full of labour and labour full of sorrow Nay If wee turne our selues to idlenesse it is as wearisome as worke Oh then what wretches are wee to bee so much in loue with this life What Gally-slaue likes and loues his chaine Prisoner his Dungeon Hee is a mad Mariner that salutes the Sea with songs and the haven with teares It is a foolish bird that when the cage is open had rather sit singing within the grates then be at libertie in the woods Children cry to goe to bed when the more discreet call it their rest Our God sayes of the blessed that die in his sonne they rest from their labours Who can loue bolts and fetters when he may haue them stricken off and an Angel of God to shine in his layle as he did once to Peter and open him both the wooden and iron gate and bid him be gone What a little more sleepe slumber in the hands of his keepers rather then follow the Angel of God into libertie Wee are wonderfully besotted if we doe not long after the better life as often as we thinke of the miseries of this Q. What is the beginning hereof A. The losse of the good things of the body as the sense of nakednesse of maiestie whence comes shame of comelinesse and beautie as also of health whence man is exposed to wearinesse dangers sicknesse and a daily dying Gen. 3.7.10 Deut. 28.21.22 Of all the creatures man was most comely without a covering Beasts would be nastie without haire and birds without feathers God apparels them in their excrements because their temper was not so exquisite as mans whose beautie was to be bare and I cannot but wonder that pride should
will haue it but it must be expounded as it was spoken And the same mouth must be both the maker and interpreter that is the holy Ghost No man knowes Grammar but by Grammar neither can wee see the Sunne without the Sunne so no man can expound Scripture but by Scripture There is the same Art both in the composition and resolution as there is the same way in going backward and forward Scriptures rightly vnderstood in our actions are as the heart in the body for conveying life to all the parts or as a dram of Muske perfuming the whole box of oyntment This is that godlinesse which breedeth an heedfulnesse in all our wayes and actions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae parit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Q. How are they to be considered as translated A. Howbeit the Scriptures as they be translated be not so authenticall and canonicall as the originalls yet ought they to be read publickely and privately of all and to bee receiued as the word of God Onely this must be the care of the learned that as much as lies in them they labour that the apographicall translations or transscriptions answere the autographicall and primary originals And if there be any mis-taking they must ever be reformed by the fountaines themselues The Hebrewes and Greekes drinke both of the well-head pure translations of the Streames the Latines in their authenticall Ierome of the very puddles Well may I say of Trent fathers as that Chian servant of his Master which sold his wine and dranke the lees whiles they had good they sought for that which was nought c. Q. But how shall the ignorant in the originals doe in this case A. They must referre themselues to their faithfull and learned Pastours whom God shall stirre vp for the faithfull teaching of his people And the Spirit of God which dwelleth in those that are his will inable them to discerne even in translations betweene truth and falshood so that if any errour should be if they attend the meanes ordained of God they shall not want information Luk. 1.4 if they confider how things are written from point to point they shall come to a certaintie of Scripture Psal 102.18 Q. Had the Church beside these extraordinary teachers no other A. Yes there were also ordinary teachers that euery congregation might be supplied with able men to instruct them and these were to depend vpon the extraordinary and so farre to be heard as they agreed with their words or writings Exod. 4.15.16 Moses receiues from God and Aaron from Moses c. In all points of Religion we must depend vpon God in prayers if he powre not vpon vs we cannot powre out vnto him Zach. 12.10 Q. How was the Church in a people A. First in the peculiar people of Israel secondly among all people The Church did grow from a domesticall societie to a nationall and from a nation to all nations I haue seene great Ryvers which at their first rising out of some hilles side might be covered with a Bushell which after many miles fill a very broad channell and drawing neere to the Sea doe even make a little Sea in their own bankes so the Church had but a small beginning which is now growne Catholicke over all the world Grace is compared to the wind Ioh. 3.8 which at the first rising is as a little vapour from the cranies of the earth and passing forward about the earth the further it goeth the more blustering and violent it waxeth So ought the Church and euery member of it to be daily increasing and thriuing in grace It was the Devils devise to bring that slaunder vpon carely holinesse A yong Saint an old Devill I beleeue that sometimes yong Devils may turne old Saints never the contrary for true Saints in youth will proue Angels in age Let vs therefore striue to be ever good and thinke with our selues surely if wee be not best at last wee may iustly feare wee were never good at all Psal 1.3 Ezek. 47.3.4.5 Q. What was this people of Israel A. A peculiar people whom the Lord chose to himselfe of whom Christ was to come according to the flesh and because he was yet to come they had both the Mossias promised them and by many types and ceremonies shadowed out vnto them Deut. 7.6.7.8 Rom. 3.1.2 and 9.4.5 O if God in these things set his loue vpon them how loues hee vs to whom the very graces themselues haue appeared Tit. 2.11 Q. What were the Congregations called A. Synagogues Although God would haue all his people sacrifice in one place yet would he haue praying and preaching in euery Towne Citie and mother townes had many Synagogues Abel is called a mother Citie 2 Sam. 20.19 And so the Church of the Gentiles had many mother churches out of which did spring many daughters Religion propagating from the greater Cities to the lesser townes and villages Act. 13.15 And here might wee trace the Separatists to Iordan by their babes and bottles in running away from their mother Q. Who were the extraordinary Governours A. Prophets of whom some did write the bookes of the old Testament in the Hebrew tongue which are in number thirtie nine all which by our Sauiour Christ are devided into the law and the Prophets Math. 11.13 22.40 or may be devided into Priestly Princely and Propheticall bokes in regard of Christ which is the subiect of them all or according to the most vsuall distribution first the bookes of the law written by Moses and they are fiue Genesis Exodus Leviticus Numbers and Deuteronomie Secondly the foure first Prophets as Ioshua Iudges and Ruth two bookes of Samuel and two bookes of the Kings and the foure latter Prophets to wit the three great Prophets Isa Ier Ezek and the twelue lesser which for brevitie they comprehend all in one booke Hos Ioel Amos Obed Ion Mic Nah Hab Zeph Hag Zech Mal Thirdly the nine others they call Cetubhim or writings by an excellencie and they are Iob Psalmes Prov Eccl Can Dan Chron 2. Ezra 2. Hester Our Sauiour Christ Luk. 24.44 makes a tripartite division of the old Testament into Law Prophets and Psalmes and makes himselfe the subiect of them all The law was Morall Ceremoniall and Iudiciall And all were types of Christ The Morall which is for instruction did prefigure Christ as our Prophet the Ceremoniall which was for expiation did shadow him as our Priest the Iudiciall which was for Government as King The Prophets that foretold Christ were some of them Kings Governours some Priests and some purely Prophets The Psalmes are mixed of all three full of prayers prophecies and scepters c. There is a latter distribution obserued by Interpreters and that is quadripartite as into bookes Legall Historicall Poeticall and Propheticall The Legall are the fiue bookes of Moses Historicall the twelue following to Iob. Poeticall the six following from the beginning of Iob to Esay Propheticall the three great Prophets
therefore as the Logicke in the distribution so the Arithmetick in the number proues Gods vncontroulable wisedome in the removall of the Sabboth from the last member to the first Divines call or rather miscall the Sabboth the eight day for eight is no part of seven onely in succession of time the next day after the seventh is the eight but this is not considerable in the precept which commands one of seven and not one of eight Thirdly the end of this separation is holinesse and rest that a part of our time should solemnly be imployed for the sanctification of the whole is as reasonable as the authour who doth all things in waight and measure Againe by holinesse wee are to enter into our perpetuall rest and therefore it is requisite that a part of time should be a Sabboth here because wee looke for an everlasting Sabboth hereafter and that all our time shall be turned into an holy rest from sinne and sorrow Heb. 4.11 As God the Father rested after his workes of creation and commanded the creature to imitate him therein so God the Sonne after his workes of Redemption finished in his humiliation rested in heaven And Dauid tells vs Psal 118.24 that even Christ being refused in his humiliation and made the head stone of the corner in his exaltation brought to passe a marvellous worke in our eyes and thereupon concludes This is the day which the Lord hath made wee will retoyce and be glad in it This day of Christs resurrection excells all other and so is iustly our Sabboth and kept by vs as a pledge of our resurrection and entrance into glory Fourthly the lawgiuer is fayd to speake all these words Exod. 20.1 Even these ten words Deut. 4.13 and therefore let them looke to it that dare make them nine Good Surgeans and Physitians loue their patients when they are cruell to their diseases I cannot but count it a damnable errour to detract one word from ten They were all giuen equally in fire and in fire shall equally be required They were all written in tables of stone because they were first written in the tables of our hearts which as then lost all like letters written in water and are now as hard to receiue againe as the very stones the ceremoniall Law was better remembred then the morall and of all the moralls this hath the memento men naturally being most opposite vnto it Oft times that which wee know not through our sloth the same by teares is made knowne vnto vs. And an afflicted mind certainly findeth out a fault committed and the guilt which she remembreth not in securitie shee clearely perceiueth being troubled He that findes and feeles his owne dulnesse on this day will judge the breach greater then of a ceremony Lastly holinesse is the substance of the precept and that is as morall in the solemne worship of God as the hauing of a God or worshipping of him with reverence But if pietie could not prevaile me thinkes policie should men needing no teachers to be negligent in their duties To conclude the point this first day of the weeke is according to creation for measure and manner And that is from evening to evening or from darkenesse to darkenesse Gen. 1.5 Q. What is here forbidden A. The imployment of the day to any other vse to the hinderance of any holy exercise Pietie is no Ceremony and in that we are as strictly bound to the observation of it as ever were the Iewes wherein wee doe not Iudaize but moralize in true holinesse Isa 58.13 Q. What is the law concerning the loue of our neighbours A. That wee doe to them as wee would they should doe to vs. Mark. 12.31 Math. 7.12 The loue of man begins at our selues and as we in loue are ready to doe all good to our selues and prevent all hurt so must wee from the same fountaine be in readinesse to helpe our neighbour how ill doth any man deserue to haue an Occan of mercy powred on him that will not let one drop of it fall vpon his brother c Q. Where is this commanded A. As the former in the first table so this in the second and our loue of man is the declaration of our loue of God 1 Ioh. 4.20 He that loueth not his brother whom he hath seene how can he loue God whom he never saw The Devill when he cannot bring a man who hath knowne God to confront and despise him directly he entreth him with this politicke traine first makes him bold to trample downe his image and then at length brings him to despise God Q. How doth the second table concerne our neighbour A. It consists either in the observation of due order or preservation of him and his Honour is the first fruit of loue and then preservation of the life and good things of him whom wee honour If wee must loue our neighbours as our selues then must wee keepe the same order with them that wee would haue kept with our selues It is bred in the nature of man either to wish there were no authoritie or none aboue himselfe Q. What is the law concerning due respect A. The fift or the first Commandement of the second Table Exod. 20.12 Hononr thy father and mother c. Where wee are commanded all due respect to our superiours inferiours equalls in what condition soever and forbidden all neglect of dutie in this kinde Lev. 19.3 Colos 3.20 Luk. 2.51 Ephes 6.5 1 Pet. 2.18 1 Tim. 6.1 Rom. 15.1 Q. What is the law of preservation A. It is eyther in the preservation of life or the good things thereof If wee giue to all due honour wee will haue respect to life aboue all other things neither will we be negligent of those things wherewith God himselfe hath honoured the liues of men Q. What is the law concerning life A. The sixt Commandement Exod. 20.13 Thou shalt not kill Where is commanded whatsoeuer may conduce to the preservation of life and forbidden whatsoever may preiudice the same vnlawfully Deut. 24.14 Ephes 4.32 1 Ioh. 3.5 And here appeares the vertue of fortitude Q. What are the good things of life A. They eyther concerne the body or the goods and good name of man or the whole man for the last Commandement teacheth vs to doe our duty in all most freely without either stop or stay here must be no if or and. If concupiscence make any resistence wee faile in the worke of our loue Q. What is the law concerning chastitie A. The seventh Commandement or the third of the second Table Exod. 20.14 Thou shick not commit adultery Where chastie in thought word and deed is commanded and all kind of vncleanenesse whatsoeuer forbidden Pro. 6.13 Ier. 5.8 Math. 7.27 1 Cor. 6.9 Gal. 5.19 2 Pet. 2.14 and here appearrs the vertue of Temperance Q. What is the law of riches A. The eight Commandement 20.15 Thou shalt not steale where all vprightnesse in dealing is commanded and all corrupt and false