hath in his humanitie so assumed all the essentiall properties of mans nature that he is become in all things like vnto vs. Heb. 2.17 sinne onely excepted for hee hath so personally vnited vnto himselfe our nature that wee can not say properly of his passion that onely the bare humanitie suffered which yet is onely passible but this wee are to say that the person which is very God hath suffred in our nature Fiftly and lastly I must not beleeue that the Lord Christ assumed our nature as hee did sometimes vnder the Law beefore his incarnation take to him the forme of man and Angell for a time but retaines still and for euer Christ God man for euer the very body and soule of man howbeit now glorified for the Apostle saith our Mediator not onely was but also is the man Christ Iesus 1. Tim. 2.5 liuing for euer to make intercession for vs. Heb. 7.25 Rom. 8.34 Consolations following this Faith concerning Christs pure Conception Incarnation and this inspeakeable vnion of natures in this one sacred person are these 1 Christ a comfortable and fit Mediator First I vnderstand and conceiue hee is a most fit Aduocate to his Father being very God and a most comfortable Mediator for me beeing very man well acquainted with all my greuances and one I may boldly draw neere vnto Heb. 2.16.17.18 and 4.16 Secondly I conceiue also that hee hath beene so acquainted in our flesh with our temptations that he hath a speciall experience of our infirmities in his owne sacred person 2 Christ had experience of our infirmities not that the Sonne of God had need of our affections and temptations to make him mercifull vnto vs but for that we can best perswade our selues of his mercy when we learne that hee hath beene acquainted with our passions Quest 29. Tell me now breefly what meane you by the properties of the humane and diuine nature and by the communication or coniunction of properties Ans When I say and beleeue that Christ did assume all the essentiall properties of mans nature I meane hee tooke not onely the soule and body of man but also euery qualitie and adiunct thereunto appertaining excepting sinne for he had the vnderstanding the reason the will and all the affections of man without sinne being made like his brethren in all things Heb. 2.17 Secondly againe when I beleeue and say Christ doth retaine still all the properties of his diuine nature that Christ did retaine in this personall vnion of both natures all the properties of his diuine nature I meane these and the like that hee was this very person now God and man Eternall Almightie Incomprehensible Immutable most Perfect for these and the like bee the properties of the diuine nature Thirdly Communication of properties the communication of these properties as Diuines speake for the better vnderstanding of some Scriptures vttered concerning this sacred person it this when wee ascribe that which is proper vnto one nature vnto the other because of the aforesaid personall vnion of both natures as when the Apostle saith Act. 20.28 God hath purchased the Church with his owne bloud This maner of speaking is with respect to this vnion and herein that which is proper to the humane nature is ascribed vnto the diuine for that this sacred person which did this great worke with his owne bloud is very God But here wee bee also to obserue that there is no communication of the essentiall properties of these natures but in concreat only as Logicians speake not in the abstract as we may say truely and according to the doctrine of Godlinesse that God dyed for vs but wee may not say therefore the Deitie dyed for vs. Quest 30. Tell mee yet more succinctly what diuine reasons haue you to shew the necessitie of this that our Mediator must bee very God and very man and that these two natures must thus admirably bee vnited together and his conception so pure Ans First breefly for the first hee must bee very God 1. Christ our mediator must be very God First because hee had receiued a charge from his Father which did require an infinite power to wit by his merits and vertue to saue the elect for it was needfull that his price should ouer-prise our sinnes Secondly if hee had not beene very God hee could not haue ouercome death Rom. 1.3.4 Thirdly for that it behooued him also to ouercome and kill sinne and death in vs euen in our consciences Ioh. 5. 24.25 and to quicken vs. Rom. 8.11 by giuing vs the spirit of faith to apprehend all his merits and to apply the same vnto our selues Now who can giue the holy Ghost but God himselfe Luke 11.13 Lastly hee was to loosen and to destroy all the accursed works of * 1. Ioh. 3.7.8 Mat. 12.2 Christ our blessed mediator must be very man Sathan in vs. Secondly and for the second point hee must be very man First that God might declare his vnchangeable iustice and hatred of sinne and his inspeakable loue and mercie to the elect the first hee sheweth in punishing sin in his owne Sonne the second hee declareth in that hee punisheth not our sinnes in our selues but in an other Secondly that we might conceiue rightly of the brotherly affection of our Mediator towards vs and how that hee which sanctifieth and they which are sanctified are all one Thirdly for that God had confirmed it with an oth that the Messias should come of the loines of Dauid Psal 133. and 89. and of the seed of the woman according to the Gospell preached in the beginning in paradise Gen 3.15 Thirdly for the third poynt this I beleeue and auouch breefly that saluation could not haue beene obtained for man vnlesse the nature of God and man were vnited together in one person First because otherwise this work had not beene performed by the bloud of the Sonne of God and so it had beene insufficient for vs. Secondly beecause the humanitie of Christ could neuer haue borne that punishment for sinne Thirdly Saluation thus obtained could neuer haue beene maintained but that these natures bee thus knit together for that Christ is and must bee the pledge of our reconciliation for euer Psal 110.1 Mat. 22.44 Fourthly by this meanes we haue as it were kinred with God in Iesus Christ who is become our Immanuel God with vs or God manifest in our flesh Mat. 1.1 Tim. 3.16 Fourthly for the fourth and last branch of the question I say and beeleeue that it was necessary that our Lord and Sauiour should bee pure without the staine of sinne in his conception and that the holy Ghost in this great work did so prouide First for that the most glorious and diuine nature of God could neuer else bee vnited vnto the humane Secondly for that a sinner could neuer haue beene accepted to make this attonement or to offer vp any sacrifice for sinne Thirdly for that hee could not haue
concerning it in the Old and in the New Testament Mat. 18.16 If thy brother * Sinne against thee offend thee goe and tell him his sinne betweene thee and him alone if he heare thee thou hast won thy brother Here wee bee to note two things first a rule that a brother must reproue a brother for priuate sinnes priuately and our brothers offence must be knowne and manifest vnto vs that we may giue him no causelesse or vniust reproofe for that is dangerous next a reason is added to performe this dutâ—e if he heare thee thou hast wonne thy brother that is if he reforme what is amisse by priuate admonition then art thou the Lords instrument to keepe him from perdicion and thou dost saue his soule from death Iames. 5.20 Secondly of this dutie speakes Saint Iude ver 20.21.22.23 But yee beloued edifie your selues in your most holy faith praying in the holy Ghost and keepe your selues in the loue of God loking for the mercie of our Lord Iesus Christ vnto eternall life and haue compassion of some in putting difference and others saue with feare pulling them out of the fire and hate the garment spotted with the flesh This Scripture teacheth vs first to performe this dutie to brethren not to strangers secondly that when we reproue we labour also to instruct and to edifie such brethren in the faith of Christ thirdly that we adde feruent prayer to our priuate admonition Fourthly that wee watch carefully one of vs ouer an other Fiftly that wee labour for the spirit of iudgement to discerne betweene such as sinne of infirmitie and them which sinne of pride and malice Sixtly that we reproue the weake with all compassion and lenitie Seauenthly that we deale more roughly and seuerely with the proud Eightly that such as will admonish must bee vnspotted and blamelesse Thirdly of this dutie speakes Saint Paul to the Galathians 6. Chap ver 1. Brethren if a man be fallen by occasion into any fault ye which are spirituall restore such a one with the spirit of meeknesse considering thy self least thou also be tempted Here againe we be taught first that this dutie is to be practised onely among brethren Secondly there is no exception of brethren of any degree or condicioÌ„ whatsoeuer but if he offend hee must beare a priuate admonition Thirdly that we must discerne what kinde of sinne and in what maner our brother is fallen whether hee bee preoccupied by men or Angels and so fallen by occasion into any fault or resting and lying in a sinne not beefore manifested Fourthly that a Christian reproofe must bee performed with the spirit of meekenesse Fiftly that a Godly wise admonition is by good art and skill to cure and to restore a member fallen and loosed out of ioynt into his right place againe Sixtly the argument annexed to performe this cure with the spirit of lenitie and loue is this consider well thy selfe it may bee thou maist also be tempted and fall in the like manner Fourthly againe of the same dutie writes the same Apostle to the Hebrues the 3. Chap. ver 12. Take heed brethren least there bee in any of you an euill hart and vnbeeleeuing to fall away from the liuing God but exhort one another daily while it is called to day least any of you bee hardened through the deceitfulnesse of sinne Here note againe first euery brother offending must be admonished Secondly any brother may fall without Gods speciall grace and the watchfulnesse of the godly brethren into most dangerous sinnes and so by degrees into apostacie Thirdly admonition must bee continued throughout the whole course of our life Fiftly againe to the Thessalonians 2. Epistle 3.14.15 ver hee writes on this manner If any man obey not our saying note him with a letter and keepe no company with him that hee may bee ashamed yet count him not as an enemie but admonish him as a brother This Scripture is principally to bee vnderstood of the publike censures of the Church yet it commendeth vnto vs greatly as well priuate as publike admonition and teacheth vs that we may not conuerse with brethren when they fall away from the holy canons of apostolicall doctrine either to bee vicious in life or hereticall or schismaticall in iudgement Sixtly to all these places of the new Testament wee may adde this one place of the old Psal 141.5 Let the righteous smite me for that is a benefite and let him reproue me and it shall be a precious oyle that shall not break mine head for within a while I shall euen pray in their miseries or rather as Tremelius quò amplius fecerit eò amplius erit oratio mea in malis eorum id est quaecunque mala ab eis feram eò magis grato animo pro eis precabor Where note first the godly christian must delight in admonition and remember that the wounds of a louer are faithfull and the kisses of an enemie vnpleasant Secondly hee that will recouer another by admonition he must be a righteous man himselfe and of good report in the Church of God Thirdly an admonition is as a sharpe corrosiue to our corruption smiting lancing and piercing deepely but by degrees it will appeare a most soueraigne balme to cure euen very rotten and festered vlcers in vs. Fourthly the Godly being admonished seeke vnto God by heartie and vnfained prayers and thanksgiuing for themselues and their brethren which haue done this cure vpon them Quest 97. Now describe this dutie of christian admonition according to the Scriptures Ans Christian admonition is a holy action performed by a brother proceeding from faith loue tending to awake and cure any brother offending carefully respecting the rules of pietie and the qualitie of the offence First wee say that an admonition is either priuate or publike Secondly for persons admonishing and reprouing Persons admonishing it is cleere this dutie appertaines to all degrees and states of men superiours inferiours equals carefully respecting the rules of faith and godlinesse as after shall bee shewed Thirdly the person admonished Persons admonished wee see by the consent of all the Scriptures hee must euer bee our brother professing with vs the Gospell of Christ no stranger wee haue nothing to doe to iugde or censure or to admonish them which are without 1. Cor. 5.12 Fourthly wee must account euery one a brother Who a brother which makes in the visible Church the same profession with vs being accepted into the same couenant with vs sealing it with the Sacrament of Baptisme according to Christs holy institution making profession with vs to renounce the Diuell the world and the flesh and promising to liue in faith and obedience of the Gospell of Iesus Christ The first distinction of brethren Fiftly euery brother is eyther true or false Sixtly true brethren are such and so to bee accounted as professe the faith of Christ and in all singlenes and vprightnesse of heart walke before men euer
as when we haue sworne to doe any thing the doing whereof is a manifest sin and breach of Gods law that oath may not bee kept as Herods oath for the death of Iohn Baptist Mar. 6. and the Iewes to kill Paul Act. 23.14 Dauid knew that he had sinned in swearing rashly Nabals death 1. Sam. 25.21 and was changed and did blesse God afterwards for the changing of his minde Thirdly if the matter or cause of our oath be lawfull albeit hard and to our losse yet our oath must euer bee performed Psal 15.4 Quest 101. Tell mee breefely what other good things be principally required at our hands in this Law Ans These duties following doe most concerne Gods name and glory for without them God can not possibly be glorified The first is priuate instruction of our families The third branch of the obedience of the third law instruction of our famalies this God requireth at our hands Deut. 6.6 for that without this there is no hope that Gods great name may be hallowed in our houses of this hee speaketh in these words Deu. 6.6 The words which I commaund thee this day shall bee in thine heart and thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tarriest in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp Secondly to take all occasion gladly when it is offered 4. To praise Gods excellencie and to seeke occasion in time and place conuenient to commend Gods greatnesse excellencie wisedome power goodnesse iustice and mercie manifested vnto vs in his word and in his works Psal 8.1 Bradford his meditations 1. Gods works 2. Gods words O Lord our God how excellent is thy name in all the world which hast set thy glory aboue the Heauens and O Lord how excellent are thy works in wisdome hast thou made them all Psal 12.6 The words of the Lord are pure words as the siluer tryed in a furnace of earth fined seauen fold Psal 119. O Lord thy word endureth for euer in heauen Psal 19.8.9 it conuerteth the soule it reioyceth the heart And this dutie wee must desire to remember in the vse of his creatures euer desiring they may be sanctified vnto vs by the word and praier first the word must teach vs what when and how to vse the creatures 1. Tim. 4.4 Secondly by prayer wee desire Gods presence and the grace of his spirit for the sanctification of them to vs. 1. Cor. 10.3 Thirdly the name of god is magnified by a free profession of his truth which is a true declaration of that holy certain knowledge wee haue receiued of him and his will by his word as need shall require beeing ready to approue it with losse of goods and life as may best serue to Gods glory and the confirmation and saluation of our brethren Rom. 10.10 With the heart man beleeueth vnto righteousnesse and with the mouth man confesseth to Saluation Mat. 10. Whosoeuer confesseth me before men I will confesse him before my father which is in heauen 1. Pet. 3.13.14.15 Who is it that will harme you if you follow that which is good notwithstanding blessed are ye if ye suffer for righteousnesse sake yea feare not their feare neither be ye troubled but sanctifie the Lord God in your harts and be ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you Heb. 10.32.33.34 Now call to remembrance the dayes that are past in the which after ye had received light ye endured a great fight in afflictions partly while yee were made a gazing stock both by reproches and afflictions and partly while ye became companions of them which were so tossed too and fro for both ye sorrowed with me for my bonds suffered with ioy the spoyling of your good knowing how that ye haue in heauen a better more enduring substance Reu. 6.9 And when he had opened the first seale I saw vnder the Altar the soules of them that were killed for the word of God and for the testimonie which they maintained c. Cha. 14.12 Here is the patience of the Saints here are they that keepe the commandements of God and the faith of Iesus And for a motiue the Lord bindeth himselfe to aduance them to the chaire of honour that will honour him and vomits them as a loathsome burthen that be luke warme professors of his truth 1. Sam. 2.32 Reue. 3. The sixt branch of the obedience of the third Law Fourthly and lastly true zeale is a speciall grace whereby the great name of God is magnified in and by the saints This is often both commaunded and commended in the holy Scriptures first Christians must bee zealous in the profession of Godlinesse and repentance Reue. 3.19.2 Cor. 7.1 and of good works Tit. 2.14 and in euery good thing Gal. 4.18 Secondly examples Moyses Exod. 32.19.20.26 Phinehas Num. 25.7 Psal 106.30 Elias 1. King 18.21 Dauid Psal 69.9 and 119.139 Epaphras Col. 4.13 Definition We may describe godly zeale to be a griefe of heart conceiued for the contempt of God and his word mixt with a holy endeauour to redresse any such euill so much as in vs lyeth and to performe any good work to the aduancement of Gods Glory and the Saluation of his children Notes of true Zeale First true zeale beginneth in our selues and casteth the first stone at our selues and plucketh the beame out of our owne eyes that we may the better draw the mote out of our brothers eye and taketh his proceeding to others Gen. 14.23 Iob. 1. Thus Abraham with all the Patriarks and Prophets bee euer more zealous against themselues then others Secondly true zeale is ielous euen of those secret euils in our selues which are not onely not espied of others but are vnknowen also to ourselues though our conscience doth not presse vs yet herein are we not iustified saith Saint Paul Thirdly true zeale is constant not hot by fits cold in affliction and hot so long as the world fauoureth it keepeth a continuall tenour Saul and Pharao haue good motions by fits but Christians must bee constant in their zeale and loue Fourthly true zeale will cause vs to reioyce in the publike prosperitie of the Church when priuate crosses make vs sad Paul imprisoned was not so greeued at his owne bands as hee reioyced at the libertie of the Church and Gospell The tryall and examination of the Conscience First examine thy selfe as in the presence of God the searcher of all hearts whether thou hast all thy life so ordered thy minde thine heart and thy tongue that thou hast neither thought nor spoken any thing of god nor of his word and works but most reuerently euer desiring to aduance the excellencie of his name imprinted in them Whether thou hast not committed the sinnes forbidden in this Law Swearing The terrible oathes as Atheists on this
by the 23. Psalme on this manner When the great shepeheard of our soules our Lord and Sauiour Iesus Christ shall haue fed vs well in the greene pastures of his word when we haue druncke well of his sweete waters the graces of his spirit when by his word and spirit hee hath couerted our soules when hee hath well trayned and schooled vs in the pathes of holinesse and true righteousnesse then beegin wee to make this comfortable conclusion of faith in our hearts The Lord Iesus Christ is my true Sauiour and shepeheard of my soule 3. Conclusions of faith against 3. kindes of feares commō to all the faithfull 1. Feare of wants 2. Feare of death 3. Feare and doubt of election and perseuerance Psal 15.1 And out of this argument wee conclude three other conclusions of Faith first I am well assured I shall neuer want any thing that is good for my body and soule Secondly I shall not feare that is bee oppressed with feare in the valley of the shadow of death euen when death it selfe approcheth Thirdly against all doubts of election and grace of perseuerance Doubtlesse kindnesse and mercie shall follow me for euer that is I shall liue in Gods fauour and Church on earth for a time and in heauen for euer Thus by degrees wee grow vnto that comfortable assurance of Faith and to that sweet * Rom. 5.1.2 reioycing in hope of the glory of God And yet when a man is come to this ripenesse and perfection of faith this man otherwhiles may bee so weake in the apprehension of Gods mercie and in the assurance of the pardon of sinnes specially if either hee hath liued in grose sinnes before his conuersion or hath fallen to anie one after grace receiued that albeit grace and peace bee offred most comfortably both by the outward ministrie of the word and the inward working of the spirit vnto the conscience yet the assurance of grace and the spirit of adoption seales not the pardon till a man bee well humbled and hath renued his repentance albeit the Lord long before hath past the graunt of the pardon of those sinnes vnto him Dauids example cleeres this vnto vs The Lord pardons his grieuous sinnes of Adultrie and Murther this is published by the Prophet and put as it were into his hand and heart yet hee is not comforted in the assurance of the pardon nor receiues the blessed seale of adoption before he had long exercised and humbled his heart in repentance Confer 2. Sam. 12.13 with the 51. Psalme Quest 11. What are those things which a Christian must of necessitie beleeue and in beleeuing professe and confesse in the visible Church of God before his people and before his enemies men and Angels Ans To beleeue with the heart brings a man to the assurance of righteousnesse Rom. 10.10 and to professe with the mouth is the way to saluation Wee are to beleeue all and euerie word of God specially the promises of the Gospell which are vnto vs as the legacies of the last will of Iesus Christ and when we shall haue knowne and beleeued them wee must for our further confirmation and that wee may be discerned from all Atheists and vnbeleeuers learne to make true confession of the faith we hold in that forme we haue most excellently set downe in the Creede commonly called the Apostolicall Symbole or the Apostles Creed Quest 12. Tell me how many Creeds be there and which is the best and what they containe Ans There haue beene many formes set downe since the Apostles time and yet all of one and the same in substance And they may well bee referred to three kindes First generall Creedes receiued with the authoritie and the generall consent of the Catholick Church as the Apostolicall and * Nicene Creede Secondly particular Ruff. 1. ch 5. Creedes either nationall or of particular Churches as of the Church of England France Scotland Thirdly proper Creeds as that of Athanasius and that of Constantine to the king of Persia or of any one man and these we may call the confessions of priuate men The Apostolicall Creed is most worthy most ancient most Catholike and of greatest authoritie commonly called the Symbole of the Apostles Symbolum Apostolorum a Simbole because it is a speciall note to discerne Christians from vnbeleeuers Apostolicall because it was gathered out of the writings of the Apostles and is most consonant with all the holy Scriptures and all other Creedes are but an exposition and enlargement for the better cleering of this This Creed was deliuered in this forme because the conuerts in elder ages which came to professe Christ in their Baptisme were to make answere before the congregation to this question How dost thou beleeue or what beleeuest thou The answere hee made was according to the forme of the Creed I beleeue in God c. This Creede sets beefore in a short view to helpe our memories all whatsoeuer wee are principally to hold and beeleeue concerning saluation And these points here set downe be so necessarie and so linked together that if ye denie any one yee deny all if yee renounce any one yee can not bee saued Againe they are commonly diuided into twelue Articles or branches which for our better edification may be set downe in this forme as followeth 1 I beleeue in God the Father almightie maker of heauen and earth 2 I beleeue in Iesus Christ his onelie Sonne our Lord. 3 I beleeue that Iesus Christ was conceiued by the holie Ghost borne of the Virgin Mary 4 I beleeue that Iesus Christ suffered vnder Pontius Pilat was crucified dead and buried descended into hell 5 I beleeue that Iesus Christ rose againe the third day from the dead 6 I beleeue that Iesus Christ ascended into heauen and sitteth on the right hand of God the Father almightie 7 I beleeue that Iesus Christ shall come from thence to iudge the quick and the dead 8 I beleeue in the holie Ghost 9 I beleeue the holie Catholike Church the communion of Saints 10 I beleeue the forgiuenesse of sinnes 11 I beleeue the resurrection of the flesh 12 I beleeue the life euerlasting Amen Quest 13 What are the speciall parts of this Creed Ans This Confession of the Faith hath two principall parts First the confession of our Faith concerning God first the Father Act. 1. secondly the Sonne 2.3.4.5.6.7 thirdly the holy Ghost Act. 8. Secondly the confession of our faith concerning the Church that first it is Catholike Act. 9. Secondly it hath the communion of Saints Act. 9. Thirdly it hath remission of sinnes Act. 10. Fourthly that it shall haue a holy resurrection Act. 11. Fifty that it shall haue euerlasting life and glory Act. 12. Quest 14. First what beeleeue and professe you in this Creed and according to this Creed concerning God Ans I professe and say in this Creede that I beleeue in God the Father I beleeue in God the Sonne and I beleeue
in God the holy Ghost Neither doe I say thus for that I beleeue that there are three Gods but for that there are three distinct persons in a 1. Cor. 8.6 Deut. 4.32.39 one most diuine essence euer to bee acknowledged euer to bee distinguished b Mat. 28. by their essentiall and incommunicable properties the one from the other And whereas I am to say thus I beleeue I am giuen to vnderstand that whereas there are among men in Arte two onely kindes of demonstration one by sense and the other by discourse of reason here the beleeuer hath a third kinde by * Heb. 11.1.2 faith farre more excellent then both for faith onely and no reason of man shall euer giue vs any demonstration of the misterie of the Trinitie or of any Article of the faith For Faith lookes into the glasse of Gods holie truth and finding that God hath so reuealed and manifested himselfe vnto vs I am to beleeue and rest vpon his holy truth Whatsoeuer wee doubt of wee bee to search whether there be not any word of the Lord concerning the matter which being found wee giue our mindes to rest knowing assuredly that the least title of the truth is more * Ier. 31.36.37 Mat. 5.18 firme then the whole frame of heauen and earth and there shall not fall any thing of the word of the Lord to the ground Quest 15. What meane you by these words I beleeue in God and what promises respects Faith in these words Ans First I say thus much in effect that according to the measure of knowledge and grace recieued I professe that I rest my soule vpon euery truth and promise which God hath giuen vs in his word concerning him or my selfe and my saluation Secondly I know professe and am perswaded that the true God three in persons one in substance is my God Thirdly I professe that my whole affiance and trust is in this God alone and that I haue wholy giuen vp my selfe vnto him to bee taught by his word to bee redeemed by his Sonne and to bee sanctified and grouerned by his holie spirit Here it is cleere first that ignorant people cannot make any true profession of Faith albeit they repeate the Creed ten thousand times for the beleeuer must haue knowledge Rom. 10.14 this the Apostle testifieth saying how can they beleeue in him of whom they haue not heard how can they heare without a Preacher Secondly if this bee true that to beleeue in God requires a holy affiance in God I must looke well to it that I commit my soule and body and all things I haue vnto Gods prouidence and custodie this wee bee commanded by word and example by word Psal 37.3.4 Trust in God do good and commit thy way vnto the Lord and trust in him Againe 1. Pet. 4.19 Let them that suffer according to the will of God commit their soules to him in well doing as vnto a faithfull creator As a friend trusteth his deare friend with his best things so must wee commit our very soules vnto Gods custodie By example the Apostle saith I am not ashamed of my suffrings for I know whom I haue beleeued and am perswaded that he is able to keepe that which I haue committed vnto him against that day Let nothing carry thee to the creature from the creator vnder the crosse God doth greatly respect such as trust in him 1. Chro. 34.27 And contrarily reiecteth such as distrust Psal 78.21.22 and though all the world perish stand fast vnder his wings Psal 91.1 Thirdly if to beleeue in God bee to rest vpon his word and promises then must I looke well how much I doe reioyce and trust and haue respect to his word so much is my faith and beleefe in God Here remember Psa 56.34 where Dauid knits these things together When I was afraide I trusted in thee I will reioyce in God beecause of his word I trust in God and will not feare what flesh can doe vnto mee Speciall promises here to bee respected are these and such like I will be God vnto thee and thy seede after thee Gen. 17.7 The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and truth reseruing mercie for thousands forgiuing iniquitie transgression and sinne Exod. 34.6.7 This God in whom I beleeue is a spirit eternall infinite most wise immutable most wise and most iust one in essence three in persons This God fils heauen and earth first by his essence For in him we liue and moue and haue our being Act. 17.28 Secondly by his power of him through him and for him are all things Rom. 11.36 Thirdly by his presence and prouidence for hee ruleth and disposeth of all creatures causes and effects in heauen and earth and bringeth them all to that end which in his owne most holy wisedome he hath appointed Quest 16. Now proceed to the three titles here set downe in the first article Ans First I take it in this Article I may well expresse my meaning and Faith on this manner First I beeleeue in that God who is the Father of Iesus Christ by nature and my Father in Christ by adoption Secondly I beleeue that God the Father of Christ and my Father in him is Almightie the soueraigne Lord of Lords which hath all power and authoritie in his owne hands Thirdly I beleeue that God the Father of Christ and my Father in him is the maker of heauen and earth and so consequently the preseruer and vpholder of all things First 1. Father of Iesus Christ first difference betwene the true God and false Gods for this title the Father doe not adde this word to the former without a distinction for the father is not God onely but God is the Father Son and holy Ghost If any man would conceiue in minde rightly of the diuine nature of God hee must conceiue of God or of his diuine essence absolutely if hee would conceiue and meditate of any of the persons hee must thinke and consider of the same relatiuely with personall proprieties Here some haue doubted because the Father is set in the first place whether the Sonne and the holy Ghost haue their beginning of the Father The answere is the Sonne and the holy Ghost haue not a beginning of their nature or of their diuine essence of the Father but of their person onely the person of the Sonne is from the Father by an euerlasting gouernement and of the holy Ghost is from both by an euerlasting proceeding but the diuine essence of these three persons is vncreate vnbegotten and proceeding from none And wee must remember to hold fast this mistery of the Trinitie first that wee may discerne this true God from all false Gods Secondly that wee may conceiue in our mindes rightly of God We can haue no faith in the thing which is vtterly vnknowen euen as hee hath manifested himselfe in his word Thirdly and it is
not sufficient to Saluation to beeleeue in God confusedly but we must beleeue that God the Father is our Father God the Sonne is our redeemer and that the holy Ghost is our comforter and sanctifier And we must not worship the Father without the Sonne and the holy Ghost nor the Sonne without the Father and the holy Ghost nor the holy Ghost without the Father and the Son for then wee worshippe an Idoll of our owne braines inuention The first person in Trinitie is called a Father in respect of nature and of grace first by nature in respect of his onely begotten Sonne Iesus Christ next by nature for that all things that are Rom. 11. haue their being and mouing in him and for him Next hee is a Father in respect of grace beecause hee doth adopt and accept all the Elect for his children in Iesus Christ first God the Father begets the Sonne before all eternitie Sonne and the Father equall in time but in naturall generation the Father is before the Sonne Secondly God the Father committeth to the Sonne his whole affaires so doth not nor can the earthly Father but hee should come to nothing Thirdly hee begets the Sonne in himselfe and not without Comforts which follow this Faith First the Diuell is no more our Father Iohn 8.44 but wee haue a prerogatiue by our Faith in Christ to bee Gods children Iohn 1.12 Secondly a moderate care will serue for the things of this life for if I bee a child in Gods familie the heauenly father will not faile mee for I know that in a familie the Father prouideth for all Mat. 6.26 Heb. 13.6.7 And Christ saith Your heauenly Father knoweth all your wants Thirdly if God bee our Father hee will tenderly respect vs in all our infirmities tentations and grieuances in this life Psal 103.13 Fourthly if God bee our Father his loue is immutable albeit wee bee changed euery day yet hee is euer the same Iames. 1.17 Fiftly if God bee our Father wee may freely come to his presence continually and acquaint him with all our greefes Luke 11.13 and if wee call instantly for the best things hee hath in store yea euen for his holy spirit he will graunt our request Secondly for the title Almightie Almightie 2. Difference betweene the true God and the false here I professe that I am perswaded and assured that the true God which I serue and vpon whom I wholy depend is not like the weake false gods which perish but as hee is willing in Christ Iesus so is he all sufficient to performe all his promises vnto mee and to deliuer mee and to keepe mee from all dangers both of body and soule temporall and eternall Comforts which follow this Faith Frst albeit thou hast beene a grieuous sinner and of long continuance in sinne yea in most grose and vile sinnes yet this great God is most able and all sufficient to loosen by Iesus Christ all the works and power of Sathan if thou wilt renounce thine vnbeleefe and seeke God in Christ by his word in Faith vnfained and in repentance sorrowing seriously and renouncing all dead works Rom. 11.23 Heb. 6.2.3 Secondly this is a singular consolation in all the troubles of this life that I am thus perswaded in mine hart that God is my louing Father 1. Ioh. 5.4 Psal 23.4 and an Almightie Father most sufficient as hee is willing for good in all respects Iohn 10.29 The third title Maker of heauen and earth And here I say this much in effect 3. Difference betweene the true God and false As. Esay 45.6.7 that I know by the light of Gods word and am perswaded in mine heart by the work of Gods spirit by whose grace I professe and confesse that the true God which I serue is hee which created heauen and earth in the beeginning which preserueth and vpholdeth heauen and earth and all things therein to this day and shall doe it to the worlds end disposing also of all things euen the least accident which the heart of man can thinke vpon in any of his creatures according to his owne most holy will and wisdome For I doe not now imagine as some heathens haue done that God stirs and moues the world by an vniuersall motion but also cherisheth careth for and susteineth euery thing by a singular prouidence And this is that I professe in these words Here it may be doubted first that it is said the father hath made all things seeing it is certaine the Sonne and the holie Ghost did ioyne in this worke Ans First these words of the Creed stand distinctly thus I beleeue in that true God which is Father Sonne and holy Ghost secondly which is Almightie thirdly which is Creator of heauen and earth Secondly it may be doubted if he hath created all things then surely hee hath decreed all things if hee hath decreede of all things how then comes in sinne into the world Ans God doth not simply will or decree sinne but in part and with respects First not as it is sinne but so farre forth as sinne is either a punishment chasticement tryall action or hath being in nature Secondly God can so vse euill instruments that the work done by them being a sinne shall neuerthelesse in him bee a good worke because hee knowes how to vse euill instruments well as Iudas Pilate Cayphas and the rest in crucifying of Christ Act. 2.23 Thirdly if the blessed Trinitie made heauen and earth in the beginning of nothing onely by a * Psa 148.3 Gen. 1.3 word speaking it may bee demanded what this word was Ans The word of God in Scripture is taken three waies first for the substantiall word which was before the creation and this is Christ Iohn 1.1 Secondly for the sounding or written word of God in the Scriptures Thirdly Heb. 1.3 for the powerfull word of God which is nothing else but the pleasure will and appointment of God Comfortable meditations vpon this point of the Creation of the world First the doctrine of the Creation and meditation in Gods works is commended often as Psal 111. Psal 147.148 The works of God ought to bee sought out of all them which feare him And the skilfull workman thinks himselfe much disgraced to haue men passe by and not to respect his work So is it with the Lord when his people passe by this meditation this serueth much for instruction and consolation for in the works of God wee may see Gods power wisedome loue mercie prouidence And how greatly God respecteth this appeareth in that he appointed this as a speciall seruice done vnto him in the sanctification of the Saboth Psal 92. Secondly when I say I rest vpon the Creator of heauen and earth it yeelds vnto mine heart a speciall comfort thus God will assuredly keepe me in all dangers for like as no man is so tender ouer any work as hee that made it for hee can not abide to see it any way
Paul the Corinths so in like manner the Hebrewes Heb. 5.11.12 it is very plaine they had beene well catechised and albeit they had suffered much for Christ Heb. 10.32.33 yet now they were become very dull haue need to bee well Catechised againe Sixtly so was Theophilus first instructed Luke 1.4 as appeareth in the originall Seauenthly the Church which followed immediately the Apostles continued the same methood and forme of doctrine for they had speciall men appointed to Catechize all Nouices and all Conuerts as that learned Origen was appointed in Alexandria by Demetrius Bishop there Againe it seemes they kept a true Register of their Catechized in their Churches For Eusebius lib. 6. cap. 7. 3. names three of them in one Chapter for speaking of their martyrdome hee saith 1. Heraclides that Heraclides was but once Catechized or entred in his Catechisme when he was martyred And Heron being well Catechised 2. Heron. he was but newly baptized when he was martyred 3. Rhais And Rhais was but in her Catechisme when shee was baptized in the fire And thus wee see how in elder ages the babes in Christ were carefully taught the first grounds of Religion and so being well grounded they were admitted by confirmation * Heb. 6.3.4.5 and laying on of hands to the Lords Supper and to communicate with the Church in other exercises of Religion Rom. 14.1 Tertul. de praescriptione Hereti ante sunt perfecti cathechumenoi quaÌ„ edocti The breach of this order Turtulian cryes out against it saying that with the Heriticks there was no care of this distinction They are men growne or perfect men with you saith he before they be any thing grouÌ„ded in the Catechisme I would this were no iust complaint against vs and our time The ages following kept the same course see August Tom. 4. de catechiz rudibus To. 6. serm ad catech Cyrils Catechisme Quest 11. But our people cannot abide to bee Catechised publikely nor know not how to Catechize their families priuately Ans The most part are enemies to their owne saluation they haue these and the like carnall obiections and excuses 1. Obiect They are ashamed so to be taught Answ They ought more to be ashamed of their ignorance 2. Ob. They haue no time to Catechise their families Ans God will not so be mocked first he hath commaunded his Sabboth for it and more also the euening morning and the noone time of the day Deut. 6.6 3. Ob. This strict order would scare away all seruants Ans Such seruants are better lost then found 4. Ob. They are too young as yet they will to morrow Ans If thou wilt not heare this day it may be thou shalt not the next day Heb. 3.15.16 Pro. 1.5 Ob. They are too old Ans The blinde doting sinner is still accursed albeit an hundred yeares old Esa 65.20 6. Ob. Our Fathers prospered without all this Preaching and Catechizing Ans The Pagans and vnbeleeuers best prosper in the world Psal 73.1.3.4 Iob. 21.8 And this was the old Idolaters complaint 7. Ob. Such as haue learned the Catechisme are as lewd as they were before Such as haue eyes can see better then the blinde Seruants are not accepted for their good meaning Ans The Seruant which knoweth his Masters will doth it not shall be beaten with many stripes 8. Ob. Wee meane as well as the best Ans Such as haue killed the Prophets thought they did God good seruice Iohn 16.2 wee must not goe by our owne good meaning Of the vvell formed Adam 2. Sunday or of man in his first excellencie in his creation when the beautifull Image of God shined in him Question 1. WHat is that most cheareth and comforteth thine heart both in life and death Answere That both in a 1. Cor. 6.19.20 soule and body whether I liue b Rom. 14.8 or dye I am not mine owne but I belong vnto my most faithfull Lord and Sauiour c 1 Cor. 3.23 Iesus Christ in whom I finde a full d Esa 53.2 1. Iohn 1.7 1. Pet. 1.23 redemption from all power of sinne Sathan e Gen. 3.15 Heb. 2.14 Col. 1.13 death and hell all which held me as captiue f Luke 1 71. before That the God of all grace and comfort hath of his owne free mercie called me by his Gospell out g 2. Th. 2.13.14 1. Pet. 2.9 of darkenesse into his meruailous light and sanctified h Eph. 1.13 Iude ver 1.2 me by his holy spirit to serue him and doth reserue me vnto Iesus Christ for euer that hath wrought this faith in mine heart Iohn 6.29 Quest 2. How many things must be knowne to attaine this assured consolation in life and death Ans Foure things First Adam constitutus what the excellencie was of the first Adam whom wee may for difference sake call the well formed Adam in communion with God and holy Angels Secondly how base and wretched man is by nature Adam destitutus The man without Christ AdaÌ„ restitutê° The man in Christ or of Adam after his fall whom we may call the deformed Adam or the man without Christ in communion with the Diuell and vncleane spirits Thirdly how blessed the man is which is restored to grace by faith in Christ and this man we may call the reformed Adam Fourthly how all the reformed Adams 1. Pet. 2.9 or all which haue put on Christ must striue to shew forth the vertues of him that hath called them out of darknesse into his maruailous light euer zealous in good * Adamus fidus gratus Tit. 2.11 works Quest 3. Now let me heare what arguments haue you to manifest the great excellency of the first Adam Ans The holy Ghost in the glorie of mans creation commends his excellencie by this which followeth Gen. 1.26 Psal 8. 92. Finis primus in intentione vlt. in actione First from the day and time of his creation he was created the sixt day after the creation of all creatures in heauen and earth as if the Lord had decreed to make him Lord of all the visible creatures in heauen and earth his most speciall instrument on the earth to set forth his glory Wherefore no doubt he was vnto God more deare then all the frame of heauen and earth Secondly from the prouident care of God for him before his creation for the Lord as a wise father purposing to aduance this Adam to the seat of the Empyre of all the world hee leaues nothing vnprouided beefore hand but settes all things in a most comely frame and order to serue him Est profatio patris ad filiuÌ„ Tertul. de resurrectione These words were not spoken to the creatures wanting reason nor to the Angels least they should be thought to be partakers of this glorie Thirdly from the great consultation of the holy Trinitie in his creation Let vs make man That creature which
greatest part of this world is in a spirituall bondage as it were captiues vnto Sathan and by him vnto death eternall as he is said to haue his throne among vnbeleeuers Reuel 2.12 Sixtly The old Dragon Reuel 12.9 because Sathan and all his wicked spirits haue many yeeres experience to seduce and to hurt Gods people Seauenthly Beliall 2. Cor. 6.15 for that as some say he is the author of confusion as Christ is of order These names are not giuen to one euill spirit as the chiefe Lord and commander of all the rest but the Scripture speaketh of these inuisible spirits after this manner to teach vs first that all wicked spirits doe conspire and agree as it were vnder one gouernment kingdome and cursed league to dishonour God and to destroy men Secondly for that they desire to tyranize ouer the soules and bodies of men euen in earth Lastly it is manifest that these names Principalities Ephe. 6 12. Dominions Powers and Thrones are come to all Diuels without exceptions Secondly what knowledge our spirituall enemies haue the Scripture best teacheth vs for the Scripture testifieth of their long experience deep knowledge great strength to hurt vs. First their experience is of fiue thousand yeeres and aboue Secondly By their long experience and quicke sight they are seene in the qualities and causes of most naturall things in this present world Thirdly they can soone discouer by reason of their agilitie and swiftnesse thinges which are far distant Fourthly They are well seene in the historie and bookes of holy Scripture Mat. 4.6 Fiftly and lastly they are often called to and sent of God for the execution of his iustice whereby they are able to speak other-whiles the truth of future euents as the Diuell did to the witch of Endor of Sauls death 1. Sam. 28.19 Thirdly for Sathans works hee and all wicked spirits are meruailous expert to hurt any of the visible creatures in the ayre in the water and on the earth and to worke great wonders where and when the Lord seales them his commission There strength appeares in Egipt in the grieuous and great plagues wherwith the Lord smote Egipt Psal 79.49 There strength appeares in that strange affliction of Gods holy seruant Iob by open violence of tempest destroying his children by secret suggestions in theeues and robbers spoyling his cattell and goods and close practises of strong poyson infecting his body with incurable botches and boyles Iob. Chap. 1. 2. Lastly the persecution of the Church of God by Tirants by Heretikes Witches and Wizards hath euer beene by the secret practises of wicked spirits working in the Children of rebellion Es 8.19.20 Leu. 20.6 1. King 22.22 Conferre these Scriptures 2. The. 2.9.10.11.12 Reuel 2.10 Deut. 18.10.11 Leue. 20.27 Eph. 2.2.3 Quest 28. Now let vs heare the second point noted in the Answere of the 26. Question namely that Sathan works in all that are without Christ and how that is Ans Wee can easily proue that Sathan worketh in the children of rebellion and hauing receiued the spirit of grace and of iudgement soone discerne where hee worketh but very hard is it for vs to know in what forme and manner wicked Spirits so infect all vnbeleeuers The holy Ghost assureth vs hee can occupie and worke in them vpon the principall parts and faculties of the Soule and first for the heart the seat of our affections The Diuell put this in Iudas heart to betray his Maister Iesus Christ Ioh. 13.2 1. heart The Diuell commeth to the hearers of the word which are likened to the high way and takes away the word immediately out of their hearts Luke 8.12 Mar. 4.15 The Diuell filled Ananias and Saphiras heart with hypocrisie Asts. 5.3 2. minde Secondly for the minde and reason this part also is readie to heare and entertaine all euill motions of wicked spirits for they are called spirits of errour because they doe fill mens mindes with errour 1. Kings 22. and hold the mindes of men as it were fast bound that they may not admit the gracious light of God shining vpon them 2. Cor. 4 4. Where Sathan dwelleth signes of secret working To know then where Sathan dwelleth The Scriptures sets before vs these speciall arguments following First a heart filled with vnbeleefe Act. 5.3 Secondly The minde full of grosse ignorance in the very grounds of Saluation 2. Cor. 44. Heb. 5.12 Thirdly To walke in darkenesse when men pretend knowledge 1. Iohn 1.5.6.7 Fourthly to dwell in polution and vncleannes of body and mind argue Sathans presence and effectuall working Mat. 12.44.45 Fiftly To rest contented with a bare historicall knowledge of the Gospell Luke 8.12 Sixtly to persecute the word with blasphemies Mat. 12.30 with violence Iohn 8.44 and with secret and subtile practises Act. 13.10 Seauenthly to bee so choaked with cares and pleasures as that the word cannot bee fastened on the heart Luke 8.14 Eightly long contempt of the meanes of Saluation argueth Sathans effectuall working 2. Tim. 2.25.26 Next for the manner of Sathans working in men As the holy Ghost works inuisibly and spiritually neither seene nor heard but felt inwardly in some measure in all true beleeuers better knowen by the fruits then by any sense much like the winde blowing where it listeth Iohn 3. euen so the operation of wicked spirits in vnbeleeuers is by an inuisible and secret breathing and suggestion when as men are perswaded they are carried away with the very imaginations and motions of their owne hearts and as the light of the Sunne peirceth the clouds water and aire so doth the Diuels operation the bodies of men Quest 29. I feele often many strong motions within mee which cause mee to tremble and I know not whence they come for I striue against them I feare euen to name them Ans All Gods people are so troubled in like manner much or little These motions and thoughts proceed from a speciall agent because first being so euill they proceed not from our soules nor from our corruption for that wee doe not delight in them at all but rather suffer them do any thing to trouble vs secondly Gods spirit is no cause of them for that they be so euill thirdly such strange and sodaine motions must come into vs by the secret working of Sathan Let vs then reioyce that we doe not intertaine them but pray and striue euer against them Quest 30. Now proceede to that you said in the third place Question 26. that all men without exception are bound ouer in this spirituall bondage vnto Sathan beefore that Christ lose them Ans True it is so And such a bondage and seruitude this is that these miserable captiues thinke not their state to bee a bondage but a freedome and so addicted bee such to follow Sathan that much calling and crying cannot reclaime their dead hearts Luke 11.21 till Christ himselfe vouchsafe to bind the strong man and to cast him forth and to open
clearely by the Royall Law of God what bee the meanes left or giuen of God to reforme him in this life and to restore him to his former excellencie and to bring him to glory Answere There is no power in men or Angels to loosen one soule from the bondage of sinne death and hell nor any name in heauen or earth ordained to saue vs but one and that is the most mightie name and power of Iesus Christ Act. 4.12 First for that Gods iustice must bee fully answered euen before Gods Tribunall seate there can be no euasion for any one of all the sonnes of Adam Seeondly and this satisfaction to purchase reconciliation betweene God and men and to the quieting of consciences can not be performed by man or Angels so infinite is the wrath so great is the debt Thirdly and yet iustice requires that man and none other creature pay all the debt and cancell the hand-writing beetweene God and vs which bindes man to endlesse torments Col. 2.13.14.15 Fourthly the Angels are of an other nature and therefore can not serue to purchase any grace for vs. Heb. 2.14 Fiftly man onely must pay this debt or the price of this redemption and yet can not the most righteous man pay for himselfe much lesse purchase heauen or peace with God for himselfe Reasons against the merits of men First he that will merit any grace must first pay his owne debt which is infinite and that can he neuer doe Secondly a man can neuer merit before he hath attained the perfect righteousnesse of the Law Rom. 3.10 Luke 17.10 which no man can euer doe in this world Thirdly how much offence the word or name of merit containeth in it is euident with the great hurt of the world Surely it is most proud and can doe nothing but darken the grace of God and fill men with froward pride Fourthly if a man hauing taken profit of a peice of ground by an other mans liberall graunt doe also claime to himselfe the title of proprietie hee desires to loose all the right hee hath Quest 2. Will the Lord be reconciled by any mediator and receiue vs to grace againe Ans The Apostle disputeth this question Rom. 5. cha and concludeth it thus ver 17. If by the offence of one death raigned through one much more shall they which receiue the abundance of grace and of the gift of righteousnesse raigne in life through one that is Iesus Christ And againe the same is cleared and amplified ver 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous And this is the reuealed will of God and the holy Gospell preached in Paradise and testified by Moses and all the holie Prophets that one man Iesus Christ should free the elect of God from the bondage of Sathan and restore them to the glorious libertie of the elect Angels of God And to this end was God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp to Glory 1. Tim. 3.16 Quest 3. If God hath promised an acceptance of his elect vnto grace by the worke of a mediator and that neither man or Angell can performe this worke wee can not bee comforted nor finde peace vnlesse wee finde him and yet such a man cannot be found among all the creatures in heauen or earth Ans This Mediator must bee found among men euen one of the sonnes of men 1. Cor. 15.21 for that man sinned and man must free man from sinne euen that holy seede of the woman Gen. 3.15 and yet this man must bee greater then man or Angell euen the very Sonne of God for else he could not ouercome death 1. Cor. 15.25 very God and man 1. Tim. 2.5 or God himselfe manifested in the flesh 1. Tim. 3.16 Quest 4. How may this bee that God and man should make one person or how may these two natures diuine and humane so much differing be so vnited together Ans by the mightie working of the holy Ghost for the Angell answered this question vnto the Virgin Mary in these words Luke 1.35 The holy Ghost shall come vpon thee and the power of the most high shall ouershadow thee therefore also that holy one which shall be borne of thee shall be called the sonne of God And thus was this most admirable vnion effected by the great worke of the holy Ghost the second person in Trinitie the Sonne of God Iesus Christ assuming our nature became man and was our Immanuel or God with vs manifested in our flesh Quest 5. How know you that Iesus Christ God and man is become such a Sauiour for you Ans By the Gospell as all the Elect haue knowne him from the a Gal. 3.8 1. Pet. 4.6 beginning And the Gospell it is the most ioyfull and glorious message which God sent and manifested vnto the world from the beginning in sundry formes and measures vnto the b Heb. 1.1 Patriarches and in the most sure word of the c 2. Pet. 1.19 Prophets but vnto vs it is made by the Euangelists and Apostles more cleare then the light at mid-day that it is the d Rom. 1 16. power of God to saluation to euery one which doth beleeue teaching and assuring the faith That Iesus Christ e 1. Cor. 1.30 Ioh. 3.16 is made vnto them of God wisdome righteousnes sanctification redemption Quest 6. How differ the Law and the Gospell Ans First they agree well together for first as touching the Author one and the same God hath lent both vnto his Church secondly they are both of the same antiquitie for both were preached in Paradise Reu. 15.6 thirdly both sent for the same end the saluation of the elect fourthly both a dead letter without the operation of the holy Ghost fiftly both giuen by inspiration and written by holy men as they were acted and moued by the holy Ghost thereunto sixtly both confirmed and sealed by mightie and great words Heb. 2.3 Deut. 27.26 Seauenthly and lastly the contempt of both is death Secondly they differ in these respects first the Law preacheth Gods iustice the Gospell mercie Secondly the Law requireth obedience the Gospell faith The Law came by Moses Io. 1.17 Deu. 27.26 Rom. 4. but that grace and truth of the Gospell came by Iesus Christ The Law requireth inherent righteousnesse the Gospell offreth vnto the beleeuer an imputatiue righteousnesse euen the righteousnesse of Christ because hee can not attaine to the righteousnesse of the Law Gal. 2.20 for if righteousnesse could come to any by the Law then Christ had dyed in vaine Quest 7. Doth the Gospell offer grace vnto all men or shall all men be saued by Christ Ans The answere is 1. Tim. 2.4 That God will haue all men saued and come to the knowledge of the truth meaning by this generall note all the
the Father then the light of one torch or great light doth the light of an other from which it is taken Sundrie persons most impiously haue taken this title vppon them falsely to bee called Gods Christ is the Sonne of God Note it well whosoeuer did it from the beginning of the world to this day he neuer wanted the fearefull signes of Gods wrath vpon him our first parents for affecting diuine honour Gen. 3. lost all their excellencie and beecame the children of wrath Herod was ambitiously impious this way but sodenly the Angell of God smote him The conuersion of the Gentiles is an argument of arguments to assure vs that Iesus Christ was the onely Sonne of God against all Atheists of all ages for how could that be that so many nations should turne subiects to his scepter but that the diuine power of God was in this worke and that this our Lord and God manifested in the flesh was so mightie and powerfull in and by his Gospell to conuert soules vnto him 2. Cor. 10.3.4.5.6 Lastly That Christ is very God speciall rules of proportion require this that Iesus Christ bee very God first It is a worke of omnipotencie to bee a Sauiour of body and soule such a Sauiour was Christ secondly there must bee a proportion betweene the sinne of men and the punishment of sinne The sinne of men being against the infinite maiestie of God must haue a punishment infinite therefore such an infinite Redeemer Thirdly there was nothing could so quench the fierie darts of Sathan Epe 6. and the pollution of sinne in our consciences but the bloud of such an infinite Mediator Fourthly God herein doth manifest his grace and loue vnto vs in that he giues vs such a redemption by his Sonne Rom. 5. and such a satisfaction as should not onely bee equall to our sinne but also by many degrees goe beyond it And these very words that Iesus Christ is the Sonne of God yee haue often set downe in the Scriptures Confer these places 2. Pet. 1.17 Mat. 3. and 17.5 c. So also is hee called the onely begotten Sonne of God Iohn 1.14 Ye saw the glory thereof as the glory of the onely begotten Sonne of the Father full of grace and truth and ver 18. and Chap. 3.16 And thus Iesus Christ our Lord is the onely begotten Sonne of God not by creation nor by adoption nor by reason of the personall vnion of two natures but by nature and as hauing of the substance of the Father before all worlds Quest 25. What vse is there of this title and what comforts follow this Faith 1. Vse Humiliation Ans This serues well both for humiliation and consolation First for humiliation thus When I see that nothing could appease the wrath of God for sinne but the hart-bloud of his onely begotten Sonne I see it cleere that without this Sauiour all the Sonnes of Adam were in the wofull state of damnation hauing so offended the high maiestie of God that nothing could serue for reconciliation but the death of the Kings owne Sonne the consideration and meditation of this I say ought to smite my heart with a holy feare of sinning against God for that so great a price was laid downe for my sinnes 2. Vse Consolation Secondly for our further consolation I am continually as to behold here the inspeakable and infinite loue of God Iohn 3.16 so also to esteeme and value all the works following acted and done by Iesus Christ for mee according to the worthinesse and excellencie of his person Thirdly this gift of God in giuing vs his Sonne Rom. 8 5â— in not sparing his owne Sonne but giuing him for vs all to death this gift I say should moue vs continually to sing in our hearts 3. Praise God alwaies and to say with Dauid My soule praise thou the Lord and all that is within mee praise his holie name my soule praise thou the Lord and forget not all his benefites which forgiueth all thine iniquitie and healeth all thine infirmities which redeemeth thy life from the graue and crowneth thee with mercie and compassion Quest 26. Proceede to the fourth title Where is Iesus Christ called our Lord and wherefore Ans Hee is so called often in the scripture the Angell to the shepeheards so cals him Luke 2.11 and Christ himselfe teacheth it out of the 110. Psal that hee must bee so called And hee is truly and iustly so called because that redeeming our soules and bodies from the bondage of sinne death and damnation not with gold and siluer but with his owne precious bloud hee may challenge vs for his * 1 Pet 1.12 1. Cor. 6.20 owne by good right And this may hee doe also by right of câ—eâ—tion as also by right of his place and office as beeing the head of the Church which is his body whereof I am a member Duties and Consolations which follow this Faith are these First I binde my selfe to an absolute obedience of euerie word of Christ without any exception and that I obey all my Superiours onely in him and for him Act. 4.19 And I must doe him homage in body and soule because he is Lord of both 1. Cor. 6. Secondly seeing hee is become my Lord I must stand firme by faith in him and rest on him in all feares and euils of this life for hee will neuer faile mee nor forsake mee Ioh. 1.5 hee will not suffer any of his to perish Ioh. 10.28 for that all power is giuen him Mat. 28. Thirdly all Gouernours must remember to be as louing fathers to their inferiours for if they be not so they must giue an account to an higher Lord who is set ouer them this the Apostle teacheth Ephe. 6.9 Yee Masters doe the same things vnto your seruants putting away threatning and know that euen your Master is also in heauen Quest 27. Thus farre of the foure titles and of the first most excellent and diuine nature of the Sonne of God now followes his humane nature incarnation and the vnion of both natures in one person in these words Conceiued by the holy Ghost borne of the virgin Mary Tell me first where is Christ said to bee conceiued by the holy Ghost Ans In all Scriptures wheresoeuer he is called the Son of God as Rom. 1.4 Mat. 3.17 Ioh. 1.14 But these very words are found set downe by Saint Mathew Conceiued by the holy Ghost Chap. 1.19.20 Feare not to take Mary for thy wife for that which was conceiued in her is of the holy Ghost And Luke 1.35 The holy Ghost shall come vpon thee and the power of the most high shall ouershadow thee therefore also that holy thing which shall bee borne of thee shall bee called the Sonne of God Concerning the Incarnation of the Sonne of God wee must know that it is a great * 2. Tim. 3.16 misterie and therefore here obserue First who is Incarnate the second
* Ioh. 1.14 Luke 1.35 person in Trinitie first for that God by him created man and therefore by him must hee bee recreated and redeemed secondly for that he is the a Incarnation a misterie essentiall Image of God to restore the Image of God lost in Adam So this I beleeue the whole Godhead is not incarnate nor any person but the Sonne the person of the Sonne I say subsisting in the God-head Secondly this I must say and beleeue that hee was a perfect man in euery respect like to Adam sinne onely excepted subiect to all vnblameable and generall infirmities which appertaine to the whole nature of men as passions of body and minde Thirdly this I must beleeue and auouch that it was necessarie that he should become man first to satisfie God in that nature wee offended secondly for that not one else could fulfill all righteousnesse which the Law requireth of vs but hee thirdly for that our redeemer must die for our sinnes fourthly hee must bee a Mediator and make requests and speake to God and man for a reconciliation man before the fall could speake to God face to face but now hee can not nor may not come neere but in the face and fauour of Christ whose face is to bee found in the Gospell Duties which follow this Faith First draw neere to Christ and cleaue vnto him for wee see hee is come neere vs and become our Immanuel Esay 7. Secondly Psal 22. Es 53. here is a patterne and president for vs of inspeakable humilitie Phil. 2.6.7 There is a secret pride in all the sonnes of Adam till God change their heart and this pride the lesse wee discerne it the more it is and the more we discerne it the lesse it is This I obserue touching this incarnation of Christ that his conception by the worke of the holy Ghost was wonderfull for it was so done in the wombe of the Virgin that albeit hee tooke of her very flesh which came of sinfull Adam yet was the flesh of Christ I meane his humane nature body and soule without sinne To preuent that originall corruption which comes to man-kinde by naturall propagation the great wisedome of God prouided that his Incarnation should bee by the immediate work of the holy Ghost without any naturall generation or meanes of man on earth or Angell in heauen or earth Heb. 2.14 Quest 28. Proceede on to speake of the birth of Christ he was borne of the Virgin Mary and of the vnion of natures diuine and humane in this one person Ans Thus I beleeue indeed for so did the Patriaches and Prophets of old because of the diuine Oracles which God gaue them concerning the Incarnation of the Sonne of God Gen. 3.18 and 12.3.4 and 21. Esay 7. and 14. and therefore much more ought wee seeing wee haue in the Gospell the complement of all those prophecies Luke 2.7 Mat. 1.25 so beleeue in Iesus Christ borne of the Virgin Mary that is that hee was not onely conceiued by the holy Ghost in the wombe of the Virgin but also in time and according to the course of nature borne of the sayd virgin and brought forth into the world by her First a dutie following this faith is this thanksgiuing for the Incarnation of the Sonne of God as wee see by the examples of the Angels praising God for this benefite Luke 1.14 the Virgin praising God for this benefite Luke 1.46 And the holy Priest Zacharie praising God for this benefit Luke 1.68 Secondly a consolation following this faith is preached vnto vs by the Angell Luke 2.10 when hee saith Beehold I bring you tidings of great ioy that shall bee to all people hence comes first peace with God secondly peace with our owne conscience thirdly with the holy Angels fourthly with all the creatures of God in the frame of heauen and earth The proper name of Christs mother was Mary this is testified often in the New Testament Luke 2.5 c. This name is added for a more certaine and speciall discription of his Mother that my faith may bee the better certified of the truth of all diuine Oracles and Prophecies concerning him A double discent among Iewes naturall by generation legall when one succeed an other in the inheritance being next by for this holy woman being as Mathew and Luke testifie of the noble rase of the kings of Iudah it is cleere that our Lord and Sauiour Iesus Christ came of the seed of Dauid and so of Abraham according to the promise Gen. 12. and 49. Luke 2. Againe shee is called A Virgin both to let vs see the accomplishment of the prophecie Esay 7.14.22 and to assure vs of that is aforesaid that is that hee is the onely begotten Sonne of God conceiued by the holy Ghost and not by the ordinarie course of nature And this blessed mother of Christ a holy * Luk. 1.48 Prophetise wee doe willingly honour her three waies first by thanksgiuing to God for her secondly by a reuerent estimation of her thirdly by imitation of her excellent vertues And thus hauing seene by cleere euidence from the Lord that our blessed Lord and Sauiour as touching his natures is very God and very man it resteth onely that we learne also by diuine demonstration that these two natures are vnited in one person First 2. Kindes of Vnions 1. In nature 2. In person here then wee must bee aduertised that there bee two kindes of vnions vnion in nature and vnion in person Vnion in nature is when two or moe things are ioyned or vnited into one nature as the Father the Sonne and the holy-Ghost beeing and remaining three distinct persons are one and the same in nature or God-head Vnion in person is when two things are in that manner vnited that they make but one person or substance as the body and soule of man meeting together make one man Secondly this vnion of natures then here is this the second person in Trinitie or the Sonne of God doth assume to it a man-hood in such order that the same being void of all personall being in it selfe doth wholy and onely subsist in the second person in Trinitie or depends wholy on the person of the Sonne so that now it is a nature onely and not a person because it doth not subsist alone as in other men Thirdly this then I vnderstand and beleeue here The vnion of natures discribed that the euerlasting son of God without any putting off of his diuine nature without any commixtion or conuersion was made that which before his Incarnation hee was not to wit very man by taking flesh by the power of the holy Ghost from the Virgin and an humane soule created of nothing Personal vnion both which natures being vnited together in a most admirable personall vnion make one most blessed person euen the most sacred person of our onely Lord and Sauiour Iesus Christ Christ very man Fourthly and our Lord Christ
phrase 2. Cor. 5.21 He was made sinne for vs. By which manner of speaking wee may not feare that any manner of reproch is offred the sonne of God for both sinne and the curse following are his but by imputation Though in regard of himselfe hee was no sinner yet as hee was our suretie hee became sinne for vs and consequently the curse of the Law for vs in that the curse euerie way due vnto vs by imputation and application were made his Instructions and Consolations which follow this Faith First we learne here with bitternesse to bewaile our sins for Christ suffred here the whole wrath of God not for any offence that euer hee committed but all for vs and therefore iust cause haue we to mourne for our owne sinnes which brought our Sauiour to this low and base estate If a man should bee so farre in debt that hee could not bee freed vnlesse the suretie should bee cast into prison for his sake nay which is more be cruellie put to death for his debt it would make him at his wits end if there were left but naturall and ciuill humanitie in him and his very heart would bleed And this is the case with vs by reason of our sinnes wee are gods debters yea bankrupts beefore him yet haue wee gotten a good surety euen the Sonne of God himselfe who to recouer vs to our former libertie was crucified and dyed for the discharge of our debt And therefore as the Prophet saith wee should looke vpon him whom wee haue peirced and lament for him Zach. 12.10 Looke as the bloud followed the nailes that were stricken through the blessed hands and feete of Christ so should the meditation of Christs passion bee as nayles and speares to draw bloud from our hands and hearts for our sinnes Secondly if thou doubtest where to see and find Christ crucified because the Prophet Zacharie bids thee looke on him be aduertised that he is set before thy face as nailed and fastned on a crosse wheresoeuer his Gospell is truly preached in thine hearing for so the Apostle teacheth vs. Gal. 3.1 Oh foolish Galathians who hath bewitched you that yee should not obay the truth to whom before Iesus Christ was described in your sight and among you crucified wee must seeke Gods face in Christ who is the liuely forme or most bright glory wherein wee behold God himselfe and we must euer seeke Christs face in the Gospell if wee finde it not there wee perish euerlastingly 2. Cor. 4.3.4 wee need not goe to crosses nay we must not goe but to the glasse hee hath himselfe appointed for vs. And remember it that till such time as we come thus by faith and meditation of the Gospell we lye continually as poysoned by Sathan that old Serpent and as stung to death Thirdly wee learne to follow Christ in the pursute and crucifying of our sinnes for so wee bee thaught Gal. 5.24 They that are Christs haue crucified the flesh with the affections and lusts thereof That is they endeuour to kill the power of sinne in themselues by repentance prayer fasting meditation conference with the Saints and by auoyding all occasions of offence Fourthly wee here learne in this president that seeing the Sonne of God was not onely thus racked and crucified by men but also bare the whole wrath of God in his soule that therefore wee must beare to make so little account of sinne as commonly wee doe Fiftly whereas the person crucified was the very Sonne of God it is manifest that the loue of God vnto vs in our redemption is endlesse like the deepe sea without bank or bottome as it is testified Iohn 3.16 and if wee shall not acknowledge this to bee so our condemnation will bee the greater Sixtly the curse of God beeing here once and full borne of the sonne of God not for himselfe but for his elect it standeth not with Gods iustice to lay any curse on them any more wherefore when they bee afflicted their punishments are but temporarie and not curses but crosses chasticements which proceed not from anger but from a most louing Father and so euer to bee accounted Psal 103. Heb. 12.5.6.7.8 Quest 35. Now let me heare yet a little more of the proceedings of his enemies against him Iewes and Gentiles and of his passions on the Crosse what herein we be specially to obserue Ans First they stone him not as many malefactors were executed as Achan Ioshua 7. and Naboth 1. King 21.13 but for a greater reproch they crucifie him and this was the most shamefull death among the Iewes Secondly they crucifie him naked after much beating bleeding and fainting and so make his greene wounds againe to lye open euen before the Sunne to his greater greefe and paine the Sonne of God is crucified naked to couer our ignominious nakednesse hee bare all the punishments due to sinne nakednesse was one Gal. 3.7.8 and couers our spirituall nakednesse which is when a man hath his sinnes lying open before the eyes of God whereby hee lyes open to all Gods iudgements Againe in that Christ suffers himselfe on this wise to bee stript naked of all that hee hath on his back to redeeme vs wee must remember that if God call vs to any tryall hereafter wee must bee content in like manner to part with all for his sake that wee may possesse him and follow his example Thirdly they peirced his hands and feete according to the prophecie of the Psalmist Iraen li. 2. c. 42. August lib. so hom 3. Author libri de passione inter opera Cypriani Psal 22.16 in those parts which are most liuely and sensible and so the waight of his body was borne vp by hands and feete fastned to the Crosse but not in that grosse manner that blinde Papists haue imagined but the feet nailed a sunder with two distinct nailes as godly Auncients haue deliuered Fourthly they gaue him vineger and gall to drinck tempered with mirth Mat. 27.34 Some think to take away his senses and memory by intoxicating as it were his braine Thus they hastned his death not hauing any respect at all of his soule whether hee dyed in peace and fauour with God yea or nay Others thinke it was to hasten his death howsoeuer it was euery sinner here is to bee aduertised that it was and is hee as well as the Iewes tempers or hath tempered such a cup of poison for Iesus Christ Fiftly they crucified him betweene two theeues Mat. 27.38 for his greater shame Esay 53.6 whereby they testifie that they esteemed him no common sinner but the captaine of all theeues and malefactours So think thou thy selfe with Paul that thou art the greatest of all sinners 1. Tim. 1.15 Sixtly they all mocked him Iewes and Gentiles wagging their heads and speaking spitefull words against him Mat. 27. ver 39.45 Thou that destroyest the temple and buildest it vp in three daies saue thy selfe And againe He saued others let him saue himsefe The
Iewes payed deerely for this mocking and for crying his bloud bee vpon vs and our children for their children abide vnder the heauie wrath of almighty God for it vnto this day Seauenthly and lastly when the Lord Christ had made an end of all things and had giuen full satisfaction to his fathers iustice after all his wrastling with Sathan and sinners and after many passions in soule and body hee concludes all this wearisome fight with this prayer immediately before his death Father into thy hands I commend my spirit Luke 23.46 By his example hee teacheth vs to recommend our spirits to the father of spirits who can preserue any work so wel as the crafts-master shall not the faithfull Creator of soules doe this more carefully then man In great dangers we commit our Iewels to our best friends so do thou thy soule vnto Iesus Christ that thou maist say with Saint Paul 2. Tim. 1.12 I know whom I haue beleeued and I am perswaded that he is able to keep that which I haue committed to him against that day Quest 36. The passion of Christ is a mirrour of all vertues which are the more excellent for that they bee set before vs not in rules and doctrines but in his owne holy practise name some of them in order Ans The Prophet Esay names sixe vertues or speciall graces proper to Christ and communicate by him in some measure to all his members Chap. 11.2 The spirit first of Wisedome secondly of Iudgement thirdly of Councell fourthly of Fortitude fiftly of knowledge and sixtly of the feare of the Lord. First for Wisedome and Iudgement they bee two speciall graces differing as I take it in men on this manner The former is the generall comprehension or knowledge of things the latter is the experience of that knowledge in particular actions experience in other things will cleere this distinction Wee see in Phisick and other Arts many by much reading to haue obtained singular knowledge so that they thinke with themselues they could doe great matters yet when they come to haue the vse of their knowledge in some particular matters they are oftentimes to seeke and their knowledge for want of experience doth soone faile them Now for the Sonne of God hee was full of wisedome and spirituall vnderstanding and yet respecting his humanitie it is testified of him Luke 2.52 that hee increased in wisedome His wisdome did appeare in the whole work of our redemption in fore-seeing and fore-shewing to his Apostles all things which should happen and bee done to him by the Iewes Christs wisedome and iudgement in his passion assuring them that this was his fathers will manifested by the Prophets his singular iudgement is to bee seene in his preparation to that conflict with Sathan and sinners by meditation and praier in choosing so fitlie the time and place for his apprehension and in all his most apt and fit answeres to all questions and demands made vnto him Secondly for Counsell The Lord Christ was full of the spirit of Counsell for he was able to withstand and to answere all the counsell of hell and Sathan of Annas and Caiphas of Pilate and Herod against him hee was ready in all temptations to answere all doubts which the Prince of darknesse was able to obiect against him he was not doubtfull nor to seeke for councell in the whole worke nor in any part of the worke of our redemption The spirit of councell did appeare notably in him in all his arraignement and passion Thirdly the spirit of Fortitude was in him in a most rich measure for hee wrestled not in this action with flesh and bloud but incountered with spirituall powers and principalities euen with all the power of hell This is the strong Lion of the tribe of Iudah and the seede of the woman which in his great strength breakes the Serpents head Gen. 3.15 hee was so full of might that with one word speaking hee cast downe all that came to take him euen to the ground Fourthly hee was full of the spirit of Knowledge to discerne all his enemies and to discerne what was in them for so it is testified of him Iohn 18.4 Iesus knowing all things that should come vnto him c. Hee knew all their purposes desires persons places and all their designements Fiftly the Spirit of the feare of the Lord hee was also replenished with it as appeareth in all his seruice and obedience to his heauenly father for hee honoreth him in all his worke and faithfully performeth all that seruice in all respects for the which hee had sent him euer seeking his glory Ioh. 13.31 Now the Sonne of man is glorified and God is glorified in him Sixtly for humilitie The humilitie of Christ hee is the onely patterne that euer was on earth for this cause the Apostle willeth vs to carrie within vs the same minde that was in Christ Iesus that is the same spirit of humilitie for saith hee He being in the forme of God and thinking it no robberie to bee equall with God yet hee made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man hee humbled himselfe and became obedient vnto the death euen the death of the Crosse The meeknes of Christ Seauenthly for the Spirit of Meekenesse hee was full of mildenesse and meekenesse in the whole course of his life as himselfe truely testifieth of himselfe Math. 11.28.29 Come vnto mee all yee that are wearie and laden and I will ease you take my yoke on you and learne of me that I am meeke and lowly of heart and ye shall finde rest vnto your soules This vertue did notablie appeare in his passion for the prophecie of Esay was accomplished in him He was oppressed and afflicted yet did hee not open his mouth For so wee finde it testified for when false witnesses vrged him and Caiphas yet hee was silent because hee was willing to die and saw there was no place to speake either for the * When to speake glory of God or the good of men Eightly as Saint Iames commends Iob for patience so much more may the Sonne of God bee recommended as a mirrour of patience to all the world Christs patiēce for hee was soft in his answeres and calme in all speeches to all his most bloudy enemies to Iudas betraying him with a kisse hee said Mat. 26.50 friend wherefore art thou come and to the high priests officers which smote him Iohn 18.23 If I haue euill spoken beare witnesse of the euill but if I haue well spoken why smitest thou me Herod thought him a foole for his silence and patience whereby wee bee taught in all vniust railings and iniuries not to giue rebuke for rebuke but either to keepe silence or else to speake so much as shall bee for our iust defence Christs loue Ninthly hee was full of loue mercie and
but as hee is a terrible Iudge and to execute iustice on them Now to the faithfull Christ is said to be the first fruits of them that sleepe 1. Cor. 15.16 because as in the first fruites of corne being offred vnto God the owner had an assurance of Gods blessing on the rest so here by Christs resurrection the beleeuers haue a pledge of their owne resurrection Quest 44. Thus farre the first degree of his exaltation now let me heare of the second what doe you beleeue his ascention into heauen Ans That I doe for this is not onely prophecied of in the old Testament but also recorded and testified in the new Testament And therefore I know beleeue and professe this to bee the most sacred truth of God that Iesus Christ the very Sonne of the liuing God Act. 1.2.3 fortie dayes after his resurrection from the dead did ascend vp into heauen The prophecies in the old are these Psal 68.17.18.19 The Charets of God are twentie thousand thousand Angels c. Thou art gone vp on high thou hast lead captiuitie captiue The complement of this in the new Testament is Eph. 4.8 where the Apostle testifieth plainely that the Psalmist spake by the spirit of prophecie of Christs ascention and of his gracious blessings powred then as in a solemne triumph in anguration or coronation of a mightie prince vpon his Church and people Againe that Dauid prophecied not of himselfe in Ps 110. Saint Peter auoucheth speaking of the resurrection of Christ Act. 2.34 Dauid is not ascended into heauen but hee saith The Lord saith to my Lord sit at my right hand c. And Christ himselfe fore-sheweth his ascention into heauen Ioh. 16.28 I leaue the world c. Ioh. 14. And the holy Euangelists testifie with one accord that his words proued true for that hee did in verity ascend into heauen in his appointed time Mark 16.19 So after hee had spoken vnto them he was receiued into heauen Luke 24.51 And it came to passe as hee blessed them he departed from them and was carried into heauen Act. 1.9 while they beheld he was taken vp for a cloud tooke him vp out of their sight I doe therefore thus vnderstand this mistery in mind and beleeue it in mine heart and professe it with my mouth that the very same Christ who according to his diuine nature was alwayes in the heauens Iohn 1.3 after he finished the whole worke of our redemption on earth and instructed his Disciples fortie dayes as concerning the truth of his resurrection so concerning the propagation of the Church and publication or preaching of the Gospell for the building vp of his misticall body on earth after all this I say accomplished hee ascended vp to heauen in the presence of all his Disciples in that very body and soule wherein hee liued suffred and dyed on the Crosse and in that very body which was buried and rose againe in this body and soule I say Iesus Christ ascended vp into heauen where hee must haue his residence or bodily presence vntill the time of the restoring of all things Act. 3.21 And by Heauen here I vnderstand not the firmament as Gen. 1.1 ver nor the ayre Heb. 12.22.23 Mat. 18.10 1 Cor. 13.2 2. Cor. 12.2.3 Psal 103.19 Mat. 6.26 but the highest heauens where God and his Angels and the spirits of the righteous haue their rest Iohn 14.2.3 Phil. 1.23 Againe whereas the Euangelist Saint Luke saith Act. 1. 9. that he was taken vp the meaning is this was done principally by the mightie power of his godhead and partly by the supernaturall propertie of a glorified body which is to moue as well vpward as downeward without constraint or violence And thus Christ ascended into heauen really and actually and not in appearance onely And hee went also locally by changing his place and going from earth to heauen so as hee is no more on earth bodily as wee are now on earth at is afore shewed And whereas it may bee doubted if hee bee so departed from vs as touching his bodily presence how that may bee true that hee said hee would bee with vs vnto the end of the world Mat. 28.20 The answere is hee said also that hee would leaue the world to goe to the father Iohn 16.28 Wherefore he must bee vnderstood to speake by a distinction True it is he was before Abraham Iohn 8.58 and so is hee with his Church to the worlds end according to his diuine nature in maiestie grace Eph. 4.8 vertue power and effectuall working of his holy spirit Iohn 17.11 and 14.16.17 and 16.13 but his bodily presence is in heauen Secondly if any doubt further whether the natures bee not thus seuered if where the one is the other is not alwaies I answere no for the diuinitie which cannot bee comprehended must of necessitie outreach and yet comprehend the humanitie and thereunto bee parsonally vnited It is not alwaies true that of two things conioyned where the one is there must bee the other also For the Sunne and his beams are both ioyned together yet they are not both in all places together For the body of the Sunne is seated and carried onely in his celestiall orbe in the heauens but his beames are here beneath on the earth In those holy phrases then we must remember that as diuines speake the properties of both natures must bee distinguished in Christ for in such places properties belonging to one nature are ascribed vnto the other because of the hypostaticall vnion of both natures in one person And thus far for the sence of the words of this Article where wee see breefly that Christs ascention is an exaltation or a receiuing vp of his humanitie to sit in the highest heauens till the glorious day of his appearance in iudgement Heb. 1.3 Quest 45. What vse is there of this faith and what comforts follow it Ans First when I doe thus beleeue the ascention of Christ I doe beleeue also all the effects thereof and all the holy adiuncts appertaining thereunto namely these two principall which the Apostle specially mentioneth Eph. 4.8 and 12.1 That when he ascended vp on high he lead captiuitie captiue By Captiuitie vnderstand a multitude of captiues as the Psalmist doth Psal 68. ver 19. that captiues here meant are the world the flesh sinne Sathan and death it selfe and whatsoeuer engins and confederates these had against Christ in his humiliation and his members all their dayes on earth He so triumphed ouer them all on his crosse Col. 1.12 but specially in his ascention that howsoeuer they may feare vs otherwhiles and scare vs to waken vs from securitie yet they shall neuer hurt vs for Christ hath taken away their sting 1. Cor. 15.55 and hath pinioned their hands behinde them as captiues and hath set vs free if wee will come vnto him when hee call vs by his Gospell Wherefore if wee refuse now his call our state is the more damnable A man
in prayer or by the inward grones of his heart when hee cannot so well expresse his greefe in words before God Here I renounce the opinion of Papists touching intercession as being hereticall vncomfortable and condemned of God First for that the Saints departed who bee their mediators with Angels know not our particular wants and griefes Secondly for that hee that makes this intercession must bring something of his owne of price and value vnto God to procure the graunt of his request Thirdly it is a prerogatiue belonging onely to Christ to make request in his owne name and for his owne merits 1. Tim. 2.5 Iohn 15.16 Iohn 16.23 Es 63.16 Fourthly Scriptures neuer mention any other but contrarily Fiftly wee must pray to him in whom wee beleeue Rom. 10.14 wee beleeue onely in one God c. therefore we pray onely to one God Furthermore as touching his kingdome wee are well to consider what kingdome hee hath next what the administration of his kingdome is and how comfortable to the beleeuer First that hee is Lord and King ouer all in respect of creation as also of preseruation and prouidence it is manifest Col. 1.16.17 for by him were all things created in heauen and in earth c. And in him all things consist hee is the same also much more by right of redemption And his kingdome is eternall and spirituall respecting the very conscience hauing that onely absolute power to command and forbid to condemne and to absolue the soule and conscience This is testified Act. 2.36 Let all Israell know for a suretie that God hath made him both Lord and Christ this Iesus I say whom yee haue crucified And to testifie this his excellency when Christ went vp to sit on his throne for the gouernement of his Church it is said hee gaue great gifts to his Church farre excelling the gifts of earthly princes in their coronation for it is said hee gaue his Church Apostles Prophets Pastors and teachers Ephe. 4.11.12 Now the end and vse of these guifts and benefites giuen by this great king is comfortable for there it is sayd that these were giuen for the collecting of his Church and the building of it This collection is a separation of the precious from the vile Ier. 15.19 and a translation of the Elect from the kingdome of darknes into the kingdome of light 1. Pet. 2.9.10.11 Eph. 2.2.3 by the ministracy dispensation of the word of reconciliation 2. Cor. 5.18 outwardly and the working of the holy * Luk. 11.13 Act. 16.9.6 Es 11.2.3.4.5 Act. 2.32.33 Ghost inwardly And this is the first part of Christs office in his kingdome Secondly Christ leads his precious people as a great generall doth his armie through the wildernesse of this world into his euerlasting Canaan And this hee doth also by the same meanes whereby hee called them his word and sacraments outwardly the mightie operation of his spirit inwardly And in this trauell hee doth exercise them as in Canaan with manifold afflictions and temptations in this life Psa 23. and yet defends them against the rage of all enemies first giuing them in their life time strength to suffer and to fight against all his enemies most mightily Phil. 1. 24. Vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake Chap. 4.13 I am able to doe all things through him which strengtheneth mee Rom. 8.36.37 For thy sake are wee killed all the day long wee are counted as sheepe for the slaughter Neuerthelesse in all these things wee are more then Conquerous through him that loued vs. And in death it selfe he neuer forsakes them Rom. 8.38 39. but then makes an euerlasting separation betweene them and all their enemies Zac. 13. Luk. 16. Quest 48. Let me heare what you can say of the last Article concerning Christ which is this From thence hee shall come to iudge the quick and the dead Ans First I say this Article followes fitly after the former for confirmation of it for the excellency of his kingdome shall mightely and wonderfully appeare in the execution of iustice in the great day of the generall iudgement which shall bee in the last day of the world First to iudge or to giue Iudgement is the proper action and function of a Iudge in condemning or iustifying of any man In condemning by pronouncing him guilty of sin and therefore adiudging him to some punishment for his sinne in Iustifying by pronouncing him iust or acquiting him of sinne and so freeing him from the punishment of sin I say then the meaning of this Article is this I beleeue that Iesus Christ doth not onely now exercise his kingly office in heauen as is afore shewed but shal also triumphantly descend from the right hand of his father in a visible forme and corporall presence to iudge all men that shall be found at his comming aliue or dead Now to proceed in order to speake of this great iudgement these poynts must bee considered first by what arguments it may appeare that there shall be a generall iudgement Secondly what the forme and manner thereof shall bee Thirdly how this argument serues to comfort vs and to humble vs. First that there shall bee an vniuersall Iudgement may appeare thus against cauellers that denie it 2. Pet. 3.3 First the Scriptures are most euident for this Psal 50.1 The God of Gods hath spoken See Mat 25.31 Luke 8.17 Iohn 12.48 Iud. 14.15 Luk. 21.28 2. Tim. 4.1.7.8 Ioh. 5.22.27 and called all the earth from the rising of the Sunne to the setting of the same our God shall come and shall not keepe silence Heb. 9.27 It is appointed vnto men that they shall once dye and after that commeth the Iudgement Secondly Christ promiseth his comming to Iudgement by himselfe Math. 25.31 and by his Apostle 1. Thesso 4.16 Thirdly for that hee hath charged vs to wayte for his comming Luke 21.28 Rom. 8.23 Eph. 1.14 and for the redemption of our bodies Luke 21.28 Fourthly for that the iustice and mercy of God requires this to punish the wicked and to crowne the Godly which wee see is not in this life present therefore there is a speciall day and time appointed with God for it Fiftly for that the Lord hath often forewarned the world of this First by pronouncing the sentence of death against sinne euen before the fall Gen. 2.17 Secondly by repeating the same sentence in his Law Deut. 27.26 Thirdly by the euidence of conscience citing as it were men to appeare at a time appointed before the great Iudge Ro. 2.15.16 Fourthly by his iudgements particular on Sodome and Gomorah on Egipt on Ierusalem and all the Iewes and generally on the world in the deluge Sixtly by signes prognosticating his comming and these bee of two sorts first before his comming secondly in his comming The signes beefore his comming are either first long before his comming or secondly not long before Signes
all the workers of iniquitie shall bee for euer damned to hell The Prophet Esay also speaking of a second and renued estate of the Church alleadgeth such things as can neuer in mans reason bee applied to this world till it bee changed As Esa 11. ver 6. The Wolfe shall dwell with the Lambe and the Leopard shall lye with the Kidde And the Calfe the Lyon and the fat beasts together and the little Child shall lead them ver 7. And the Cow shall feede with the Beare their young ones shall lye together and the Lyon shall eat straw like the Bullocke ver 8. And the sucking child shall play vpon the hole of the Aspe and the weaned child shall put his hand vpon the nest of the Cockatrice ver 9. Then none shall hurt or destroy in the mountaine of my holinesse for the earth shall be full of the knowledge of the Lord as the waters that couer the sea ver 10. And in that day the roote of Ishay which shall stand vp for a signe vnto the people the nations shall seeke vnto it and his rest shall be glorious How can this eyther bee expounded of another estate then of this earth after the later day for till the later day I am sure this neuer was nor neuer will be Ans First of all the Prophet Dauid speaking in the forenamed Psalme of the generall estate of good and euill men as of two particular persons describeth by many comparisons the different ends and issues of one and other And I will shew you that it neuer entered into his head or that he dreamed of an earthly habitation after the later day but vnder the title of the lands inheritance of dwelling for euermore of possessing the earth hee meant according to the vse of all the Prophets the accomplishment of the Lords promises to his people Israell for the rooting out of the Philistines and other wicked people For so it pleased God to entise and draw vnto him that infant-church by worldly promises vntill they grew to bee more perfect by the reuelation of Iesus Christ Dauid Psalme 15.24 calleth the estate of saluation an ascending and inheriting the holy hill for whither the soule goeth after the first dissolution thether also shall the body ascend but I trust that there is no man in Christendome so paganlike minded that he date beleeue or once conceiue so much as a thought that the soules of men wander vpon the earth after their departure out of the body and if they doe let the Parable of the rich man and Lazarus confute them And surely the Prophet doth prophecie of the kingdome of Christ in this world before the later day for immediately before in the sixt verse hee speaketh of his incarnation in the flesh and ofspring of Ishai the father of Dauid and of his annointing by the holy Ghost wherby he should rule and gouerne his Church and immediately after he prophecieth the calling of the Iewes and their collection from the foure quarters of the world and that they shall raigne ouer the children of Ammon which they shall not after the later day and therefore that place of Scripture cannot bee applyed fitly to the state of the Elect after the later day But is an Allegorie of their peace after ther returne if so be they would cleaue to the Messias and not bee Infidels denying his person and not caring for all his promises otherwise for their faith and full confidence in God and for their affinitie with Christ in the flesh they should haue seene an end of all hostilitie in the world so that no more a man should striue with his brother nor beast with beast nor any of them against mankinde but all should bee obedient to men as to their Lord which was the estate of Adam in Paradise and this place of the Prophet Esay doth liuely set out vnto vs the louing condition of men and beasts one with other before the time that the Serpent beguiled our first parents And to returne to your first speech in your obiection that it would bee more comfortable to vs to bee righted in this world and here to raigne where we haue endured all misery I answer and say alas what ioy shall ther be to a soule which is fetched downe from heauen to dwell in the earth againe Would it haue beene any comfort for Ieroboam after he was king of Israel to haue gone back againe into Egipt and raigned there like a Lord and whether were it better to bee a king among Angels in heauen or to bee a commaunder and Lord among beasts of the earth Then I will conclude that as Abraham would not let Lazarus goe forth of his bosome into the world againe no not to preach repentance to sinners then much more shall not any of the Saints eyther in body or soule come againe after the later day to haue their owne particular glory vpon this earth refined So then it being cleare that wee shall goe immediately to heauen after the later day and not remaine here vpon earth for which cause those which shall be then aliue shall be taken vp into the ayre to meet with Christ I will conclude that this place of which wee neuer heard euill word ought to bee as the strongest motiue to straine and striue both body and soule for the attaining thereof For if Dauid had rather abide in the courts of the Lords house which was the temple at Ierusalem one day then in any other place a thousand surely one houre in heauen shall bee better then a thousand yeares of pleasure and glory heare vpon the earth For the sight of Christs glory in infirmitie I meane Peter and Iohn saw him transfigured in the mount Mat. 17. made them to forget themselues their wiues children meate drinke and returne home againe and to desire to dwell with Christ transfigured and Moses and Elias Much more therfore shall the sight of Christ in perfect glory and when wee also shall appeare with him in glory engender in vs ten thousand times more ioy and delight then we can haue in earth except heauen and all the hosts both of the Trinitie Angels and all Saints come downe from heauen for to dwell in the earth and therefore I firmely beleeue that wee shall bee in heauen and not vpon earth after the last iudgement Quest 55. Now then you haue perswaded mee in the place of the Sanits glory tell mee also the conditions of that life or so much as God hath recorded in his word and the Diuines haue obserued thereof according to your knowlegde Ans It is certaine that no man with the tongue of men and Angels is able perfectly to describe the estate of the Elect in heauen after the resurrection for the Apostle witnesseth that the eye hath not seene the eare hath not heard and it neuer entred into the heart of man the ioyes that are ordained and laid vp for vs in heauen and yet the seuerall names giuen