9. That when he doth come it will be so suddenly as thou shalt not haue time to make thy selfe ready or to mend thy course Matth. 25. 6 10 11 12. 1 Thess 5. 2 3. Matth. 24. 39. 10. That God will be Iudge himselfe 11. That it will be a finall sentence there can be no reuocation or appeale 12. That Gods proceedings in his iustice will be then all cleared they shall haue nothing to obiect and his iustice will the more appeare both by the equity of his dealing They haue had their dayes of sinning and therefore reason he should haue his day of Iudging and by the consideration of his patience that hath deferred this last iudgement for such a wonderfull while and besides God will then discouer a world of offences in euery wicked man that are not now knowne to others and finally God will then open the secrets of his counsell and bring forth exquisite reasons for his decrees and prouidence and iudgement which are now like a great deepe to vs. Lastly it must needs be most terrible to them if their hearts can apprehend now the horror of their summons by the sound of the last Trumpe and their publike shame before all the world and especially their eternall separation from God and all good things and that infinite torment they must for euer be in with the Deuill and his angels But yet vnto them this doctrine hath another vse that is more comfortable and that is that God yet giues them warning to repent and if the Terror of this day can now make them to repent their soules shall be saued in that day Act. 17. 31. else they are most wofully vndone for euer And on the other side it may be a doctrine of wonderf u confort to all the godly and the rather if they consider 1. That they haue iudged themselues already and therefore haue Gods promise they shall not be condemned at that day 1 Cor. 11. 31 32. 2. That God hath iudged them already they haue indured their paine already in this world God will account the afflictions of this life sufficient vnto them 1 Pet. 4 17. 3. That they are alreadie perfectly iustified and absolued from all their sins Rom. 3. 24 25. and 8. 33. 4. That they haue Christ to be their Iudge for there are many comforts in that point They need not be afraid of his sentence because hee hath beene their aduocate all this while and hath pleaded for them at the barre of Iustice 1 Ioh. 2. 1 2. and he is their brother their husband their head and all things else in relation which imports dearenesse Reade but the Booke of Canticles and consider whether he that giues such wonderfull louing and familiar termes of affection to his Church can euer be brought to pronounce a terrible sentence vpon her And besides hath he not in Scripture left many promises that assure vs of our happinesse at that day And further who can reade the story of the Passion of Christ and thinke that he will euer speake terrible things to them for whom he suffered so grieuous things on earth Was he not himselfe iudged for them on earth that they might be absolued from heauen Lastly he hath left vs the seale of the Spirit of promise euen his owne Spirit in our hearts as an earnest of our most glorious and finall Redemption at that day and besides that priuie seale of his Spirit how often hath hee set to his broad seale in the Sacraments from time to time And therefore they may be all assured that there Christ will be made maruellous in that day in all them that beleeue to their euerlasting honour and praise and glory Thirdly the doctrine of the last Iudgement should serue also for instruction and so 1. It should strike a constant feare of God into our hearts and of his dreadfull iustice and maiestie Reuel 14. 7. 2. It should make vs very patient vnder any wrongs or oppressions of the wicked men of the world especially when men suffer trouble for Christs sake and the Gospels for we shall be sure to see a perfect recompence vpon our aduersaries at that day if they repent not 2 Thess 1. 5 6 7. Iam. 5. 6 7. Phil. 4. 5. 3. It should teach euery Christian to be temperate and reserued in the case of censure and iudging of others 1 Cor. 4. 5. and 5. 12. Rom. 14. 10 11 12. But especially it should maruellously fire the hearts of Gods children to all possible care and conscience to expresse all manner of holinesse and good works in all parts of their conuersation and to auoid all things that may offend Tit. 2. 12 13. 2 Pet. 3. 11 14. 1 Cor. 15. 5 8. The eighth Article I beleeue in the Holy Ghost 1 IOHN 5. 7. For there are three which beare record in heauen the Father the Word and the Holy Ghost and these three are one HItherto of the Articles of the Creed that concerne the Father and the Son Now followeth the Article that concernes the third Person in the Trinity in those words I beleeue in the Holy Ghost Ghost is an old English word and signifieth Spirit and this Title of the Holy Spirit is giuen to the third Person in Trinity in a speciall manner The word Spirit by way of cause and the word Holy by way of effect He is a spirit not only in nature so the Father and Son are a Spirit but because hee proceeds from the Father and the Son by way of spiration or breathing on the other side he is called holy not only in respect of Nature for so Father and some are holy but by effect because hee makes the Church holy Now to beleeue in the holy Ghost is not only to beleeue that there is a holy Ghost but to relie vpon him for sanctification and saluation and all happinesse to beleeue the holy Ghost to say true when he speaketh or to beleeue what is written of him will not serue turne vnlesse wee beleeue in him The reason why there is but one Article about the Holy Ghost is because the doctrine concerning him hath not beene so much opposed as the doctrine concerning Christ or the Father vnlesse wee take in the Articles that follow and place them vnder this head of the Holy Ghost which may be done thus The third part of the Creed concernes the Holy Ghost and his speciall operation which is sanctification which is declared partly by the obiect which is the Church and partly by the effect which is communion of Saints which communion is enioyed in three things viz. Forgiuenesse of sinnes Resurrection of the body and life euerlasting Before I come to open the full meaning of the words of this Article I obserue from the generall consideration of them with the coherence these things 1. That the Holy Ghost is God as well as the Father and the Sonne because we must beleeue in him as well as in the Father and the Sonne which
appellation of God 2. By liuing without care and therein being like little Children and this we do when we commit our soules and bodies and liues and children and states and all our waies vnto God 2. Tim. 1. 12. Psal 37. 3. When in Aduersitie wee runne to him for refuge and so make our moane to him that wee rest with patience and good perswasion that God will cause all to worke for the best to vs. It should much trouble vs if in soundnesse of practice we haue not learned this first lesson of belieuing in God Wee should be much displeased with our selues if our hearts be vnquiet and any way vnapt to rest and waite vpon God Psal 42. 12. and we should often beseech the Lord to helpe our vnbeliefe Hitherto of the Nature of God and of beleeuing in God The next thing Faith takes notice of is the Relations in the God-head and so God is the Father the Sonne and the holy Ghost for this terme God is to bee applied not onely to the Father which is the next word but to the Sonne and holy Ghost as followeth after in the Creed and therefore wee must reade with a Comma after this word God thus I beleeue in God the Father to reade without a Comma that is Hereticall for if we reade thus I beleeue in God the Father it would sound as if the Creed should say that the Father were God only not leauing the terme God to be carried to the Son and holy Ghost Before then I come to speake of the Father I must entreate of God as he is three Persons both Father Sonne and holy Ghost And this is one of the deepest and dreadfullest Mysteries in all Religion where I must proceed in this order first to proue the Trinity by Scriptures secondly to explicate the doctrine And thirdly to answer certaine obiections might arise in mens mindes about it Because these things about the Trinity are most wonderfull and aboue the reach of the creatures we must seeke testimonies to ground our consciences in the beliefe of them such as may be firme and euident It is a difficult thing to bring the heart of men solidly to assent to such secrets as these as are not onely beyond the sight but aboue the reason of men and the minde may easily vanish into wilde speculations if we be not well grounded with sure Euidence nor can wee haue light from the booke of Nature to informe vs for what any Heathen man hath spoken of an Eternall mind word and spirit they spake by tradition from the Hebrewes and vttered it perhaps in a false and corrupt sense T is the booke of Scripture must only informe our faith herein The proofes for the Trinity are gathered both out of the Old and New Testament and so they either prooue there were more Persons then One or else expresly that there were Three Persons That there are more Persons then One is prooued by the terme ELOHIM which is vttered in the plurall number as if it should sound Gods as Gen. 1. 1. In the beginning Gods or ELOHIM created Heauen and Earth Created is in the singular number to shew the vnitie of the Essence and ELOHIM in the plurall to shewe the Trinitie of the Persons so Gen. 1. 26. Let vs make man in our Likenesse Let vs shewes more Persons and likenes being in the singular number shewes vnitie of Essence And verse 2. besides the Lord there is mentioned the Spirit of the Lord sitting vpon the waters Iosh vlt. 19. Ye cannot serue the Lord because he is ELOHIM sancti holy Gods And Ieremy 10. 10. The Lord is the liuing Gods or ELOHIM and King euerlasting Hos 1. 7. I will saue them in the Lord their God Gen. 19. 24. The Lord reigned from the Lord fire and brimstone Exod. 23. 20. 21. The The Lord sends his Angell whose name is IEHOVAH Dan. 9. 19. Heare oh Lord our God for the Lords sake Psa 110. 1. The Lord said to my Lord sit thou at my right hand Ier. 32. 5. 9. 33. 15 16. The Lord shall raise vp a Branch whose name is THE LORD Now that there are three Persons and no more nor fewer is proued by places more obscure or more expresse The Trinitie hath beene obserued in such places as these Esay 6. 3. where the Angells say thrice Holy and so where IEHOVAH is three times repeated Numbers 6. 23. Esay 33. 22. But the most expresse places are in the New Testament A manifest reuelation of the Trinitie was in the Baptisme of Christ The Father speaking from heauen the Sonne standing in the Riuer the Holy Ghost descending like a Doue Matth. 3. 16. 17. and so in the Institution of Baptisme we are to be baptized in the name of the Father and of the Sonne and of the holy Ghost And Ioh. 14. 16. 17. I will aske the Father and he shall giue you another Comforter the Spirit of truth and the 1. Ioh. 5. 9. There are three in Heauen the Father the Word and the Spirit And the like euidence is in these places 2. Cor. 13. 13. Tit. 3. 5. 6. Eph. 2. 18. In the Explication of the doctrine of the Trinitie we must be wise to sobriety because it is wholly secret rather to be belieued then to be demonstrated or described It is a doctrine may be apprehended but neuer comprehended no not by the light of grace nor fully and wholly by the light of glorie as being aboue the reach not onely of men but of Angells A mystery to be adored by humble faith and piety not to be searched without curious yea furious temerity For it is so admirable as Reason cannot expresse it and so singular that example cannot declare it to vs for the Images or Similitudes borrowed out of the booke of Nature may rather shew that the doctrine of the Trinitie doth not destroy Nature then giue vs any pattern which can sample out the thing it selfe and besides to erre here is the most dangerous of all errors For as nothing is sought with more difficulty or found with more profit so nothing can bee mistaken with more perill And therefore as a Father sayd well seeing wee cannot finde out what God is wee must take heed that wee thinke not that of him which he is not yet must wee not wholly neglect the doctrine because a necessitie lyes vpon vs to belieue and therefore though men and Angels haue cause to stand and wonder at this secret that God should beget a Sonne and that from that Father and Sonne should proceed that Spirit the Sanctifier yet because God will bee so acknowledged of vs wee must make vse of our faith to belieue what our reason cannot describe to vs. Three things then for our capacities are to be thought vppon The first concernes the Matter of this Mysterie The second the termes by which it is exprest and the third the answere of certaine Obiections might arise in our mindes For the first
holy Ghost Phil. 2. 6. 7. Among the creatures the father and Sonne are two things in number but in this diuine generation it is not so for the Father and Sonne and so the holy Ghost are but one God 1. Iohn 5. 7. The Vse may bee either for information or instruction or consolation or terror first since GOD is the Father of our Lord Iesus Christ by such an vnconceiueable generation wee may thence learne 1. The glory of our Sauiours condition He was before the world was he was with the father brought vp with him as his eternall delight more deere to the father then any created nature can conceiue of the Sonne of his Loue neuer father loued his son so as God the father loues Christ yea hee was God with the father Consubstantiall Coequall Coeternall Pro. 8. 22. c. 30. Iohn 17. 25. Philippians 2. 6 Rom. 9. 5. 2. The Originall of all father-hood The father of Iesus Christ was the first father euer was yea the Creed giues the Title of father to God onely as if there were no father but he and so Christ saith Mat. 23. 9. call no man father on earth for one is your father which is God and indeed properly none is a father but God other fathers that are called so haue the name only because there is in them a kind of Image or similitude of God the father and yet they beget so imperfectly in comparison of God the father that they resemble him rather in that generall that they doe beget then in the manner of begetting Thus for Information 2. Since God is the father of Iesus Christ wee should bee instructed 1. To acknowledge this Mystery and though wee haue cause to be abased for the defect of our vnderstanding heerein in that we cannot tell the fathers name nor what is the name of his Son Pro. 30 4. yet we should confidently beleeue as the very foundation of our Religion that Iesus Christ is the Son of the liuing God vpon the Rock of this confession is the Church built Mat. 16. 16 c. It is a glory Christ stands vpon to be acknowledged in the glory of the onely begotten Son of God Ioh. 1. 14. If we acknowledge the Son wee haue the father or else not 1. Ioh. 2. 23. Yea this is an honour God stands vpon to bee glorified with one heart and one mouth of all his seruants euen as the father of our Lord Iesus Christ Rom. 15. 6. 2. To be fully established in the perswasion of the sufficiency and efficacie of the obedience and passion of Iesus Christ for vs we may confidently call him the Lord our righteousnes seeing God is called his father for his obedience is more then the obedience of a man yea of more value then the obedience of worlds of men and besides hee is all in all with God the father who so loues him hee can denie him nothing c. 3. To rely vpon him for instruction The father loues him and shewes him all things that he doth or intends to doe and in him are all treasures of wisedome and knowledge therefore we should heare him alwaies in any thing hee will reueale to vs yea God the father chargeth vs with this duty as the very vse he would haue vs make of the knowledge of his eternal generation as appeares by the voice from heauen mentioned Mat 17. 5. While he yet spake behold a bright cloud shadowed them and behold there came a voice out of the cloud saying This is that my beloued Sonne in whom I am well pleased heare him But especially this doctrine serues for consolation and so is frequently vrged in Scripture for if God be the Father of our Lord Iesus Christ then these comforts will manifestly follow to the beleeuing Christian 1. That God is well pleased with the sacrifice of Iesus Christ for our sinnes Mat. 3. 17. 2. That Christ is able to raise vp the dead hearts of men with spirituall life for as the Father hath life in himselfe so hee hath giuen to the Son to haue life in himselfe Ioh. 5. 26. 3. That in Christ we may haue supply for all our wants wee may receiue of his fulnes all sorts of graces needfull for vs as is from this doctrine gathered Iohn 1. 14. 18. 4. That Christ is able to giue vs eternall life and will performe euen that great gift at the time appointed to all that beleeue Iohn 3. 16. 17. 2. no beleeuer shall perish 5. That whatsoeuer he askes the Father for vs hee shall haue it yea that our prayers prescribed by him shall be heard 6. That nothing that is good for vs shall bee withheld from vs for if God hath giuen vs his Son how shall he not with him giue vs all things also Rom. 8. 32. 7. That God beares a great affection euen to vs for Christ hath besought the Father that he would loue vs with the Loue he loued him and that the warmth and comfort of that loue may be euer with vs Iohn 17. 24. 25. Lastly if God be the Father of our Lord Iesus Christ then vaine are all the consultations and rebellious proiects of wicked men against Christ and the meanes of his kingdom then also woe will bee vnto them for God will make Christs enemies his footstoole hee will bruise them with an iron rod and breake them like a Potters vessell for vnto the Son hath the Father giuen the ends of the earth and whatsoeuer rebels against him shall not prosper as from this doctrine is inferred Psal 2. 110. 1. Thus God is the Father of our Lord Iesus Christ Secondly Faith lookes vpon God as our Father especially in Christ 2. Cor. 1. 2. Gal. 1. 4. 2. Thes 1. 1. 2. 1. Thes â— 11. 13. God is our Father foure waies first by Creation and so principally in respect of our soules which he creates of nothing and infuseth into our bodies and so he is called Father of Spirits Heb. 12. 9. secondly by Regeneration because by his Almighty power he renewes spirituall life into our soules that were dead in sin 1. Pet. 1. 3. thirdly by Adoption when of his meere grace hee acknowledgeth vs for children Gal. 4 5. 6. fourthly by Resurrection because he giues a glorious being to our bodies that were rotted and dissolued in the earth and so as hee was said to beget Christ in the day that he raised him from the dead Act. 13. so is he said to grant vs the Adoption of sonnes when he restores our bodies to life out of the graue Rom. 8. 19. 21. And this terme of Father is giuen to these workes of God not vnfitly for the resemblance they haue to the relation betweene a Father and Son in Nature for 1. God giues vs a spirituall being making vs a soule or spirituall substance for as we call them Fathers because we haue our bodies from them so God is more fitly called a Father because we haue our spirits
from the natures of all other things and therfore nothing can be found to liken God to it without singular iniurie Esay 40. 17. 4. God doth not now appeare to vs as hee did to the Fathers in the first Ages of the World 5. We are destitute of the helpe of Demonstration à priori as they call it in Schooles There was no essence before him nor any thing that might leaue the name or nature of a cause of his being 6. We are in and of our selues much more vnable to conceiue of God then we were at the first in our Creation by reason of our fall from God into sinne The light we had being put ouâ— and nothing left but sparkles these sparkles left breed more smoake in our mindes then either heate or light for 1. There is in vs naturally a world of Atheisticall conceits strange opinions about God as appeares not onely by the variety of strange Religions but also by that naturall Atheisme which euery man by occasion feeles in himselfe when he either doubts of God and thinkes things that bee altogether disagreeing and disproportionall to the Nature of God 2. A singular debility and impotencie to take in the doctrine of God especially with affection into our hearts 3. A slippery kinde of Leuity in our mindes that what we do receiue we loose and forget or else change into other conceites 4. An vnspeakeable kinde of sluggishnesse and vnwillingnesse to be at paines to study this doctrine 5. What knowledge of God doth come into our mindes for the most part we staine it miserably with villanous and filthy thoughts and desires 6. God hath reuealed to vs but onely his backe parts in this life wee cannot see him face to face Exod. 33. 7. The diuells vse all their methods to keepe men without the knowledge of God 8. The world distracts vs and deuoures vsually the time should be spent about the studie of God 9. God himselfe that he may be reuenged on the ingratitude of many men doth hide himselfe out of the way from them And it is necessary wee should take notice of this difficulty of the knowledge of God both to humble vs and to quicken vs to the more diligence and to make vs more thankefull if God be pleased in any measure to reueale himselfe to vs. For the third though it be thus extreame difficult to know God yet we must not dispaire of it as of a thing impossible for though the creature of it selfe cannot conceiue God yet God can reueale himselfe to the creature according to the the creatures capacity God that dwelt in the secrets of Eternity onely knowne and seene to himselfe since the Creation hath bin pleased to come out of his secret seate and by certaine meanes or degrees to make himselfe knowne to men as 1. By planting in the minde of man certaine naturall and common Notions and generall principles concerning God These were and are in euery man like little sparkles of light and fire fastened in mens mindes and such as by glimpse shew some little conceptions of God 2. By Apparition God was pleased in the first Ages of the world to appeaâ—e vnto men and by some certaine visible signes of his presence to acquaint himselfe with man 3. By the booke of the creature for by vnfolding before man in an open and â—â—sting shew the various formes and shapes of things which he made he by them did augment the light of the naturall sparkles and euidently confirme and proue his Diuinity Wisedome Power and Goodnesse to man Rom. 1. 4. When none of these were sufficient to bring man to a perfect knowledge of God nor to so much as might saue his soule and bring him into happy fellowship with God God was pleased in the book of Scripture to extract out of the infinite depths of knowledges which were in his eternall minde a frame of descriptions and testimonies concerning himselfe and his will and this in his due time by degrees he gaue vnto the Church and is contained in the writings of the Prophets and Apostles 5. To make all these helpes more effectuall vnto the eternall blessednesse of the Elect he sent his owne Sonne who was the ingrauen forme of his Person and his perfect Image to take mans nature and to come and dwell amongst vs and through his humanity to make God as it were after a most glorious sort visible The God-head shining through his flesh as the Candle through the Lanthorne Ioh. 1. 14. 9. and in that nature hee did himselfe teach and instruct man coâ—cerning God Heb. 1. 1. 6. Hee hath made himselfe further knowne vnto certaine choice men by inspiration that is by a speciall inlightning and breathing of the holy Ghoâ—â— 7. He is daily discouered vnto his children by effects especially by his blessings and benefits and long-suffering and manifold goodnesse Exodus 34. and among these by the entertainement hee giues to the soules of his people in his house and by the â—oyes in his presence Yea so farre is the Lord pleased to reueale himselfe this way to his people that they are said not onely to see God but to behold his beautie Psal 27. 4. 63. 2. It is true the vnquiet heart of man is vexed because God is not visible to his eyes as if the knowing of God by colours were the only pleasing way of seeing him Thy bodily eyes cannot see God what then If thy eyes cannot discerne God is it any greater thing then that thy hands or feete cannot discerne other thing God is discerned by such Instruments as are capable of him But thou wilt say not onely thy eyes but thy reason cannot reach God so as to ease or please thy minde I answer that some things are infra rationem below reason and so are all things discernable by sense onely Some things are iuxta rationem agreeable and discernable by reason and so are a multitude of things in nature Some things are supra rationem aboue Reason and so are diuers things in the doctrine of God especially the Mysterie of the Trinity and the like Now though Reason will not reach heere yet God hath not left his children destitute but hath giuen them an instrument from heauen which is capable of these things and that is Faith And yet God hath not altogether abandoned the vse of senses in his children for the knowledge of him for they know God by sight in his creatures and by hearing in the word and by trusting in his blessings 1. Pet. 2. 3. That this point may bee yet more clearely vnderstood wee must consider the different waies how God is knowne by seuerall things first himselfe knowes himselfe with infinite perfection of absolute knowledge and so hee is knowne onely to himselfe secondly Christ man knowes him by vnion that is by vertue of his vnion with the diuine nature hee doth after a way vnspeakeable and vnimitable see and vnderstand the God-head thirdly the Angels and
He is horriblie infected with actuall sinnes In his minde hee may obserue a world of wickednesse swarmes of vile thoughts the frame of his Imaginations being onely euill continually Gen. 8. His heart is deceitfull and wicked aboue all things Ier. 17 9. Oh what strong lusts and passions are found in a mans heart from time to time how doth the diuell draw men along secretly as the fish is drawne with the baite and that with strange preuailings what worlds of wickednesse haue passed through the tongues of men Iames 3. and in their workes how fearefully doth man sinne in all he doth his workes are all abhominable Psal 14. for besides that he corrupts himselfe in his best actions he is guilty of diuers distinct sinnes and sometimes these very grosse and abominable who can stand neere it to thinke of it 1 How many sinnes of other men he is guilty of which he occasioned by his euill example euill counsell or consent c. 2 How innumerable his owne sinnes are of omission and commission of ignorance of knowledge in his infancy or riper age at home or abroad in his prosperity or aduersity against God other men or himselfe Psal 40. 2. Againe a mans estate by nature hath wonderfull neede of mending and alteration if we consider the misery to which it is exposed in respect of punishment for wee haue all lost Paradise 2. And all the creatures about vs are worse then they were at first for our sakes Rom. 8. 20. 3. God is horribly wroth with all of vs Ioh. 3. 36. 4. The glory of our vnderstandings is lost we are very beasts and haue not the vnderstandings of men in vs Prou. 30. 2. 5. The Deuill doth in a manner what he will with vs Ephes 2. 2. 2 Tim. 2. 26. 6. Our selues are senselesse and dead Ephes 2. 1. The life of God is a most strange thing to vs Ephes 4. 18. 7. Armies and changes of sorrowes assault vs in our bodies and estates Deut. 28. 8. Good things are restrained from vs euen blessings of all sorts Ierem. 5. 25. 9. And the good things we haue they doe not prosper with vs or they doe vs hurt Mal. 2. 2. Ier. 12. 13. 10. Horrible feares either of death or shame or judgement of men or God doe many times cruelly torment vs Esay 33. 14 65. 13 14. Heb. 2. 15. Besides all that which wee are in danger of for strange punishments may be to the workers of iniquity in this life Iob 31. 3. and we may dye miserably and who can recount the terror of the last Iudgement and the violent fire may deuoure vs in Hell for euer Heb. 10 27. Mat. 25. 41. Thus of our need of a Redeemer For the second point man becomes capable of happinesse by the Redeemer by vertue of a new Couenant which God tenders vnto man by the Redeemer The first Couenant was a Couenant of workes where perfect happinesse was promised to man vpon condition of perfect obedience to the Law to be performed by man in his owne person This condition man being fallen through his owne default was impossible to be performed and so the couenant being broken all mankinde was vndone for euer Now God is pleased to alter the first agreement and to offer new Articles in this Couenant of grace by which man might recouer out of the aforesaid misery and be saued Now concerning this new agreement we are to consider 1 Who procured it 2 Vpon what termes he obtained it 3 What he hath done to establish it 4 What good comes to vs by it 5 What cause we haue to bee wonderfully affected and comforted by it For the first this agreement and new Couenant was obtained from God only by the Mediatour who alone was Iesus Christ 1 Tim. 2. 5. The Sonne of God became a sutor for the sonnes of men and obtained of God these new Articles with Gods infinite good liking through his abundant mercy to man Mat. 3. For the second God yeelds to his motion for a new Couenant vpon two conditions The one that he should pay all mens debts and so make satisfaction to the Iustice of God Esay 53. 6. 1 Tim. 2. 6. The other was that hee should performe such an absolute obedience and righteousnesse as might serue to iustifie the vngodly 2 Cor. 5. 21. 1 Cor. 1. 30. Rom. 5. 18 19. Ier. 23. 6. For the third what Christ hath done to establish all this is reported in these Articles of the Creed conteined in the middle part of it describing both his Incarnation and Humiliation and Glorification For the fourth the good that wee shall haue by this new Couenant is reported in the last Articles of the Creed Holinesse Communion of Saints forgiuenesse of sinnes resurrection of the body and euerlasting life Now we ought greatly to reioyce in this new Couenant 1 Because it was vtterly impossible for vs to bee any way happy or escape eternall damnation if we had continued still vnder the old Couenant Gal. 3. 13. 2 Because this is a grace vouchsafed to the nature of man only for the Angels are lost and for euer forsaken and haue no grace offered to them 3 Because it is a grace vouchsafed only to certaine men chosen of God out of the whole heape and giuen to Christ to be deliuered and saued by him 4 Because if a man beleeue aright in Iesus Christ he shall be accounted as righteous as if he had perfectly fulfilled the whole Law Rom. 10. 5 Because this Couenant is euerlasting and vnchangeable there is no forfeiture Esay 54. 10. God hath sworne to keepe this Couenant for euer Heb. 6. 18. 6 Because God hath bound himselfe to put his Spirit into vs to make vs keepe the Couenant on our parts Ezech. 36. 27. Thus then we see how it comes to passe that these Articles are put into our Creed which had not beene if wee could haue beene saued by the first Couenant Now it remaines that in the third place we consider of the manner how we must beleeue these Articles concerning Iesus Christ where by the way we may obserue one point that is not vnprofitable viz. that to belieue aright in Christ is not a worke of nature nor a thing that the naturall man in himselfe is disposed to and that may appeare diuers wayes for first those things about Iesus Christ are Articles of the Christian Faith which they had not beene if they had beene such things as the naturall man did know or was disposed to seeke after 2. The light of Nature hath no principles at all concerning Christ or that way of redemption by him 3. Our Sauiour hath made it manifest that the world is so farre from beleeuing that it doth naturally hate such as doe beleeue aright 4. Because there are many things in the Doctrine of our Redemption which are scandals to hearts of the wicked Christ is a very Rocke of offence 1 Pet. 2. 8. We finde by experience that the
we may hence take occasion to wonder at Gods skill and wisdome in ordering businesses What a confused heape is here of vile Instruments and yet what a glorious worke doth God doe without disorder nothing being done but according to his Determinate Councell Act. 2. 23. Secondly we may see how easily all sorts of men are drawne to practise against holinesse and sincere religion what doctrine was euer more powerfull than the doctrine of Christ and what man euer liued so harmelessely so profitably and yet how quickly is all the world raised vp against Christ and true Religion taught and profest by him What power hath the Deuill in the hearts of all sorts of men Who though he neuer require any worke but what is base and dangerous yet quickly gets Instruments to effect any thing he requires Oh how is miserable man sunke deepe into rebellion that since the fall of our first Parents had rather follow the Serpent than the Sauiour of the world who would euer care for the opinions or examples of any sort of worldly men Thirdly wee see here a naughtie nature will infect any Calling the Priesthood will not continue alwayes good nor Magistracie nor the retired life of the vulgar sinne infects any calling For the third Point for whom he suffered that is answered in diuers Scriptures he suffered not for himselfe but for vs 1 Pet. 2. 19. Now that this may be distinctly vnderstood it must be considered both Negatiuely and Affirmatiuely Negatiuely and so he did not suffer for all the men and women in the world vniuersally as the Arminians and Lutherans affirme and that we may gather by many sentences of Scripture as Matth. 26. 28. He saith his bloud was shed for many which imports it was not shed for all And Matth. 7. 23. Christ saith to somemen I know you not which imports strongly that he did not suffer for them and Ioh. 17. our Sauiour still limits his petitions in his pleading viz. for such as God the Father had giuen him and said he praied not for the world and Iohn 13. 1. it is said he loued his owne which were in the world and therefore all were not his owne and Iohn 10. 15. He layed downe his life for his Sheepe and therefore not for Goats and Swine and Ephes 5. 25. He gaue himselfe for the Church not for all the world and Reuel 14. 3 4. they that are bought out of the earth are distinguished from other men to shew all are not redeemed and Heb. 9. 15 16. The benefit of his Mediation and Bloud-shedding is extended only to such as are called Thus of the proofe of the Negatiue Now for the affirmatiue it is most cleare in Scripture that Christ suffered for beleeuers and for all of them not only for vs but for all of vs Rom. 8. 32. not only for Iewes but for all the world that is for the Gentiles of all Nations 1 Iohn 2. 1. His-righteousnesse extends vnto all and vpon all that beleeue Rom. 3. 22. The Vse may be first for the confutation of the opinion of those that hold that Christ suffered and died for all men in the world vniuersally we grant his sufferings were sufficient to redeeme all the world but not efficient and that their opinion is very grossely erroneous appeares by the former places of Scripture and many more might bee alledged Secondly seeing Christ did not suffer for all men vniuersally we should looke to it that we be such as may haue comfort that he died for vs. Now if we would know who they are in all the world that haue their part and portion in the redemption made in the sufferings of the Sonne of God we must vnderstand that they are such as are described in the signes that follow First they are beleeuers such as with the eye of faith can looke vpon and must to the promise of God made concerning saluation by Christ Ioh. 3 16. as is there shewed by the type of the brazen Serpent in the coherence Secondly they are such as turne from transgression in Iaoob Esay 59. 20. Thirdly they are such as will heare the voice of Christ and be ruled by him they are his sheepe Iohn 10. 15. Fourthly they are such as are made like to Christ in sufferings they beare his image in suffering affliction and yet for all their crosses they loue God Rom. 8. 28 29. 1 Per. 4. 1. Fiftly they are such as doe consecrate their liues and seruices to Christ they liue to him that died for them 2 Cor. 5. 15. Thirdly did Christ suffer for vs what patterne was there euer of such leue Consider what we were in our selues by nature First we were vniust 1 Pet. 3. 18. the Iust here suffers for the vniust one will scarce die for a righteous man but who euer was willing to die for the vnrighteous Rom. 5. 7 8. Naboath Zacharias the sonne of Iehoiada and Iohn Baptist were iust men and yet none would die for them and yet perhaps for some righteous man one durst die as it may be Ionathan durst haue died for Dauid but yet this is without president which here Christ doth he suffers for the vnrighteous Secondly we were not only vniust but his enemies also Rom. 5. 10. yea we were such as neuer sought to him for redemption as the Scriptures and experience shew What hearts haue we that cannot be more affected with this wonderfull loue of Christ Behold here is Piety scourged for the impious mans sake Wisdome is derided for the fooles sake Truth is denied for the lyars sake Iustice is condemned for the vniusts sake Mercy is afflicted for the cruell mans sake Life dies for the dead mans sake as said an ancient Father What a suffering is this when the Iust suffers for the vniust and with the vniust and vpon vniust causes and vnder vniust Iudges and by vniust punishments Fourthly hath Christ suffered for vs why then from his example we should learne to be willing and ready to suffer one for another 1 Iohn 3. 16. Fifthly we should comfort our hearts with this Doctrine seeing Christ did not suffer for himselfe but for vs wee should apply his sufferings to our selues and plead them before God against our sins and the temptations of the Deuill and seeing hee hath paid so deare a price to reconcile vs to God wee should make no question of it but that hee will now saue vs being reconciled and finish his owne worke Rom. 5. 10. Lastly seeing the Sonne of God is the Passeouer yea our Passeouer and Sacrifice for vs we should therefore purge out the old Leauen that we may be a new lumpe and should therefore keepe the feast not with old leauen neither with the leauen of malice and wickednesse but with the vnleauened bread of sinceritie and truth if Christ suffered for vs then our life should be a continuall feast yea in as much as he was offered vp as an immaculate Lambe and is tendered to vs as
had power to estate blessing vpon his Disciples and all true Christians for euer This blessing was the fruit of his Passion and Resurrection and belongs to all the godly to the worlds end and therefore he leaues his blessing on earth being now to ascend to heauen Vnto this blessed Father and Sauiour should we daily flie and seeke his blessing which is able to doe vs more good than all the blessings of men or Angels Thirdly that hee ascended visibly in the sight of his Disciples Act. 1. 9. and therefore he did not vanish and become inuisible in himselfe as the Vbiquitaries dreame Fourthly he made vse of the seruice of a cloud which receiued him as he departed and caried him vp as it were a Chariot and at length hid him from the eyes of his Disciples and thus he did to proue that it was he of whom it had been long before said Hee maketh his Clouds his Chariot Psal 104. 3. and withall to restraine curiosity he doth as it were draw a curtaine betweene his body and their eyes and betweene this mystery and our mindes that we should rest satisfied in beleeuing that hee did ascend and not busie our heads about vnprofitable and curious questions in things not reuealed And further it may be thereby was shadowed out the manner of our meeting with our Sauiour at the last day that as a cloud tooke him away so in the clouds should we meet him againe 1 Thes 4. 17. Thus of the second point The third question is When hee ascended and to that the answer is short viz. forty dayes after his resurrection why hee staied forty daies before he ascended was shewed before viz. that hee might instruct his Disciples about his Kingdome and withall to shew that the doctrine of the Gospell was not inferiour to the doctrine of the Law which Moses was in receiuing from the mouth of God forty daies in the Mount and as he was forty daies in the wildernesse meditating of his worke before he began to preach so is hee forty daies in preparing his Disciples before hee send them forth about that great Worke of the conuersion of the Nations The fourth question is From what place hee ascended and that is noted by the Euangelist S. Luk. Chap. 24. 50 Act. 1. 12. viz. that he went vp into heauen from off some part of the mount of Oliues that was neere the Towne of Bethania Now it is coniectured by Diuines that hee chose this place of purpose First that in the same place he might shew the proofe of his Diuinity and Glory in which before he had shewed the extreme proofe of his frailty and infirmity when in that place hee sweat blood strugling vnder the brunt of Gods fierce wrath and in that place hee began the declaration of his greatest glory where not long before hee had begun to feele suffer his greatest ignominie and paine Secondly this mountainish place serued somewhat to awake the affections of the godly to teach them to get as high as they can aboue the world and worldly occasions hasting after their blessed Sauiour that is gone vp to heauen before them Thirdly Bethania signifies the house of affliction and so by his ascending to the glory of heauen from that place he might leaue vs an assurance that a passage may be had yea vnto all the godly shall bee prepared to attaine vnto the ioyes of heauen euen through many tribulations we may ascend out of the house of sorrow bed of sicknesse vale of teares the land of captiuity vnto heauen as well as from Ierusalem a place of peace Yea such afflicted ones may much comfort themselues in the hope that Christ will take them to heauen out of these places of sorrow in his due time The fift question is Whither he ascended and the answer to that is in the Creed and the Scriptures before quoted into Heauen and Christ himselfe saith Hee went to his Father in heauen Ioh. 14. 12. and 20. 16. Heb. 9. 20. Now this heauen doth not signifie God himselfe or a heauenly conuersation or heauenly glory but by heauen is meant that place of eternall blessednesse which is without the corruptible world which is aboue all these moueable worldly heauens and to vs now liuing on earth is inuisible It is that place that Christ calls The house of his heauenly Father in which are many Mansions Ioh. 14. 12. and Solomon calls the place of Gods habitation the heauens Chron. 6. â—1 and the habitation of his holinesse in heauen 1 King 8. 31. Christ therefore is now in that highest heauen which must contain him til the times of the restoring of all things It is obiected that Christ ascended aboue all heauens Eph. 4. Answer It is true aboue all these visible heauens aboue the Aire and the coelestiall Orbes in which are the Sunne Moone and Starres and so went into that heauen called the third heauen which is the seat of the blessed It is further obiected if Christ ascended aboue all those worldly heauens then his body is in no place because Aristotle proues in his first booke of heauen that aboue all heauens is no place Answer It is false that aboue all heauens is no place for though there bee not such a place as Aristotle describes Physically yet there is a place for where there is a body there must needs be a space in which that body is contained according to that knowne saying Take away spaces from bodies they will be no where and if no where then they are not This space the Scripture calls a place But against Aristotle we oppose the expresse authority of Christ himselfe who affirmeth there are places in heauen Ioh. 14. 2 3. Now God would haue vs to know whither Christ ascended for three Reasons First that we might be certaine he remained still a true man euen in his glory in heauen Secondly that wee might know whither to conuert our thoughts and desires and where our hearts might finde Christ as Paul saith If yee be risen with Christ seeke those things that are aboue where Christ sits at the right hand of God Col. 3. 1. wee cannot find Christ on earth wee must looke him in heauen Thirdly that we might know where wee shall dwell and reigne when wee dye Ioh. 14. 2. and 17. 24. Now in heauen Christ ascended to his Father as he saith Ioh. 14. 12. and 20. 17. not that hee could not finde his Father any where but in heauen for he is euery where but because God the Father doth in a singular manner manifest his glory and loue in the heauen of the blessed and in that heauen doth collect his fâ—mily and houshold that shall for euer abide with him And for this cause doth our Sauiour teach vs to pray Our Father which art in heauen not which art euery where though that be true that we might thereby be admonished that we doe not belong to the society of this world but vnto that
1000. yeares in our age since the Gospell was restored many men haue laboured mightily to assigne either the yeare or at least the age when these things should be As those that assigned the yeare 1587. which experience hath proued false It had beene much to haue beene wished that diuers Writers vpon the Reuelation which are held in good fame in the Church had forborne that curiositie of computation in reckoning so strictly by yeares for it doth much hurt in the mindes of weake Christians when either experience or reason beats them from those grounds which they haue sucked in from such writings There is a tradition that sticks in the minds of many pretended to come from one Elias not Elias the Thisbite that the world should last 6000. yeares 2000. before the Law 2000. vnder the Law and 2000. after the Law and then the end shall be only for the elects fake those dayes should be shortned Now this is a manifest dotage for it was more than 2000. yeares before the Law and lesse than 2000. yeares vnder the Law as the Learned know How then shall we beleeue this tradition to be true for the time to come that is proued false for the time past And as for the shortning of the time for the elect that is spoken by our Sauiour about the destruction of Ierusalem not about the end of the world To let goe then all these false opinions the iudgement of such as speake according to the Scriptures containes three assertions 1. That God hath precisely set and appointed the time and day when he will iudge the world by Christ this appeares by Scripture Act. 17. 31. Heb. 9. 27. and God will haue this knowne both for the consolation of his seruants that they may haue hope in their afflictions and to leaue the wicked without excuse that being warned will not repent and to driue out of the godly securitie that so they may keepe themselues in the good way and walke in the feare of God watching and prouiding for that day 2. That this Iudgement day shall be in the end of the world and not before therefore it is said in Scripture it shall be at the last day Quest But why doth God put off the generall Iudgment so long not call men to an account til after some thousands of yeares after some of them died Answ First God hath vnsearchable respects of his owne glory in dispatching by his prouidence the great businesse that concerns the rising or alteration of things in the state of mankinde As in disposing of the Monarchies of the world the kingdome of Antichrist raised and ruined the reiection and recalling of the Iewes and such like which will not be effected till the day which he hath appointed for the comming of Christ Secondly it is put off so long that the elect may be all gathered it being Gods pleasure to gather them by ordinarie meanes so as the Iust haue a time to be borne liue heare the word fulfill their measure of worke c. Thirdly it is put off for the more effectuall triall of the faith and patience of Gods elect and exercise of their hope and prayer Fourthly that he might by the confession of all men be iustified in this that he hath allowed vnto the world space and time enough to repent in Rom. 2. 4. and 9. 22. 2 Pet. 3. 9. and therefore if wicked men doe not repent they may be left without excuse and the rather seeing he can no way be charged to proceed in iudgement against them rashly or with more respect of his owne Iustice seeing before he passeth the finall sentence he staies so exceeding long Fifthly as he glorifies his mercy in sauing the elect and his iustice in damning the wicked so doth he by his exceeding long stay glorifie his patience and clemencie 3. That the precise day moneth or yeare when this Iudgement shall be is knowne to no man or Angell Mark 13. 32. Act. 1. 7. Quest. But seeing God will haue vs certaine that there is a time for Iudgement why will he haue vs vncertaine when it shall be Answ That thereby he may teach vs at all times to watch and striue to be prepared He will not let vs know what day it shall be that we may be euery day prepared And besides he thereby the better exerciseth our faith and patience and making vs lay hold on his promises without limiting him to times and seasons And therefore we should make this vse of it and restraine our curiofitie and neuer search or inquire after that which God will not haue vs to know but looke to our taske for it is our dutie to thinke it neere at hand and therefore to get oyle into our lamps to be ready when the Bridegroome shall come and to stand alwaies vpon our watch like the wise Master of the house that keeps all things carefully because he knowes not when the theefe may assault his house Mark 13. 32 to the end Matth. 24. 42 43. and 25. 3 4. If Christians were taught to say it was the last time when S. Iohn wrote to them how much more cause haue wee to thinke wee liue in the last time vpon whom the ends of the world are more apparently come Another question is moued about those words Mark 13. 32. How it was true that the Sonne of Man himselfe did not know the day and houre of his owne last comming Diuers answers haue beene giuen to this question As first hee did not know it that is hee did not know it so as to make vs know it or it was no part of that knowledge which as the Prophet of the Church he was bound to make knowne to vs as in that speech The Lord your God proues you that hee may know that is that hee may make you know c. and when wee say O Lord arise we meane make vs arise and such like phrases are vsed in Scripture or their answer is that as our Sauiour assumed diuers infirmities of ours yet without sinne so did hee assume ignorance Ignorance I say of some things that were not necessarie for him as man to know which belongs onely to the estate of Humiliation for now hee is glorified and hath laid downe all infirmities he now in heauen as man knowes both the day and houre Thirdly it may be answered that as Man he could not know it without reuelation from his Diuinitie and therefore if the Sonne of Man did then know it it was not a knowledge that belonged to his Humane Nature in it selfe but he had that knowledge giuen him from his Diuine Nature Thus of the time For the place where the Iudgement shall be we haue nothing in particular certaine of the Scriptures Some men haue thought that it should be held in the valley of Iehoshaphat which was a place neere to Ierusalem and to that purpose they alledge the words of the Prophet Ioel Chap. 3. 2. But this opinion is rash and
Creeds Ibid. The Word of God not handled in the Creed why page 41 Christs actiue obedience not mentioned in the Creed why page 303 Customes of the Country to bee obserued page 441 A fearefull example for such as curse page 377 D. DAmned in hell suffer 4. things page 530 Dangers of life sustained by Christ for diuers ends â—24 Darknesse vpon the whole earth how page 403 What this did signifie Ibid. Death of the godly more comfortable then the life of the wicked page 385 Death of Christ page 415 418 eight reasons of it page 416 Christ by his Death did abolish the power of death Ibid. How Christ frees vs from eternall Death seeing he suffred it not page 416 Christs Death teacheth vs seuen things page 417 Whether Christ Dyed in his humanity or diuinity page 419 The manner how Christ Dyed page 420 Death of Christ painfull Ibid. For whom he Dyed page 4â—4 When he Dyed page 426 The Dead Body of Christ not forsaken page 437 Death not to be feared page 417 Christ Derided for three reasons page 393 How God departs from men page 99 Christs Descension our ascension page 431 Diuell workes strange mischiefs from small beginnings page 330 Diuels companions of wicked men page 528 Diuel policy to make men suspect Christs Diuinity page 238 Diuels cannot take vs out of Christs hand page 239 Disciples Fishers of men page 466 Disciples drousinesse page 343 Christ preserues his Disciples safe from the Souldiers page 349 Diues message is sent to vs. page 531 What Doctrine is vnwholsome page 4 True Doctrine vnwholsome how Ibid. Dreames offoure sorts page 374 Dreame of Pilats Wife page 375 Dreames how wee may giue heede to them Ibid. E. AS Eagles we must flye to the dead Carcase page 418 Earth trembles at Christs death to signifie three things page 432 Earth six things admirable in the making thereof page 182 Seuen vses from hence page 183 In the Earth foure things admirable Earth-quakes how they come page 173 Ecclesiasticall courts corruption and iniustice in them page 358 Elect Gods goodnesse to them in foure things page 68 Enemies Christ prayes for them page 422 Essence of God page 110 Diuers Essences Ibid. Eternall how so called page 101 Eternity described by Boetius Ibid. Eternity of God described and explaned page 102 Difference between eternity and time page 102 Eternity of God proued by Scripture page 103 Doctrine of Gods Eternity should teach vs six things Ibid. Comfortable in fiue respects page 104 Euidence against wicked men at the last day page 522 Exaltation of Christ page 452 His diuine nature how Exalted page 452 His humane nature how Exalted page 453 The benefit that comes to vs by Christs Exaltation Ibid. F. FAith diuersly taken page 18 Profession of Faith hath in it two things Ibid. Implicite Faith a policy of Antichrist page 19 That we may not be deceiued about a temporary Faith we must looke to three things page 22 Effects of Faith differ in the true beleeuer and wicked man how Ibid. Paucity of such as haue true Faith appeares in six things page 24 How farre a temporary Faith goeth and wherein it is sufficient page 25 Tryall of a temporary Faith by diuers questions Ibid. Try whether we be in the Faith or no. page 27. Nine things repugnant to Faith Ib. Some things like Faith which are not page 28 Faith 5. kinds of it page 29 5. Signes of an effectuall Faith page 30 10. Effects of Faith Ibid. Assurance of Faith comfortable page 32 Extraordinary effects of Faith page 33 Faith procureth admirable things for our selues Ibid. For others page 34 Faith is our life in diuers respects Ibid. A christians Faith opposed in many things Ibid. Godly men offend about Faith in eight things page 35 Three meanes to breed Faith page 36 Le ts of Faith page 37 They that haue Faith must looke to two things Ibid. Faith wrought by degrees page 39 Foure things considered about a weake Faith Ibid. Signes of a weake Faith page 39 Signes of a true though weake Faith page 40 Comforts against weaknesse of Faith Ibid. Labour for growth in Faith Ibid. Ground of Faith the Word of God page 41 Concerning this ground we must resolue of fiue things Ibid. Faith of the godly shall neuer faile page 355 A right Faith in Christ breeds adoration and worship of Christ page 469 Faith and hope not in Christ page 254 Faithfull rest vpon God three wayes page 114 Father How attributed to God page 128 God a Father six wayes Ibid. God the Father of Christ proued and opened page 129 This teacheth vs three things page 131 It is comfortable in eight particulars page 132 God our Father foure wayes page 133 Hee is our Father by way of resemblance page 133 Faith lookes vpon God as Father in Christ page 134 Six signes of these who haue God to their Father Ibid. God is our Father this teacheth vs twelue things page 135 Acknowledge God as a Father page 134 Goe vnto him in all wants page 135 This is comfortable in diuers things page 136 God more then an ordinary Father page 137 Want of Feare of God the cause of all disorder 407 Christ layed downe infirmities of the Flesh but not the Flesh it selfe page 453 Fishing of the Disciples teach vs diuers things page 467 Wicked men Foolish page 356 Christ Forsaken in two respects page 396 Two obiections answered Ibid. Forsaken by all for soure reasons page 350 Fiuerules to be obserued in if we would prosper in the Fruitfulnesse of these outward things page 188 Cost in Funerals of Saints not vnlawfull page 440 Fowlâ—s of the ayre page 168 Gods care for them in Fiue things Ibid. What vses they serue for Ibid. They teach vs three things page 169 G. CHrist chose the Garden to begin his Passion in of purpose page 336 He was buried in a Garden why page 435 He put off his Garments before his sufferings for seuen reasons page 389 God Doctrine concerning God to be knowne for fiue reasons page 42 True knowledge of God hindred in six things page 44 We are vnable to conceiue of God for nine reasons page 46 God makes himselfe knowne seuen waies page 47 God is knowne diuers waies by seuerall things page 49 God knowne to man foure wayes Ibid He is described Ibid. Seuen rules for the attaining to the knowledge of God page 51 Three things to bee auoided in inquirong after the nature of God page 53 Many things spoken of God by way of likenesse page 55 Gods properties of two rankes Ibid. Foure things in Gods Nature matchlesse Ibid. Life of God admirable in three respects Ibid. This teacheth vs eight things page 56 Knowledge of God to bee admired in eight respects page 57 God the Fountaine of all wisdome page 58 Gods knowledge infinite Ibid. And most perfect as appeares in foure things page 59 God knowes all things at one view page 60 Consideration of Gods knowledge is vsefull page 61