and wicked men feele not the full extent of Gods wrath God will haue them to exercise the graces and vertues of his servants and so by accident they are preserved and reserved to the generall assize and fire of hell Christ shall come in fire and that fire shall be the melting of the elements which shall be confounded as in one masse The ayre is oyly and the earth is full of combustible matter as coales and brimstone Many pits are full of slime and as the Countrey where Sodome and Gomorrah stood was very bituminous clammie clay and glewish ground with store of slime pits and so very fit for the exhaling of that matter which was afterwards rained downe vpon them so the place that God is now a preparing for the damned may very well be in the confusion of all the elements together where fire shall fearefully seize vpon all things and God even prepare all as matter or fuell for his rage I heare not that the fire shall be quenched againe in which Christ shall come And the fire of hell is vnquenchable and may even in this become vtter darknesse because the Starres shall fall and melt away and the powers of heaven shall be shaken and as it were driuen to the earth and therefore the subiect of light being destroyed vpon the earth and within the earth may be this horrible darknesse and woefull fire Ier. 17.13 Some shall haue their names written in the earth and be as the Parables of the dust as others in heaven opposite shall be the places of the elect and damned and as it were a gulfe betwixt them Luk. 16.26 The reprobate shall then be more narrowly confined and more fearefully tormented To conclude learne further by this punishment of the Devils that their first sinne was in tempting of man for we see that the punishment of them is onely inflicted for this their rebellion and their continuing in it yea marke further how God hath punished the rebells in their enuie they enuied mans estate by creation and scorned to serue him they shall now see him advanced into their roomes and themselues imprisoned vpon that miserable earth which they converted from a Paradise into a prison from a delicate palace into a most damnable dungeon Thus whiles enuie feeds on others evils and hath no disease but his neighbours well fare it hath all those favours fall beside it selfe which it grudged to see in others It is nothing but a pale leane carcase quickned with a Fiend it keepes the worst diet for it consumes it selfe and delights in pining A thorne hedge covered with netles that cannot be dealt withall either tenderly or roughly What peevish interpreters of good things were the Devils that had rather step into hell then stoop a little to their Creator in seruing of an inferior creature which now they see more honoured then ever before Q. What punishment was inflicted on the Instruments and first vpon the Serpent A. A curse aboue all the beasts of the field enmitie betweene him and the woman and a sensible feeling of paine in his going vpon his belly and eating of dust Gen. 3.14.15 All things were for man and his comfort therefore it was an odious thing to be his over-thrower God layes a reasonable punishment on the vnreasonable Instrument These wormes were worthy creatures of God but now most wretched and ashamed to appeare abroad and therefore liue in the earth and are seldome to be seene Their skins paine them if they liue long and alwayes it is painefull vnto them to crawle or creepe because the belly is their softest part and oppressed with the guts and body lying vpon it In winter they stirre not being almost dead with cold Their meat is the earth a grieuous diet and the greatest enemie to life consisting of heat and moysture Wee may see by the wormes that feed on the earth how in dry weather they are withered and pined to nothing and what adoe they haue to thrust out their earthy food in a raynie morning Lastly this beast was cursed in this that now woman should take heed how she came neere him and he likewise stricken with a feare of her c. Q. What was inflicted vpon the woman A. Besides that which she hath common with man her inforred subiection to her husband and her manifold griefe in conception bearing and bringing forth Gen. 3.16 She should not now be so bold with her husband her limites were to be shortned and her yoke made more grievous Shee was an instrument of his hurt and is now to feele it by her liuing with him conceiuing by him bearing and bringing forth of his of spring The blessing of God before was great and should haue taken away all paine which now is iustly inflicted for her dissobedience The paine of the belly is to both instruments a memorandum of medling with forbidden fruit Q. What is inflicted vpon Adam and consequently vpon all his posteritie A. Sinne and death One sinne begets another and the second is an effect of the former both properly and accidentally properly as a branch of so bitter a root accidentally as inflicted by divine Iustice One and the selfe same effect may haue diverse causes as for example Iob 1.21 with 15. vers c. Satan Sabeans Chaldeans c. as well as God afflict Iob. Act 2.23 wicked hands as well as Gods crucified Christ Exod. 7.13.14.22 and 8.15.32 and 9.7.12.14.34.35 and 10.20.27 c. Pharaoh and God both harden the one in punishing the other in sinning God wills to punish one sinne with another the sinne he wills by accident the punishment by counsell It enters not into the minde of God to commit sinne Ier. 32.35 and yet it is his minde to punish the abominâ—â—â— with their owne abominations They that are ambitious of their owne destructions never want the plagues of God to seize vpon them He that setteth and selleth himselfe to sinne shall find God as readie to offend him with lustice as he can be to offend God with iniustic As man sowes so shall he reape and if there be a brewing of death tunn'd vp in vessels of sinue it is good reason that the sinner should drinke it CHAPTER XIX Of originall and actuall Sinne. Question WHat sinnes are inflicted Answere Both originall and actuall Adams transgression turned the Chariot of the soule cleane out of the tract of good so that now it is impossible he should ever get into his way againe Small sinnes are like to slips and slidings whereby men fall and hurt themselues but great sinnes are like downefalls which wound lame dis-ioynt or breake some member c. Mans first sinne was a miserable downe-fall for it did wound and wast the whole man and made him euery way vnable to stirre hand or foot to please God Gal. 6.1 Catartizein is to let a ioynt and man is restored againe when God of his goodnesse doth bring euery facultie of soule and member of
God sealing our salvation for his owne names sake Q. What things are to be observed therein A. Two The causes thereof and the effects Gen. 2.17 Ezek. 18.2 Rom. 6.23 Sinne and death are as in separable in the cause as fire and burning death is a necessary consequent of such a cause Q. How many sorts of causes be there A. Two the one blameable and guiltie the other blamelesse and guiltlesse The law and sinne as well s the law and obedience worke together though in a distinct manner for of obedience the law is the principall cause but of sinne an accidentall as working beside his owne scope and maine drift which is to savour nothing but life and also as a contrary to sinne hence a sinner stands in violent opposition to the law and they striue the more because the one is readie to hinder the others act as bankes or flood-gates staying the streame make it either burst them downe or else swell over them and doe we not see how all such as are bent vpon any villany are more exasperated by disswasion then if they were let alone Pharaoh is better to Israel whiles they willingly obey then when Moses and Aaron come to preach their deliuerance then as a beast he turnes madde with baiting And so all the Martyrs should haue had the Heathen Emperours better tutors then tyrants if they had not provoked them by opposition of their wickednesse Nay doe we not see how the best mindes when they are troubled yeeld inconsiderate motions as water that is violently stirred sends vp bubbles Rom. 7.11.11.13 Q. How many be the causes blameable A. Two The principall and ministeriall the Devill a chiefe agent in mans apostasie abused the Serpent and the woman as his instruments to seduce man Gen. 3.2 Cor. 11.3 Satans policie was to take the subtill Serpent and simple Woman to defeat man of his happinesse as now he doth the Iesuites and females to draw men to Antichrist Q. What are the principall causes A. The Devill and Man though Eue was first in the motion yet was Adam principall in the action for he is first called to the barre to answere the transgression Gen. 3.9 1. Tim. 2.13.14 First he was the head of his wife and therefore it was his sinne that he gaue her no better instruction Secondly the Covenant of life was made principally with him and therefore it is said that when he had eaten both their eyes were open Gen. 3.7 She did eate before her husband and sinned personally but when he did eate with her then they both saw that they and all their posteritie were accursed Thirdly It is probable that Adam stood by all the time of the disputation and therefore his sinne was the greater that he rebuked not the Serpent and rescued his wife from all such suggestions or if he was absent whereof the Text makes no mention then should he shew himselfe a weaker vessell then his wife who had all the bad Angels in one craftie beast to set vpon her whereas he had onely one weake woman in his purest integritie to overthrow him Neither could his affection then to his wife be so preposterous as are now of corrupt naturalists who are blinded in loue His loue to his wife was created pure and therefore except his iudgement had beene first perverted as it was in his wife he could not so easily haue consented of meere affection to his wife I cannot beleeue but that the Devils in the Serpent did as well tempt Adam as Eue though first they began with her as a further meanes of inticing him The text sayes not that Eue went to seeke her husband but that shee tooke and gaue to her husband with her c. Genesis 3.6 Q. How were the Devils the cause of it A. They were by creation good and appointed of God to be mans keepers yet of their owne accord and free will they disdained and contemned their standing with God Iud. ver 6. and became proud rebellious and abominable lyers and blasphemers of God and of malice and hatred of man became seducers and murtherers of him Ioh. 4.44 It may well be disputed whether the Angels were Apostataes in heaven or Paradise If I may shew my iudgement and leaue it as a probable opinion it is this The third heaven is a place of puritie and absolute felicitie and therfore cannot for a moment or instant of time be the subiect of any pollution or misery If sinne had ever beene in heaven the place should haue beene polluted by it The very earth was stained with the sinne of his proper inhabitant and so should heaven if the proper and peculiar inhabitants had there sinned but such was the wise providence of Almightie God that at once he would giue a iust occasion of triall of the Angels in their obedience and saue heaven from all polution which he then and now and ever preserues most pure for his elect both Angels and men The occasion was giuen in their ministration to man not the celebration of Gods glory in heauen that they might see more fitting their place then the other but shall wee the most excellent of Gods creatures stoop so low as to become mans servants and subiect our selues to ourinferiours c Let vs thinke of a course to subvert his estate and bring him out of grace and favour with his creator so shall we according to our excellencie Lord it over him So that here might very well be a conioyned Apostasie in the ruine of them both O blessed God how farre is thy decree from all staine of sin and yet how full of Mercy and Iustice Thou wouldst not try all thy Angels some thou keptst at home whiles others fell in ministring abroad And all this that thy sonne might be exalted neither Angel or man ever prevailing without him Rev. 12.6.7 They that fight vnder this head are all saued if they warre vnder their owne power they cannot but perish The good angels were but lookers on till a Messias was promised and then are they all ministering spirits for the good of their fellow heires of salvation Heb. 1.14 Who can say blacke is the eye of Gods providence intending to glorifie his Iustice in the condemnation of some Angels and some men when he might haue executed all Let vs all sing with the sweet Singer of Israel Psal 119.137 Righteous art thou O Lord and vpright are thy iudgement Q. How was man a cause thereof A. By the abuse of Gods law and his owne free will being seduced by Satan and induced into sinne by the strength of his temptation subtiltie of his suggestion and is owne free reception of both voluntarily harkning thereunto contrary to Gods commandement when being assisted thereby he might easily haue resisted the same Gen. 3.6 Man was made a most free beginner of his owne action neither did God withdraw or with-hold any necessary grace from him he gaue him sufficient not to sinne neither was he bound to
wrought in mans fall yea and from all eternitie for Gods act began before mans And this is safely to be done by our anatomie or resolution of Gods composition in this worke First God did it by his law and speciall government of man Secondly as he did it so had he power to doe it and such a power as neither Devils nor men are able to resist Man might resist the law Math. 23.37 but not the power by which the law worketh for man not the law shall suffer for the irruption and breach of it The law will be sure one way or another to make his part good with the most masterlesse monsters Thirdly as God did it and could doe it so he decreed it to be done and omnipotencie and efficiencie are but two executours no composors of Gods decree and therefore it shall stand infallible in the greatest contingencie It was possible for man to fall or not to fall and his act was contingent so true that it might haue beene false yet the decree was as certaine before as after the event seeing all things are present to God when they are absent to vs. Fourthly as he decreed it so it was done by counsell Ephe. 1.11 both in the scope and plot God had an end in mans fall neitheir was it otherwise executed then himselfe had plotted it The Devils and our first parents together with the Serpent time and place could never haue so met together except God had set it downe so will I haue it acted even to euery circumstance Fiftly It seemed good to his wisedome so to haue it done and no otherwise Pharaoh deales wisely by sinning Exod. 1.10 but God is wise in decreeing how Pharaoh shall sinne Sixtly that which is done by the wisedome of God is good and iust Hence sinne opposite to all good and the enemie of iustice was both good iust not in it selfe but as God decreed it to be a meanes of his glory which it is not by his owne nature for God is clishonoured by it but by accident as God can bring light out of darkenesse good out of evill and life out of death Therefore as God did it it was no sinne euery cause is to be examined by his manner of working Man sinnes by counsell and God by counsell orders it so to be done and in doing workes as much as he willed Lastly as it was good and iust so God willed it but as simply evill he willed it not but did hate the being of it Psal 5.4 Will is the highest step we must stand vpon and thus may we goe downeward by the same staires we came vp God did will nothing but that which was good and iust and so it seemed good to his wisedome by counsell to decree it and by his power to effect it CHAPTER XVIII The effects of the first Sinne. Question VVHat are the effects of Adams transgression Answere Blame and then guilt and punishment Man was blame-worthy for eating against the expresse commandement of his God then was he made guiltie of all the debt and danger that the law contained and by punishment to suffer or satisfie whatsoeuer the law could challenge at our hands Rom. 5.12 One man sinnes there is the blame by it entrance is giuen to death there is our guilt that we haue so intangled our selues in the snares of sinne and death and it runnes over all there is the punishment Q. What is blame A. Gods iust censure of finne Gen. 1.14 Because thou hast done this thou and all thine are accursed The blame is laid vpon our selues and it was a peece of Adams wretchednesse to cast it vpon his good God Gen. 3.12 Wee haue brought vpon our selues the scorne and scourge of all our sinnes Q. What is the guilt A. Whereby they are tyed to vnder goe the punishment Gen. 2.17 In the day thou eatest thereof thou shalt die the death Blame respecteth vice as prayse vertue and guilt iustice as libertie mercie By the first sinne is evill and naught by the second a debt Wee properly owe nothing to God but loue and dutie yet by forfaiture for non payment of the principall we runne into further arrerages with God and so are bound to a double discharge first of the principall secondly of the forfaiture It is a strange opinion to thinke if wee satisfie for the forfaiture wee are freed from the principall The law is still in force and except Christ pay both for vs we shall never come by a full discharge He suffered to satisfie the forfaiture and obeyed to pay for the principall Our debts are now growne infinite and onely he that is infinite can discharge them We might of our selues haue payed the principal but now like Bank-rupts we haue for ever dis inabled our selues and are not able to pay a penie in the pound for our release God hath a bill a bond or a booke wherein all our debts stand to be seene and must remaine vncancelled and vncrost till all be payed O good God draw the red lines of thy Christs-Crosse yea and the white lines too of his most holy life over the blacke lines yea the best lines of thine owne debt booke Thou seest better then our owne consciences euery peccant act of ours in thought word or deed oh let all our billes and Items in thy booke be cleared crossed and cancelled by the precious bloud of thine owne sonne and our Saviour and suretie He alone is able to expunge cover nullifie abolish wholly to take away the guilt of our defilement and the gall of our punishment In him wee know that thou our Creator wilt pardon all our sinnes debts bearing action against vs or obliging vs to any penaltie Yet not euery hypocrite or profligate professor that liues as he list must looke for this loue Faith is no Pandar to sinne it will make vs both see the vlcer and the washing of it Neither will it leaue vpon vs the slander of Solifidians but will tell the cleansed that he is to goe away and sinne no more It will never bid him drinke and take Tobacco sinne and beleeue get a pardon of the old and a licence for the new It will teach him to turne over a new leafe and learne a better lesson First to see his owne misery secondly the mercy of God thirdly how both will restraine him from all licentious libertie Q. What then is the punishment A. The iust anger of God vpon all that sinne Rom. 2.5.8.9 Heb. 10.31 with Chap. 11.29 Isa 33.14 Q. What Attributes doe here put forth themselues A. His holinesse and that both in his Iustice and Mercie Rom. 2.4.5 It shall well appeare that God will not winke at sinne or giue vnto it the least allowance 1. King 20.42 Ahabs life is to goe for Benadabs this is but a shadow of Gods holinesse If men must wash away bloud with bloud then assuredly God will wash his hands in innocencie and by punishing of sinne free
rotten vlcer of the heart and by the heat of his word hardning and styling the crabbed nature of man can get in and goe out at pleasure without all ferrumination or soldring with man as sinne and Satan doe CHAPTER XX. Of Death Question VVHat is Death Answere A deprivation and losse of life with a fearefull subiection to the misery of this life and the life to come Gen. 2.17 Rom. 6.23 Man by sinne is made vnable to please God he must therefore be dissolued and new made or changed that he may doe it Death should be farre more welcome vnto vs the sinne for that may prepare vs for heaven when this will be sure to cast vs into hell Alas is it not pitty to see our feare misplaced All men feare to suffer evill but few they are that feare to doe evill Of two deaths we feare the lesse and neuer dread the last and worst There are but two stages of the first the bed and the graue The former if it haue paine yet it is speedie and the latter as it is senselesse so it giues rest Against this there are many Antidotes and comforts and we know that an evill that is ever in motion cannot be fearefull that onely which both time and tempest nay eternitie it selfe finds standing is worthy of terror And let them tremble at it that delight to liue in the former punishment As for the first there are no by-paths of a fairer or neeerer way all that travell to the holy land must be content to offer this tribute at the Pison Castle or gates of death crownes and scepters lie piled at this entrance and seeing God cannot re-edifie without taking downe of this old house I will welcome death We receiue any homely messenger from great personages with due respect to their masters and what matters it what death it be so it bring me good newes And what newes can be better then this that God sends for me to make me more happie then my crasie carcase will suffer me to be till it be mended and cast in a better mould Let them feare death which know him to be as a pursuivant sent from hell to fetch them as for vs we can passe chearefully through the blacke gates or darke entry of a corporall death vnto our glorious mansions aboue but let vs proceede to see both deaths that by them wee may learne our misery and see Gods greater mercy Q. What things are to be confidered in death A. The inchoation and beginning or the perfection and end The beginning of any act is part of it and when man sets his hand to any thing he is doing it If there had beene any act of spirituall life man had liued and God had beene well pleased and his life had beene immutable so on the contrary when man begins to die he is a dying and God sayes in the very day that thou eatest or sinnest thou shalt die Gen. 2.17 Adam was left a dead man as soone as hee had tasted of the tree and every man is crasie from his cradle The pace of death is soft and sure and euery man liue he never so long is a dying man till he be dead Deut. 28.22.61.65 Q. How many deaths be there A. Two The first and the second The soule dyes the first death by sympathie with the bodie and the bodie dies the second death by sympathie with the soule Math. 10.28 Rev. 2.11 Rev. 20.6.14 Yet in nature the second death is the first for the soule dies first in sinne the punishment being inflicted according to the fault Neverthelesse that is called the second death because the extremitie of it is to begin after the end and perfection of the first Q. What is the first death A. Subiection to the miseries of this world Iob 5.7 and 14.1 Earth was made mans Paradise and Palace of pleasures but now it is his true Bochim as the Israelites called their mourning place We begin our life with teares and therefore Lawyers define life by weeping If a childe be heard cry it is a lawfull proofe of his liuing to possesse the miseries of this world else if he be dead we say he is still-borne and at our parting with this world God is said to wipe off our teares Labour and paines goe now together and one word ponos is sufficient to expresse both whence we say he that labours takes paines and a woman is sayd to be in labour when she is in the travell and paine of child-births yet by creation God made both to labour without paine onely with sinne paine seized vpon the bones and the minde was possessed with a wearinesse and irksome loathing of what it must doe Looke into our fields and there shall we finde toyling and moyling and tyring of our selues at plough and sithe looke into the waters and there is tugging and tuing at the oares cables Looke into Cities and there is plodding vp and downe and sweating in shops till men complaine of wearinesse Looke into Schollers studies there is tossing of braines and bookes scratching the head even to palenesse and infirmitie Looke into the most pleasurable place vpon earth the Courts of Princes and there how are men wearied with tedious attendance emulatory officiousnesse c. Are not all things full of labour and labour full of sorrow Nay If wee turne our selues to idlenesse it is as wearisome as worke Oh then what wretches are wee to bee so much in loue with this life What Gally-slaue likes and loues his chaine Prisoner his Dungeon Hee is a mad Mariner that salutes the Sea with songs and the haven with teares It is a foolish bird that when the cage is open had rather sit singing within the grates then be at libertie in the woods Children cry to goe to bed when the more discreet call it their rest Our God sayes of the blessed that die in his sonne they rest from their labours Who can loue bolts and fetters when he may haue them stricken off and an Angel of God to shine in his layle as he did once to Peter and open him both the wooden and iron gate and bid him be gone What a little more sleepe slumber in the hands of his keepers rather then follow the Angel of God into libertie Wee are wonderfully besotted if we doe not long after the better life as often as we thinke of the miseries of this Q. What is the beginning hereof A. The losse of the good things of the body as the sense of nakednesse of maiestie whence comes shame of comelinesse and beautie as also of health whence man is exposed to wearinesse dangers sicknesse and a daily dying Gen. 3.7.10 Deut. 28.21.22 Of all the creatures man was most comely without a covering Beasts would be nastie without haire and birds without feathers God apparels them in their excrements because their temper was not so exquisite as mans whose beautie was to be bare and I cannot but wonder that pride should
had happinesse if he had stood so is it made obnoxious to all his miseries he falling By a rule in nature he begets children and by a rule in divinitie he begets them sinfull and yet both naturall It was in mans nature to doe well for himselfe and others and so by consequent to doe evill and convey the same to all his heires for as naturall spirits runne along in the bloud and are apt for generation so originall righteousnesse as a more divine spirit runnes along with the whole frame to frame it in others now that being lost a worse spirit of evill hauing taken vp the roome of the first formes men according to a sinfull image Gen. 5.3 Adam is said to beget in his owne likenesse and image Rom. 5.12.14 Q. By what right is sinne propagated A. By all kinds of right first by the law of Nations for Adam was a Prince of all his posteritie who covenanted with God for vs and for himselfe for the performance of obedience and therefore he breaking wee brake He was also as our Legate did lie as our Lidger or deputie with God and therefore wee may be said to doe whatsoeuer he did He went as a common suretie for vs all and on him was all our credite reposed and he was betrusted of God with the estate of vs all It is therefore a nationall equitie that wee comming all into one bond and obligation should all fare alike Secondly we haue it by the law of inheritance he was our father and we were his sonnes hee the roote and we the branches and therefore were to participate with him in all his estate Doe we not see how children are left in good or bad case by their parents and of meere relation they become their lawful heires and successors Thirdly by the law of divine Iustice the perfection whereof cannot pardon the least sinne without satisfaction to euery farthing as also by the infinitenesse of it that extends it selfe to euery guiltie person and by reason of the violation of the law and dishonour of the law-giuer deales most strictly and precisely with euery sinner One man may kindle such a fire as all the world cannot quench One plague sore may infect a whole kingdome and here we see how the infection of Adams evill is growne much worse then a personall act Satans subtiltie hath ever bin to begin withan head of evill knowing that the multitude as we say of Bees will follow their master Corah kindled a fire of rebellion two hundreth and fiftie Captaines readily bring stickes to it all Israel are content to warme their hands by it onely here the Incendiaries perish God distinguishing betwixt the heads of a faction and the traine but in this all are alike though we were all a sleepe in Adams loynes because the law was equally giuen for all our benefits and our prosperitie stood in the first well husbanding of the happie estate God yeelded vs in Paradise If any obiect Ezek. 18.20 the sonne shall not die for the fathers sinne The answere is when he is not guiltie of it either by propagation or transgression he himselfe according to his birth liuing and dying in it Heb. 7.9.10 It is sayd Leui payed tythes in Abrahams loynes so we in Adam were bound by law to stand to his reconing Q. After what manner is sinne propagated A. Neither from the body to the soule as comming from our vncleane parents As if the soule being purely created should fall into the body as a man in pure white rayment doth fall into a puddle of dirt and mire for the body is not the first subiect of sinne but the soule and therefore cannot be the head and fountaine of propagation Neither is it from the soule to the body as begotten of our vncleane parents for then should it be as mortall as the body and spirits of it as also crosse God in his speciall relation of the father of spirits Heb. 12.9 He is a father of both Psal 139.14 Iob 10.10.11.12 But of the one by the parents of the other immediately by himself It therefore followes by iust consequent that it proceeds from the vnion of both into one man for though our parents as bruit beasts beget not soules yet they beget a more perfect creature in that they are the procreant causes of man vnited of his essentiall causes Gen. 4.1 I haue gotten a man from the Lord. Iehovah Adam and Eue were all about the composition of Cain his Soule was inspired pure and holy yet as soone as the vitall spirits laid hold of it It was in the compound a sonne of Adam The thing may well be explained by this similitude A skilfull Artificer makes a clocke of all his essentiall parts most accurately onely he leaues the putting of all parts together to his vnskilfull Apprentise who so iumbles together the severall ioynts that all fall a iarring and can keepe no time at all euery wheele running backward way so God most artificially still perfects both body and soule but our accursed parents put all out of frame and set euery part in a contrary course to Gods will Psal 51.5 Warmed in sinne is vnderstood of the preparation of the body as an instrument of evill which is not so actually till the soule come Q. What followes from hence A. A iust imputation of the first transgression as also of the fault guilt and punishment and that both in sinne and death Rom. 5.12 1 Cor. 15.21 Q. How is originall sinne propagated A. By our next parents and so ascending to Adam himselfe It is impossible to bring a cleane thing out of filthinesse Gen. 5.3 Iob 14.4 Q. How is actuall sinne conveyed A. In the masse and lumpe other wise in kind euery mans actuall sinne is his owne Ezek 18.20 Q. How death A. Seed and food are the principles of our life in procreation and preservation the first we haue from our parents which is deadly as poysoned with sinne the other comes from our selues being ignorant of what should bee good for our bodies but beside the first death there is a conveyance of the second we being borne the children of wrath for Gods displeasure was kindled as well against Adams posteritie as Adam himselfe Eph. 2.3 Q. How is Eue made partaker of Adams punishment A. Besides her proper punishments as an instrument of evill shee participates with Adam in all we haue said for God made them both equally for an happie estate onely the wife was to inioy it by meanes of her husband first as shee was taken out of him Secondly as they were to hold together for better and worse in regard of their marriage Thirdly as she was a companion with him in the same sinne they did both eate sinne and see it at the same time Genesis 3.6.7 Q. Was propagation then from them both A. Yes immediately from them both as their children were begotten by the mutuall knowledge of the one the other Gen. 4.1 and 5.3
a separation of his two natures though body and soule parted for a while Wee must therefore hold that neither the God-head is at any time changed into the manhood nor yet the manhood into the God-head Luk. 24.39 1 Pet. 4.1 Furthermore we are to learne that Christs humane nature is like vnto ours in all things but in sinne and manner of subsisting Phil. 1.7.8 Heb. 2.17 and 4.15 Q. What is the personall vnion of these two natures A. Whereby the nature assuming and nature assumed make one Messias or Mediator betwixt God and man the nature assuming is infinite and his action is incomprehensible yet this we may safely affirme that the second person in Trinitie immediately assumes and then the God-head so that our flesh is first taken by a person and hence our nature assumed is without all personall subsistence in it selfe and is inseparably conioyned with the divine nature and doth wholly subsist that is the whole manhood subsists in the whole God-head for whole God is in heauen whole God is on earth because the divine nature hath no parts and so our flesh is not in a part of the God-head but wholly in the whole And yet not euery where with the whole For the assumption is not by way of extension as a forme extends his matter but of ineffable vnion humane nature hauing no standing of it selfe but by the divine nature It is locally circumscribed as hauing quantitie and consists as a finite thing within the limites of essence being truely compounded of matter and forme And yet it hath neither parts nor passions essence or accidents which are not assumed vnto the divine nature when body and soule were asunder and locally in diverse places then were both of them inseparably knit vnto the God-head Ioh. 1.14 Colos 2.9 The Papists say Christ was Mediator according to his humane nature which is contrary to this personall vnion for as the person assuming giues the nature assumed subsistence so action and it is not able to doe any thing without it Therefore according to both natures Christ redeemes and the worke is not to be devided Furthermore we say the second person assumes not the first for he is principally offended not the third for he is to testifie of the reconciliation yet such is the vnion that wee come by it both to the Father and the Spirit For immediately the second person assumes then the Deitie and hauing fellowship with that wee haue it also with the Father and Spirit Now if the divine nature should first assume then would the action be the Fathers or if the Spirit then should the Father haue two Sonnes c. CHAPTER XXIII Of Christs humiliation Question VVHat are the parts of Redemption Answere Two His humiliation and his exaltation Psal 110.7 Isa 53.12 Rom. 8.34 Eph. 4.9.10 Phil. 2.8.9 And the reason is giuen by S. Luke chap. 24.26 Christ must of necessitie both suffer and be glorified c. Q. What is his humiliation A. Whereby he was made subiect to the iustice of God to performe whatsoever the same might require for the redemption of man Rom. 10.4 Gal. 4.4 Heb. 7.22 Christ became our Suretie and so bound himselfe to pay all our debts Papists say Christ is a Mediator betweene himselfe and vs but they are ignorant how a sinne may more peculiarly be against one person then another as the manhood it selfe is more properly vnited to the second person then any other Christ doth principally mediate betwixt the Father and man and yet the justice of the whole Deitie and consequently of euery person is satisfied Q. What did the iustice of God require A. Two things Satisfaction for the trespasse or payment of the forfaiture and righteousnesse answerable to the law for the payment of the principall The one frees vs from death the other brings vs to life By the first wee are made no sinners by the second wee are made iust The law stands still in force for death and life sinne and die is by Christs death satisfied doe and liue is by his life fulfilled Dan. 9.24 Christ reconciles to God by suffering and of enemies makes vs friends but wee neither deserue nor can iustly desire any thing vntill he bring his owne righteousnesse for vs. Rom. 4.25 Q. Wherein consists all this A. In the conformitie of himselfe both for himselfe and vs to he image of God and the law its performing perfect obedience thereunto as also in vnder going for his such death and dolors as were requisite As Adam was made in the image of God and bound to keepe the law for himselfe and vs so Christ must be conformed in nature to Gods image and in all his actions to his Pathers will He is holy and iust both for vs and himselfe but his sufferings are onely for vs and not himselfe And here two questions arise first whether his originall righteousnesse and actiue obedience were onely for himselfe his passiue onely for vs and sufficient for our saluation It may be obiected by his bloud we are saued c. Ans Here a part is put for the whole for we are saued as well by his life as by his death and they are both of them both actiue and passiue Christ suffered in being concelued and he was no looner made man made vnder the law but he began to pay for vs for as Adam dyed as soone as he had sinned so Christ suffered as soone as he became our suretie therefore his whole life death are for vs and our payment He that dies by the law is not acquitted or iustified but condemned He that makes false Lature may be pardoned or punished but not iustified Euery law acquits when men are found to haue done nothing against it but it moreouer rewards when subiects are found to performe the vtmost required by it Christ therefore is to suffer and satisfie but that will not iustifie vs except further be found in him that he hath done nothing against the law nay also that he hath to the height and ful measure fulfilled it We haue need both of originall and actuall righteousnesse to bring vs to heauen and out of him it is not to befound The second controuersie is about the second death which is the punishment of the damned and therefore not fit for Christ to suffer Concerning this we acknowledge that Christ did not neither could truely and properly suffer the second death which is a casting out and banishment from blessednesse and the fauour of God God forbid that any Christian should haue such a thought of our Lord Christ who euer since his conception was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and could not be other for any moment of time He and his Father were neuer separated in loue and affection because Christ even in vnder going of this obeyed his Father yet were they for a time separated in apprehension and representation God punishing his Sonne iustly for vs in as much as he stood in our stead
his his righteousnesse and sufferings are ours for vnion is ever the ground of communion 1 Cor. 1.30 2 Cor. 5.21 Q. What are the degrees of our Iustification A. Two Imputation and Reconciliation 2 Cor. 5.18.19 God was in Christ reconciling the world vnto himselfe not imputing their trespasses vnto them Q. What is this imputation A. It is the charging of Christ with all our debts and the discharging of vs by his righteousnesse As God imputes our debt to his Sonne so doth he impute his Sonnes justice to euery child he calleth Isa 53.4.5 He is broken and bruised by our sinnes and wee are healed and helped by his stripes Q. What is the imputation of our debt A. The laying of our blame and default together with the punishment vpon our Suretie First God imputes all our sinnes to his Sonne as that first sinne of Adam then the consequents of it to wit both originall and actuall sinne and hereupon followes a reall obligation of the Sonne of God to payment and punishment Rom. 3.24 Gal. 2.16 Rom. 8.3 Gal. 3.13 Math. 27.46 Q. What is the imputation of Christs Iustice vnto vs A. First in regard of Adams transgression his conflict with the Devill and in spite of all his malice his perseverance in obedience as likewise the ascribing to vs of his iustice both originall and actuall and the merit of his death both first and second And hereupon a reall remission both of punishment and sinne and the fruition of salvation and happinesse The debt and the discharge answere in a parallell and equall distance of proportion Adams transgression in his conflict with Satan is fully satisfied by Christs combate and conquest his and our Apostasie and continuance in it by Christs obedience and perseverance therein His and our originall and actuall sinne is crossed and cancelled by the perfect lines of Christs originall and actuall iustice drawne over those crooked lines His vnder-going of our punishment in the first and second death takes away our curse in both and by so reall an obligation of himselfe and full discharge of it for vs he brings vs an acquittance sealed in his owne bloud that all our sinnes are pardoned and giues vs a new stocke of grace for the fruition of a better life so that now the poore sinner may say with comfort to Satans accusations thou art now put out of office thou hast nothing to doe with mee here is my discharge from God thou maist goe on and slander but thou hast no power to arrest me or carry me to thy prison He that is in good termes with his Prince feares not the approch of Heraulds or Pursevants he that is out of debt feares not Baylifes or Sergeants but imagines they come vpon some good message so the childe of God needs not feare death but that it comes from God as a messenger of his blisse and happinesse He therefore that would die cheerfully must thus know death to be his friend what is it but the faithful officer of our maker who ever smiles or frownes with his master It cannot nourish or shew enmitie where God favours when he comes fiercely and pulls a man by the throat and summons him to hell who can but tremble then the messenger is terrible but the message worse Oh you that prosper and flourish in your sinnes thinke of this death deales with you as Creditors doe with their debters sayes nothing whiles you trade lustily for hell but when once you begin to goe downe the winde in sicknesses crosses and povertie then arest vpon arest action vpon action then come the fowles of the aire I meane the Devils and seaze vpon the sicke soule as the Ravens vpon a sicke sheepe then doth conscience begin to write bitter things against the sinner and makes him possesse the forgotten sinnes of his youth Hence arise miserable despaires furious ravings of raging consciences that finde no peace within lesse without Oh blessed Soule that makes a timely exchange with Christ getting his righteousnesse for the sinnes thereof Rom. 3.24 and 8.33 Gal. 2.21 Tit. 3.5.7 1 Ioh. 1.8.9.10 Q. What is our reconciliation with God A. It is that whereby the controversie betwixt God and man is fully taken vp and they are at one againe All being fully discharged there is nothing betwixt God and man but peace and loue Rom. 1.7 Grace and peace The grace of imputation brings vs to this peace of Reconciliation Rom. 5.10.11 2 Cor. 5.18.19 Col. 1.20.21 Q. What followes from hence A. Both peace with God and all the creatures Psal 85.8 Rom. 5.1 Iob 5.23 Rom. 8.31 Here is the peace of conscience with God of charitie among our selues of amitie or an holy kind of league with all creatures and of outward prosperitie and good successe in all our wayes c. Q. What will follow in the second place A. Our adoption the branches being vnited once to the stocke may fitly be called the Sonnes thereof And being by nature of the wild Oliue but now translated into the true Oliue and springing forth of it may aptly be called the sonnes thereof By nature wee spring from the first Adam and are taken from thence and put into the second and so vnited with him are made the sons of God by adoption Isa 9.6 Christ is called the everlasting Father and so wee are his children but because he begets vs to his Father and is to deliuer vs vnto him Heb. 2.13 Our adoption is in regard of the first person Christ onely the meanes thereof and therefore the Scripture to avoid confusion of names vseth to call vs brethren in respect of Christ and sonnes in respect of the Father Rom. 8.15.23 Gal. 4.5 Eph. 1.5 Rom. 8.29 Q. What are the benefits of our adoption A. Hence wee receiue the spirit of adoption whereby wee are made the sonnes of the Father and hereupon such is the care of our heauenly father that he makes all things worke together for our good Rom. 8.28 both in prosperitie and adversitie 1 Cor. 11.32 2 Cor. 12.7 Psal 32.4 Heb. 12.10 A gaine by this Christ is our brother and wee are co-heires with him of eternall life and haue restored againe vnto vs the sanctified vse of all the creatures yea and the very Angels are become our attendants to keepe vs in all our wayes Psal 91.11 Furthermore Christ hath made vs to his heavenly Father both Prophets Priests and Kinges Rev. 1.6 Q. How be wee heires of that which is purchased A. The purchase was made by the Father who gaue his onely begotten sonne a price for our redemption So that wee haue title by our father who giues vs our right Secondly by sonne-ship for euery sonne of God is an heire and we haue giuen vs in this world the earnest of our inheritance Eph. 1.14 Oh then may not all the sonnes of God indure an hard wardship here on earth seeing they know alreadie what they are borne to Shall men part with good things in possession for
to keepe the minde in an equall poyse but as Balances ill matched in their vnsteddy motions come to an equalitie but stay not at it so the scoales of an vnregenerate minde if at any time they seme to be even are easily swayed by contrary passions sometimes vp to the beame through lightnesse and overweening opinion of prosperitie and suddenly downe againe to the lowest pitch being depressed with any load of sorrow There is no heart makes so rough weather as never to admit of a calme When the winde stirreth not the waters and waues of the Sea seeme to be silent so the man that is most disordered may haue some respits of quietnesse It is not enough to avoyde the imputation of madnesse to be sober many Moones for hee that rageth in one is no better than franticke so how quiet so euer these masters haue made themselues yet their rules haue never countervailed all their troubles The wisest and most resolute Moralist that ever was lookt pale when he was to taste his poysonfull Hemlock Courage and constancie against all crosses and curses and then to bee least shaken when mostassayled comes from the rules of an higher art then naturall wisedome was ever able to teach Hastie hounds amd swift on foote often spend their mouths and courses in vaine for want of sent so how easie is it for nature to over runne Religion that so seldome is lead by right reason Wandering Empiricks may say much in tables and pictures to perswade credulous Patients but their ostentation is farre from approbation of skill when they come to effect their cures How many ships haue suffered miserable ship-wracke for all the glorious titles of the Triumph the safe-gard the geod-speed c. So how many soules haue beene swallowed vp with the faire hopes of their fained religions This taske of faving soules is left whole for grace to busie her selfe about it Alas nothing is left in vs but the ruines and relicks of our sinnes and the iudgements of our God Nay the soule diepred with her owne bloud shrinkes not at the face of death following it That goes best downe with the sinner that is freest from grace And as hunger maketh riffe raffe odious viands toothsome or as the vicious stomacke can feed hungerly on coales and ashes so the greedie sinner can with delight devour the murthering morsels of his owne misery In darknesse Starres of the greatest magnitude are not to be seene nor the millions of moats that lie in blindnes so who knowes the magnitude or multitude of his sins O Lord if thou shine not vpon vs wee sleepe in darknes If thou saue vs not in thy sonne we perish in our selues O that we could be netled with the newes of our miserie Can we see our Sauiour mourne for it whiles we haue no grace to mourne for it our selues Should not this strike vs in the very striking and fetch teares from our eyes If he that was without sinne would not be without stripes for vs shall we thinke to be cockered like Adoniah of our heauenly Father Lord strike our hearts with the rod of thy word as Moses smote the hard rocke that our stonie hearts may gush forth plentifull rivers of teares because we haue not kept thy Law Let vs no longer like fooles laugh when we are lashed of our sinnes Transplant vs into thy Sonne for as we are both the stocke and the griffe are euill It was onely for our Sauiour as a sweet Impe to grow out of a Crabstocke But if thy mercy feoffe vs not in the blessings and vertues of thy Sonne as our sinnes doe feoffe vs in the curses of our parents we perish They are grosse faltterers of nature that tell her shee is cleane yea aliue O the vnspeakeable mercy of our God that whiles wee provided him the sinne he provides vs the remedie Behold an expiation as early as our sinnes the pure and innocent Lambe of God slaine from the beginning of the world Thus thus whiles the clamour and feare of our fall to our affrighted consciences runnes on like fire in a traine to the very vtmost rankes of our bodies and soules euery part and power fearing their fellowes no lesse then themselues are affraid even then to the true beleeuer behold the bloud of him who purgeth our consciences from dead workes Heb. 9.14 Nay so admirable a lenatiue that it leaues no more conscience of sinne Heb. 10.12 But from the name and notation let vs come to the definition and fist that which is generall a doctrine Our once lost law of life is left to the teaching of the word and Spirit Sinfull man being dull and deafe of hearing had need to haue his heart prepared made ready by all meanes to receiue the truth The Scriptures are not penned like an Art in order and methode and the reason is because the truth could not be offered to man directly who lookes asquint but on all sides that he may be hit with them on some side The first thunder-bolt that did strike through the soule of man was Adam thou hast sinned and art the childe of death By creation in wonderfull silence was the law written in the fleshy Tables of our hearts and as things which are written in barkes of trees did daily grow out by corruption therefore he thought it high time to write in in tables of stone as more faithfull monuments then our hearts And when he comes to driue it into the iron hearts of men hee takes state vpon him as one that will be trembled at in his word and judgements There was nothing in the deliuery of the Law that might not worke astonishment The eyes dazled and dimmed with lightnings the eares torne with thunders roaring in them The voyce of the Almightie wrapped in smoake and fire and out-speaking both the clamor of the trumpet and clappes of thunder and that in such a manner as he did rather seeme to threaten then teach forbid then command deterre then define what he would haue done More negatiues in opposition to what men would doe then affirmatiues in direction to what men should doe By which wee are to vnderstand that he that was so terrible a Law-giuer would one day appeare as severe a judge If he were so dreadfull in the proclamation he would be as fearefull in the execution Oh! how will this fiery Law flash terrour in the face of euery hard and impenitent sinner when at the day of iudgment his conscience like another Sinai shall tremble and quake before the Iudge then shall he see the Law that was giuen in fire in fire to bee required By this promulgation I plainely see how difficult a thing it is to teach a sinner If God should not change our hearts Ezech. 11.19.20 his Messengers might as well with our venerable Country-man Mr Beda preach to heapes of stones as to the stony hearts of carnall men There is none but God that is able to giue the first charge
that is super-essentiall become more substantiall Remember what great account you are to passe at the last Audite before him when all favorites and fancie feeding-flatterers shall shrinke from vs and nothing but our owne deeds and deserts accompany vs. Q. What secondly may we learne A. That the acts of these qualities differ nothing from the qualities themselues nor they from the essence or among themselues but onely in respect of our vnderstanding which doth diversely apprehend them Exod. 3.14 I am must ever be observed as a rule to keepe vs from grosse conceits of God Ioh. 5.17 My father worketh hitherto and I worke Euery creature hath his being before his action but in God essence facultie vertue and action are altogether and the same So that it is good resting vpon him in whom is so great perfection as to be simply one and vertually all things I can wonder at nothing more then how a man can be idle but of all other a Christian in so many improuements of reason in such sweetnesse of knowledge in such varietie of contemplations and most happie opportunities of thoughts Other Artizans and Schollers doe but practise we still learne others runne still in the same gyre to wearinesse to satietie our choice is infinite how many busie tongues chase away good houres in pleasant chat and complaine of the hast of night And shall an ingenuous minde or religious heart bee sooner weary of talking with God the sweetest of companions Who would not wish himselfe an Anachoret secluded from the world and pent vp in the voluntary prison-walles of his daily thoughts of God Let vs therefore in our meditations on his back-parts and these his most excellent qualities take heed how we begin our heauenly thoughts and prosecute them not Hee that kindles a fire vnder greene wood and leaues it so soone as it begins but to flame must needs finde it cleane out when hee would warme himselfe by it so if we begin to thinke these thoughts and giue over wee cannot but loose by them because they are not seconded by sutable proceedings Fire in embers vnstirred glowes not heats not the house Sugar in the cup vnstirred sweetens not the wine It is not a Trade but a Trade well followed that fills the purse It is not the hauing of land but land well-looked too that maintaines the man A locke without a key is of no vse so there is no profit in setting our selues to meditate on God more then of a sleeping habite if wee giue over before wee come to some issue Q. How many sorts of his qualities be there A. Two faculties and vertues the one makes able and the other prompt to euery good worke God by way of eminencie explaines himselfe by both Num. 11.23 Isa 50.2 and 59.1 God is most able to helpe and deliuer Isa 55.7 He is ready to forgiue Ephes 2.4 Rich in mercy 1. Ioh. 1.9 Iust and faithfull to forgiue God is not onely able to forgiue but ready and willing to performe his act O wick and wretched man call to thy consideration vnhappie creature from whence thou runnest where thou art and whereto thou hastenest the favour which thou forsakest the horrour wherein thou abidest and the terror whereto thou tendest shake of this sloth this sleepe this death of sinne wherein thou wallowest and wherein thou wanderest Raise vp rowse vp thy selfe from this dangerous dulnesse and looke vp to this God who is able by his power and willing for his mildnesse and mercy to relieue and release thee of thy misery Liue not still like the flie sucking at the botches of carnall pleasures when thou mayst bath thy selfe in this Ocean of sweetnesse Q. What are Gods faculties A. Whereby he being most excellent life is able to worke whatsoever he pleaseth most eminently the best facultie must be giuen to God and therefore the most perfect life not arising from the vnion of two things but the simple perfection of his owne nature whereby hee liuing in himselfe doth inliuen and quicken other things And hereby it must follow that God is most actiue wanting no abilitie for the effecting of any thing Deut. 32.40 God in power lifts vp his hand to heaven and sayes I liue for euer Iosh 3.10 The liuing God is knowne to be among the Israelites by his powerfull driuing out of the Canaanites Ier. 10.10.14 Because of his life and everlasting nesse the earth shall tremble c. Dan. 4.34 and 6.26 Ioh. 1.4 Act. 17.28 I. Pet. 1.23 Rev. 15.7 If fortie dayes raine driuen with the tempest of Gods wrath was sufficient to destroy the whole world what shall we esteeme of the full storme streame of his rage wherein the fiery darts of his fury shall never cease to beate vpon his enemies He surely that casts off this God casts away himselfe and being the abiect of God must needs be the subiect of the Devill But for his elect and their salvation hee shall striue with no greater straine in effecting their good then we doe in the motion of our eyes Q. What are the kinds A. Vnderstanding and will the best faculties in which life doth most eminently shew it selfe are giuen to GOD. 1. Chron. 28.9 God vnderstands the very inwards and his will is to cast them off that care not for him Oh thou which art the best vnderstanding and the purest will polish thou the two tables of my soule my vnderstanding and my will this of affections the other of cogitations that I may both thinke and will as thou wouldest haue mee This may assure mee that not onely my actions or words but my secret cogitations shall be rigorously examined even in that manner whereof the Prophet hath spoken Seph 1.12 the Lord shall search Ierusalem with lights and visite the men that are frozen in their dregs and say in their hearts the Lord will neither doe good nor euill Then shall all hypocrites cry out Ah who can dwell in the burning fire who can abide the everlasting flames Q. What is Gods vnderstanding A. That whereby he vnderstandeth all things at once and together And therefore his knowledge is most certaine and infallible even in things most contingent neither needs he to bring any proposition to the tribunall of a Syllogisme and there try the truth of it by discourse Manifest things need no other iudgement then the very sight and sound of them Now to this intelligent God all things are layd open and naked Heb. 4.13 Hee is no wayes to be deceiued by composition or division or any manner of Sophisticall discourse He sees all things at a blush by the infinitenesse of his essence 1. King 8.39 Psal 139.1.2.16 Iob 14.16.17 O thou that hast pure eyes looke vpon vs in thy Sonne and so wee shall neither bee dazeled nor damned Eye seruice is a fault with men but if wee could but serue God while he sees vs it were enough Hee sees them that will be Saints in the Church and Ruffians in the
which is a kind of feeling for both must haue their obiects present Now it is made by the passing down of the sensitiue spirit from the brain to the tongue c. Sight is made by conveiance of sensitiue spirits to the eyes where they are met with the light without that first comes to the watery humor which is as lead to a looking glasse that stayes the light then it comes to the glassie humor and there is gathered together then it comes to the crystaline or clearest humor and is carried vp vnto the braine by the sensitiue spirit that meetes it Hence Hippocrates saies that these sensitiue Spirits are a drie brightnesse and that is because fire is here predominant as wee may see by a blow vpon the eye the Spirits redoubled are made visible as fire Those that haue the brightest eyes as Catts c. see better in darkenesse then other creatures and worse in the light because the greater light darkens the lesser Hearing is a fourth sense and meets with the noyse in the eares there it centers for noyse is made by a circle in the ayre not much vnlike vnto that which wee see in the water when wee cast a stone into it Hence it comes to passe as many as stand within the circle or circumference of the sound made in the ayre heare it and the reason is because any point or center within the circle of the sound is potentially in euery part of it one point is enough to bring it to our eares yet we cannot see so for when we but looke at a thing that is round wee cannot see it all at once But I must not play the Phylosopher too much it is my desire that God for his workes may haue the due glory Smelling is the last sense and serues wonderfully to refresh the braine The inward senses that looke through these outward are fancie cogitation and memory and they are a little resemblance of reason which comes in the last place For fancie hath in it a kind of invention cogitation of iudgement and memory of methode And this is the sensatiue life wherein God shewes his owne act more eminently Q. How many sorts of creatures liue by sense A. Two either such as liue by it onely or haue beside all these a reasonable life This onely passeth Elements both formall and materiall yet the finest Spirits serue to knit it with the rest and so wee handle that life amongst Elementaries otherwise it is angelicall and purely of nothing by the power of the Creator Q. How many kinds haue we of the first life A. Either fishes and foules or beasts All which were made according to their kinds and were mightily to increase through Gods blessing and to fill their places with daily of-spring Q. What is the creation of the fishes A. Whereby the Lord caused the waters to bring them forth in abundance wherein also they increase and multiplie and replenish the waters Gen. 1.20.21.22 Iob 40.20 41.1 Q. What is the creation of the fowles A. Whereby he made them to flie in the ayre and to multiplie vpon the earth Gen. 1.20 Q. When were the fish and fowle made A. In the sift day or 24. houres Gen 1.23 These were more imperfect then the beasts of the field and therefore conclude a dayes worke by themselues God willing vs to take notice how exact he was in ascending vp to mans perfection Q. What is the creation of the beasts A. Whereby he caused the earth to bring them forth after their kinds and they are either walkers or creepers walkers cattell and beasts that is wild and tame creatures Gen. 1.24.25 Thus God formed and filled that first matter and prepared it as an habitation for man who though hee came naked out of the wombe of the earth was even then so rich that all things were his heaven was his roofe earth his floare the Sea his pond the Sunne Moone his torches all creatures his vassalls They that looke into some great Pond may see the bankes full though they see not the severall springs whence the water riseth so wee may eye the world but can never come to see the excellencie of it much more of the maker himselfe Kings erect not cottages but set forth their magnificence in sumptuous buildings so God hath made a world to shew his admirable glory And if the lowest pauement of that third heaven be so glorious what shall wee finde within Who would thinke that all these should be made for one and that one well-neere the least of all Sure I am the last with him therefore let vs conclude this worke of Creation CHAPTER XV. Of Mans Creation Question VVHat is the creation of things with a reasonable life Answere Whereby he made them of a body and soule immortall Gen. 1.26 Other creatures were made by a simple command Man not without a divine consultation Others at once Man he did first forme then inspire others in severall shapes like to none but themselues Man after his owne image others with qualities fit for seruice Man for dominion His bodie and soule are both immortall for death is an enemie 1. Cor. 15.26 And therefore no consequent of nature but a companion of sinne yet this is true that euery elementary is corruptible and resoluble and so is the body of man being taken out of the dust but as it was made a companion of an immortall soule immediately made of nothing so is it fit that it should be aboue its own nature elevated to be one though not per vim contactus yet per vnionem personae immortall and eternall Almighty God after he had drawne the large and reall map of the world abridged it into this little table of Man as Dioptron Microcosmicum which alone consists of heaven and earth soule and body In his soule is the nature of Angels though not so extensiue and actiue as wee may see in a little and great man c. In his bodie are the foure elements the Meteors and Mineralls as may appeare both by vapours and fumes and spirits He liues the life of a Plant he hath the senses of beasts and aboue all the addition of reason His body is more exquisitely made then any other as may appeare by the nakednesse of it For others that are clothed with feathers and haires c. shew that they are fuller of excrements The Lord brought him vpon the stage fully prepared that he might be both an actor and a spectator He had a body with hands for action and an head for contemplation Q. How did God create him A. In his owne likenesse and image Gen. 1.26 Colos 3.10 And it is so called because man was furnished in euery point to resemble the wisedome holinesse and righteousnesse of God not onely in this frame and perfection of body and soule but also by his actions and government of the creatures and this was naturall vnto man The Papists thinke that this image was supernaturall
be crept into clouts which are the ensignes of shame Our finenesse is our filthinesse and our neatnesse our nastinesse if we grow proud of what should humble vs. Againe such a maiesty was in man that the very bruit beasts should haue reverēced it which now being covered they contemne and dispise Onely some reliques of it remaine to testifie what was once in man the very Lyons will winke to looke man in the face and the Crocodile with a kind of remorse will wash the face of man with his teares whom he hath apprehended And now we cover not our faces and hands because they are as yet the greatest seats of mans maiestie Furthermore for comelinesse what deformities are in the fairest Absolons ill qualities shewed his temper was not absolute In beautiful faces all hold not proportion and it were no sinfull mixture if there were an absolute symetrie of all parts And for sanitie it is well seene by the infinite diseases of the body what a dyscrasie is in the whole A horse hath not so many infirmities as a man Aristotle thought it came from the worke of nature being more curious in man then any other creature Hence an error more dangerous and by consent of parts inlarged but Aristotle was a pegge too low seeing the whole distemper came from sinne c. Q. What else A. Subiection to the miseries which come by the losse of externall good things as first of such things wherewith the life of man was honoured as the losse of friendship honour rule over the creatures eiection or casting out of paradise with an interdiction or forbidding of vs to enter by the Cherubius Secondly of things necessary for the maintenance of this life as of food which though he laboured vntill he sweat againe yet should the earth bring forth briers thorns thistles Also of raiment and clothing without which he should suffer extreame cold nakednes And lastly in all his possessions and goods continuall calamitie and losse Gen. 3.17.18.19.23.24 Deut. 28.29.30 c. Sorrow for losse of friends disgrace in the creatures turning out of Paradise like some base borne brood vnworthy of such a princely palace if he might haue left it like a tenant or sold it like an owner it had bin some credit vnto him but to be cast out for a wrangler haue the good Angels turne against him which were created as his guard must needs much perplex his mind could be no les then foerūners of his end Add to this his food with famine faintnes his corne with cockle his sweat to drinesse of body drines of graine the very earth being now become a mother of weedes and step mother of wheate his cloathing eyther clogging nature in keeping it too hot or over-little leauing it to the annoyance of the ayre and to starue as well with cleanlinesse of apparell as cleanenesse of teeth and lastly euery calling subiect to calamitie and goods least good when most need and we cannot but conclude that all these together were great hastners of his death but aboue all seeing now in stead of a blessing Gods curse was carried withall and could be no lesse then a devouring canker or wartwort in all his actions and possessions Sinne lockes vp a theefe in our counting-house which will carry away all and if we looke not vnto it the sooner our soules with it Q. What is the perfection and end thereof A. The going out of the Spirits whereby the Soule departeth from the body and the body afterwards is returned and resolved into the earth and other elements whence it was taken Gen. 3.19 Eccl. 12.7 Obserue that neither soule nor body die but onely the Spirits that hold them together they fall asunder by the extinction consumption or congelation of the Spirits that runne along in the bloud c. Here then is nothing but improvidence that addes terror vnto this death Let vs but thinke of it and wee shall not feare it Doe wee not see that even Beares and Tigres seeme not terrible to those that liue with them how may wee see their keepers sport with them when the beholders dare scarce trust their chaine Let vs then be acquainted with this death and we shall be the better able to looke vpon his grimme countenance I am ashamed of this weake resolution that we should extoll death in his absence and be so fearefull in his presence Often in our speculations haue wee freely discoursed of such a friend and now that hee is come to our beds side and hath drawne the Curtaines and takes vs by the hand and offers vs his service wee shrinke inward and by the palenesse of our faces and wildnesse of our eyes wee bewray an amazement at the presence of such a guest Doe we not see that there is no helpe to heale vs but by pulling all asunder Lord teach me while I liue to die vnto sinne and liue vnto righteousnesse that so when I shall die vnto nature I may liue vnto glory Our sinne hath made it bitter and thy mercy hath made it better then life Good Physitians when they apply their Leeches scoure them with salt and nettles and when their corrupt bloud is voyded imploy them to the health of their Patients This Esau in stead of frownes shall meet vs with kisses and although wee receiue a blow from his rough hand yet the very stripe and stroke shall be healing I will therefore never grieue to tread in the steps of my Sauiour to glory I know my last enemy by his goodnesse shall be my first friend in my passage to another world Q. What is the second death A. The subiection of man to the miseries of the world to come Rom. 2.5 An heaping of wrath against the day of wrath The little sparke of immortality and beame of Gods eternity through sinne of an inualuable blessing becomes an intollerable curse subiecting of vs to the miseries of another life Oh that we could feele this as well as the other and vpon the first groanes seeke for ease What mad man will purchase this crackling of thornes such is the worldlings ioy with eternall shrieking and torment But it is no marvaile seeing onely wise men seeke for remedies before their disease sensible patients when they begin to complaine as for fooles they will doe it too late Oh that wee could weepe on earth that wee might laugh in heauen Who would not be content to deferre his ioy a little that it may be perpetuall and infinite Better that wee should weepe with men and laugh with Angels then fleering with worldlings and iolly ones to gnash and howle with Devils Q. What are the beginnings thereof A. In this life as forerunners emptinesse of good things and fulnesse of evill as ignorance of minde terror of conscience and hence a flying from God and hiding of our selues rebellion of will inordinate affections finding the reines loose in their neckes and like wild horses carrying vs over hilles
and rockes and never leauing vs till we be dismembred and they breathlesse or on the contrary if God restraine them by pulling them in with the sudden violence of the strait hand of his Iustice they fall to plunging and careering and never leaue till the saddle be emptie and even then dangerously strike at their prostrate rider for after terror of conscience filthy lusts get the dominion and bring men into a deepe securitie and senselesnesse of their misery and like blind Sodomites they are groaping after evill when God smites them It is iust with God that those which want grace should want wit too It is the power of sinne to turne men into stockes and stones Easie warnings neglected end ever in destruction His a mercy of God to warne vs by our consciences yet as some children grow carelesse with often whipping so some sinners grow more senselesse and stupid by the often frequent lashes of their consciences But alas securitie and presumption attend even at the threshold of ruine and bring a man to be without all sense and feeling of his misery onely God who knowes by an vnwonted blow to fetch bloud out of the sturdiest heart can so strike that conscience after all this deadnesse shall looke wonderfully agasht vpon the sinner and driue him to horrible despaire Gods judgements are the racke of godlesse men if one straine make them not confesse let them be stretched one wrench hyer and they cannot be silent and therefore securitie is euer accompanied with despaire in the end and a fearefull expectation of judgement Nay whiles they liue here God doth often bring vpon them some extraordinary judgement Thus then you see the symptomes of the second death horror of conscience from whence flight and occultation arise then securitie breeding in men the senselesnesse of sinne and despaire for it and lastly some extraordinary judgement of God Eph. 4.18 Deut. 28.28 Gen. 3.10 The things of this life when they come vpon the best tearmes are but vaine but when vpon ill conditions burdensome when they are at best they are scarce friends but when at worst tormentors Alas poore worldlings how ill agrees a gay coat and a festred heart What availes an high title with an hell in the Soule Lord heale these evill symptomes of the second sorrow least I sleepe in the most miserable death Q. What is the perfection of it A. An eiection or eternall separation from the face of God and an iniection or casting of the Soule immediately after the first death into hell where there is an increasing of sinne but more truely of torment their sinnes being turned into sorrows and they then finding no pleasure in evill for sinne being the greatest misery and most opposite to good cannot but be the principall part of their torment Furthermore a reservation of the body in the graue as in a dungeon against the dissolution of the world by fire and day of judgement when after the resurrection both body and soule meeting together againe shall be cast into hell fire where there is both an increase of sinne of the gnawing worme of conscience and torment and from hence weeping wayling and gnashing of teeth Weeping is the expression of sorrow and sorrow cooles the heart and cold makes the teeth to chatter so that their torment and misery shall be intollerable Sinne shall increase the worme of conscience and conscience shall make all to sympathize with it in sorrow and sorrow shall be angmented by fire and cold such paines shall the damned indure in hell as never eye saw nor eare heard nor can possibly enter into the heart of man Isa 30.33 Math. 13.40.42 25.41 2 Thes 1.9 Rev. 20.14 The Papists neare adioyning to hell make three places more as Limbus of the Fathers before Christ of Infants before Baptisme and of Purgatory for satisfaction As a Caldron hath brimmes and a bottome so hell is the bottome of the Caldron Purgatory is the middle and the Fathers and Infants were in the brimme Wee say in all scalding and fiery instruments the greatest heat is in the top but this seething Caldron though it did hemme in the Fathers like the gard of a gowne yet was it full of pleasure vnto them onely infants being in the next border had neither paine nor pleasure Here is a rale of Limbus without either welt or gard yet so plaine and palpable an error that it confutes confounds it selfe God his law mans life his recompence societie and Sauiour doe all exclaime against such dreames of Limbus and Purgatory First God deales with all mankind either in iustice or mercy Secondly his law is either broken or kept and of sacrifices for all sinnes and sinners there are none appointed for the dead The law then whom it casts in this world it condemnes in the world to come without redemption and God is iust in the highest degree and therefore takes no expiation out of his sonne and if he once admit it in his sonne he is like wise mercifull in the highest degree and therefore sends none to Purgatory or Limbus whom he ever meanes to recall backe againe Thirdly mans life either pleaseth or displeaseth God and all men walke but in two pathes and so come accordingly to their ends Fourthly the recompence is either hell or heauen the one prepared for the reprobate the other for the elect and of a third place Scripture makes no mention A gaine the blessed rest from their labours especially sinne and punishment therefore the cursed liue in both and as sin is the most grieuous labour to the godly Rom. 7.24 so shall it be the greatest torment to the wicked Either after the first death we rest from this painfull labour which is a peece yea the greatest part of our heauen or else we liue in it which is no lesse then hell it selfe Fiftly after the first death wee meet with no other societie but either of Angels or Devils Lastly our Sauiour was a Lambe slaine from the beginning of the world and so from that time raised againe Ioh. 11.24.25 Lazarus shall rise againe why because Christ is the resurrection and he was not then actually dead or raised In the progresse of a King he himselfe is the first mouer though many goe before him all are attendants vpon his person whether they goe before or follow after There is then no need to shut heauen against the Fathers because Christ was not then actually risen an a ascended for they all waite vpon Christ though they goe before him vnto heauen As for children they are either of faithful parents or of infidels and therefore are they not excluded from grace and mercie But I must abbreviate or else I shall grow infinite in laying downe of the precepts of this Art CHAPTER XXI Of the propagation of Sinne. Question HItherto of the transgression What is the propagation of it Answere All that posteritie that was to proceed from Adam by ordinary propagation as it should haue
hope of better in reversion and shall we sticke at any worldly pelfe for the gaining of heaven Fie on such children as with Esau would sell this birth-right for a messe of this worlds pottage Lord make mee one of thy heires and I will be content to waite thy leisure for my pleasure in inioying Q. Hitherto of our being in Christ what is our coalition or growing vp with him A. It is our daily putting off of the old man with his corruptions and the putting on of the new man with his daily renewing in righteousnesse and true holinesse Ephes 4.22.23.24 2 Cor. 5.17 Gal. 2.20 and 5.24 They that are in Christ cannot but be new creatures and such as are daily crucifiers of sinne Q. What are the parts or rather degrees of this our coalition A. Regeneration and glorification Being adopted of the Father it is fit wee should come forth as his children therefore it pleaseth the Father of his owne will to beget vs with the word of truth Iam. 1.18 1 Pet. 1.23 First there is a divine conception of the adopted Sonnes of God and secondly a bringing forth of that worke Christ was conceiued in the wombe of the Virgin by the worke of the Spirit so must his brethren be conceiued in the wombe of the Church by the same Spirit Psal 110.3 Christ told Nicodemus that he was to be re-borne or else hee should never see glory Ioh. 3.3 Regeneration is as the conception Glorification as the nativitie or happy birth day The passion dayes of the Martyrs were called of old Natalitiasalutis the birth dayes of their salvation and that as well for festivitie as the nativitie it selfe Thus from an obscure conception we come to a glorious birth 1 Ioh. 3.2 Q. What is Regeneration A. It is as it were a new conception of vs in the wombe of the Church by the spirit of God and that of the incorruptible seed of the Word whereby our corrupt nature is begotten againe or restored to the image of God 1 Pet. 1.3 2 Pet. 1.4 Tit. 3.5 Gal. 4.6 2 Cor. 3.17 Colos 5.9.10 Eph. 4.23 Which is of the whole man and in this life is perfect in the parts though imperfect in the degrees as a child is a perfect man before he come to his full age And this may be called our sanctification whereby of vnholy wee are renewed by the holy Spirit to the image of our heauenly Father And here we are to consider two degrees of our sanctification the first is the inchoation or beginning of it the second is the processe or passing forward to greater perfection hence Rom. 8.30 our glorification followes our iustification sanctification being no other thing then a degree thereof still proceeding profiting and perfiting in true holinesse which is the greatest reward of godlinesse for as to doe ill and continue therein is the greatest misery so to doe well and persevere therein is the greatest felicitie Glory is the reward of vertue and God cannot crowne his servants better then with an increase of grace Now this progresse is orderly and begins in the Soule even in the very marrow and spirit thereof and so proceeds to the outward man and the actions thereof Ier. 4.14 Eph. 4.23.25.26.27.28 First conversion then conversation And here alas how many set the Cart before the Horse and beginne to change their liues before their lusts their hands before their hearts to purge the channell when the fountaine is corrupt and apply remedies to the head when the paine is caused from the impuritie of the stomacke What is this but to loppe off the boughes and never lay the Axe to the roote of the tree to prune the Vine that it may sprout the more Miserable experience shewes how such disordered beginnings come to miserable endings Many seeme to abstaine from sinnes which they never abhorre and leaue some evils which they loath not and so like swine wallow in them againe or like dogs follow their former vomit she wing plainly they did never inwardly distast those sinnes which for a time outwardly they neglected Againe as wee are to obserue order so wee are to labour for a thorow change 1 Thess 5.23 Holinesse as a dram of Muske perfumes the whole boxe of oyntment or is placed in the Soule as the heart in the body for the conveying of life to all the parts Some turne from one sinne to another others like Aethiopians are white onely in the teeth that is in verball profession else-where cole blacke in conversation they speake well and that 's all Others thinke it is well if they turne their mindes from error though they never change their wills from evill as a reformed Papist but an vnreformed Protestant as wanton in truth as ever he was wilde in error others againe thinke they haue done God good service if they giue halfe the turne as prostrating their bodies to Idoles when God shall haue their hearts or on the contrary when God hath their bodies they suffer the Devill to haue their Soules When mens bodies are in Sacello their hearts as Augustine complaineth are at home in saccellis suis Many by their looke and language out-face the congregation whiles their hearts are running and roving after covetousnesse If wee will beleeue eyther Phylosophy or experience wee shall finde our hearts where they loue not where they liue Lastly others resolue to giue all to God yet haue a leering eye and a squint respect vnto some of their sinnes with Lots wife casting a longing looke after their old Sodome Know the rule of the Schoole to be most certaine that as vertues so vices are coupled together and though in conversion to temporall good they looke diverse wayes yet in regard of aversion from eternall good they beare all one face Yet this must be added for the comfort of the weake that vnperfect sanctification if it be vnpartiall is accepted of God Onely let vs as the aire from darke to light in the dawning of the day proceed by degrees to our noone in grace or as the water from cold to luke-warme and then to heat so let vs haue our soules benummed with sinne warmed with grace and then further heated with true zeale and ferveneie Q. What are the affections or properties of Regeneration A. They are either from the death of Christ our mortification of sinne or his resurrection our vivification in righteousnesse and from hence our spirituall warre betweene corruption dying in vs and righteousnesse rising and growing in vs. Mortification is a daily dying to sinne by applying Christs death to our selues 2 King 13.21 The dead body no sooner touched the bones of Elisha but it was revived againe so wee no sooner touch Christ but he crucifies sinne in vs and reviues vs in the spirit Rom. 6.2.11 and. 7.4 Colos 3.3 Rom. 6.6 Vivification is a dally rising to newnesse of life by the vertue of Christs resurrection Ioh. 5.11 Eph. 2.4.5 The spirituall battell is waged betweene the part corrupted and
6.8 Ioh. 8.48 Math. 1â— 25 Let the Moone shine never so bright yet sonne Cur or other shall be found to barke against it but it is princely to doe well and heare ill the spirit of glory rests vpon such 1 Pet. 4.14 Iob speakes of a whole volume of reproches which he will take vpon his shoulder and bind as a crowne to his head Iob 31.35.36 It is honour enough to be graced for well-doing and Dauid may find comfort as well in the scoffes and scornes of his irreligious wife as the songs and praises of the religions maydens 2 Sam. 6.22 Doe worthily and wee cannot misse of fame Ruth 4.11 Ioh. 12.26 Rom. 2.7 And if a good name be to be chosen aboue great riches Prov. 22.1 who will not affect vertue for the glory of heauen Q. What are the degrees thereof A. The first is in assurance of our election and the loue of God never to be violated or broken off againe and that is by our effectuall vocation iustification and sanctification then for the time of this life the vndoubted perswasion of faith which makes those things extant or present that are hoped for and giues vs vndoubted evidence of those things which are not seene Heb. 11.1 And hereupon a certaine and infallible hope and expectation of the fruition of those good things which are prepared for Gods elect such indeed as the eye hath not seene nor so much as the eare heard nor that which is most entred into the heart and thought of man Lastly the fruition it selfe of glory and life everlasting First in the soule and that in the very instant of death it being translated from earth to heauen by the ministery of Angels Secondly in the body together with the soule in the day of the resurrection and last iudgement when the good shall be separated from the wicked to the right hand of Christ to heare come ye blessed c. and the wicked to the left to heare goe ye cursed c. In this life the godly haue a tast of the life to come and shall haue it in a greater measure so soone as the soule is separated from the body for then it is with the Saints departed and is for the modell and measure as it shall be with the whole man inioying the presence of Angels holy Patriarkes Prophets Apostles c. Neyther must we thinke that they that dyed before Christs comming in the flesh were depriued of this glory for Christ is hath beene and shall be yesterday and to day and the same for ever And then at the vniversall resurrection body and soule being conioyned together againe wee shall receiue a further augmentation of glory Psal 16.11 and 17.15 and 21.6 Ioh. 5.25 and 6.47 and 13.3 and 17.3 Phil. 1.23 Rev. 21.4 Heb. 4.9 The body at that day shall be either gloriously raised againe or in a moment changed into glory then shall euery thing imperfect in it be made perfect and it selfe immortall 1 Cor. 15.54 Children shall be men and men shall be the mirrours of glory and then shall be taken vp to meete their Lord and judge and with him shall iudge the world then afterwards in the sight of the damned shall ascend with their Sauiour into heauen and there shall be presented to his Father and by him placed in those mansions of glory which are prepared for them where they shall serue the Lord continually without any let enioying his presence for evermore at whose right hand they shall finde fulnesse of ioy 1 Ioh. 3.2 2 Cor. 3.18 Rev. 7.14.15.16.17 and 21.3.4 In vision fruition and perfection of holinesse Math. 22.30 How should this make vs to conquer our impatience and to swallow downe the miseries of this life O blinder then Beetles the Marchant refuseth no adventure for hope of gaine the hunter shrinketh at no weather for loue of game the Souldier declineth no danger for desire either of glory or spoyle and shall we frame to our selues either an ease in not vnderstanding or an idlenesse in not vsing those things which will be a meanes to vs not onely to avoyd intollerable and endlesse paines but to attaine both immeasurable and immortall glory pleasure and gaine Let vs summon the sobrietie of our senses before our owne judgement and that which saying cannot let feeling perswade Doe we not know what these tearmes doe import death iudgement hell or whom they doe concerne or how neere they are vnto our neckes Will wee like miscreants thinke hell is not so hot nor sinne so heavy nor the Devill so blacke nor God so vnmercifull as the Preachers say Doe we take these things for the fables of Poets and not for the oracles of Gods owne mouth Remember that prospect on thy death bed which in this life by reason of the interposition of pleasures or miseries could not so well be seene If thou be good thou mayest looke vpward and see heauen open with Steven and the glorious Angels attending as ready to carry vp thy soule If wicked then must thou looke downeward and see three terrible spectacles death iudgement and hell one beyond another and all to be passed through by thy soule and the very Devils attend to lay fast hold of it to carry it to torment In this life thou wast content with a condition common with beasts and therefore in the other art thou onely fitted for Devils Art thou not O wretched man euery houre in danger and wilt thou not be in doubt to step into them Remember the wicked are sayd to turne into hell and their merry dance to haue a miserable downfall What must thou be intreated like a mad-man to be good to thy selfe Hadst thou rather feele then feare these torments Rather endure them then for a short time thinke of them Where then is thy iudgement become Where are thy right wits or where at least is thy selfe-loue Canst thou pry after profit for the world and bee carefull to avoyd both losse and harme and yet never thinke what may hurt thy foule and loose thee heaven Oh the coldnesse of care that will not provide how to prevent these miseries Wee thinke heauen stands by our bed sides and Lord haue mercy vpon vs will bring vs thither when indeed hell stands neerer is readier for entrance Heauen is compared to a hill hell to a hole hee that climbes vpward must sweat and blow he that will tumble downeward shall at ease fall into the pit Oh then let vs neither refuse the hardnesse nor the hazards of the way but as Ionathan and his Armour-bearer passed betwixt two rockes one Bozez the other Seneh that is foule and thorny so wee must make shift here below to climbe on our hands and knees and when we are come vp wee shall see our victory and triumph Let vs with the holy and happy Apostles leaue all both pleasures and advantages to follow Christ and by a foreible entry by a maine and manly breach through all difficulties to
things are composed betwixt a beginning and an ending and God is both Rev. 1.8 As they are of him so likewise without him would they returne againe to nothing he therefore preserues them and because they are for him he guides and governes them all to the ends he hath appointed them And yet this is done by severall rules he giues them all A man makes a Pen and then writes with it it may well be said that the Pen writes and the maker writes so God made all and framed them by his wisedome and the very Art of God still remaining in his creatures teacheth them all obedience to the hand that goes with them Q. What are the kinds A. Two common and speciall the one is as the Common-law in a kingdome the other as the municipall or priviledged lawes of Corporations The one is the law of Nature whereby all creatures are governed the other of Divinitie whereby men and Angels are ordered to an eternall estate Psal 8.1.3.4.5.6 c. Excellent in all but passing excellencie in men and Angels Psal 19.1.2.3 c. The line and language of the heauens teacheth Gods government but vers 7. the law of life exceeds all other perfection Psal 139.14 Marveilous are Gods workes but aboue all fearefull and wonderfull is man both in his making and moderating Q. What is the common government A. Whereby he governeth all things by a common course or vniversall law Psal 10.1.19 The Sunne knoweth his going downe And here come in those excellent instincts of nature wherein creatures shew the reason of their government to be more in God then themselues The Ant or Pismire prepares her meat in the Summer Prov. 30.25 And yet shee knowes nothing but the present furthermore she bites the little grains she gathereth at both ends least it should grow in her store-house What reason in the world of this and many more in the brute creatures can be given but that the great law-giuer is the agent of these things c. Q. What it Gods speciall government A. Whereby he governeth some speciall creatures vnto an eternall estate as Angels and men Prov. 16.4 Almightie God hath two sorts of vertues to manifest in his creation and providence First intellectuall Secondly morall No creatures but men and Angels are capable of the latter The manifold works of God shew his excellent wisedome or the vertues of vnderstanding Psal 104.24 Onely men Angels can shew forth his Iustice Mercy the vertues of his will For this end he created them and by a speciall law governes them thereunto and that which is done by law will iustifie it selfe against all exceptions Prov. 15.3 Q. How manifold was that eternall estate A. Two-fold either of happinesse or misery Rom. 9.18 He hath mercy on whom he will and whom he will he hardneth Be assured the Lord will be as vnblameable in the one as in the other Q. Whence doth this felicitie or infelicitie acrew to the reasonable creatures A. By the good pleasure or displeasure of Almightie God It was possible for men and Angels to please God and be happy and also possible to displease him and be miserable And both these were to be acted by the law for it is the law that makes vs blessed or cursed and man might so handle the matter that he might act whether part he pleased and yet his destruction come from himselfe though in life the law should haue beene a principall agent A chest is made for linnen or other clothes and it is combustible but the burning of it comes not from the Carpenters Art c. So man is mutable and subiect to fall yet his falling no wayes ariseth from his Creator Gen. 2.17 and 3.7 Q. What is here to be considered A. Mans fearefull apostasie and happie Anastasie his fall and returne to God Providence first governes man in his aversion from God and this is of all secondly in his conversion againe and this is of some Gal. 3.22 The Scripture concludes all vnder sinne that the promise of Christ might be to beleeuers Rom. 11.32 Luk. 1.78.79 CHAPTER XVII Of Mans Apostasie Question VVHat is the Apostasie Answere That fall of the Creature from the government of God or his obedience therevnto in so much that as now he standeth he cannot please God but displease him continually Gen. 3.6 and 6.5 Isa 59.2 Gal. 3.10 Marke where man fell not in his conservation for his being and action are continued but government his action swarving from the line of Gods law and it was nothing but as it were the turning of the wheele the contrary way so that now the whole man is exorbitant in his courses and altogether opposite to his government like Iobs wild Asse in the desert or as Amos his Horse that will runne vpon the rockes Amos 6.12 Q. Of whom was this Apostasie A. Of some Angels and of all men in the first man Iud ver 6. Gen. 3.6 Rom. 3.10 Ioh. 8.44 angels and men were governed in their first fall God sending the one to try the other Man was to try the Angels whether they would at Gods command minister for his good and they againe man whether he would listen more to Gods law or their rebellion Q. What are the things to be observed in this Apostasie A. The transgression and the propagation of it Rom. 5.12 By one man sinne entred into the world Here is the head or spring one man the streame or flood sinne the channell entred the sea or Ocean into which it fell the world Rom. 5.18.19 Q. What is the transgression A. The eating of the forbidden fruit of the tree of knowledge of good and evill Gen. 2.17 which was a great offence both in regard of God his law and Sacrament He was bound to loue God aboue all who gaue him the vse of all trees onely he forbids him this even as he loued him not to eate thereof Againe the rule of good and evill was the whole law of mans life And therefore here was not a partiall but an vniversall breach of all the branches of obedience And lastly he in contempt of God and his goodnesse plucked off the seale of the covenant for God placed that tree with the other in the very midst of the Garden as a visible signe and Sacrament of his obedience Man was changeably good and therefore as he was to haue a Sacrament to seale his constant estate in goodnesse if he persisted and continued in the loue of God which was the tree of life so on the contrary if he should leaue off to serue God then should he haue sealed vnto him the assurance of his change from good to evill and this was by the tree of the knowledge of good and evill Thus it pleased God to deale with man either in regard of obedience or disobedience Blessed be God wee haue a better tree of life to seale our perfect obedience in another and two Sacraments to put vs out of all danger of death
beene the greatest Malefactor that ever was Math. 26.55 Q. What is the second degree A. His arraignment before the Ecclesiasticall and politicke Magistrate as if he had broken all lawes and deserued punishment at euery judgement seat And all this was done to shew vs what wretches wee were in Gods sight and how he should haue proceeded against vs who by meanes of his Sonne are pardoned that wee might never see our iust condemnation otherwise then wee see it acted in our Suretie he was posted from Caiaphas to Pilate from Pilate to Herod and backe againe from Herod to Pilate by whom he was both iustified and condemned God running along with the whole Tragedie and shewing plainely by Iudge Pilate that Christ was not to die for himselfe but for vs the iust suffering for the vniust Mat. 26.57 and 27. 2. Luk. 23.7.8 Math. 27.4.19.24 Q. What was the third degree A. The most miserable derision and whipping of him that ever was heard tell off he was to encounter both paine and scorne for vs. An ingenuous and noble nature can worse brooke this then the other any thing rather then disdainfulnesse imperious in sultation especially from so base enemies The Iewes the Souldiers yea the very theeues flouted and taunted him and triumph over his misery his blood cannot satisfie them without his reproch Math. 26.67.68 and 27.28.29.30.31 Oh that wee could imitate the Iewes in their custome concerning evill doers they had ever some malefactor brought forth to them in their great Feast which they dismissed with disgrace so it should bee the happiest peece of our triumph and solemnitie if wee could bring forth that wicked prophanenesse wherewith wee haue dishonoured God and blemisht his Gospell to be scourged and sent away with all holy indignitie See thy Sauiour scourged and beaten for thee and see if thou canst finde in thy heart to fauour or cheerish the least sinne Q. What is his crucifying A. After all these abuses he is put to the most accursed death of the Crosse a kind of punishment ioyntly with the other inflicted vpon none but such as were offenders in the highest degree and euery one was held most accursed that so died to shew that he suffered for offenders of the greatest staine and straine and so to beare our curse vpon him Phil. 2.8 Gal. 3.12.13 Deut. 21.23 Q. Did he suffer onely these outward afflictions A. He suffered these as iudgements for sinne therefore were they so much the more bitter and whiles he was on the crosse those three houres of darkenesse he was assayled with all the powers of darkenesse so that he felt in his soule and body vnvtterable anguishes even the effects or apprehension of the most feareful wrath of God so that it made him cry out My God my God c. and when that was over as hauing felt therein the most bitter paines of all his sufferings he said it was finished Math. 27.45.46 Ioh. 19.30 Q. What might this meane A. That he was for the time reputed as one separated from God which is the second death for as the first death is the reparation of the soule from the body the beginning of our naturall life so the second death is the separation of both body and soule from God the beginning of that spirituall life Isa 53.4.5.6.10 Christ was never a stranger to the life of God Eph. 4.18 and yet his Father did for a space seeme to estrange himselfe to his Sonne Oh beloued Saints of God let vs with that Disciple follow him a far off and passing over all his contemptuous vsage in the way see him thus brought to his Crosse and still the further wee looke the more wonders shall wee behold Euery thing addes to his ignominy of suffering and triumph of over-comming It was not done in a corner as Paul saith to Festus but in Ierusalem the eye the heart of the world and that without the gates in Calvary among the stinking bones of execrable Malefactors Before the glory of the place bred shame now the vilenesse of it Not a circumstance but argues the wonderfull humiliation of our Sauiour and still his paine and scorne increased till all was finished Q. Hitherto of his life what is his death A. The expiration and deliuering vp of his soule into the hands of his Father Math. 27.50 Luk. 23.46 Ioh. 19.30 When he had finished all and indured most exquisite torments he himselfe without all violence gaue vp the Ghost For he both cryed with a lowd voyce and bowed the head immediately before he yeelded his last breath whereas in mans death the spirits first faint and tyre and the head fals downe when they are expired but Christ being full of spirit able to hold vp his head bends the same downe-ward of his owne accord and then dies Oh yee sinners behold Christs head thus humbly bowed downe in a gracious respect to you his armes are stretched out louingly to embrace you yea his precious side is open to receiue you there is no more accusation iudgement death hell for you all these are no more to you then if they were not if yee can beleeue who shall condemne It is Christ which is dead Rom. 8.34 I know euery man is ready to reach forth his hand to this dole of grace and would be angry to be beaten from this doore of mercy surely there is no want in this Mossias looke that the want be not in thy selfe hee hath finished but thou beleeuest not thou repentest not all is in vaine to thee for all these thou maist be condemned What ever Christ is what art thou Here is the doubt Christ is a good shepherd and giues his life for his sheepe But what is this to thee that art secure prophane impenitent thou art a wolfe or a goat Christs sheepe heare his voyce but thou art a rebell to his law and therefore canst not hearken to his Gospell for mercie c. Q. What is his death to vs A. Christ was willingly content to indure the separation of his body and soule for a time which is the first death that hee might take away whatsoeuer is iudgement therein and sanctifie the same vnto vs. 1. Cor. 15.55.56.57 Wee were the authors of this death and our Saviour did alter it our disobedience made it bitter his mercy hath made it not to be evill vnto vs. Oh my Saviour how halt thou perfumed and softened this bed of my graue by dying How can it grieue mee to tread in thy steps to glory The worst peece of the horror of this death is the graue and that part which is corrupted feeles it not the other which is free from corruption feeles an abundant recompence and forefees a ioyfull reparation Wee carry heauen and earth wrapt vp in one compound it is but restitution when each part returnes homeward Q. What followed his death A. His buriall and abiding in the graue to the end that hee might sweeten the same for vs and whereas it was
by reason of sinne a dungeon to reserue the guiltie body against the day of judgement it is through him become as it were a perfumed bed for the elect against the day of Resurrection Math 27.59.60 Luk. 23.53 Isa 57.2 Buriall comes of burning an auncient custome of burning bodies and then preserving their ashes in a pitcher in the earth Hence it may be that the Auncients to prevent an absurd conceit of this kind of Funerall concerning Christs body whereof not a bone was to be broken or wasted added descending into hell to shew that Christ was not burned but buried by going downe into Sheol but it is not for mee to determine the doubt I leaue it to riper judgements One thing more I adde that buriall is sometimes taken for preparation of a body for the graue Math. 26.12 This shee did to bury me c. Christ died was embalmed and then interred CHAPTER XXIIII Of Christs Exaltation Question HItherto of his humiliation What is his Exaltation Answere It is his victory and triumph over his and our enemies the Devill sinne and death with the world and whatsoever else might crosse the felicitie of the Saints Eph. 4.8.9.10 Phil. 2.9.10 It was the strangest and strongest receit of all the rest by dying to vanquish death 1 Thess 5.10 Wee need no more wee can goe no further there can bee no more Physicke of the former kinde there are cordials after this purgation of death of his resurrection and ascension no more penall receits By his bloud wee haue Redemption Eph. 1.7 Iustification Rom. 3.24 Reconciliation Colos 1.20 Sanctification 1 Pet. 1.2 Entrance into glory Heb. 10.19 Woe were to vs if Christ had left but one mite of satisfaction vpon our score to bee discharged by our selues and woe be to them that derogate from him to arrogate to themselues and would faine botch vp his sufferings with their owne superfluities hee would not off the Crosse till all was done and then hauing finished he went on with a second worke to build vp a perfect way to heauen vpon this foundation and from the graue to his throne in heauen he chalked out for vs the everlasting way Q. Wherein doth the glory of his victory and triumph consist A. First in the deposition and laying aside of all infirmities Secondly in his assumption and taking vp of all perfections both of body and soule His body was now no more to die but to receiue celestiall perfection His soule had nothing withheld from it no truth from his vnderstanding no goodnesse from his will vpon earth hee was ignorant of something which now is perfectly revealed vnto him he now knowes the day of judgement and by his God-head hath euery thing revealed vnto his man-hood that is fit for the government of his Church though he be absent from vs both in body and soule that which neither Saint nor Angell can heare he heares and puts vp all petitions to his Father His minde is ignorant of nothing for the manner and measure of a most perfect created vnderstanding and his will is perfected with the greatest perfections of vertues that are incident to any creature so that hee is both in soule and body far more glorious then any other creature is or can be and made Lord of all Heb. 12.4 The manhood of Christ is not the sonne of God by adoption or creation but personall vnion and so hath no other relation to the Father of sonne-ship but the same with the God-head this exalts him highly in glory and there is as much difference betwixt the sonne of God and other creatures as betweene a King and his meanest subiect and as one Starre differeth from another in glory 1 Cor. 15.41 and the Sunne farre exceeds all the rest so in heauen shall Christ appeare more glorious then any other Saint or Angel Rev. 21.23 Isa 60.19 and shall be as easily knowne from the rest as the Sunne is from all other Starres c. Q. Hitherto of his glory in generall what are the particular degrees thereof A. The first is his resurrection the third day when as his soule and body by the power of his God-head never separated from either were brought together againe and so rose againe and appeared to his Disciples for the space of fortie dayes And this is the earnest of our Resurrection so that wee shall also rise by the power and vertue of his Resurrection not vnto judgement but life everlasting This is first confirmed by the Angels to men Math. 28.5.6.7 Mar. 16 6.7 Luk. 24.4.5.6 Secondly by his owne apparitions vnto them Math. 28.9.17 Mar. 16.9 12.14 Luk. 24.15.36 Ioh. 20.14.19.26 and 21.1 Act. 1.2.3 1 Cor. 15.4.5.6.7.8.9 Thirdly by the keepers of the Sepulcher Math. 28.11 Fourthly by his Apostles Act. 2.24.32 Lastly by the inward testimony of the Spirit in the hearts of the elect Ioh. 15.26 The power by which he rose is expressed 2 Cor. 13.4 1 Pet. 3.18 His immortalitie Rom. 6.9.10 dominion Rom. 14.9 Godhead Rom. 1.4 The fruit of it to vs first in our iustification Rom. 4.25 Secondly our sanctification and glorification Rom. 6.4.5.8.9.10.11.12.13 2 Cor. 5.15 Eph. 2.4.5 Colos 2.12.13 and 3.1.2.3.4.5 1 Pet. 1.3.4 1 Thess 4.14 c. Q. What is the second degree thereof A. His ascension into Heauen by the vertue of his God-head from Mount Olivet in the sight of his Disciples Where he began his passion there he beginnes his ascension to teach vs how from deiection wee shall be brought to our exaltation as also to teach vs that because hee is our head and is already advanced into heauen thither also must the body follow him And therefore he is gone before to prepare a place for vs. Mar. 16.19 Luk. 24.50 Act. 1.9.12 Heb. 10.9.20 Ioh. 14.2 Q. What is the third degree A. His sitting at the right hand of God the Father where we haue his advocation and intercession for vs and need to acknowledge no other Master of requests in heaven but one Iesus Christ our Mediator Here good prayers never come weeping home In him I am sure I shall receiue eyther what I aske or what I should aske I cannot be so happie as not to need him and I know I shall never be so miserable that he will contemne mee if I come as a poore suter with my petition vnto him Rom. 8.34 Heb. 9.24 1 Ioh. 2.1 1 Pet. 3.22 Rev. 3.7 Furthermore by Christs sitting at his Fathers right hand wee are to vnderstand two things first the returne of the divine nature as it were the worke of humiliation being finished to his former glory Christ for a time obscured the excellencie of his Godhead Phil. 2.6.7.8.9 vnder the vaile of our flesh but now the Curtaine is drawne againe the divine nature which seemed to sleepe in the humane is awaked to worke wonders openly for the good of the elect and even breakes forth as the Sunne doth from vnder a cloud hauing expelied all the mists of his humiliation Secondly as