able to discouer the inward affections and secrets of the heart as in the last commaundement Fourthly for one principall ende thereof it serues as a speciall instrument sent from God to teach vs what the nature and danger of Sinne is Rom. 3.20 next it is the guide which God hath sent vs to direct vs in the way to heauen Psal 119. Quest 45. Answere me yet one doubt more did not the Maniches and old Heretikes iustly speake against this law seeing the Apostle calls it the misterie of death 2. Cor. 3.7 and againe hee saith the law killeth Rom. 7.9.10.11 Sinne tooke occasion by the commandement and deceiued me and thereby slew mee Ans Wee must wisely discerne betweene the naturall effects of the Law and the accidentall consequents of the same or what the Law worketh in our corrupt nature The Law is holy iust and good and hath holy iust and good effects Rom. 7.12 in those which are truly renued by the word and spirit of grace but the contrary effects and works follow in the vnregenerate beecause of the corruption the Law findes in them The Law vnto these is like water cast vpon lime which soone discouers the heat and fire which is within so the Law works vpon sinners seruing well to discouer their inward and most secret corruption But the Law vnto the beleeuer which receiues Christ and his Gospell is sweet and comfortable like the waters of Marah rectified made pleasant with the tree cast in by Moyses Exod. 15.25 So put Christ to the Law and hee changeth the bitternesse of the Law into sweetnesse Psal 119.19 Quest 46. First let mee heare what you can say of the speciall circumstances of time place and persons concerning this Law Ans First I say for the time of the promulgation of this Law it was the first * This yeare was the 430. after the promise made concerning the Messiah with Abraham Gen. 12.13 sealed Gen. 17. so saith the Apostle Gal 3.17 following Moses Exo. 12.40 Ge. 15.13 yeere of their deliuerance out of Egipt and the third moneth of the yeere Exod. 19. ver 1. Secondly for the place it was in Horeb called the mountaine of God Exod. 3.1 a place of great excellencie and note because of that vision to Moses concerning his ambassage to Egipt and for that the Lord himself here spake all the words of his Law vnto his people This was a mountaine in the wildernesse of of Sinai Exod. 19.1 Thirdly the speaker of this Law or the person which first deliuered it in that place was Iehoua himselfe three in persons one true God in substance Exod. 1◠◅ Hee came downe or gaue some visible signes of his presence They heare God speake as in a pulpet of fire in fire on the mountaine Exod. 19.18 The mount for the time might not be touched by man or beast Exod. 19.13 The messengers of his comming and presence were Thunders Lightnings and a thick Cloud and the sound of a Trumpet exceeding loud Exod. 19. ver 16. and Earthquake ver 18. Thus was preparation made for his Maiestie to speak and to deliuer this great law vnto his people After all these follow the voice of words Heb. 12.9 that is a liuely voyce speaking distinctly or a voice sounding the liuely oracles Act. 7.28 notwithstanding the people heard God speake yet they saw nothing that they might neuer set vp any image to resemble him Deut. 4.15 And the voyce of God was so terrible vnto them that the people trembled and feared much and desired they might no more heare it Exod. 20.18 Lastly when God had spoken all the words of this Law hee writ the same himselfe in two tables of stone Exod. 31.18 These tables were the worke of God and this writing was the writing of God grauen in the tables Exod. 32.16 Fourthly the auditorie or people which heard the voice of God were the people of Israell Exod. 19. They are prepared to meete the Lord three dayes beefore his comming First Moses propounds vnto them the forme of the couenant Verse 5. and demaunds if they bee willing to accept Gods couenant to serue and worship him as his peculiar people according to his will They answered all that the Lord shal cōmand Verse 1. wee will doe for this Law was confirmed by many and great miracles both before and after the promulgation and writing of it Secondly they must prepare themselues to meete the Lord the third day this preparation was by prayer verse 10. and fasting ver 15. confer 1. Cor. 7.5 Quest 47. What rules must be remembred for the right vnderstanding and vse of the commandements of this Law Ans First whereas the Lord in the morrall Law sets downe in euery precept but the grosest and greatest sinne forbidden in the Law yet wee must remember that vnder it hee vnderstandeth all euen the least sinnes of like nature all the causes signes and effects of the same sinne for example in the seauenth Law is forbidden onely in word but actuall adultery yet the Lord vnder this one word vnderstandeth all sinnes which pollute a man in that kinde of vncleannesse all the causes and effects of that vncleannesse Secondly all precepts affirmatiue include their negatiue and the negatiue their affirmatiue Where God forbids adultry hee commands chastitie and to keepe our vessels in sanctification and holinesse Thirdly the decalouge is no otherwise to bee vnderstood then as the best interpreters the holy Prophets and Apostles haue opened it and taught it in their time Fourthly these ten Lawes must bee vnto vs as ten speciall rules by which we must trie euer all the thoughts of our hearts words of our mouth and actions of our life Fiftly the first table concernes and containes all our immediate seruice and worship of God the second our duties vnto men Amor Dei amorem proximi generat The first is of greater excellencie for that the loue of God is the onely fountaine of our loue to men Sixtly that euery one of these ten Lawes may haue the deepe impressions in thine heart euer set beefore thee the nature greatnesse and authoritie of the Law giuen that so thou maist rightly conceiue of the excellencie of this Law Seauenthly he that will practise the holy and good things commaunded in this Law must first renounce and forsake the euill things forbidden in this Law Psal 37. Tit. 2.10.11 Hee that will know practise one must know and keepe all Eightly the righteous man respecteth not one Table and forgets the other but none fully respecteth all these commandements of God Psal 119.6 Quest 48. What diuisions and parts are to be considered in the decalouge Ans First the decalouge is diuided into two parts or two tables This diuision is manifestly allowed of God Ex. 34.4 Deut. 4.13 10.43 and Mat. 22.37 The second diuision is into ten parts or precepts and this also is Gods owne diuision Deut. 10.3.4 and 4.13 Then hee
contrary in religion a man must first beleeue and then comes experience afterward The true beleeuer can speake after his experience thus like as though I were blinde and could not see with mine eyes the body of the Sunne in the heauens yet because I feele the heat and comfort of the Sunne therefore I beleeue the Sunne shines vpon the earth euen so I finding the worke of the Sonne of God in mine heart and in my first resurrection must verily beeleeue his blessed resurrection Quest 43. Tell me next what was the manner of his resurrection and lastly what vse we haue of this Article and of this faith Ans First the Lord Iesus being truely dead and buried rose againe by his owne almighty power as is often testified Iohn 18. No man taketh my life from me but I lay it downe of my selfe I haue power to lay it downe and haue power to take it againe And so his Apostles Paul and Peter assure vs hee quickned himselfe by his owne spirit Rom. 8.11 1. Pet. 18.19 Whereby hee doth approue himselfe comfortably vnto vs to bee the very Sonne of God as Saint Paul noteth Rom. 1.4 saying hee was declared mightely to bee the Sonne of God touching the spirit of sanctification by the resurrection from the dead Secondly as touching the forme he rose in or how his body was qualified I answere that after his resurrection his body was glorified richly yea most gloriously qualified with supernaturall graces his body was incorruptible and it was made a shining body a resemblance whereof some of his Disciples saw in the mount and it was indued with agility to moue as well vpward as downeward as may appeare by the ascention of his body to heauen which was not caused by constraint or by any violent motiue but by a propertie agreeing to all bodies glorified Yet in the exaltation of Christs manhood wee must remember two caueats first that hee did neuer lay aside the essentiall properties of a true body as length bredth thicknesse visibilitie locallitie or to be in one place at once and no more but keepeth all these still because they serue for the being of his body Secondly wee must remember that the gifts of glory in Christs body are not infinite but finite for his humane nature being but a creature and therefore finite could not receiue infinite graces c. Christs body is not omnipotent and infinite for this is to affirme he had no humane body and to make the creature the creator That it might appeare vnto the Disciples hee had a glorious body and was changed hee was not alwayes in their presence but came often sodenly into their presence and once the doores being shut the doores giuing place and being opened they knew not how he that thickned the water to walk on can cause doores and rockes to giue way vnto his comming without any peircing or passing through them as Papists haue imagined Christ had a reall and true body after the resurrection Finally that hee had a true body a reall body the very same wherein hee suffred and not a fayned body as heretiques haue auouched is testified by many arguments vnto vs hee shewed some scars wounds and blemishes of his passion in his body now glorified as then remaining for the confirmation of men and to this end he conuersed with men he did eate and drinke often in the presence of his Apostles after his resurrection The vse of this Article concerning Christs resurrection and of this Faith is this First the resurrection of Christ is a publike testimony that hee hath perfect righteousnesse for all such as trust in him 2. Tim. 1.12 for if there had remained but one of our sinnes either vnperfectly punished in him or not fully satisfied by him hee could not assuredly then haue risen from the death for where but one sinne is there must bee death Rom. 6.23 as God hath decreede Like as then the father by deliuering Christ to death hath indeed condemned our sinnes in Christ Rom. 8.3 so by rasing him from death hee hath absolued Christ from our sinnes and vs in Christ 1. Cor. 15.17 Rom. 4.25 As our sinnes are condemned and punished in the death of Christ so our absolution and discharge is in his resurrection Christ was giuen to death for our sinnes and risen againe for our iustification Secondly the beleeuer is truely said to be dead to sinne or to be dead with Christ because the vertue of Christs death works effectually in his heart the death of sinne and next to be buried with Christ into his death Rom. 6.2.3.4 beecause of the vertue which proceedes from Christs buriall to cause him so to bury sinne that it neuer can rise vp any more to bee so stirring in him as it was before he came to Christ And lastly The beleeuer truly said to be dead with Christ buried and risen with him the beleeuer is as truly said to be risen with Christ Col. 3.1 beecause a speciall vertue and grace proceedes also from Christs resurrection to the beleeuing heart to quicken it vnto newnesse of life And this is that grace which the Apostle desires more and more to feele and find to abound in himselfe when hee desires to know Christ better and the vertue of his resurrection Phil. 3.10 Wherefore we must embrace Christ risen in the armes of our precious faith and so apply him vnto our hearts that wee may sensibly feele vertue to come from him not onely to crucifie our old affections but also to stir vp dayly new holy and heauenly affections in our harts Col. 3. If ye be risen with Christ seeke those things which are aboue c. 1. Pet. 1.3 We are regenerate to a liuely hope by the resurrection of Iesus Christ from the dead As it was in the cure of the woman which had the bloudy issue so it is in the curing and quickning of sinners which are full of bloudie issues all which must bee stanched and cured by a certaine vertue deriued from Christ into them Mar. 5.29.30 This is the prayer Eph. 4.19 Thirdly the third fruit which is ioyned with the second is the assurance of our perseuerance in grace and of our full victory against sinne and death For they that are ingrafted into Christ by faith draw from him such a spirituall life and power Rom. 6.9.10 as they shall neuer loose no not in the parting a sunder of soule and body Rom. 8.38 Iohn 8.51 If any man keepe my word he shall neuer see death Fourthly the last benefite of his resurrection is the resurrection of our bodies The truth is this that good and bad shall rise againe yet there is a great difference in the rising of the one and the other for the Godly shall rise by vertue of Christs resurrection 1. Cor. 6.14 Rom. 8.11 Phil. 3.21 1. The. 4.14 and that to eternall glory but the vngodly rise by the power of Christ not as hee is a redeemer
view of all their sinnes which apertaine to this apostacie or contumacie as the Apostle speaketh Rom. 5. Ans The first sinne is vnbeleefe shee begins in the first entrance into the conference to doubt of the truth of Gods holy word ver 2. Secondly to b 2. to cōtinue a conference with Sathan disputing against the knowen truth against our consciences continue conference with the arch-enemie of God blaspheming the Lord and oppugning his holy truth Thirdly c 3. Curiositie Curiositie they seeke after strange knowledge not contented with Gods holy word ver 5. Fourthly d 4. Pride Pride they desired greater glory and to haue some greater excellency or to bee like the Lord himselfe in glory ver 5. Fiftly e 5. Cōtumacie manifest rebelliō against knowledge conscience manifest Contumacie they proceede to the breach of his Law against their knowledge and conscience ver 6. Sixtly they f 6. To preferre Sathan or to beleeue lies reiect the truth preferre Sathan and his lies beefore God and his holy truth ve 6. Seuenthly they are g 7. vnthankfulnesse vnthankfull vnto God for the manifold and inspeakable pledges of his fauour and loue towards them Eightly they sinne * 8. Presumption presumptuously a When any childe of God falleth into any foule sin against God against his knowledge conscience as Dauid into adultry he falleth into many sins together presuming to bee so highly in Gods fauour that hee would not so afflict them for their transgression Ninthly and lastly after a full resolution in great presumption they proceed to the b 9. The practise of the treasō in committing the outward act practise of this high treason against God and did eate against Gods manifest charge of the forbidden fruite and so murthered themselues and their posteritie Quest 15. Now tell me what were the consequents of this c Verse 7. rebellion or contumacie as the Apostle speaketh of our first Parents Ans They beecame forthwith the children of wrath and of death By sinne they became subiect to all the euils of this life and the euerlasting curse of God after death So the Law speaketh Gen. Chap. 2.17 So the Apostle speaketh Rom. 5.12 So the euent speaketh by sundry effects as after shall appeare Quest 16. What is death Gen. 5. ver 7.8 Ans A separation from the comfortable presence grace loue and fauour of God both in this life and life to come a state contrary in all respects to that first state of his excellencie Quest 17. How many kindes of death are mentioned in Scripture 3. kinde euill Ans Foure first death in sin the forerunner and messenger of the second death Rom. 6.2 Ephe. 2.1 the state of all vnregenerate Secondly death vnto sinne Rom. 6.2 the state of the regenerate Thirdly the naturall death of the body called a dissolution 2 Tim. 4.6 Fourthly death eternall or the second death 2. Thes 1.9 Reuel 20.6 Gen 3.8.9.10 c. Quest 18. And were our first parents after their transgression subiect to these three kindes of death Ans Yea first they beecame dead in sinne as appeares from the 7. verse to the 19. by the effects of sinne in them their nakednesse their shame their deformitie their feare and trembling their hiding of themselues their couering of sin with all their might vtterly ignorant how to please God all which are markes of an eulll conscience or of a man dead in sinne Secondly for the naturall death or dissolution in the first death the decree is here manifested and recorded which was neuer yet repeated ver 19. Heb. 9.28 Thirdly they came also by sinne vnder the heauie curse of God for the second death against the which the Gospell concerning their mediator and redeemer Iesus Christ is preached vnto them Gen. 3.15 and Gal. 3.8 Quest 19. How doth the Lord preach the Gospell and offer the meanes of reconsiliation and repentance vnto our first Parents Ans First the Lord to awake them gaue them some visible signe of his presence verse 8. Secondly but when his presence did but amaze them he spake distinctly and called them in a speciall manner to accounts ver 9. Thirdly hee ript vp their hearts and set their sins in order beefore them Note the great goodnesse and patience of God in the conuersion of sinners verse 11. Psal 50. to driue them to the full confession of them by two questions or arguments as thus first who told thee of this nakednesse where there was none to tell thee or cause thee to sin but thy selfe Secondly I see by thy trembling thou hast broken my Law for where there is no feeling of sinne there is no contrition no confession no remission Quest 20. Where are now all the gifts of nature and free will How forward findeth the Lord our first Parents to repent them of their apostacie Ans Adam had no strength at all to reclaime himselfe nor to attend Gods voyce when God beganne to reclaime him to repentance as appeares by these arguments First like a man in a feuer cries onely of his heate so all his thoughts run vpon his nakednesse and shame Gen. 3. ver 10. vtterly vnmindeful of Gods free mercie that as yet hath kept him from hell and euerlasting perdicion Secondly hee seekes by all meanes to couer and lessen his sinne and regards not how iniurious hee is to God and man Faemina Verse 12. Contrary before Gen. 2.23 first to the woman This woman that is this foolish vaine woman is cause of my sinne secondly hee saith God gaue her and sent her to him as the cause of his ruine and destruction Verse 12. Note these degrees in an extorted and involuntary confession Thirdly hee comes to an extorted and confused confession I did eate that is I haue eaten indeed but as being seduced I wot not well how nor of what tree So the woman hid her sinne in like maner And thus doe all the sonnes of Adam when God in mercie sends them meanes of repentance a 1. Non feci first they denie stoutly that they haue sinned b 2. Feci quidē sed bene feci secōdly they ad impudently being vrged I haue done so indeed and haue I not well done c 3. Si male non multum male thirdly if their fact bee conuinced to bee a sinne they answere if it bee sinne it is not so hainous nor so great a sinne d 4 Non mala intentione fourthly and if yet they bee further vrged as touching the greatnesse of their sinne they say their purpose and intention was not so euill e 5. Aliena suatione fiftly and lastly if their intention and purpose bee manifested they confesse they haue sinned but being lured perswaded and occasioned by others but when a man seeketh sufferage by excuse hee misseth his pardon Quest 21. And how did the Lord proceed to worke in them a true
soften and quicken the dead hearts of men which lye a sleepe in this extreeme miserie and bondage All vnder the curse are vnder death and vnder the Prince of death Rom. 5.12.11.32 Heb. 2.14.15 All without Christ are vnder the curse Gal. 3.10 therefore all without Christ are vnder the Prince of death All vncleane people are in league and communion with vncleane spirits Mat. 12.13 All without Christ are vncleane Iob. 14.4 15.14.15 therefore all without Christ are in communion with vncleane spirits Quest 31. Now to conclude this point I pray you tell vs wherefore doth the Lord suffer Sathan thus to tyrannize and rage in this world Ans The Lord permits euill spirits in this world First for the manifestation of his great iustice and wrath vppon the vessels of wrath prepared to destruction Rom. 9. for these God plagues many waies in this life by wicked spirits Exod. 7.8.9 Chapters Secondly They are sent often to chasten and to humble Gods Children for the manifestation of his loue and mercie vpon the vessels of glory whom hee vouchsafeth to redeeme from this bondage by his Sonne Iesus Christ who sets them free to praise his mercie for euer Iohn 3.16 1. Iohn 3.8 Iohn 8.32.34 2. Cor. 12.4.5 Thirdly that we might euer consider and looke well to our standing in this world for that wee bee in warfare and in pilgrimage 1. Cor. 10 13. if we intend therefore to make our abiding here God will stir vp the instruments of his wrath to awaken vs let vs then stand fast and be watchfull Eph. 6.12.13 Quest 32. Now let vs heare what is the second great and generall euill which is common to all the posteritie of Adam before they be redeemed by grace in Iesus Christ Ans The second euill which followed the apostacie of Adam and hath possest all his progenie is originall sinne and the corruption of nature The regiment of sinne wherby all men liuing are come vnder the dominion of sinne and that saying of the Apostle Rom. 5.21 Sinne hath raigned vnto death is true of all the sonnes and daughters of Adam before grace raigne in them by righteousnesse vnto eternall life through Iesus Christ our Lord. That our naturall corruption is hereditarie and hath infected all Adams progenie is very euident by this Scripture Like as al debt binds the debtour to inprisonment wher there is no paymēt to the creditor so sin binds vs vnto death as to a prison when there is no satisfaction for sinne Rom. 5.12.13.14 Wherefore as by one man Sinne entred into the world and death by sinne and so death went ouer all men by him in whom all men haue sinned For vnto the time of the Law was sinne in the world but sinne is not imputed while there is no law But death raigned from Adam to Moyses euen ouer them also that sinned not after the like maner of the transgression of Adam which was the figure of him that was to come In these verses and the rest of the Chapter obserue well these comparisons First by Adam came sinne By Christ comes righteousnesse Secondly by sinne came death by righteousnesse comes life Thirdly Adams sinne went ouer all Christs righteousnes is imputed to all beleeuers Fourthly Death raignes ouer all Adams Sonnes before grace life is graunted freely to all the adopted Sonnes of God Quest 33. First I pray you tell mee what names giues the Scripture to this naturall corruption which the learned diuines call originall sinne Ans First it is called that Sinne. Rom. 5.12 that is the hereditarie euill Secondly That Sinne that dwelleth in vs. Rom. 7.17 for that no sinne so continueth in the beleeuer as this doth to the day of death therefore it is called Heb. 12.1 that Sinne that hangeth so fast on Thirdly The Law of the members because it hath all members and parts of our body at commaund before grace to obey it and to bee ruled by it as by a Law Rom. 7.23 Fourthly it is called often concupiscence or lust Rom. 7.7 Iames. 1.14.15 beecause it is the mother of all vncleane motions and lusts in vs. Fiftly The old man Rom. 6.6 so hee cals the whole masse of our corruption Sixtly the flesh beecause this rebellion so much appeares in the outward parts Gal. 5.17 Eph. 2.3 Quest 34. Many there are which denie that there is such a dangerous corruption in our nature for the Papists say it hath not the very nature of sin but is a froth and hath some appearance of sinne The Pelagions say there came no such sinne from Adam by generation or naturall propagation but by imitation the Anabaptists say that since Christs incarnation there was neuer any one borne in sinne Ans It is very cleere by the light of Gods word that there dwelleth in our nature a contagious infection which wee haue by propagation from our Parents These Scriptures yeelde a pregnant proofe which cannot bee gainesayd Moses saith Gen. 6.3.5 8.21 The imaginations of mans hart are euill from his youth here the Lord condemneth our very nature as euill assuring vs it hath a secret poyson in it Dauids testimonie Psal 51.7 Behold I was brought forth in iniquitie and in sinne did my mother conceiue mee Iob condemneth our nature as poysoned and infected when hee saith Chap. 14.4 15.14.15 Who can bring a cleane thing out of filthinesse or vncleane and againe What is man that he should be clean and he that is borne of a woman that he should be iust Paul saith our very nature is poisoned accursed when he saith wee are all by nature the children of wrath Ep. 2.3 Ro. 7.18 for I know that in mee that is in my flesh dwelleth no good thing Lastly this holy Apostle to the Romaines 5.12 sheweth plainely how sinne came into our nature by propagation and 7. Chapter how it dwels in our nature euen in the state of grace fighting against Gods Law and holy spirit in the regenerate during this present life Quest 35. Now describe this sinne plainly according to the Scriptures Definit Ans Originall sinne is that naturall corruption which is come into the world by the apostacie of our first parents deriued from them by natural propagation into all mankind infecting and poysoning all parts of men so as before grace and regeneration he hath no strength to moue or incline to any good but to euill onely and thereby also hee is subiect to the first and second death till hee bee freed by grace and faith in Iesus Christ Quest 36. The Apostle also addeth in the 5. Chapter to the Romaines ver 14. that death also raigneth is not this a third and euill consequent Ans There are many euils haue followed Adams fall and accompanied our corruption which we haue from him but these two before named are principally to be noted for they cause all the rest Death raignes beecause of that sinne which dwelleth in vs. These bee three terrible kings or Tyrants rather
compassion in the midest of his passions euen to his enemies he cured Malchus eare which Peter had cut off with his sword And when they were practising against him all trecherie euen then hee performeth the work of a Mediator praying for them vnto his Father Luk. 23.34 saying Father forgiue them for they wot not what they doe for his friends hee is most mindefull of them louing vnto them euen in his greatest passions in his apprehension he desireth his Disciples might be let goe freely Ioh. 18.8 If ye seeke mee let these goe their way As for Peter after hee had renounced him with bitter execrations he turned backe and looked gratiously on him and quickned him againe Luke 22.61 Hee shewed mercie on the theefe which did hang by him on the Crosse comforting him in these words Verily I say vnto thee to day thou shalt bee with mee in Paradise ver 43. Lastly he recommends his mother to the custodie of Iohn Iohn 19.26.27 where hee teacheth children to giue all honour and to performe all duties of loue care and reuerence to their parents Tenthly finally we finde in Christs passion a notable president for perseuerance for hee wades through all the Sea of his temptations hee neuer flincks back nor turnes aside to rest him till hee comes to the very ende of all his wearisome rase notwithstanding all the torments and teares hee had within and without yet hee rested not till hee came to the mark hee set before him then he cryed It is finished all my worke is accomplished and so hee departed from euill men and euill Angels vnto God and vnto the spirits of righteous men and holy Angels Thus then wee see in his passion the practise of many most excellent vertues whereby he did not onely gaine merits to saue vs but also gaue speciall instructions to guide and direct vs in the whole course of our life Quest 37. Thus farre wee haue heard your faith concerning the passions of Christ vnder Pontius Pilate doe you beleeue also that the Sonne of God dyed Ans I doe so beleeue in veritie and shall professe and confesse it to my liues end by the assistance and grace of Gods holy spirit for that I am so taught and commanded of God to beleeue The death of Christ no fained thing his death was not a fiction or imaginarie death but a true death indeed according to the prophecies which were before deliuered concerning him Esay 53. He was cut off from the land of the liuing Dan. 9. The Messiah shall hee cut off The types and Sacrifices of lambes daily in the temple did foreshew and preach the death of the Lambe of God The accomplishment and truth of the types and prophecies are recorded faithfully Iohn 1.29 and Iohn 19. Chapter Mat. 26. and 27. Chapters Marke 15. Luke 23.26 First hee dyed to satisfie the iustice of God for the elect that hee might free them from death and from the feare of death as it is written Heb. 2.14 forasmuch as the children were partakers of flesh and bloud hee also himselfe likewise tooke part with them that he might destroy through death him that had power ouer death that is the Diuell and that he might deliuer all them which for feare of death were all their life time subiect to bondage Secondlie he dyed to fulfill all the promises of God from the beginning Gen. 3.15 Death of Christ voluntarie Thirdly I say his death was voluntarie and an accursed death first voluntary for so he speaketh Ioh. 10.18 No man taketh my life from mee but I lay it downe of my selfe Secondly it was an accursed death for so it is written Gal. 3.13 Christ was made a curse for vs and how he sheweth it in the words following Cursed is euerie one that hangeth on a tree as if hee should auouch in effect that Christs death was accursed that is that it contained in it the first and second death that is the separation of body and soule and a separation of both for a time from God for that for a time hee did apprehend and vndergoe the wrath of God due to man for sin yet was hee neuer out of Gods fauour for in the midest of his loud cries hee cals God his God Mat. 27.46 hee was neuer so oppressed of death as the damned are Christ died the first death onely suffring the pangs of the second Hee suffred the bodily death without any corruption of body so hee suffred the extreame pangs of the second death but not as forsaken of God more then in his owne apprehension and feeling Fourthly the comforts and vse wee haue of this faith or the blessings wee reape by the death of Christ are many and very precious neuer to bee forgotten of true hearted beleeuers First this voluntarie and true obedience of Christ vnto death euen this accursed death is our righteousnesse before God as it is written Rom. 5. As by the disobedience of one man many were made sinners so by the obedience of one righteous many are made righteous In this righteousnesse of Christs death lyeth the cheefe matter of all our felicitie and reioycing as the Apostle speaketh Gal. 6.14 God forbid that I should reioyce in any thing but in the Crosse of Christ There is no one thing more recommended in so many and so euident prophecies then this So by the death of Christ I am freed from the second death Secondly by this faith in Christ crucified and dead for vs I behold to mine exceeding comfort a diuine proportion betweene the infinite debt of Gods elect and the sanctification done by the death of Christ vnto Gods iustice for the same as infinite as the debt Thirdly I see the inspeakable loue of God to his Elect continually preached vnto me and manifested as before mine eyes Ioh. 3.16 Fourthly I see that Gods diuine iustice is satisfied by Christs death in the same nature which offended him Gen. 3.15 Heb. 2.14 to mine exceeding great consolacion Fiftly my trembling conscience by this faith is quieted and pacified for I feele hereby that the pollution of my conscience is done away because my heart is sprinckled with the bloud of Christ Heb. 9.14 and the scorching heate of it is delayed by this water of life which streames vnto mine heart from the side and heart of Iesus Christ Zac. 12.10.11 and 13. Chap. ver 1. Sixtly the first death which is a part of Gods curse for sin by the death of Christ is turned into a blessing and made vnto mee a gate to life So that now I may truly say that the day of death is better vnto me then the day wherein I was borne Seauenthly the death of Christ doth ratifie his last will and testament vnto me Thus it pleased the father to make authenticall and to seale vnto me the couenant of grace Heb. 9.15.16 Eightly by his death hee hath not onely taken away the condemnation of sinne Rom. 8.1 for vs but also hath broken
The signes that Christ had the Victorie and triumphed ouer his enemies on the crrsse are these First the monument of the victorie is this Col. 2 14.15 Christ tooke the hand-writing or debt-bill which was against his elect euer testifying their sinne and debt namely the ceremoniall law and curse of the morall law and nailes them to the crosse Secondly on the Crosse hee also triumphed ouer his enemies as the Apostle speaketh Col. 2.15 for the Diuell and his Angels death hell and condemnation were taken prisoners their armour weapons and stings taken from them so as they shall neuer hurt his elect any more Ro. 8.1.1 Cor. 13.58 Quest 39. Proceede to speake of the second degree of Christs humiliation as namely of his buriall do you beleeue he was buried Ans That I doe for so I am taught of God Christs buriall and commanded and this Faith is exceeding comfortable And here also the Faith of the Church before Christ is the same with the Faith of the Church vnder the Gospell for the elder ages were taught thus to beleeue according to the prophecie Esa 53.9 Hee made his graue with the wicked and with the rich in his death though hee had done no wickednesse neither was there any deceit in his mouth The accomplishment for our further confirmation and setling of our hearts in this faith we haue testified by all the foure * Ioh. 19.38 Math. 27 59. Luke 23.52 Mark 15.46 Euangelists who record the persons time place and manner of his buriall First the persons were honorable and reuerend Ioseph of Aramathea Io. 3.2 19.39 and Nicodemus that disputed with him of regeneration and came vnto him by night These two secret disciples that before this persecution were little seene in following Christ now in the heat of the persecution when the best professours forsooke him the Lord gaue them the spirit of fortitude to professe him openly and to burie him honourably Secondly the manner of his buriall was very honorable for the persons before named prouided richly for it Mat. 27.59 Iohn 19.40 Ioseph for his part brought cleane and fine linnen clothes and Nicodemus of Aloes and Mirrh the waight of an hundreth pounds And the body being wrapped vp in the clothes and sweete odours they laid it in a tombe hewen out of a rock wherein was neuer man before laid Next they make the place sure closing it vp with a stone to couer the mouth of it Mar. 15.43 Lastly the Iewes seale vp the stone that none might presume to open it and for this they set Souldiers to watch it And all this was done that it might more cleerely yet bee manifested by his glorious resurrection from the dead Rom. 1.3.4 that hee was the Sonne of God The vse of this Faith and what consolation and confirmation we haue hereby is this First wee haue by his buriall a further confirmation of his death for in that this is sufficiently testified vnto vs it is most manifest that hee certainely dyed for that hee thus far humbled himselfe to haue his precious body inclosed in the graue Againe his resting for a time in the graue serues well for the same purpose against all enemies which will denie the truth of his death Secondly wee bee taught here that like as Christ being now dead for our sinnes rested in the graue so wee also hauing a misticall and admirable communion with him by faith and the secret working of the holy Ghost in our hearts wee I say must doe as hee did that is like as he by the power of his God-head did ouercome the graue and power of death in his owne person Rom. 6.3 and 8.11 so must we by the very same power receiue grace to kill sinne and bury sinne in our selues Thirdlie let vs neuer feare the power of the graue any more nor the wrath of God in it for that Iesus Christ by his death and buriall hath taken away the power of the graue from vs yea hath made it a bed to sleepe in for his elect vnto the day of his glorious appearance Quest 40. What can you say of the third and last degree of his humiliation doe you beleeue hee descended into hell Ans I doe so albeit this Article hath beene a Ruff in exposi Symboli doubted of many and of many Churches in their confessions pretermitted for it seemes vnto me the holy Ghost speakes to this effect Act. 2.24.25.26 Thou wilt not leaue my soule or my life or my person in the hell or in the graue neither wilt thou suffer thy holy one to see corruption Here the greatest is what the word which is of some translated Hell of others Graue here should signifie for that it hath many acceptions or signification in Scripture First it signifieth the graue as Gen. 37.35 I shall discend to the * Sheolah so Gen. 42.38 graue sorrowing Secondly by translation or a Metaphor it signifieth the place of the damned as Psal 49.14 and Num. 16.33 So they and all that they had went downe into the graue Psal 49.14 or hell Thirdly this word signifieth also extreeme sorrowes as Psal 18.4 Psal 18.5 The sorrowes of the graue haue compassed me about 1. Sam. 2.6 Fourthly it is also taken for the state which is in buriall and which followes the graue as that condicion of the dead lying now as lookd vp and as it were swallowed vp of death as Esay 14.11 Thy pompe is brought downe to the graue speaking in contempt of the pride of the king of Babilon Now I can not beleeue that hell in this Article signifieth the graue for that were but to darcken and obscure that which was cleerely set downe before which is not vsuall with Gods spirit specially in so short an abstract Secondly I can not vnderstand this place of the hell of the damned Luke 1.3 First for that the Euangelists specially Luke promising so exactly to write of all points spake nothing of locall descention to the place of the damned Secondly If he descended into hell it must be in his god-head or man-hood the God-head can neither ascend nor descend for it fils at all times all places If in his man-hood hee descended it was either in soule or body the soule was the same day in Paradise Luke 23.43 the body three daies and three nights in the graue and I can not see how in eyther of these parts hee descended into hell Thirdly there is an analogie betweene the first Adam and second Adam the first Adam the same day he sinned was cast out of Paradise the second Adam the same day he made satisfaction for sinne went immediately into paradise Fourthly many confessions of faith in former ages mention no such locall descention of Christ yea a great number haue clean omitted it as is aforeshewed I know there is great strife concerning this poynt but wee may not striue for that wee bee brethren but aske that wisedome
but as hee is a terrible Iudge and to execute iustice on them Now to the faithfull Christ is said to be the first fruits of them that sleepe 1. Cor. 15.16 because as in the first fruites of corne being offred vnto God the owner had an assurance of Gods blessing on the rest so here by Christs resurrection the beleeuers haue a pledge of their owne resurrection Quest 44. Thus farre the first degree of his exaltation now let me heare of the second what doe you beleeue his ascention into heauen Ans That I doe for this is not onely prophecied of in the old Testament but also recorded and testified in the new Testament And therefore I know beleeue and professe this to bee the most sacred truth of God that Iesus Christ the very Sonne of the liuing God Act. 1.2.3 fortie dayes after his resurrection from the dead did ascend vp into heauen The prophecies in the old are these Psal 68.17.18.19 The Charets of God are twentie thousand thousand Angels c. Thou art gone vp on high thou hast lead captiuitie captiue The complement of this in the new Testament is Eph. 4.8 where the Apostle testifieth plainely that the Psalmist spake by the spirit of prophecie of Christs ascention and of his gracious blessings powred then as in a solemne triumph in anguration or coronation of a mightie prince vpon his Church and people Againe that Dauid prophecied not of himselfe in Ps 110. Saint Peter auoucheth speaking of the resurrection of Christ Act. 2.34 Dauid is not ascended into heauen but hee saith The Lord saith to my Lord sit at my right hand c. And Christ himselfe fore-sheweth his ascention into heauen Ioh. 16.28 I leaue the world c. Ioh. 14. And the holy Euangelists testifie with one accord that his words proued true for that hee did in verity ascend into heauen in his appointed time Mark 16.19 So after hee had spoken vnto them he was receiued into heauen Luke 24.51 And it came to passe as hee blessed them he departed from them and was carried into heauen Act. 1.9 while they beheld he was taken vp for a cloud tooke him vp out of their sight I doe therefore thus vnderstand this mistery in mind and beleeue it in mine heart and professe it with my mouth that the very same Christ who according to his diuine nature was alwayes in the heauens Iohn 1.3 after he finished the whole worke of our redemption on earth and instructed his Disciples fortie dayes as concerning the truth of his resurrection so concerning the propagation of the Church and publication or preaching of the Gospell for the building vp of his misticall body on earth after all this I say accomplished hee ascended vp to heauen in the presence of all his Disciples in that very body and soule wherein hee liued suffred and dyed on the Crosse and in that very body which was buried and rose againe in this body and soule I say Iesus Christ ascended vp into heauen where hee must haue his residence or bodily presence vntill the time of the restoring of all things Act. 3.21 And by Heauen here I vnderstand not the firmament as Gen. 1.1 ver nor the ayre Heb. 12.22.23 Mat. 18.10 1 Cor. 13.2 2. Cor. 12.2.3 Psal 103.19 Mat. 6.26 but the highest heauens where God and his Angels and the spirits of the righteous haue their rest Iohn 14.2.3 Phil. 1.23 Againe whereas the Euangelist Saint Luke saith Act. 1. 9. that he was taken vp the meaning is this was done principally by the mightie power of his godhead and partly by the supernaturall propertie of a glorified body which is to moue as well vpward as downeward without constraint or violence And thus Christ ascended into heauen really and actually and not in appearance onely And hee went also locally by changing his place and going from earth to heauen so as hee is no more on earth bodily as wee are now on earth at is afore shewed And whereas it may bee doubted if hee bee so departed from vs as touching his bodily presence how that may bee true that hee said hee would bee with vs vnto the end of the world Mat. 28.20 The answere is hee said also that hee would leaue the world to goe to the father Iohn 16.28 Wherefore he must bee vnderstood to speake by a distinction True it is he was before Abraham Iohn 8.58 and so is hee with his Church to the worlds end according to his diuine nature in maiestie grace Eph. 4.8 vertue power and effectuall working of his holy spirit Iohn 17.11 and 14.16.17 and 16.13 but his bodily presence is in heauen Secondly if any doubt further whether the natures bee not thus seuered if where the one is the other is not alwaies I answere no for the diuinitie which cannot bee comprehended must of necessitie outreach and yet comprehend the humanitie and thereunto bee parsonally vnited It is not alwaies true that of two things conioyned where the one is there must bee the other also For the Sunne and his beams are both ioyned together yet they are not both in all places together For the body of the Sunne is seated and carried onely in his celestiall orbe in the heauens but his beames are here beneath on the earth In those holy phrases then we must remember that as diuines speake the properties of both natures must bee distinguished in Christ for in such places properties belonging to one nature are ascribed vnto the other because of the hypostaticall vnion of both natures in one person And thus far for the sence of the words of this Article where wee see breefly that Christs ascention is an exaltation or a receiuing vp of his humanitie to sit in the highest heauens till the glorious day of his appearance in iudgement Heb. 1.3 Quest 45. What vse is there of this faith and what comforts follow it Ans First when I doe thus beleeue the ascention of Christ I doe beleeue also all the effects thereof and all the holy adiuncts appertaining thereunto namely these two principall which the Apostle specially mentioneth Eph. 4.8 and 12.1 That when he ascended vp on high he lead captiuitie captiue By Captiuitie vnderstand a multitude of captiues as the Psalmist doth Psal 68. ver 19. that captiues here meant are the world the flesh sinne Sathan and death it selfe and whatsoeuer engins and confederates these had against Christ in his humiliation and his members all their dayes on earth He so triumphed ouer them all on his crosse Col. 1.12 but specially in his ascention that howsoeuer they may feare vs otherwhiles and scare vs to waken vs from securitie yet they shall neuer hurt vs for Christ hath taken away their sting 1. Cor. 15.55 and hath pinioned their hands behinde them as captiues and hath set vs free if wee will come vnto him when hee call vs by his Gospell Wherefore if wee refuse now his call our state is the more damnable A man
cursing all which and the like testifie cleerely of the crueltie of the heart if concerning these thy conscience plead guiltie this Law condemnes thee Sixtly inquire also if thou hast euer actually hurt mayned murthered or indangered the life of any man by secret or open practises whatsoeuer or desired the hurt or consented to the hurt of any mans life if thy conscience plead guiltie this law condemnes thee Seauenthly inquire if thou dost not in a holy selfe loue desire and care for thine owne saluation and the saluation of others in exercising thy selfe in the meanes which God in his wisedome hath hereunto appointed as reading and hearing the word of God read and preached prayer meditation conference fasting and such like if thy conscience pleads guiltie this law condemnes thee Eightly inquire how negligent thou hast beene in shewing mercie to the poore and in commiseration to such as thou hast seene and knowne in any miserie if thy conscience plead guiltie this Law comdemnes thee Ninthly inquire whether thou hast refused reconcilement when thy neighbour hath desired it or hast outwardly pretended reconciliation but inwardly intended any crueltie in thine heart if thy conscience plead guiltie this Law condemnes thee Ministers Tenthly inquire if thou bee the Minister of Christ how thou hast respected the soules of men whether thou hast euer poisoned the soules of men with any false doctrine or matter of contention or hast done the worke of the Lord negligently if thy conscience plead guilty this Law condemnes thee Ciuill magistrate Eleauenthly inquire if god hath set thee in the magistracie how thou hast done iustice and punished crueltie and bloudshed and protected the life and state of the innocent if thy conscience plead guiltie this Law condemnes thee Twelfthly let euere man inquire in euery calling if hee hath greeued or vexed the soule of any man if he hath impaired the health maimed or hurt the body of any man as Impostors vnlearned presuming in the practise of phisicke and vnskilfull in the practise of chirurgerie to the great hurt of many if thou hast any way beene the cause of any mans death thy conscience pleads guiltie and this law condemnes thee Thirteenthly and lastly inquire with what mercifulnesse thou hast tendred the life of man and beast with what loue and lenitie in word and action thou hast conuersed with men how thou hast by all well doing desired to cheere and comfort the hearts of men for the want of these vertues thy conscience pleads guiltie and this Law condemnes thee The seauenth Law Thou shalt not commit Adultry Question 125. NOw proceede to giue vs the summe and true interpretation of this Law Answere The next iniurie that is done to a mans person is Adultrie Order because a mans wife is next to a man himselfe and most deere vnto him as his life therefore to commit Adultry is euen a second murther Summe The summe is this that God doth abhorre all vncleannesse and pollution of bodie and minde Scope To preserue chastitie and therefore so must wee with all care and watchfulnesse striuing to keepe and possesse our vessels in holinesse and honour as meet temples for his holy spirit to rest in 1. Thes 4.1 Cor. 6. The best interpreter of this Law as of the former is our Lord and Sauiour Iesus Christ Mat. 5.27.32 where first he reiecteth the Pharisaicall glosse and then hee addeth his owne true interpretation The Pharises standing first vpon the bare letter of the Law and next vpon the authoritie of their auncients did affirme and teach that this Law was onely to be vnderstoode of actuall Adultrie but our Lord and Sauiour assureth vs this Law searcheth more deepely into the most secret chambers of men hearts In this Law wee are to consider First what is forbidden All kindes of Adultrie either of the heart Mat. 5.28 to lust after an other mans wife or of the other sences as of the eie Mat 5.29 in vnchast and vnseemely sight or of the eare in hearing of rotten and vnsauerie speeches Eph. 4. or of the tast in all intemperancie gluttonie and dronkennes or of the smelling by all whorish prouocations of lust in odoriferous smells or of feeling by all vnchast touching or handling of women Or the Adultrie of the tongue is to vent the vncleane lusts of the hart by vncleane speches Eph. 4. Or actuall or corporall whoredome and adulterie where wee bee to consider first of the causes which breed this sin secondly of single whoredome thirdly of incest fourthly of vnnaturall lusts Fiftly of diuorcement Secondly what is commanded wee bee commaunded to keepe our vessels in holinesse and honour and to this end wee be first to keepe the heart watchfully exercised in holy and cleane thoughts and Godly meditations Secondly to watch ouer all the sences as Iob did his eies Chap. 21 or Ioseph did his eares Thirdlie to watch ouer the tongue that it may vtter chast holie and profitable speeches Fourthly to looke we be well fenced and guarded with the walls and bars of a pure and chast life as these First mariage Secondly temperancy and sobrietie in meat or in apparall Thirdly Religious fasts Fourthly inuocation and prayer Fiftly the societie and communion of Saints Quest 126. Now let me heare what saith Christ of this Law Ans Christ saith that actuall Adulterie is not here onely forbidden but that whosoeuer fastneth his eye on an other mans wife to the stirring vp of his hart to any vncleane motions hath offended against this Law Christ first condemneth here the adultrie of the heart Christ here teacheth that wee must keepe the fountaine cleane Prou. 4.23 for that all the actions of life streame from it The Lord condemneth an vnchast heart first for that from it proceed euill thoughts adulteries fornications Mar. 7.20.21 Secondly for that he will haue vs to obay his Lawes with all the soule all the minde and all the heart Deut. 6.4.5 Thirdly the Apostle requireth chastitie both in body and minde that is holines both in body and spirit for that man is rather that in veritie which hee is in heart and minde then what he is in outward appearance 1. Cor. 7.34 Fourthly we must be like our God and put on by Christ that image which wee lost in our first parents hee reasoneth with vs thus 1. Pet. 1.13 Be yee holy for I am holy Leu. 20.26 in soule spirit and body 1. The. 5.23 Rules for the preseruation of the heart from Adultrie are these First make a couenant with thine eyes and thine heart Iob. 31.1 and 26.6 not to thinke vpon vncleane thoughts for that they are the seed and spawne of all vncleane lusts Prou. 12.2 Secondly dispute not with the Diuell alone for hee will soone inflame thee as hee did Eue to lust after the forbidden fruit and Dauid to lust after Vriahs wife Gen. 3.3.2 Sam. 11. Thirdly if lust begin to stirre in thee Iames. 1.15 1. Pet.
iniquitie like water And againe thus hee testifieth of mans nature Eph. 2.3 We are all by nature the children of wrath Iewes and Gentiles that is all men vnder the Sunne without any exception of any but onely of the immaculate Lambe the Sonne of God Iesus Christ Secondly the holie Saints of God haue found this true by their owne experience beeing enlightned by a supernaturall grace for they professe and confesse that there is nothing by nature good in them Dauids experience and confession is this Psal 51.5 Behold I was borne in iniquitie and in sinne hath my mother conceiued mee Pauls experience and confession is this Rom. 7.18 I know that in me that is in my flesh or nature dwelleth no good thing Master Hooper the Godly Bishop and Martirs experience and confession in this in his holy praiers in the dungeon he saith O God euen Hell it selfe is in me meaning his very nature was hellish and prone to follow Sathan Eph. 2.2 Thirdly I answere that God here condemnes all the vncleane motions thoughts and desires wee haue vnto sinne albeit our hearts neuer consent nor subscribe vnto them The minde of man is euer full of motions and the heart of affections as the Sea neuer at rest Where wee must be aduertised that wee are not here to vnderstand all fansies and dreames which are in the head but those onely which being before in our mindes bite and strike also the heart with lust for wee neuer wish for any thing wee affect but our heart is stirred vp and leapeth therewithall giuing inwardly some signes of ioy in the possession and vse of that wee desire Here then the Scripture principally condemneth the heart of man as the very fountaine and head-spring of all vncleane and euill thoughts Ge. 6.5 All the imaginations of the thoughts of his heart are onely euill continually Againe Ier. 17.9 The heart is deceitfull and wicked aboue all things who can know it Againe Christ teacheth vs. Mark. 7.21 that out of the hart of man proceed euill thoughts and how much these first euill motions to sin displease god howsoeuer men thinks thoughts bee free attend his owne words Prou. 12.2 Prou. 21.27 A good man getteth fauour of the Lord but a man of wicked thoughts will he condemne To this agrees well Saint Peters speech to Simon Magus Act. 8.21.22 Pray God that if it be possible the thought of thine hart may be forgiuen thee The author of that Apocriphal booke called the booke of Wisedome Chap. 1.3 saith that wicked thoughts separate from God And ver 5. that the spirit of God withdraweth himselfe from the thoughts that are without vnderstanding And ver 9. Inquisition shall bee made for the thoughts of the vngodly And here wee ought euer to remember what great euill follow these first motions vnto sinne for if they be not slaine in the breeding they will grow vp like Serpents and in time poyson and bring euerlasting perdicion on the whole man for this cause the Apostles forewarne vs of these secret and hidden seedes of sinnes deceitfulnesse that if wee suffer our selues to bee caried away by them from God then Sathan will lay so many baites and traps for vs that he will cause vs to entertaine them and as it were to conceiue and wax big with sinne Iames. 1.13.14 and then these deceiuable lusts will breake forth so dangerously that our hearts being once softned by grace Principijs obsta meet with a mischeefe in the beginning shall againe be hardned by sinne which is most perillous for few returne after such relapse but proceed on without Gods speciall grace preuenting them from euill to worse to their owne endles destruction both of bodie and soule Heb. 3.12.13 Againe whereas these speciall examples are here set downe of House Wife Man Maid Oxe Asse We must bee warned that the Lord hath set downe these for that at all times and in all places wee feele these to stirre in vs and to desire as it were to kindle in vs wherefore our charge is foorthwith to quench this flame of lust and not suffer our hearts to bee possest with any such motions but so often as they offer themselues in sight to reiect them as vncleane greefes And here for our better instruction concerning this present argument wee bee taught of God that there are three kindes of motions which touch and stirre our hearts often The first is an insensible impression which Sathan in a strange maner which we can hardly conceiue nor perceiue at the first much lesse expresse breath or iniect into mens hearts This kinde of motion the naturall man doth embrace as the motion of his owne heart yea otherwhiles albeit his iudgement and conscience fight against it yet his heart entertaines it and likes it as wee see in Iudas betraying his Master Iohn 13.3.4 hee knew hee was moued to betray innocent bloud in iudgement yet Sathan so preuailed with his heart and affections that hee ceased not till he had brought forth the monster which his heart conceiued This kinde of motion doth much disquiet Gods children for that they feare much it is a serpent of their owne broode and next for that they haue within a great fight of the spirit against it But the Godly howsoeuer hereby they haue iust cause to be humbled to fight strongly and to pray instantly against such monsters which Sathan seeks to fasten on them yet they are not to bee dismaide so long as they feele their iudgement conscience heart and affections reiect such motions For I haue knowne some godlie persons euen in their flesh and whole bodie to tremble at these motions and yet not able to recouer and to be freed from them for a long season and to grone and mourne at the sight of such euils stirring in their hearts The best of the Saints of God haue neede otherwhiles that Sathans messenger bee sent vnto them not to kill but to cure them least they bee puffed vp and poisoned with spiriturall pride 2. Cor. 12.7 The second kinde of motions which smite the heart proceede from our owne inherent corruption These the regenerate doe obserue and albeit they tickle the heart with the lures baites and pleasures of sinne yet by grace they are resisted and reiected And yet by this Law the Godly be here taught to bee humbled and to obserue well what a hidden puddle and vnsauery sincke of corruption and vncleannesse they carry about with them which sends foorth and fomes continually such vncleane matter euen in the presence of the most mightie God the searcher of all hearts This humbled euen the holy Apostle for he cryeth against his corruption saying Rom. 7.24 O wretched man that I am who shall deliuer me from the body of this death The third kinde of motions workes more effectually and makes a deeper impression in the heart for the heart yeelds consent subscribe or as saint Iames speaketh the heart so intertaines them that there followeth a
clearely by the Royall Law of God what bee the meanes left or giuen of God to reforme him in this life and to restore him to his former excellencie and to bring him to glory Answere There is no power in men or Angels to loosen one soule from the bondage of sinne death and hell nor any name in heauen or earth ordained to saue vs but one and that is the most mightie name and power of Iesus Christ Act. 4.12 First for that Gods iustice must bee fully answered euen before Gods Tribunall seate there can be no euasion for any one of all the sonnes of Adam Seeondly and this satisfaction to purchase reconciliation betweene God and men and to the quieting of consciences can not be performed by man or Angels so infinite is the wrath so great is the debt Thirdly and yet iustice requires that man and none other creature pay all the debt and cancell the hand-writing beetweene God and vs which bindes man to endlesse torments Col. 2.13.14.15 Fourthly the Angels are of an other nature and therefore can not serue to purchase any grace for vs. Heb. 2.14 Fiftly man onely must pay this debt or the price of this redemption and yet can not the most righteous man pay for himselfe much lesse purchase heauen or peace with God for himselfe Reasons against the merits of men First he that will merit any grace must first pay his owne debt which is infinite and that can he neuer doe Secondly a man can neuer merit before he hath attained the perfect righteousnesse of the Law Rom. 3.10 Luke 17.10 which no man can euer doe in this world Thirdly how much offence the word or name of merit containeth in it is euident with the great hurt of the world Surely it is most proud and can doe nothing but darken the grace of God and fill men with froward pride Fourthly if a man hauing taken profit of a peice of ground by an other mans liberall graunt doe also claime to himselfe the title of proprietie hee desires to loose all the right hee hath Quest 2. Will the Lord be reconciled by any mediator and receiue vs to grace againe Ans The Apostle disputeth this question Rom. 5. cha and concludeth it thus ver 17. If by the offence of one death raigned through one much more shall they which receiue the abundance of grace and of the gift of righteousnesse raigne in life through one that is Iesus Christ And againe the same is cleared and amplified ver 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous And this is the reuealed will of God and the holy Gospell preached in Paradise and testified by Moses and all the holie Prophets that one man Iesus Christ should free the elect of God from the bondage of Sathan and restore them to the glorious libertie of the elect Angels of God And to this end was God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp to Glory 1. Tim. 3.16 Quest 3. If God hath promised an acceptance of his elect vnto grace by the worke of a mediator and that neither man or Angell can performe this worke wee can not bee comforted nor finde peace vnlesse wee finde him and yet such a man cannot be found among all the creatures in heauen or earth Ans This Mediator must bee found among men euen one of the sonnes of men 1. Cor. 15.21 for that man sinned and man must free man from sinne euen that holy seede of the woman Gen. 3.15 and yet this man must bee greater then man or Angell euen the very Sonne of God for else he could not ouercome death 1. Cor. 15.25 very God and man 1. Tim. 2.5 or God himselfe manifested in the flesh 1. Tim. 3.16 Quest 4. How may this bee that God and man should make one person or how may these two natures diuine and humane so much differing be so vnited together Ans by the mightie working of the holy Ghost for the Angell answered this question vnto the Virgin Mary in these words Luke 1.35 The holy Ghost shall come vpon thee and the power of the most high shall ouershadow thee therefore also that holy one which shall be borne of thee shall be called the sonne of God And thus was this most admirable vnion effected by the great worke of the holy Ghost the second person in Trinitie the Sonne of God Iesus Christ assuming our nature became man and was our Immanuel or God with vs manifested in our flesh Quest 5. How know you that Iesus Christ God and man is become such a Sauiour for you Ans By the Gospell as all the Elect haue knowne him from the a Gal. 3.8 1. Pet. 4.6 beginning And the Gospell it is the most ioyfull and glorious message which God sent and manifested vnto the world from the beginning in sundry formes and measures vnto the b Heb. 1.1 Patriarches and in the most sure word of the c 2. Pet. 1.19 Prophets but vnto vs it is made by the Euangelists and Apostles more cleare then the light at mid-day that it is the d Rom. 1 16. power of God to saluation to euery one which doth beleeue teaching and assuring the faith That Iesus Christ e 1. Cor. 1.30 Ioh. 3.16 is made vnto them of God wisdome righteousnes sanctification redemption Quest 6. How differ the Law and the Gospell Ans First they agree well together for first as touching the Author one and the same God hath lent both vnto his Church secondly they are both of the same antiquitie for both were preached in Paradise Reu. 15.6 thirdly both sent for the same end the saluation of the elect fourthly both a dead letter without the operation of the holy Ghost fiftly both giuen by inspiration and written by holy men as they were acted and moued by the holy Ghost thereunto sixtly both confirmed and sealed by mightie and great words Heb. 2.3 Deut. 27.26 Seauenthly and lastly the contempt of both is death Secondly they differ in these respects first the Law preacheth Gods iustice the Gospell mercie Secondly the Law requireth obedience the Gospell faith The Law came by Moses Io. 1.17 Deu. 27.26 Rom. 4. but that grace and truth of the Gospell came by Iesus Christ The Law requireth inherent righteousnesse the Gospell offreth vnto the beleeuer an imputatiue righteousnesse euen the righteousnesse of Christ because hee can not attaine to the righteousnesse of the Law Gal. 2.20 for if righteousnesse could come to any by the Law then Christ had dyed in vaine Quest 7. Doth the Gospell offer grace vnto all men or shall all men be saued by Christ Ans The answere is 1. Tim. 2.4 That God will haue all men saued and come to the knowledge of the truth meaning by this generall note all the
abused Iob. 10.3 So God being a faithfull Creator tenderly loues all his Creatures And if the worke any way happen to miscary hee will turne it euery way to frame it againe to his will as the Potter but if no meanes can preuaile he dasheth it all in peeces Quest 17. But what say you here concerning prouidence for if God made the world of nothing surely by the same power he vpholdeth and preserueth all things in heauen and earth Ans Prouidence is the mightie power of God sustaining and ordering all creatures in heauen and earth and disposing of all causes and effects and bringing all things to that end which in his owne secret counsell hee hath appointed God is a faithfull Creator For God did not onely make heauen and earth and so leaue them as Masons and Carpenters leaue houses when they are built vp but by his prouidence still watcheth ouer all gouerneth and disposeth of all that hee hath made Testimonies of gods prouidence 1. Scriptures 2. The beautifull order of al things in heauen and earth 3. Conscience speaketh to him secretly 4. Prophecies of things to come First the Scriptures testifie this Psal 115. Our God is in heauen and doth whatsoeuer pleaseth him Act. 14.17 God hath not left himselfe without witnesse giuing vs raine and fruitfull seasons filling our hearts with meat and gladnes Act. 17.25 Hee giueth vnto all men life and breath and all things Secondly wee see a goodly order as of the whole frame of heauen and earth continued beefore our eyes So of the members and parts of it and all to serue God as hee is wise and prouident that ruleth all Thirdly the terrors of an euill conscience in malefactors argues plainely that there is a prouidence of God respecting and gouerning all things for if conscience can so finde out a sinne and so torment a man as Nero after hee had murthered his mother and Iudas after hee had betrayed his master how much more shall God the Lord of the conscience finde out all things 1. Iohn 3.20 Lastly the complement of all prophecies in Scripture so fitly answering in all circumstances and respects all diuine predictions from the beginning argue plainely that almightie God disposeth all things Quest 18. Doe you meane that gods prouidence doth extend it selfe to all actions and motions of men and Angels if so what shall wee say to wicked actions surely God hath no more but a sufferance in them Ans Such as say so want iudgement and follow not the Scriptures of God for euerie action in it selfe is good the sinne which is in any worke is to be imputed to the instrument which doth it Gen. 37.28 Psal 105.17 In the sale of Ioseph the brethren meant it for euill God meant it for good The like is to bee said of Dauids affliction by Achitophell and Absalon 2. Sam. 12.9.10 of the death of Christ by Iudas and the Iewes yea the very Diuels are * Iob. 1.6 7.8 chained continuallie by his prouidence or else it were wide with vs all on earth Obiect Where Gods prouidence ruleth there is order but wee see but confusion and disorder in all parts of the earth Ans There is confusion and disorder since sinne came on earth and Sathan and sinners continually fight for confusion but God in the very midst of confusion by his prouidence euen among Pagans stirreth vp instruments to obserue order as we see in all well gouerned common wealths which haue beene or bee among the Gentiles Obiect It is a heauie temptation to the godly to see themselues in greatest wants and miserie on this earth and this causeth them to doubt of prouidence Ans First the 37. and 73. Psalmes were written purposely to answere this and the like obiections of our flesh against prouidence Secondly the Lord giuing his children spirituall graces which hee denies all the vnbeleeuers of the earth causeth them to rest more contented with the least portion then the wicked are or can bee if they did possesse all the blessings of the earth Psal 23. Lastly the Lord by their wants and afflictions intend nothing more then to weane the hearts of his children from earthly things and to settle them on the heauenly riches which are purchased and laid vp for them in heauen by Iesus Christ Col. 3.1 Quest 19. What duties and comforts follow this faith in gods prouidence Psal 13.9 Ans First this all-seeing prouidence being present with vs in all places and actions wee are to looke well about vs in all our wayes not to offend so great a master but to walke as hand in hand vprightly before him as euer in his presence it is his charge I am God all sufficient walke thou before mee and be thou vpright Gen 17.1 Iob. 1.1 Secondly this faith in gods prouidence breedes contentation the daughter of pietie 1. Tim. 6.7 and causeth patience in afflictions 2. Sam. 16.10 for wee must say with Iob and Dauid it is the Lords prouidence hath done this who dare then say wherefore hast thou done so As body and soule during life are euer together albeit wee see but the body onely so Gods prouidence is euer ioyned with the thing done albeit inuisible to the eye of the bodie yet not to the eye of faith which beholds the inuisible God Heb. 11.1.26.27 Lastly Faith in gods prouidence bringeth a heauenly securitie wherewith Gods Children are notably fenced after experience of Gods prouidence 2. Sam. 16.22 Rom. 8.28 as wee see in Dauid after his experience Psal 23. and 91. and Paul 2. Tim. 4. not long before his death Quest 20. Now proceed on to the second branch of the first part of the Creede which concernes principally as I thinke our faith in our Lord Iesus Christ Ans The words first are to be read thus And I beleeue in Iesus Christ c. to the last words shall come to iudge the quicke and dead for all this portion is concerning Christ and our faith in him Where wee may obserue generally First his titles foure in number first Iesus secondly Christ thirdly his onely Sonne fourthly our Lord. Secondly his natures first diuine very God for the onely begotten Sonne of God conceiued by the holy Ghost secondly humane Borne of the Virgin Mary Thirdly his offices first hee is Christ the king anointed by his Scepter to rule ouer all secondly hee is Christ the anointed Priest by his death to saue * Elect. all thirdly hee is Christ the annointed Prophet by his Gospell to teach all Fourthly in the great worke of our redemption by him wee are to note First his suffrings and humiliation and in it three degrees first his death secondly his buriall thirdly his descention into hell Secondly his glorious exaltation and here are three degrees first his Resurrection secondly his Ascention thirdly his Session at the right hand of God c. First of the title Iesus when wee adde the words 1. An excellent
signified plainely both by words and signes that his death approched where wee are to learne that if the Sonne must prepare himselfe to death Preparation to dye well much more ought wee most miserable sinners who by reason of our manifold weaknesses and wants haue need of a thousand preparations more then hee Secondly that his willingnesse in this action might the better appeare he makes choice of a place well knowne to * Iohn 18.2 Mat. 26.36 Iudas where his enemies might apprehend him safely without any feare or danger of the people Thirdly in that hee prayed so earnestly against the dangers and temptations which were then so imminent and death approching Watchfulnes wee bee taught to bee watchfull in the like case in all kinde of prayers and supplications vnto God Fourthly wee are often to record his agonies in the garden and all that euening before his passion for the Euangelists in many words testifie the same Mark 14.33 He tooke Peter and Iames and Iohn with him and hee beganne to bee afraid and in great heauinesse and hee spake the very same vnto them My soule is very heauy euen vnto the death Luke 22.43 There appeared vnto him from heauen an Angell comforting him but being in an Agonie hee prayed more earnestly and his sweat was like clods of bloud Math. 26.37 He began to wax sorrowfull and grieuously troubled Herein by this exceeding heauinesse most admirable sweat and extreeme passions of minde such as neuer man bare nor can beare by his strong cries and tears by all these and the like arguments Heb. 5.7 wee see if God open the eyes of our vnderstanding by his holy spirit Eph. 1.16 how the burthen of sinne and the heauie wrath of God vpon him for the sinnes of all the Elect pressed him and yet is hee not oppressed but cries vnto his Father and an Angell is sent to comfort him So ought we to doe when wee are plunged in the greatest temptations Obiect It may bee doubted touching his prayer when he cryeth Father if it bee possible let this cup passe c. It may seeme I say that there should bee some combat and fight in the minde will and affections of Christ therefore some sinne Ans There bee three kindes of combats Three kinds of combats in man the one beetweene the reason and the appetite and this fight is alwaies sinfull and was not in Christ the second is betweene the flesh and the spirit as Gal. 5.17 Rom. 7. and this is in the regenerate but not in Christ The third is a combat of diuerse desires drawing a man to and fro this may be in man without fault and was in Christ hee desires to doe his fathers will striuing with another desire of nature struggling as it were or endeuouring to preserue it selfe Fiftly wee bee here to obserue in this blessed example of the Sonne of God that whereas we make so light an account of sinne as if it were nothing to sinne against God here wee may behold as in a glasse how the horror of Gods wrath for our rebellions brought downe euen the Sonne of God himselfe and filled him with extreeme agonies and heauie passions of minde Sixtly and lastly wee bee here to obserue the long and wearisome combat hee had also with his bloudy enemies the instrumēts of Sathan in all that conflict first the maner of the apprehēsion They came to take him as a theef with swords staues Lu. 22.52 Secondly they hurry him being taken from Annas to Caiphas and from Caiphas againe to Annas in the night and that bound as a felon Ioh. 18.13 and 24. Thirdly in the high Priests house they smote him with a reed on the face they blindfolded him they mocked him smiting him they spake scornfully prophecie who smote thee Io. 18.24 Luk. 22.64 they condemned him in their Counsell sent him bound to the secular power or ciuill Magistrate Iohn 18.28 Fourthlie bloudy Pilate hauing acquitted him yet to please the Iewes hee scourgeth him Iohn 19.1 Fiftly to fill him with reproches contempt and paine as an Vsurper of the kingdome they platted a crowne of thornes vpon his head Iohn 19. ver 2. and to the same purpose they put on him a purple garment saluting him scornefully Haile King of the Iewes Iohn 19. ver 3. Sixtly Pilate againe to gratifie Herod sent him to him and hee with his Souldiers despised him and mocked him Luke 23.11 Seauenthly all this tossing and harrying to and fro was after his precious body was scourged and sore wounded all ouer and his head brused and rent with thornes Eighly and lastly they put vpon his wearied body his crosse wheron hee should bee crucified vnder which burthen hee fainted Iohn 19.17 Luke 23.26 And thus the Sonne of God was tryed by the prince of darknes with all kindes of extreeme passions that hee could inuent in that short space of time before his Crosse Thus I say Iewes and Gentiles crucified him first the Iewes they kept him all night in Caiphas hall and at the breake of day gathered a councell and did proceede in iudgement against him and condemned him Mat. 27.1 and forth-with lead him bound to Pilate and hee made as quick a dispatch as they Quest 35. Proceed to speake of the next Article of the passion of Christ which is concerning his execution in these words I beleeue in Iesus Christ crucified Ans All the Euangelists testifie with one accord that this was the forme of his execution hee was crucified on a Crosse and to fill him with paine his hands and feet were fastned with nayles vnto the crosse And all this was done to accomplish Gods eternall decree manifested beefore by the Prophets The brasen Serpent was a picture of this Act. 3.18 Gal. 3.1 Phil. 2.8 Num. 21. Io. 3. for so hee saith himselfe As Moses lifted vp the Serpent in the wildernesse so must the Sonne of man bee lifted vp that all that beleeue in him perish not but may haue life euerlasting And againe Ioh. 12. And when I shall bee lift vp from the earth I will draw all vnto my selfe of this the Psalmist prophecied saying they peirced my hands and my feete Secondly that wee might in conscience bee resolued that Christ came vnder the Law and suffred the curse thereof for vs Gal. 3.13 and bare in his owne body and soule the extremitie of the wrath of God for vs. And albeit other punishments were notes of Gods curse yet was the death of the crosse in speciall manner aboue the rest accursed by vertue of a particular commandement and speciall word pronounced by God himselfe fore-seeing and fore-shewing what manner of death Christ our Lord should dye Thirdly the Apostle assureth vs that in this forme of execution wee may beehold how Christ did vndertake all the malediction due vnto all the elect on himselfe for he saith Gal. 3.13 that hee was made a curse for vs and againe in the like
the power and infection of it in vs. The act of Christs death is past but the vertue and power thereof endureth for euer When we haue grace to denie our selues and to put our trust in Christ and by faith hold him fast in our hearts then as Christ himselfe by the power of his God-head ouercame death hell and damnation in himselfe so shall wee by the same power of his God-head and grace dwelling in vs. Eph. 3.20 Gal. 2.21.2 Cor. 13.5 crucifie the flesh with the affections and lusts thereof Gal. 5.25.26 Ninthly the death of Christ ought to bee to all impenitent sinners the greatest motiue to moue them and turne them vnto Christ and to humble them because they haue peirced him by their sinnes This I say ought to cause them to mourne for him as the Prophet Zacharie speaketh Chap. 12.10 whom euen they themselues and not the Iewes haue wounded Esay 53. wherefore if this moue them not their case is dangerous Tenthly be ready if thou beest a beleeuer to lay downe thy life for Christ if neede so require as hee hath done for thee and to dye rather then to doe any thing which thou knowest manifestly to bee contrary to his will of this mind were all the Martyrs and faithfull people of God in all ages Eleauenthly furthermore speciall instructions if it bee doubted what the alter was whereon Christ offred his sacrifice because the Priests auouch it to bee the Crosse I beleeue rather that Christ himselfe was the Priest the Sacrifice and the Alter the Sacrifice as hee is man the Priest as hee is both God and man the Alter as hee is God for the propertie of an Alter is to sanctifie the Sacrifice as Chirst saith Mat. 23.9 Now Christ as hee was God sanctifieth himselfe as hee was man Ioh. 17.19 for their sakes sanctifie I my selfe and this hee did first by setting apart his manhood to bee a Sacrifice vnto his Father for our sinnes Secondly by giuing vnto this Sacrifice merit and efficacie to bee a meritorious sacrifice wherefore the wodde crosse was not his Altar as Papists haue imagined Twelftly the Prophet Haggai saith that the second temple built by Zerubbabel was nothing in beautie vnto the first which was built by Salomon for it wanted fiue things which the first Temple had first the appearing and presence of God at the mercie seate betweene the two Cherubins Secondly the vrim and thummim on the brestplate of the high Priest Thirdly the inspiration of the holy Ghost vpon extraordinarie Prophets Fourthly the Arke of the couenant which was lost in the captiuitie Fiftly fire from heauen to burne their Sacrifices And yet notwithstanding all this losse the same Prophet in the same Chapter the tenth verse following assureth that the glorie of the last house shall bee greater then the first because the Sacrifice of Christ at his comming should giue glory and dignitie to it and for that his presence preaching and teaching in it gaue it more glory then the former fiue speciall graces and gifts of God did or could giue vnto the first temple Quest 38. The Apostle saith that Christ triumphed ouer his enemies on the Crosse Col. 2.14.15 I pray you how may that appeare Ans Two manner of waies First by arguments which hee gaue then and there of his glorious maiestie and diuine excellencie Secondly by signes of victorie The signes of a diuine maiestie in him then and there so crucified are these following First the title set ouer his crosse Iesus of Nazareth king of the Iewes Pilate intending hereby to aggrauate his offence the ouer-ruling hand of God ruling his hart and hand caused him to write that which Patriaches and Prophets in all former ages had taught and prophecied of him This was done by the prouident hand of God for the aduancement and glorie of Christ So did Caiphas he prophecied of him that it was necessarie that one should die for the people God turnes Balaams cursings into blessings When a man is most disgraced in the world then commonly God and his children most honour him And the superscription which Pilate set on the Crosse was in three languages of the best note no doubt by Gods speciall prouidence to publish the death of the Sonne of God to all nations Secondly the conuersion of the theefe crucified with him is a very worthy argument of his diuine excellencie for by it he giues a notable experience vnto the world of the power of his death and vertue of his passion He gaue the theefe as great a sinner as it is like as the other a penitent and beleeuing heart so that albeit his hands and feete were nayled to the crosse yet his hart and tongue were at libertie to speak good words Luke 23.40 both to ask the Lord Christ mercie and to reproue his fellow for his sinne The grace of God in a man is like new wine in a vessell which must haue vent as Elihu speaketh Iohn 7.38 If the life of God be in vs it will be seene in some motions or actions or both for Christs spirit in him caused him First to reproue and to endeuour to reduce his fellow to grace Secondly to condemne humble and cast downe himselfe Thirdly to excuse Christ euen then when all accused him Peter denyed him and all forsooke him Fourthly to beg mercie and grace at Christs hands infallible notes of grace and sound repentance Eclipse of the Sunne Thirdly the eclipsing and darkning of the Sunne from the sixt houre to the ninth was a miraculous signe of his diuine excellencie and maiestie for this eclipse was not an ordinarie eclipse which euer hapneth in the new Moone by the interposition of the body of the Moone beetweene our sight and the Sunne for it was at the time of the Passeouer Luke 23.44 which alwaies was kept at the full Moone Thus one of the best and worthiest creatures in the world did preach Christ when men condemned Christ Mat. 27.11 Fourthly the rending of the vaile of the Temple was one speciall argument seruing to the same purpose hereby was signified first that heauen which was shut against vs for sinne is now set open Secondly that by Christ the mediator wee haue free accesse to God by prayer in the name of Christ without any stop Thirdly that the Iudaical and ceremonious seruice was then at an end Fourthly that when we forsake god his word God wil take from vs the best signes of his presence and fauour as the Temple was to the Iewes Fiftly his maiestie was set forth by an earth-quake An earthquake Mat. 27.51 for the very earth trembled and desired as it were to speake and preach his power when men denyed him and crucified him Sixtly the dead bodies of the Saints The resurrection of the Saints came out of their graues to preach him the power of his death and of his resurrection because of the dead silence of men and hardnes of their hearts
of God which hath these holy properties Iames. 3.15.17 it is pure next peaceable sober tractable ful of mercie and good fruits without iudgeing or dissembling The Papists endeuor to defend the locall descension with traditions and authoritie of the Church some Protestants which hold this defend it or desire to doe it by Scripture And albeit both agree touching his descent yet they disagree touching the end of his descension The Popish tradicion or vnwritten veritie is that there bee foure chambers in hell The first is purgatorie the second is the Limbo of the fathers beefore Christ the third is the Limbo of infants not baptised the fourth is the lowest place or hell of the damned Now they affirme forsooth that Christ went downe to the Limbo or lake where the Fathers were before his comming kept as it were in a barren drie cold wildernesse as in a prison for they spake of this place as of the porch or entrance into hell and they say they haue Scripture for it Psa 107.16.18 Zach. 9 11. Es 38.10 I answere first this popish inuention is farre from Scripture for wee neuer read of any such place or words tending to such a purpose Secondly the Scripture neuer speakes but of two places one for the elect and an other for the reprobate men and Angels thirdly as for Abrahams bosome it can not signifie either Purgatorie or any Limbo First for that there was ioy in Abrahams bosome but here as they say is none Secondly for the distance of place was so great betweene it and the hell of the damned Luke 16. that it can not bee any Limbo which as they say is so neere hell as if there were but an hedge betweene them Thirdly wee say the Fathers had the same Christ with vs. He. 13. the same faith Heb. 11. the same Sacraments in substance 1. Cor. 10.1.2.3 Ergo they had the same glory and therefore neuer came to Limbo Lastly it is cleerly auouched that the soules departed before Christ went to God that gaue them Eccles 12. The Protestants which defend a locall descention are of this iudgement for that they finde some Scriptures which seeme to serue well for this purpose The first Scripture which is most cited to this ende is 1. Pet. 3.19 Christ was quickned in spirit by the which spirit hee went and preached to the Spirits which are in prison First for this Scripture it is like that hee alludes here to that which is written Gen. 6. ver 3. My spirit shall not alwaies striue with man For it was the spirit of Christ which then preached by Noah and the ancient Patriarches before him against whom those Gigantine spirits of Cains progenie did so resist to their owne perdition I say therefore that the spirit of Christ which is here said to preach was not his soule but his God-head or the holy Ghost who proceedes from the Father and the Son And againe this is said here that this spirit did quicken him or rased him from the dead Now it is cleere that the holy Ghost quickned Christs dead body vniting his soule and body againe together in his resurrection and that by his owne almightie power Rom. 1.3.4 and 8.11 Further it is here said that he went to preach to the spirits that are in prison whereby they vnderstand the damned I answere take the words following which were disobedient in the dayes of Noah And now see what can they make of it But that he must goe preach to a few damned Ghosts and not to all in hell To be short then the meaning of this place is this that Christ in his eternall God-head did preach by Noah as by other Patriarches vnto the soules that are now in prison which in the dayes of Noah were men liuing on the earth at which time Christ did preach vnto them and neuer since The same Apostle hath the like speech 1. Eph. chap. 4. ver 6. Vnto this purpose was the Gospell preached vnto the dead The second Scripture most vrged for this purpose is the place before cited Act. 2.37 Thou wilt not leaue my soule in hell neither wilt thou suffer thine holy one to see corruption I answere Saint Peters drift here is plaine hee alleadgeth this Scripture to proue the resurrection as ver 33. He seeing this before spake of the resurrection of Christ what spake he namely these words his soule was not left in hell Now I trust no man will say there is any resurrection of the soule The word Soule signifies often the whole person Rom. 13.1 1. Cor. 15.41 Reue. 20.14 1. Co 1.15.55 as Leu. The Soule that sinneth shall dye The word here translated Hell signifies also as often the graue And Peters opposition betweene Dauids graue and Christs hell is to be obserued for Dauid saw-corruption in his graue but Christ did not albeit hee were locked vp in the graue as sure as he for three dayes Quest 41. I pray you passe by all other arguments and controuersies concerning this Article and let mee heare your iudgement and beleefe plainely as you can and what vse you make of this faith Ans I must then passe ouer their iudgement also which take the word Hell for the extreeme hellish sorrowes which Christ suffred on the Crosse and in the Garden And I will doe so willingly for I trust none of them loue to bee contentious Yet to giue reason of my dislike of this acceptation I answere such as bee brethren on this wise breefly First that Christ in his death and before did suffer extreeme sorrowes and therefore the same set downe clearely before may not here bee obscurely repeted Secondly that his passions before death were inuisible and inexplicable not terrors but hellish torments his bloudy a Luk. 23.24 sweat his b Mat. 27.47 strong crying his c Heb. 5.7 amazednesse are cleare and most euident demonstrations I doe therefore iudge these words hee descended into hell are best vnderstood in the fourth acception of the word for by the graue or this word Hell that base condition of the body lying in the graue as it were in the dungeon and bondage of death is often vnderstood and in this state was Christ in the graue all which time the Diuell and the Iewes and death seemed to triumph ouer him for thus the Scripture speakes as of him Es 53.8 Hee was taken out from prison wherefore for a time hee lay as swadled in the bands of death so of his type Ionas cha 2. ver 2. In mine affliction haue I called vpon the Lord and he hath heard me from the belly of Hell haue I called vpon thee and thou hast heard my voyce And albeit Christ was exceedingly humbled on the crosse and accounted as one forlorne and forsaken of God yet the rage and madnesse of his enemies had not beene satisfied vnlesse hee had wholy lyen shut vp and bound vp in the graue For they were not quieted nor secure touching their victorie
ouer him Mat. 27.62.63 till the sepulcher was sealed and kept with a certaine number of armed men And thus the enemies of grace labored for the cutting off of the Messias Dan. 9. and to triumph ouer him But he was soone loosened of the sorrowes of death and these bands of hell as Saint Peter speaketh it was impossible for this Sampson to bee long so bound vp of his enemies Act. 2.24 And like as they seemed to triumph ouer the Lord and head vntill the resurrection so the same enemies Sathan death and the graue seeme to haue swallowed vp all the blessed members of Iesus Christ and to triumph ouer them in like manner but their deliuerance also commeth for which cause the Apostle teaching vs to cast the eye of our faith on the resurrection breakes forth into this holy exclamation 1. Cor. 15.55 O death where is thy sting O graue where is thy victory And thus the Sonne of God humbled himselfe and made himselfe as nothing Phil. 2.7 The Comforts and Fruits which follow this Faith are these First I am comforted by this lowest degree of Christs humiliation on this manner I see nothing was left vndone for the full acomplishment of the whole worke of my redemption for the Soune of God was left as it were for a season fast bound in the hands and in the bands of death Secondly I must bee comforted in extreeme dangers and afflictions of body and minde when I seeme to bee forsaken of God for I see the Son of God pressed but not oppressed cast downe into the danger of death yet not forsaken of god Thirdly when the feares of death and of the graue terrifie me I must record my former experience of Gods loue in mine illumination conuersion and sanctification Psal 23. and so ouercome the feares of death but specially to this end must I record this humiliation of the Sonne of God For his graue and buriall hath merited for vs that our graues shall bee for vs as beds of downe to keepe vs in safetie till the day of the resurrection and glorious appearance of the Sonne of God for I must bee assured that his precious body beeing thus humbled and as it were forsaken he shall take away all shame from the bodies of all his members by the merit of his buriall and descention into hell Quest 42. Thus far shall suffice of the degrees of Christs humiliation now proceed to speake of the three degrees of his exaltation and first let me heare what you can say of his resurrection from the dead Ans First I know and professe with mouth and beleeue in mine heart that Iesus Christ the onely beegotten Sonne of God being truely dead and buried rose againe in the same very body wherein hee dyed from death to life againe And of this I haue most pregnant proofe and cleere euidence to rest my faith vpon from the Scriptures and testimonies of holy men and Angels First the testimonie of Scriptures Thus the Apostle beginneth to proue the Resurrection 1. Cor. 15.3.4 I deliuered vnto you that which I receiued how that Christ dyed for our sinnes according to the Scriptures and that he was buried and that he arose the third day according to the Scriptures Rom. 4.25 Hee dyed for our sinnes and rose againe for our iustification 1. Cor. 15.14 If Christ bee not risen then is our preaching in vaine and our faith is also in vaine The prophecies are these Esay 53.8 He was taken out from the prison and from iudgement Psal 16.10 For thou wilt not leaue my soule in the graue neither wilt thou suffer thy holy one to see corruption The accomplishment of these prophecies are often recorded in the new Testament namely in these places Act. 2.31 Dauid knowing before spake of the Resurrection of Christ that his soule should not be left in the graue neither his flesh should see corruption Againe of the same prophecie Paul speaking of the Resurrection of Christ alleadgeth it Act. 13.35 He saith also in another place Thou wilt not suffer thine holy one to see corruption Howbeit Dauid after he had serued his time by the counsell of God he slept and was layd with his Fathers and saw corruption but hee whom God raised vp saw no corruption The signe or type of this buriall and resurrection was Ionas The thing signified and the accomplishment of that prophecie is expresly recorded Mat. 12.39.40 Secondly the testimony of men accepted and approued of God in the Scriptures first the holy women which conuersed with him in his life saw the sepulcher and testified his resurrection Mat. 28.1 and their testimonie is allowed of God Secondly Peter saw him and testified it Act. 2. and his testimony is accepted for a good euidence 1. Cor. 15.5 Thirdly the twelue Disciples or witnesses which he had chosen they saw him and testified 1. Cor. 15.5 Ioh. 20.19 Fourthly the Apostle assureth vs that hee was seene of more then fiue hundred holy men at once and their testimony is good 1. Cor. 15.6 Fiftly hee addeth that hee saw Christ himselfe 1. Cor. 15.8 and his testimony is good Or thus his fiue appearances the first day first to Mary Magdalene Mar. 16.5.9 Iohn 20.11 The second appearance againe to Mary Magdalene and the other Mary Mat. 28.9 The third appearance to the two Disciples going to Emaus Luke 23.13 The fourth appearance to Peter alone 1. Cor. 15.5 The fift appearance was to al the Disciples Iohn 20.19 The sixt appearance in the fortie dayes following first eight dayes after his Resurrection to the Disciples in a house together Iohn 20.16 Secondly to sixe or seauen as they went to fishing Iohn 21.1 Thirdly to Iames alone 1. Cor. 15.7 Fourthly to all the Disciples in the mountaine where hee Mar. 16.6 Ioh. 20.12.13 gaue them the Apostolicall commission Mat. 28.16 Fiftly the fift and last was in the mount of Oliues when hee ascended Act. 1.12 Thirdly the testimony of Angels The Angels also as they did preach and testifie vnto men being sent from God his conception his birth so they serued attended and ministred vnto him in his life in his passion in his graue in his Resurrection and ascention as they also testifie of all these Articles of the faith Mat. 28.5.6.7 The Angell of the Lord said to the women feare ye not for I know that ye seeke Iesus which was crucified he is not here for he is risen as hee said come see the place where the Lord was laid and goe quickly and tell his Disciples that he is risen from the dead and behold he goeth before you into Galilie there yee shall see him lo I haue told you Fourthly the fourth testimony is the testimony of euery beleeuing heart Euery beleeuer feeles in some measure and desires more and more with the Apostle Phil. 3.10 To feele and know the vertue of his Resurrection In things naturall a man must first haue experience in seeing and feeling and then beleeue but it is
vnto it in the word of God doe expresse in some measure according to our capacitie so much thereof as may abundantly serue to expresse and allure or to draw vnto god any well minded man yea though it were through all the dangers of this present world For if Ruth followed her mother in law Naomi vpon no promise out of her owne country onely for loue of her how much more ought all men to follow God and forsake this world that haue so many promises hopes declarations and figures of their glorified estate First of all in the old Testament the happinesse of them which are departed in the fauour of God is expressed by that saying of Moses Gen. 5.24 And Enoch walked with God and was no more seene for God tooke him away This taking away of Enoch is the first expressing of the estate of blessed and saued men for by it is represented vnto vs that their first happinesse is to bee rid of all the miseries and calamities of this world which made the Apostle to cry out betwixt heauen and earth when hee considered them Rom. 7.24 O wretched man that I am who shall deliuer mee from this body of death And herein also a good man might loose himselfe to meditate and contemplate a little while of this freedome which hee cannot haue in this world although hee were an Emperour or Constantine commanding the whole world Men are afflicted by and in themselues by and in others sometimes angry sometimes sorry sometimes sicke sometimes weary sometimes hungry sometimes cloyed with ouer much care of that they possesse sometime pinched and haue not what to solace themselues or to put into their mouthes sometimes afraid of God of Angels of men of Diuels of apparitions of beasts of waters of fire of earthquakes of dearth of warre of impietie of irreligion of idolatry of blaspheming of murders of wrongs of robberies of wastings of prodigalities of rapes of temptations of apostacies and therefore consider what it is for a man to bee freed from all these as Enoch was whom God tooke away And if a man could liue and neuer suffer bodily paine yet cannot hee keepe his heart from disquietnes and extreame compassionate sorrow yea euen to death to see to heare and vnderstand the miseries of other Nehemiah was a great officer in the king of Media his court and wanted nothing but his heart reioyced in fauour riches youth garments loue strength plenty entertainment and all the comforts that this world could afford him so that in regard of his outward estate hee might well haue said to his soule O soule take thy rest for thou hast goods enough layed vp in store for many yeares and no affliction doth annoy thee But marke all this light was put out by one dampe and all the fire of this ioy quenched with one drop of water and all the beautie of these comforts dazeled and distained with one letter For Neh. 1.2 ve Came Hanani one of my brethren he and the men of Iudah and I asked them concerning the Iewes that were deliuered which were of the residue of the captiuitie and concerning Ierusalem ver 3. And they said vnto me the residue that are left of the captiuitie there in the prouince are in great afflicton and in reproch and the wall of Ierusalem is broken downe and the gates thereof are burnt with fire Here is the newes but what was all this to Nehemiah he was wise enough to keepe him from that banquet and therefore let them sorrow for themselues he wanted nothing alas saith Saint Paul who is offended and I burne not Can the winds blow vpon the waters and the reedes not bend can the ship bee tossed to and fro on the sea and the mast not bee mooued therewithall can old age appeare in the head and skin and the heart and blood haue no sence of the decay of vitall power Can good men leaue of compassion towards their brethren man-kinde and was not all Israell mooued and sorrowed to see one common vvoman cut in peeces Iud. 19. No no there is a watchtower in the nature of man wherein standeth a watchman that at the sight and hearing of euill ringeth a bell in their eares that maketh their hearts to yearne and bleede and therefore it followeth of Nehemiah ver 4. And when I heard these words I sate downe and wept and mourned certaine dayes and fasted and prayed before the God of heauen and this hee did from Chislew to Nisau that is from Nouember to March euen foure monethes together Such was the sorrow and compassion of Enoch beecause the wicked world went astray from god did not care for Sethes posterity but followed Caines and therefore because hee was innocent God tooke him away that the hart which mourned might neuer mourne againe What might bee sayde of Rahel of the women of Israell that saw their sonnes destroyed of Moses for the golden Calfe of Hannah the wife of Elkanah of Ieremy of Daniell of the woman which saw her seauen sons haue their hands and feete cut off and were afterwards put into a seithing caldron to bee sod to death of Mary the mother of Christ seeing her righteous sonne suffer naked the most shamefull death of the world and of many others both Martyrs and holy Confessours who haue beene so far touched with pittie and compassion that inward griefe hath distempered them euen to death This shall bee sufficient that if thou bee a Magistrate and bearest vpon thee the burthen of the state if thou be a Minister and carriest in thy brest the care of all the Church if thou bee a Father and fearest the miscariage and ill proofe of thy children and wealth if thou bee a woman and art combred with the vniust and vngentle soueraigntie of an vngodly husband if thou bee a Seruant oppressed with the tyranny of a cruell and vnconscionable maister if thou bee a good man and fearest the decay of religion or apostacie or idolatry and finally if thou bee sicke lame blinde sorry poore wronged pinched imprisoned reproched slaundered threatned or indangered of a violent death thy estate in heauen shall be like Enochs The Lord shall take thee away from all these miseries A second phrase of holy Scriptures expressing the ioyes of heauen is that 1. King 8.27.28.29.30.31 it is called the throne and habitation of God By which also a good man hath another occasion of excellent meditation that he shall but see the throne of the king of heauen and earth and the place where his maiestie is ten thousand times more bright then the Sunne in the fairest sommer day more glorious then all the kings of the earth in the prime of their honour and first entrance or coronation Now what will a man imagine that God hath treasured vp for himselfe in that place where his owne maiestie dwelleth The kings of Israell yea all the kings of the earth keepe their owne dwellings replenished withall delight and there is not
heauen for not onely their friends and forefathers shall welcome them and reioyce for their coronation in that kingdome but also the Angels and Archangels shall congratulate their entrance and therefore our Sauiour Christ saith that there is ioy in heauen ouer one sinner that conuerteth and if at the conuersion much more at the coronation Fourthly wee reade of kings that they haue thrones and chaires of estate wherein no man may sit but themselues so also is it with the Saints in heauen for they haue their seates whereon they fit as Iudges and kings iudging the euill Angels and thereupon our Sauiour told his Disciples that they should sit on seates iudgeing the twelue tribes of Israell It was not for nothing that there were sixe steps ascending vp to Salomons throne whereby he was eleuated and aduanced aboue the people so likewise in token of our eleuation our mansions in heauen are decyphered by those ascending steps Fiftly kings haue all necessaries prouided to their hands and are not troubled or combred with any thing but the toiles and labours of their life are dispatched by other ministers and persons Such also is our estate in the kingdome of heauen for we shall haue all things prouided for vs by God himselfe and all his holy Angels as may appeare by that description of the new Ierusalem Apoc. 21.1 And I saw a new heauen and a new earth for the first heauen and the first earth are passed away and there was no more sea ver 2. And I Iohn saw the holy citie new Ierusalem come downe from God out of heauen prepared as a bride trimmed for her husband ve 3. And I heard a great voice out of heauen saying Behold the tabernacle of God is with men and he will dwell with them and they shall bee his people and God himselfe shall bee their God with them ver 4. And God shall wipe away all teares from their eyes and there shall be no more death nor sorrow nor crying neither any more paine for the first things are passed ver 5. And hee that sate vppon the throne said behold I make all things new and hee said vnto mee write for these words are faithfull and true ver 6. And hee said vnto mee it is done I am Alpha and Omega the beginning and the end I will giue to him that is a thirst of the well of the water of life freely The well of the water of life is the meanes and prouision of immortalitie which is already laid vp in store for the elect and they shall receiue thereof freely like guests that are bidden to a banquet Therefore also is it Mat. 22. compared to a wedding feast where all them that are bidden receiue entertainment at the cost of other In this present world it is as much as man can compasse to get things necessary for a short life how great then shall be the happinesse where all things shall be made ready without our cost knowledge labour or charges Sixtly kings are not subiect to any comptroll except it bee of almightie God and such is the estate of the Saints in heauen not onely to liue without rebuke but to commit nothing worthy blame There was neuer man in this present world but hee receiued checks and reproofes by one or other sometimes iustly somtimes vniustly for this world is full of the strife of tongues Abraham was reprooued by Abimelech Dauid by Nathan Ezekiah by Isaiah his men and army rayled on by Rahsaketh and therefore how happy shall it bee to bee in such a state where neither a man shall bee blamed or bee blameable For in this kingdome all our thoughts words and works shall bee so refined and directed by the immediate presence of God that in our selues wee shall raigne ouer our owne passions according as it is expressed in Psal 45. that the Churches children or sonnes shall bee princes in all lands Better is a man that ouercommeth himselfe saith Salomon then hee that ouerthroweth a citie And therefore this happinesse which neuer man could attaine vnto in this life now shall hee enioy for hee shall not striue any more against the spirit and shall not say The good that I would I doe not and the euill that I would not that doe I but haue in himselfe a quiet resolution without all inward reluctance and resistance to follow beleeue embrace and work those things which concerne the onely pleasure of God and the pleasure of God shall bee the ioy of himselfe So that it is more to raigne ouer himselfe then ouer all the nations of the earth for Nabuchadnezzar a great king yet for lack of gouernement became a brute beast Dauid for lacke of gouernement brought a plague vpon the people Alexander for lacke of this temper and rule ouer himselfe after hee had as hee thought wonne and ouercome all the world yet fell to deifie himselfe and would bee called a God and at last eyther was slaine or else dyed in his drunkennesse Now such was our estate in the best I meane in innocency that as Adam could not containe himselfe no more can nor should any of vs and if in the case wee are in clothed with this sinfull and corruptible flesh wee were in heauen euen in heauen wee should loose heauen But now the Lord hath prouided for vs a more endurable estate better then Adams because wee shall not loose our selues and better by dying then if without death and change wee should goe to heauen for we shall neuer more bee able to sinne neuer haue a check by God man or Angell neuer more bee sorrowfull in our selues because wee are reprooued by and in our owne consciences but rest in our selues and without our selues like kings against whom there is no rising vp want or rebellion Quest 61. I would heare yet more of other titles in the word of God and first of all whether the Paradise wherein our Sauiour Christ promised to meete the good theefe bee heauen yea or no Ans Is there any man so nice curious and impious to doubt of that point Quest 62. Yes very many for I haue heard some say that it was the place of the fathers rest which dyed before Christ Others that it was the first Paradise out of which Adam was driuen and that Christ by his death recouered againe which from Adam vnto that time was neuer inhabited and no earthly man could tell where and in what place it was Some say it was vpon the earth others that it was in the ayre in the East vnder the Sun-rising other that it was heauen and therefore I would gladly know what a godly man may think thereof Ans Surely it were endles to answere all vaine inuentions which by the hearts and mouthes of men are vented for the diuell For the Fathers rest which dyed before Christ is a figment of mens braine if it bee the Limbus patrū a place neither in earth hell or heauen for then the promise of Christ was
to no effect in trust whereof they all died Their martyrs which were many as Dauid said Psal 49. which for his sake were killed all the day long had but a cold pull and dough take to shed their liues for the sake of the God of Israell if immediately after their death and effusion of their dearest blood they were not assured of their rest in heauen Besides Christ was yesterday and to day and the same for euer and this was spoken of the vertue of his redemption therefore either hee was not the same vnder the Law that hee is now or else the Fathers which dyed before his death like Simeon went all immediately without any delay to the ioyes of heauen Quest 63. But what say you to them which take it to be the first paradise in the garden of Eden Ans I say they place coniectures in stead of faith and their owne opinions in stead of true diuinitie The Papists which teach this to their followers doe hold opinion that Christ suffered in that place where Adam transgressed and that the wood wherof his Crosse was made was of the wood of the forbidden tree and many of the old Fathers were of this opinion before them Now I thinke there cannot bee any reasonable man so minded for is it likely that Christ would equiuocate and dissemble with the poore man on the Crosse and say vnto him This day thou shalt bee with me in Paradise that is this day thou shalt bee with mee where I am vpon the Crosse Had not this beene a cold comfort or rather a plaine delusion if this Paradise had beene where Christ suffered Nay rather seeing the poore man prayed him to remember him in his kingdome meaning the kingdome of glory and heauen for he could not meane any thing else at that time I doe firmely beeleeue that the same thing which Christ called Paradise was no other thing then that which the good theefe called his kingdome and so as Christ went the same day to his kingdome he went to the true paradise whereof the first was but a shadow and type for as there is a great deale of difference betwixt the kingdome of grace and the kingdome of glory so is there betwixt the first paradise of Eden and the last paradise of heauen And for the ending of this matter I will adde the description of Paradise out of Saint Bernard in his sermon of fiue regions Quinta regio est Paradisus super coelestis saith he and so forth in latine in English thus The fift region is the heauenly paradise O blessed region of supernall powers where the blessed Trinitie is beheld of the saints face to face where those heauenly hoasts with the highest note and straine of voyce cease not to sing Holy holy holy Lord God of Sabaoth That is a place of pleasure where the righteous drinke of the riuer of pleasure That is a place of brightnesse where the iust shine like the Sunne in the Firmament That is a place of gladnesse where euerlasting gladnesse is put vpon their heads That is a place of abundance where nothing is wanting to them that see him That is a place of sweetnes where the Lord of heauen is sweete to all That is a place of peace where his place is all peace That is a place of wonders where all things are admirable That is a place of satietie where wee shall bee satisfied with the appearing of his glory That is a place of vision where wee shall see the great vision of all O supernall region replenished with all manner of riches store and content out of the valley of teares we long for thee where shall bee wisedome without ignorance memory remembrance without forgetfulnes vnderstanding without errour and reason shall shine for euermore without obscuritie of darknesse It is a region wherein the Lord shall minister to the elect that is shall shew himselfe such an one as hee is There shall the Lord bee all in all where the vniuersalitie of all things together shall giue glory to the Creatour and ioy to the creature Runne therefore O my soule and with the eyes of thy desires through out this region looke vpon the king of eternall glory attended by legions of Angels honoured with flocks of Saints hee putteth downe the proud and lifteth vp the meeke hee condemneth the Diuels and redeemeth men say vnto him Blessed are they that dwell in thy house O Lord for they shall praise thee for euer and euer and so far Saint Bernard by which it appeareth that in his dayes there was no question of Paradise mentioned in the Gospell for hee clearely beleeued that it was heauen which the theefe prayed for and that which Christ promised vnder the name of Paradise And therefore if heauen bee Paradise a place of pleasure wherein God shall walke with men without terrour as hee did with Adam and they shall bee restored to their perfection and primitiue puritie and such glorious content as the first Paradise could not afford them then I may shut vp this point with that saying of our Sauiour in Saint Iohn Apo. 2. To him which ouercommeth shall be giuen to eate of the tree of life which is in the middest of the paradise of God Secondly heauen also in the Gospell is called Abrahams bosome wherein Lazarus rested in happinesse while the rich man was tormented in hell Now herein also the nice curiositie and infidelitie of men appeareth for that also they faine Abrahams bosome to bee a third place wherein the Fathers sate looking for the reuelation of Iesus Christ without light in darkenesse whose best estate was not to bee tormented But if a man should aske them whether it be an allegory or noe I meane the terme of Abrahams bosome or whether it bee a plaine speech without figure without trope without question of the very bosome of Abraham If they say this last that it is a plaine speech then Abraham when he was gathered to his fathers did but delude the world and was not buried in his sepulcher hee bought of Hemor or else hee rose againe presently like the virgin Mary her fained assumption and that his bosome must be so large as may hold all the soules of the world But why doe I prosecute that they graunt a Trope Abrahams bosome they yeeld signifieth the hope that Abraham dyed in for the redemption and restitution then belike they rest in no place neither in light nor darknesse but onely in hope To salue this they flie to another allegory and say it signifieth a place wherein the old Fathers remaine after death till the death of Christ but what phrase of holy Scripture doth warrant this wee ought not to take the bare words of interpretours in a point of this moment and therfore eyther shew some phrase of the word to establish it or else for euer bee silent to think or teach otherwise but that Abrahams bosome is the kingdome of heauen and it is cleare by the
sanctified others vnlesse hee were the most pure and the most holy one of God in himselfe Heb. 2.11 and Chap. 10.9.10 Thus then the Lord Iesus Christ our most blessed Redeemer hath taken to himselfe of the whole masse of mankind being wholy infected and poysoned with sinne hee tooke I say one portion thereof and did perfectly sanctifie it by the power of the holy Ghost and out of it deriues perfect holinesse and sanctification vpon all his elect by imputation of his merits for their iustification and by his holy Spirit working in them inherent righteousnesse and sanctification that so they may serue him for euer in this life and for euer Quest 31. Now proceed to the Articles following Hee suffred vnder Pontious Pilate was crucified dead and buried and descended into hell what thinke you of these first in generall Ans These words containe and set beefore vs all the degrees of his humiliation first in generall in these words he suffred vnder Pontius Pilate Next the manner how and the degrees of his humiliation and suffring are specified first hee was crucified secondly hee dyed thirdlie hee was buried fourthly he descended into hell First as concerning his suffrings in generall I beleeue hee wanted not passions all his life from the houre of his birth vnto his death and this that Euangelical Prophet foretold by the spirit of prophecie Es 53.2.3.4.5 He hath neither forme nor beautie when wee shall see him there shall be no forme that wee should desire him Hee is despised and reiected of men hee is a man full of sorrowes and hath experience of infirmities wee hid as it were our faces from him hee was despised and we esteemd him not Surely hee hath borne our infirmities and caried our sorrows yet wee did iudge him as plagued of God humbled but hee was wounded for our transgressions hee was broken for our iniquities the chasticement of our peace was vpon him and with his stripes wee are healed Hee suffred in all his life many sorrowes in his natiuitie and infancie nakednesse and pouertie as in the whole course of his life on the earth hee suffred Sathan to tempt him hee was a Mat. 4. hungrie hee was b Ioh. 4. thirstie hee was wearie hee suffred many indignities and reproches by the Iewes and Herod by the Scribes Pharises and Saduces for all the Iewish sectaries and Rabbines were set vp as by the Diuell to shoot their arrowes against him 1. Christ suffred in his humanitie And as touching his humiliation this holy person before described was humbled in respect of both natures for first his humanitie was subiect to the infirmities of nature as also to the miseries and punishments due to man for sin 2. How Christ may bee said to suffer in his deitie Secondly for his God-head albeit that can not bee changed yet was it hid as vnder a cloud all the time of his abode on earth without any great manifestation till hee was declared powerfully by his resurrection Rom 1 2.3.4 and ascention to be the onely begotten Sonne of God Here obserue for instruction and consolation There is such a relation betweene the head and the members and such an agreement that looke how it was with him so it must bee with all the faithfull first he suffred Luke 24.26 then hee entred into glory euen so must they doe wherefore first note it is a wretched case for a man to bee euer in ease as the rich man was Luke 16. and the other desired to bee Luke 12. neuer disquieted in body soule goods or good name for wee see by Christs example that through many tribulations must wee passe to heauen Here then must be a very speciall consolation for the Godly afflicted that they must bee crucified with Christ in earth before they can bee crowned with him in heauen Quest 32. Descend to this speciall Article Hee suffred vnder Pontius Pilate why doe you so beleeue what was this Iudge and what did he Ans First I so beleeue because the Lord hath so recorded by the Euangelists his passion Luke 23.14.15 Iohn 19.14 Now as touching this Iudge it is certaine that he was the Romaine Emperours * Luke 3.1 deputie for that Prouince in Iewrie where Christ was crucified Hee did proceed with Christ in forme of Law as men are handled in Courts of iustice for capitall crimes hee was cited or apprehended hee was arraigned before Pilates tribunall seate his indictment read and proued by false witnesses which were accepted for good after this Pilate gaue sentence of death and lastly execution was done accordingly Obiect But how came it to passe that the same Iudge should pronounce him innocent and yet condemne him as an euill doer Ans The first was done by Gods determitate councell that Gods Elect might euer see it that their Redeemer dyed not for his owne sinnes notwithstanding hee was condemned as an euill doer by the same eternall decree and counsell of God because hee was to beare the iniquities of the Elect and to make full satisfaction for the same Herein then this is the meditation I haue by Faith I do by faith beehold the Lord God himselfe exercising iudgement by the mouth of Pilate Iesus Christ is set himselfe beefore the tribunall seat of God here on earth loden with my sinnes ready to receiue the sentence of Gods iudgement and to beare the wrath of God due to me for my sinnes for hee put himselfe in our person as a wicked person before this tribunall seate and Pilate pronounced the sentence of God vpon him hee thinking nothing lesse for that sentence was ratified by God in * 2. Chro. 19.6 heauen For so the holy Ghost hath testified that nothing was done in all this arraignement God hath one purpose the instruments of his prouidence men and Angels haue an other attachment triall indictment and execution but by the Lords owne determinate counsell and from him as if all had beene acted before his owne tribunall seate of iustice Act. 2.23 So then Pilate Iudas and the rest of the Iewes were but instruments to serue for the execution of Gods eternall decrees and iustice Vse First this ought continually to smite a terrour into impenitent sinners for there is no escaping from the iudgement of God but by this arraignement of Christ Such therefore as receiue him not by faith in this life shall be sure to hold vp the hand at the terrible barre of Gods iudgement Secondly this arraignement to the beleeuer is the matter of all his consolation Gal. 6.14 for by this hee is freed from all those euils that daylie bee executed and shall bee for euer as from the iust iudgement of God vpon the wicked Quest 33. What speciall things be we to obserue in and before his arraignement Ans First his preparation vnto his death testified by all the a Iohn 13. Euangelists for when his time drew neere hee set his minde and heart to it and