by reason of sinne a dungeon to reserue the guiltie body against the day of judgement it is through him become as it were a perfumed bed for the elect against the day of Resurrection Math 27.59.60 Luk. 23.53 Isa 57.2 Buriall comes of burning an auncient custome of burning bodies and then preserving their ashes in a pitcher in the earth Hence it may be that the Auncients to prevent an absurd conceit of this kind of Funerall concerning Christs body whereof not a bone was to be broken or wasted added descending into hell to shew that Christ was not burned but buried by going downe into Sheol but it is not for mee to determine the doubt I leaue it to riper judgements One thing more I adde that buriall is sometimes taken for preparation of a body for the graue Math. 26.12 This shee did to bury me c. Christ died was embalmed and then interred CHAPTER XXIIII Of Christs Exaltation Question HItherto of his humiliation What is his Exaltation Answere It is his victory and triumph over his and our enemies the Devill sinne and death with the world and whatsoever else might crosse the felicitie of the Saints Eph. 4.8.9.10 Phil. 2.9.10 It was the strangest and strongest receit of all the rest by dying to vanquish death 1 Thess 5.10 Wee need no more wee can goe no further there can bee no more Physicke of the former kinde there are cordials after this purgation of death of his resurrection and ascension no more penall receits By his bloud wee haue Redemption Eph. 1.7 Iustification Rom. 3.24 Reconciliation Colos 1.20 Sanctification 1 Pet. 1.2 Entrance into glory Heb. 10.19 Woe were to vs if Christ had left but one mite of satisfaction vpon our score to bee discharged by our selues and woe be to them that derogate from him to arrogate to themselues and would faine botch vp his sufferings with their owne superfluities hee would not off the Crosse till all was done and then hauing finished he went on with a second worke to build vp a perfect way to heauen vpon this foundation and from the graue to his throne in heauen he chalked out for vs the everlasting way Q. Wherein doth the glory of his victory and triumph consist A. First in the deposition and laying aside of all infirmities Secondly in his assumption and taking vp of all perfections both of body and soule His body was now no more to die but to receiue celestiall perfection His soule had nothing withheld from it no truth from his vnderstanding no goodnesse from his will vpon earth hee was ignorant of something which now is perfectly revealed vnto him he now knowes the day of judgement and by his God-head hath euery thing revealed vnto his man-hood that is fit for the government of his Church though he be absent from vs both in body and soule that which neither Saint nor Angell can heare he heares and puts vp all petitions to his Father His minde is ignorant of nothing for the manner and measure of a most perfect created vnderstanding and his will is perfected with the greatest perfections of vertues that are incident to any creature so that hee is both in soule and body far more glorious then any other creature is or can be and made Lord of all Heb. 12.4 The manhood of Christ is not the sonne of God by adoption or creation but personall vnion and so hath no other relation to the Father of sonne-ship but the same with the God-head this exalts him highly in glory and there is as much difference betwixt the sonne of God and other creatures as betweene a King and his meanest subiect and as one Starre differeth from another in glory 1 Cor. 15.41 and the Sunne farre exceeds all the rest so in heauen shall Christ appeare more glorious then any other Saint or Angel Rev. 21.23 Isa 60.19 and shall be as easily knowne from the rest as the Sunne is from all other Starres c. Q. Hitherto of his glory in generall what are the particular degrees thereof A. The first is his resurrection the third day when as his soule and body by the power of his God-head never separated from either were brought together againe and so rose againe and appeared to his Disciples for the space of fortie dayes And this is the earnest of our Resurrection so that wee shall also rise by the power and vertue of his Resurrection not vnto judgement but life everlasting This is first confirmed by the Angels to men Math. 28.5.6.7 Mar. 16 6.7 Luk. 24.4.5.6 Secondly by his owne apparitions vnto them Math. 28.9.17 Mar. 16.9 12.14 Luk. 24.15.36 Ioh. 20.14.19.26 and 21.1 Act. 1.2.3 1 Cor. 15.4.5.6.7.8.9 Thirdly by the keepers of the Sepulcher Math. 28.11 Fourthly by his Apostles Act. 2.24.32 Lastly by the inward testimony of the Spirit in the hearts of the elect Ioh. 15.26 The power by which he rose is expressed 2 Cor. 13.4 1 Pet. 3.18 His immortalitie Rom. 6.9.10 dominion Rom. 14.9 Godhead Rom. 1.4 The fruit of it to vs first in our iustification Rom. 4.25 Secondly our sanctification and glorification Rom. 6.4.5.8.9.10.11.12.13 2 Cor. 5.15 Eph. 2.4.5 Colos 2.12.13 and 3.1.2.3.4.5 1 Pet. 1.3.4 1 Thess 4.14 c. Q. What is the second degree thereof A. His ascension into Heauen by the vertue of his God-head from Mount Olivet in the sight of his Disciples Where he began his passion there he beginnes his ascension to teach vs how from deiection wee shall be brought to our exaltation as also to teach vs that because hee is our head and is already advanced into heauen thither also must the body follow him And therefore he is gone before to prepare a place for vs. Mar. 16.19 Luk. 24.50 Act. 1.9.12 Heb. 10.9.20 Ioh. 14.2 Q. What is the third degree A. His sitting at the right hand of God the Father where we haue his advocation and intercession for vs and need to acknowledge no other Master of requests in heaven but one Iesus Christ our Mediator Here good prayers never come weeping home In him I am sure I shall receiue eyther what I aske or what I should aske I cannot be so happie as not to need him and I know I shall never be so miserable that he will contemne mee if I come as a poore suter with my petition vnto him Rom. 8.34 Heb. 9.24 1 Ioh. 2.1 1 Pet. 3.22 Rev. 3.7 Furthermore by Christs sitting at his Fathers right hand wee are to vnderstand two things first the returne of the divine nature as it were the worke of humiliation being finished to his former glory Christ for a time obscured the excellencie of his Godhead Phil. 2.6.7.8.9 vnder the vaile of our flesh but now the Curtaine is drawne againe the divine nature which seemed to sleepe in the humane is awaked to worke wonders openly for the good of the elect and even breakes forth as the Sunne doth from vnder a cloud hauing expelied all the mists of his humiliation Secondly as
hope of better in reversion and shall we sticke at any worldly pelfe for the gaining of heaven Fie on such children as with Esau would sell this birth-right for a messe of this worlds pottage Lord make mee one of thy heires and I will be content to waite thy leisure for my pleasure in inioying Q. Hitherto of our being in Christ what is our coalition or growing vp with him A. It is our daily putting off of the old man with his corruptions and the putting on of the new man with his daily renewing in righteousnesse and true holinesse Ephes 4.22.23.24 2 Cor. 5.17 Gal. 2.20 and 5.24 They that are in Christ cannot but be new creatures and such as are daily crucifiers of sinne Q. What are the parts or rather degrees of this our coalition A. Regeneration and glorification Being adopted of the Father it is fit wee should come forth as his children therefore it pleaseth the Father of his owne will to beget vs with the word of truth Iam. 1.18 1 Pet. 1.23 First there is a divine conception of the adopted Sonnes of God and secondly a bringing forth of that worke Christ was conceiued in the wombe of the Virgin by the worke of the Spirit so must his brethren be conceiued in the wombe of the Church by the same Spirit Psal 110.3 Christ told Nicodemus that he was to be re-borne or else hee should never see glory Ioh. 3.3 Regeneration is as the conception Glorification as the nativitie or happy birth day The passion dayes of the Martyrs were called of old Natalitiasalutis the birth dayes of their salvation and that as well for festivitie as the nativitie it selfe Thus from an obscure conception we come to a glorious birth 1 Ioh. 3.2 Q. What is Regeneration A. It is as it were a new conception of vs in the wombe of the Church by the spirit of God and that of the incorruptible seed of the Word whereby our corrupt nature is begotten againe or restored to the image of God 1 Pet. 1.3 2 Pet. 1.4 Tit. 3.5 Gal. 4.6 2 Cor. 3.17 Colos 5.9.10 Eph. 4.23 Which is of the whole man and in this life is perfect in the parts though imperfect in the degrees as a child is a perfect man before he come to his full age And this may be called our sanctification whereby of vnholy wee are renewed by the holy Spirit to the image of our heauenly Father And here we are to consider two degrees of our sanctification the first is the inchoation or beginning of it the second is the processe or passing forward to greater perfection hence Rom. 8.30 our glorification followes our iustification sanctification being no other thing then a degree thereof still proceeding profiting and perfiting in true holinesse which is the greatest reward of godlinesse for as to doe ill and continue therein is the greatest misery so to doe well and persevere therein is the greatest felicitie Glory is the reward of vertue and God cannot crowne his servants better then with an increase of grace Now this progresse is orderly and begins in the Soule even in the very marrow and spirit thereof and so proceeds to the outward man and the actions thereof Ier. 4.14 Eph. 4.23.25.26.27.28 First conversion then conversation And here alas how many set the Cart before the Horse and beginne to change their liues before their lusts their hands before their hearts to purge the channell when the fountaine is corrupt and apply remedies to the head when the paine is caused from the impuritie of the stomacke What is this but to loppe off the boughes and never lay the Axe to the roote of the tree to prune the Vine that it may sprout the more Miserable experience shewes how such disordered beginnings come to miserable endings Many seeme to abstaine from sinnes which they never abhorre and leaue some evils which they loath not and so like swine wallow in them againe or like dogs follow their former vomit she wing plainly they did never inwardly distast those sinnes which for a time outwardly they neglected Againe as wee are to obserue order so wee are to labour for a thorow change 1 Thess 5.23 Holinesse as a dram of Muske perfumes the whole boxe of oyntment or is placed in the Soule as the heart in the body for the conveying of life to all the parts Some turne from one sinne to another others like Aethiopians are white onely in the teeth that is in verball profession else-where cole blacke in conversation they speake well and that 's all Others thinke it is well if they turne their mindes from error though they never change their wills from evill as a reformed Papist but an vnreformed Protestant as wanton in truth as ever he was wilde in error others againe thinke they haue done God good service if they giue halfe the turne as prostrating their bodies to Idoles when God shall haue their hearts or on the contrary when God hath their bodies they suffer the Devill to haue their Soules When mens bodies are in Sacello their hearts as Augustine complaineth are at home in saccellis suis Many by their looke and language out-face the congregation whiles their hearts are running and roving after covetousnesse If wee will beleeue eyther Phylosophy or experience wee shall finde our hearts where they loue not where they liue Lastly others resolue to giue all to God yet haue a leering eye and a squint respect vnto some of their sinnes with Lots wife casting a longing looke after their old Sodome Know the rule of the Schoole to be most certaine that as vertues so vices are coupled together and though in conversion to temporall good they looke diverse wayes yet in regard of aversion from eternall good they beare all one face Yet this must be added for the comfort of the weake that vnperfect sanctification if it be vnpartiall is accepted of God Onely let vs as the aire from darke to light in the dawning of the day proceed by degrees to our noone in grace or as the water from cold to luke-warme and then to heat so let vs haue our soules benummed with sinne warmed with grace and then further heated with true zeale and ferveneie Q. What are the affections or properties of Regeneration A. They are either from the death of Christ our mortification of sinne or his resurrection our vivification in righteousnesse and from hence our spirituall warre betweene corruption dying in vs and righteousnesse rising and growing in vs. Mortification is a daily dying to sinne by applying Christs death to our selues 2 King 13.21 The dead body no sooner touched the bones of Elisha but it was revived againe so wee no sooner touch Christ but he crucifies sinne in vs and reviues vs in the spirit Rom. 6.2.11 and. 7.4 Colos 3.3 Rom. 6.6 Vivification is a dally rising to newnesse of life by the vertue of Christs resurrection Ioh. 5.11 Eph. 2.4.5 The spirituall battell is waged betweene the part corrupted and
the spirit Ioh. 15.26 I will send from the father the Comforter even the spirit of truth The same is said to proceed Gal. 4.6 God hath sent forth the spirit of his sonne into your hearts Ioh. 16.8 As the sonne comes from the father to take our nature vpon him so the spirit comes from them both to apply Christ effectually vnto vs and vs vnto Christ But this comming sending proceeding is a worke of counsell not of nature for the Spirit by an imminent act as he comes from father son so he hath his residence in them both and no creature is capable of him but as by a transient act hee passeth the worke of Redemption to vs by application hee is sayd to come to vs and we receiue him in graces and operations By nature he comes from the same persons and rests in them by counsell not by command he comes to vs and is said to dwell with vs and that in spite of Satan all his temptations As fierce Mastiues tyed in a chaine which although they both barke and haue perhaps a good will to bite yet they can make no neerer approach then the chaine doth permit so that Cerberus of hell is chained vp of God and though his malice be great to labour to enter where he is expulsed yet the spirit keepes him out by his presence and safegards our hearts in peace against all his molestations Q. What is the Father A. The first person who by nature begets his sonne who must needs be an onely sonne because the Father cannot haue many images of himselfe Christ is the first begotten Heb. 1.6 and the onely begotten Ioh. 3.16.18 1 Ioh. 4.9 Ioh. 1.14.18 And therefore the relation betwixt the Father and Christ is a speciall and peculiar respect Heb. 1.5 I will be to him a father and he shall be to me a sonne Man was made in the image and likenesse of God and of the three persons by a divine consultation but Christ is the image of his Father or first person by an eternall and everlasting generation Luk. 3.38 Adam is called the sonne of God which is a most free and voluntary act of the Creator in producing man in his owne image This I insist vpon the more that wee may be wary in our conceits in apprehending Gods act vpon vs and the fathers act vpon his sonne It is happinesse enough for vs to come so neare God that his onely sonne may stand betwixt vs him and that wee may be called his brethren by the Fathers choice of vs in him Q. What is the Fathers relatiue propertie A. To beget and not to be begotten and therefore he is the first person in order Psal 2.7 Thou art my sonne this day haue I begotten thee Heb. 1.5 The same words are repeated to proue Christ aboue the Angels who Iob. 2.1 are called the sonnes of God and therefore in another sense that is in regard of Creation and grace both which they obtained by the will and counsell of their Creator who made them and ordained them to stand in that favour from which the reprobate Angels fell but Christ is a naturall and an eternall sonne Prov. 8.25 And therefore to day is as some Fathers expound it put for eternitie seeing all times are present to God to whom a thousand yeares are as one present day Or rather this day being the day of Christs resurrection and exaltation in which he was mightily declared to be the sonne of God Rom. 1.4 is the manifestation of that eternall generation by which hee is preferred before all creatures His conception and natiuitie as he was man belong to his humiliation which as S. Augustine speakes of his passion was the sleepe of his divinitie as his death was the sleepe of his humanitie Yet as the fathers of Chalcedon say truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indivisibly inseparably is the God-head of the second person with the whole humane nature and euery part of it still and for ever one and the same person The soule in the agony and vpon the Crosse feeles not the presence of the God-head the body in the graue feeles not the presence of the soule yet vpon the third day both bodie and soule did feele the power of his divine nature death being too weake to dissolue the eternall bonds of this heauenly coniunction And therefore vpon the day of Christs resurrection was there a manifest declaration of the eternall generation of the second person Q. What is the Sonne A. The second person begotten of his father Ioh. 1.14 We beheld his glory the glory of the onely begotten of the Father Vers 18. No man hath seene God at any time the onely begotten sonne which is in the bosome of the father he hath declared him Q. What is the relatiue propertie A. To be begotten and not to beget and because he is from the father alone therefore the second person in order 1. Ioh. 4.9 God sent his onely begotten sonne into the world Heb. 1.5 I will be to him a father and he shall be to me a sonne therefore by the force of relation he must be begotten no begetter otherwise contrary things should bee the same Q. What is the holy Ghost A. The third person proceeding from the Father and the Sonne Ioh. 14.26 The comforter which is the holy Ghost whom the father will send in my name Ioh. 15.26 When the comforter is come whom I will send vnto you from the father c. Ioh. 20.22 Christ breathed on them and saith vnto them receiue yee the holy Ghost he that hath power to breath on his members the gifts of the holy Ghost according to his owne will and counsell hath by nature together with his father an ineffable manner of breathing the spirit for as the three persons worke by counsell so they subsist in the divine essence by nature Q. What is the spirits relatiue propertie A. To proceed and because he is both from the Father and the Sonne therefore the third person in order of subsistence Ioh. 15.26 even the spirit of truth which proceedeth from the father c. Ioh. 16.7 It is expedient for you that I goe away for if I goe not away the comforter will not come vnto you but if I depart I will send him vnto you till the second person haue fully dispensed the worke of Redemption the third person cannot so fully apply it no marvaile then if the times before the death of Christ had more weake meanes of application then now we haue the spirit being more fully giuen Ioh. 12.32 And I if I be lifted vp from the earth will draw all men vnto mee Peter Act. 2.41 conuerted more at one Sermon then Christ did all his life not because he was the better or more powerfull Preacher but because the spirit was then more fully sent both from the father and the sonne to accomplish that which they had begun for the redemption both of Iew and Gentile Q. What is
rotten vlcer of the heart and by the heat of his word hardning and styling the crabbed nature of man can get in and goe out at pleasure without all ferrumination or soldring with man as sinne and Satan doe CHAPTER XX. Of Death Question VVHat is Death Answere A deprivation and losse of life with a fearefull subiection to the misery of this life and the life to come Gen. 2.17 Rom. 6.23 Man by sinne is made vnable to please God he must therefore be dissolued and new made or changed that he may doe it Death should be farre more welcome vnto vs the sinne for that may prepare vs for heaven when this will be sure to cast vs into hell Alas is it not pitty to see our feare misplaced All men feare to suffer evill but few they are that feare to doe evill Of two deaths we feare the lesse and neuer dread the last and worst There are but two stages of the first the bed and the graue The former if it haue paine yet it is speedie and the latter as it is senselesse so it giues rest Against this there are many Antidotes and comforts and we know that an evill that is ever in motion cannot be fearefull that onely which both time and tempest nay eternitie it selfe finds standing is worthy of terror And let them tremble at it that delight to liue in the former punishment As for the first there are no by-paths of a fairer or neeerer way all that travell to the holy land must be content to offer this tribute at the Pison Castle or gates of death crownes and scepters lie piled at this entrance and seeing God cannot re-edifie without taking downe of this old house I will welcome death We receiue any homely messenger from great personages with due respect to their masters and what matters it what death it be so it bring me good newes And what newes can be better then this that God sends for me to make me more happie then my crasie carcase will suffer me to be till it be mended and cast in a better mould Let them feare death which know him to be as a pursuivant sent from hell to fetch them as for vs we can passe chearefully through the blacke gates or darke entry of a corporall death vnto our glorious mansions aboue but let vs proceede to see both deaths that by them wee may learne our misery and see Gods greater mercy Q. What things are to be confidered in death A. The inchoation and beginning or the perfection and end The beginning of any act is part of it and when man sets his hand to any thing he is doing it If there had beene any act of spirituall life man had liued and God had beene well pleased and his life had beene immutable so on the contrary when man begins to die he is a dying and God sayes in the very day that thou eatest or sinnest thou shalt die Gen. 2.17 Adam was left a dead man as soone as hee had tasted of the tree and every man is crasie from his cradle The pace of death is soft and sure and euery man liue he never so long is a dying man till he be dead Deut. 28.22.61.65 Q. How many deaths be there A. Two The first and the second The soule dyes the first death by sympathie with the bodie and the bodie dies the second death by sympathie with the soule Math. 10.28 Rev. 2.11 Rev. 20.6.14 Yet in nature the second death is the first for the soule dies first in sinne the punishment being inflicted according to the fault Neverthelesse that is called the second death because the extremitie of it is to begin after the end and perfection of the first Q. What is the first death A. Subiection to the miseries of this world Iob 5.7 and 14.1 Earth was made mans Paradise and Palace of pleasures but now it is his true Bochim as the Israelites called their mourning place We begin our life with teares and therefore Lawyers define life by weeping If a childe be heard cry it is a lawfull proofe of his liuing to possesse the miseries of this world else if he be dead we say he is still-borne and at our parting with this world God is said to wipe off our teares Labour and paines goe now together and one word ponos is sufficient to expresse both whence we say he that labours takes paines and a woman is sayd to be in labour when she is in the travell and paine of child-births yet by creation God made both to labour without paine onely with sinne paine seized vpon the bones and the minde was possessed with a wearinesse and irksome loathing of what it must doe Looke into our fields and there shall we finde toyling and moyling and tyring of our selues at plough and sithe looke into the waters and there is tugging and tuing at the oares cables Looke into Cities and there is plodding vp and downe and sweating in shops till men complaine of wearinesse Looke into Schollers studies there is tossing of braines and bookes scratching the head even to palenesse and infirmitie Looke into the most pleasurable place vpon earth the Courts of Princes and there how are men wearied with tedious attendance emulatory officiousnesse c. Are not all things full of labour and labour full of sorrow Nay If wee turne our selues to idlenesse it is as wearisome as worke Oh then what wretches are wee to bee so much in loue with this life What Gally-slaue likes and loues his chaine Prisoner his Dungeon Hee is a mad Mariner that salutes the Sea with songs and the haven with teares It is a foolish bird that when the cage is open had rather sit singing within the grates then be at libertie in the woods Children cry to goe to bed when the more discreet call it their rest Our God sayes of the blessed that die in his sonne they rest from their labours Who can loue bolts and fetters when he may haue them stricken off and an Angel of God to shine in his layle as he did once to Peter and open him both the wooden and iron gate and bid him be gone What a little more sleepe slumber in the hands of his keepers rather then follow the Angel of God into libertie Wee are wonderfully besotted if we doe not long after the better life as often as we thinke of the miseries of this Q. What is the beginning hereof A. The losse of the good things of the body as the sense of nakednesse of maiestie whence comes shame of comelinesse and beautie as also of health whence man is exposed to wearinesse dangers sicknesse and a daily dying Gen. 3.7.10 Deut. 28.21.22 Of all the creatures man was most comely without a covering Beasts would be nastie without haire and birds without feathers God apparels them in their excrements because their temper was not so exquisite as mans whose beautie was to be bare and I cannot but wonder that pride should
be crept into clouts which are the ensignes of shame Our finenesse is our filthinesse and our neatnesse our nastinesse if we grow proud of what should humble vs. Againe such a maiesty was in man that the very bruit beasts should haue reverēced it which now being covered they contemne and dispise Onely some reliques of it remaine to testifie what was once in man the very Lyons will winke to looke man in the face and the Crocodile with a kind of remorse will wash the face of man with his teares whom he hath apprehended And now we cover not our faces and hands because they are as yet the greatest seats of mans maiestie Furthermore for comelinesse what deformities are in the fairest Absolons ill qualities shewed his temper was not absolute In beautiful faces all hold not proportion and it were no sinfull mixture if there were an absolute symetrie of all parts And for sanitie it is well seene by the infinite diseases of the body what a dyscrasie is in the whole A horse hath not so many infirmities as a man Aristotle thought it came from the worke of nature being more curious in man then any other creature Hence an error more dangerous and by consent of parts inlarged but Aristotle was a pegge too low seeing the whole distemper came from sinne c. Q. What else A. Subiection to the miseries which come by the losse of externall good things as first of such things wherewith the life of man was honoured as the losse of friendship honour rule over the creatures eiection or casting out of paradise with an interdiction or forbidding of vs to enter by the Cherubius Secondly of things necessary for the maintenance of this life as of food which though he laboured vntill he sweat againe yet should the earth bring forth briers thorns thistles Also of raiment and clothing without which he should suffer extreame cold nakednes And lastly in all his possessions and goods continuall calamitie and losse Gen. 3.17.18.19.23.24 Deut. 28.29.30 c. Sorrow for losse of friends disgrace in the creatures turning out of Paradise like some base borne brood vnworthy of such a princely palace if he might haue left it like a tenant or sold it like an owner it had bin some credit vnto him but to be cast out for a wrangler haue the good Angels turne against him which were created as his guard must needs much perplex his mind could be no les then foerūners of his end Add to this his food with famine faintnes his corne with cockle his sweat to drinesse of body drines of graine the very earth being now become a mother of weedes and step mother of wheate his cloathing eyther clogging nature in keeping it too hot or over-little leauing it to the annoyance of the ayre and to starue as well with cleanlinesse of apparell as cleanenesse of teeth and lastly euery calling subiect to calamitie and goods least good when most need and we cannot but conclude that all these together were great hastners of his death but aboue all seeing now in stead of a blessing Gods curse was carried withall and could be no lesse then a devouring canker or wartwort in all his actions and possessions Sinne lockes vp a theefe in our counting-house which will carry away all and if we looke not vnto it the sooner our soules with it Q. What is the perfection and end thereof A. The going out of the Spirits whereby the Soule departeth from the body and the body afterwards is returned and resolved into the earth and other elements whence it was taken Gen. 3.19 Eccl. 12.7 Obserue that neither soule nor body die but onely the Spirits that hold them together they fall asunder by the extinction consumption or congelation of the Spirits that runne along in the bloud c. Here then is nothing but improvidence that addes terror vnto this death Let vs but thinke of it and wee shall not feare it Doe wee not see that even Beares and Tigres seeme not terrible to those that liue with them how may wee see their keepers sport with them when the beholders dare scarce trust their chaine Let vs then be acquainted with this death and we shall be the better able to looke vpon his grimme countenance I am ashamed of this weake resolution that we should extoll death in his absence and be so fearefull in his presence Often in our speculations haue wee freely discoursed of such a friend and now that hee is come to our beds side and hath drawne the Curtaines and takes vs by the hand and offers vs his service wee shrinke inward and by the palenesse of our faces and wildnesse of our eyes wee bewray an amazement at the presence of such a guest Doe we not see that there is no helpe to heale vs but by pulling all asunder Lord teach me while I liue to die vnto sinne and liue vnto righteousnesse that so when I shall die vnto nature I may liue vnto glory Our sinne hath made it bitter and thy mercy hath made it better then life Good Physitians when they apply their Leeches scoure them with salt and nettles and when their corrupt bloud is voyded imploy them to the health of their Patients This Esau in stead of frownes shall meet vs with kisses and although wee receiue a blow from his rough hand yet the very stripe and stroke shall be healing I will therefore never grieue to tread in the steps of my Sauiour to glory I know my last enemy by his goodnesse shall be my first friend in my passage to another world Q. What is the second death A. The subiection of man to the miseries of the world to come Rom. 2.5 An heaping of wrath against the day of wrath The little sparke of immortality and beame of Gods eternity through sinne of an inualuable blessing becomes an intollerable curse subiecting of vs to the miseries of another life Oh that we could feele this as well as the other and vpon the first groanes seeke for ease What mad man will purchase this crackling of thornes such is the worldlings ioy with eternall shrieking and torment But it is no marvaile seeing onely wise men seeke for remedies before their disease sensible patients when they begin to complaine as for fooles they will doe it too late Oh that wee could weepe on earth that wee might laugh in heauen Who would not be content to deferre his ioy a little that it may be perpetuall and infinite Better that wee should weepe with men and laugh with Angels then fleering with worldlings and iolly ones to gnash and howle with Devils Q. What are the beginnings thereof A. In this life as forerunners emptinesse of good things and fulnesse of evill as ignorance of minde terror of conscience and hence a flying from God and hiding of our selues rebellion of will inordinate affections finding the reines loose in their neckes and like wild horses carrying vs over hilles
Diuinitie would haue our workes to vsher in our Iustification nay as parents to beget it Whereas they are in very deed the companions and pages or honorable attendants of faith and the righteousnesse it holdeth Faith is both the mindes testimony in regard of the word and the wills Amen in regard of the spirit Creed comes of credo which signifies to see a thing certainely and yeeld to it affiance It is compounded of cernere and dare Pro certo videre pro certo dare Hence Faiths motto Caco nulli By faith wee know whom wee haue beleeued 2. Tim. 1.12 And our Creed puts vs in mind of knowledge and affiance in faith so the word it selfe teacheth no lesse for Faith comes of Fides and fides of fiat dictum where we haue God to say the word and we say Amen vnto it The auncient Romanes at the very gate of their Pantheon pictured faith with two hands closed together intimating that there was no comming to God but by the hand of faith And Grace which scorneth not to learne of Nature any good though not Athens but Ierusalem must teach this lesson can take this advice as Moses heard the good counsell of a Midianite that he that commeth to God must beleeue that God is and that hee is a rewarder of all them that seeke him diligently Heb. 11.6 That faith is the first part is cleare Ier. 31.33.34 and 32.40 First God writes in vs this principle of life and then we obey him Ezek. 11.19.20 and 36.26 First he puts in his spirit and then causeth vs to walke in his statutes Such is the servile or rather bruitish nature of man that he can neither be stirred or stayed in any good course except there go a new forming of his heart before there be any reforming of his life As dead bodies are rubbed without heat so doe wee in vaine force vpon our selues an heartlesse Religion without faith all our life here is but a vitall death without it till wee liue that life wee doe but carry our carcasses vp and downe carelesly and doe nothing pleasing vnto God Heb. 11.6 secondly that faith is from knowledge appeares Ioh. 6.69 and 16.30 and 17.3 Heb. 11.1 and that with affiance in God Psal 40.4 Mark 11.22 hence faith is a confidence in God vpon a particular assurance from God that he is my God Mark 9.24 Rom. 4.20.21.2 Tim. 1.12 Faith layes not hold of God as we take hold of a tree or some such like sencelesse thing but as we vse to doe in our salutations when there is a mutuall imbracing and kissing of each other aspasamenoi Heb. 12.13 Q. Seeing faith solely rests vpon God what is God A. God in regard of himselfe onely knows himslefe as dwelling in the light vnaprochable whom neuer man saw neither can see 1. Tim. 6.16 Ioh. 1.18 1. Ioh. 4.12 The Sunne and the fire say of themselues come not too neere how much more the light which none can atraine vnto Here the well is not onely deepe but wee want a bucket to draw withall God to Moses Exod. 33.20 giues both the rule and the reason thou canst not see my face and liue for there shall none see me and liue I must contract my meditations least the Art grow too big with amplifications It would be an excellent worke to write a booke by it selfe of the knowledge of Iehovah Elohim It shall now be sufficient to lay downe the precepts with short expositions and as pregnant proofes as we can Q. What followes from hence A. That God is both incomprehensible by reason and vnnameable by words and consequently aboue all Arts for Grammar and Logicke are the most generall and goe before all other sciences nothing being to be conceiued without them Iob 11.7.8.9 God is not to be found out by reason therefore he cannot be measured by quantitie Iob 36.26 too great for the finite vnderstanding God being the first is most intelligible for prioritie of nature ever goes with perspicuitie of apprehension But this is in God himselfe who best knowes his owne being yea better then any thing beside it although man better knowes other things then himselfe Gen. 32.29 Iudg. 13.18 Gods name as his nature is secret and not be sought and this doth wonderfully strengthen faith for if God were not greater then our apprehension he could not helpe vs infinitely The holding of God by faith is better then our beholding him by reason Ephe. 3.20 God is able to doe exceeding abundantly aboue all we can aske by words or thinke by reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Q. May wee then inquire nothing A. Duet 29.29 Secret things belong to the Lord our God but things revealed belong to vs and our children for euer Exod 19.12 The people may not goe vp into the Mount yet may they stand at the foote to heare God speake vnto them Exod. 33.20.23 We may see Gods back-parts but not his face Rom. 1.19 that which may be knowne of God some-thing is not to be knowne as being too subtile for the eye of any creature The beames of the Sunne are made visible by reflection and letters being refracted and broken in a paire of spectacles are made liable to a dimme eye so Almightie God by his word and workes shining in his creatures as in a glasse is seene of vs. Psal 19.1.7 104.24 and 119.105 Rom. 1.20 Iam. 1.23.25 but most of all by the eye of faith looking in both Heb. 11.3.27 Wee cannot looke vpon the body of the Sunne neither can we see at all without the light of it so as wee cannot looke vpon the face and essence of God so neither can we see any thing at all without him hee therefore must name himselfe and so describe himselfe as wee may apprehend him by his owne Logicke and Grammar It was well and modestly spoken by that Emperour to Ambrose Wee speake of these things not as wee ought but as wee can I haue euer thought with my selfe that here a foolish wisedome is better then a wise ignorance and that it is sufficient to be one of Gods Court though I may be none of his counsell I will labour to know all that I need and all that I may without prying into Gods Arke assuring my selfe that he that is thus content to dwell with his poore servants in these smoky cottages of their mortality where we through our vnquiet corruptions will not suffer our selues to haue the full fruition of him shall haue wonderfull happinesse in our dwellings with him in those eternall Tabernacles that are aboue Alas whiles the shadow of our sinfull masse hides his beautie from our eyes it is well if we can see any thing This earthly Moone of the Church hath her fulls and wainings and must haue so long as she wadeth in this planetary world It is enough when shee is fixed aboue to be in the full of her glory Here wee haue but the dim shadowes of our future blessednesse Onely at the
preexistent matter or forgoing principles They are not immediately composed but first they haue a matter and then a forme and then their owne being or existing And as time dis-ioynes these things so they are subiect to change with time Gen. 1.2 Out of the voyde and vnformed earth came all inconstant and mutable creatures 2. Pet. 3.5 The earth that now is is sayd to stand out of that Chaos which Gen. 1.2 is called earth water c. This by conversion is as well the ground of confusion as of composition Out of a confusion are they compounded and may by conversion be confounded againe into it Q. What followeth hereupon A. That they are by nature returnable into their former principles and so of a corruptible nature 2 Pet. 3.6 The world that then was perished being over-flowed with the waters that is all that breathed Gen. 7.22 Euery thing vnder the Sunne passeth away Eccl. 1.4 And at the last day the elements with all their inhabitants shall be destroyed 2. Pet. 3.10 As it were a resolution being made into the first Chaos againe as may seeme what a hell were it for a man to be an inhabitant of that first earth The holy Ghost testifieth 2. Pet. 3.7 that the heavens and the earth which are now are kept in store and reserved for fire and perdition of vngodly men at the last day Good reason they should be punished where they sinned and with those creatures they haue abused A fearefull hell to haue all turned into the first Chaos with an addition of the fire of Gods vengeance As if that first matter were then to be formed and filled with nothing but the extremities of Gods curses At the first it was formed and adorned as a Palace and Paradise for man then shall it be left as a dungeon and noysome prison for the torture and torment of all wretched and wicked persons Onely the third heauen with the inhabitants thereof shall then be in blisse and blessed felicitie Q. How manifold is this creation A. It is eyther of the elements or the elementaries Gen. 2.1 Heauen and earth were finished with the host of them All that are placed aboue in the fire and the ayre or below in the waters and the earth are elementaries being composed out of those foure elements and are as the host of this inferiour world Q. What is the creation of the elements A. Whereby he made them of a precedent matter with their formes immediately of nothing That is the matter or earth without forme receiued into euery part and portion of it a simple formation without all mixture yet so that it was formed into foure bodies essentially distinguished which are most simple as hauing nothing in them but one common matter with foure distinct formes immediately created of nothing hence they are in themselues the greatest opposits as fire to water and ayre to earth The maine opposites are fire and water which stickle and striue together and are moderated and compounded by the two other When water would quench the fire earth steps in and helpes to abate his moysture And when fire would dry vp his moysture ayre secondeth the water and prepares a radicall moysture to feed the fire a little longer When the coldnesse of water takes off the edge of heat then ayre with his mild heat helpeth his fellow And when fire over-masters the coldnesse of water then earth checks him and abates his fury whence ariseth all elementaries receiuing the common matter and formes of the elements much abated and moderated after their striuing and strugling together and therefore are not so vehemently opposite and contrary in themselues Gen. 1.3 Let there bee light which was the first simple forme that was put into the common matter ver 6. Let there be an expanse or spreading which was next added to light as his fittest neighbour ver 9. Let there be gatherings or waters which contained the third simple forme came as next fellow to the ayre for so God had appointed that by placing it betweene two great adversaries it might be a friend to both ver 9. Let the dry appeare which comes lowest in ranke and gaue the matter the fourth simple forme Thus heat and cold moysture and drinesse did runne through the first common matter which intertaines them all and giues them leaue to diffuse themselues one into another for further mixture and composition Q. But may these things be handled in Divinitie A. Yes because wee so farre speake of them as they concerne creation which is proper to this Art And our rule is this that where Creation endeth nature beginneth and generation succeeds it as in imitation of Gods first composition God by his omnipotent hand giues to euery thing his being and then sets it a worke by his owne nature and vertue Aristotle knew a first matter but he confesseth he had it from Plato and he from the Aegyptians and they from Moses Yet he erred in many things for want of Divinitie beginning onely with nature where creation had ended his worke First he was ignorant that the first matter was of nothing Secondly that it stood certaine houres without a forme Thirdly that all the formes it receiued were immediately of nothing Fourthly that all this was done in time and that there was nothing in the world eternall but the maker of it Gen. 1.1.2 The earth was a subiect of contrary formes and therefore preexistent Q. What is that first matter of all inconstant things A. It was a thing which God made of nothing in the beginning of the first day without forme and voyd and so by his spirit miraculously sustained it for a certaine space Gen. 1.1.2 Q. What followes from hence A. That of it selfe it is permanent for being immediately of nothing it hath no power to worke vpon it but the same that made it therefore God alone can turne it into nothing from whence he brought it and this is the reason why the first matter and foure first formes are not resolved though all things may be resolved into them For in generation and corruption as they begin here to take new formes so here they leaue them againe And death though a privation of life yet it hath no power to annihilate his contrary and therefore as nature begins where creation ends so creation at the last day will begin againe where nature hath ended I meane in our resurrection euery man receiuing againe those very peeces of the elements whereof he was made Iob. 19.27 2. Cor. 15.35.36.37.38 c. the very seed that is sowne dieth and riseth againe out of those very elements into which nature resolueth it springeth it againe Q. When was it made A. In the first beginning of time or the evening of the first day hence it is co-etaneall and of the same time and age with the third heaven and the Angels Gen. 1.1 And the reason was to hinder a vacuitie in the large space and compasse of that highest heaven
made a law to haue them purified before he would haue them vsed Num. 31.22.23 c. Hence it is abominable of these things to make Idoll gods Ezek. 16.17 Ioel. 3.5 Q. What are the elementaries with life A. Whereby they were created of a body and soule for life is nothing but the act of the soule vpon the body and the soule saue onely the reasonable is compounded of the foure elements and is nothing but the Spirits of them or that which is most formall and actiue in them Hence fire and ayre are most predominant in these spirits for as by extraction we haue the spirits of things taken from the masse and body by resolution of the composition so in the composition those spirits were as the soule of that liuing thing Wine is pressed from the grape which is the fruit of a vegetable plant and because it carries away with it the more formall elements and leaues the grosser and more materiall behind wee say it is generous and full of Spirits yea and out of this againe by Art are taken the Spirits of wine which are very liuely and of a quickning nature In all plants Ayre is most formall and therefore the vegetatiue life consists most in moysture and the spirit of it but in the Sensatiue and Motiue life fire and the spirit thereof is most predominant These Spirits which are the soules of Plants and Beasts are but the band or tye of the reasonable soule and body hence death in man is nothing but the extinguishing or consuming of these Spirits for as this claspe vnlooseth or knot vntieth so body and soule separate asunder Agues they consume and backe these Spirits within our bodies and so consequently kill vs colds and watery distempers doe not so much wast as weary and tyre them and at last extinguish them as a brand in a puddle of water Gen. 1.20.21.24.28 c. we read of life and Gen. 7.22 wee heare how God extinguished the same againe Q. What are the kinds A. Either such as liue a single life or a compound life Some creatures haue their Spirits or Soules from some one element formally others from more As for example all Plants liue most by the Spirit and moysture of the ayre Starres of the fire men and beasts by both They grow by the one haue sense and motion by the other Q. What is this single life A. Whereby he made some creatures to line by the formall and act itâ—e Spirits of some one element Q. What are their kinds A. Plants and lights the one with a growing and springing life the other with a stirring or mouing life Gen. 1.11 with 14. The first being more imperfect as ayre is lesse formall then fire is first handled Q. What is the Creation of the Plants A. Whereby the earth brought them forth with aspringing life onely Gen. 1.11.12.13 They were compounded of the foure elements but the earth doth predominate or beare rule in the body as ayre doth in the Soule and euery thing is placed in that element which beares greatest sway in the body or materiall substance of it Q. How were they created A. According to their kinds yeelding seed both the lesser and greater the lesser as grasse herbes flowers shrubbes the greater fruitfull trees and the rest without fruit All which the earth brought forth by the commandement of God and as it is the mother and breeder of them so is it the Nurse and foster-mother of them ever after Gen. 1.14 The act of the soule in plants is vegitation and they haue as it were a mouth to draw nourishment and prepare it for the stomacke and a kind of liuer and heart for concoction Now this facultie to nourish hath foure companions to waite on it First Attraction the Spirits drawing a portion to euery part Secondly Retention whereby the part keepes and holds what it hath gotten Thirdly Concoction to digest and convert what it hath gotten into it selfe Fourthly Expulsion whereby it reiecteth and electeth whatsoeuer is superfluous Now the seed is an excrement of the last concoction and therefore is from the assimulation of the nourishment which makes it like euery part Hence from simular parts it begets simular parts and out of so little a part being full of Spirits are begotten all other creatures In seed and food consists all vegitable life and a hurt in either is dangerous and often deadly From nutrition proceed augmentation and generation the one for extension of the same thing the other for preservation of it in others Extention is by heat hence females are lesse then males because their heat is lesse though often they haue more moysture Generation is by seed which receiues from plants and all other things the soule and substance of euery part Hence is it able to giue the kind that yeelds it And therefore the Lord sayes euery Plant yeelding seed after his kind Gen. 1.12 Teaching vs thereby that the seed vertually and potentially answeres the creature in euery part and member of it Q. When were these made A. The same day wherein the waters and earth were created Gen. 1.13 And so by succession of an evening and morning was there a third day or 24. houres In creation of the elements God began in the top of the matter but in the elementaries he began in the bottome first creating the Mineralls and then the Plants For God is a God of order and so passeth on in his worke from imperfection to perfection I meane where there is a succession of parts otherwise God begins with the best first For the Lord did not in the vniverse as men doe in building rake first in the earth to lay the foundation and adde the roofe last but he first laid on the roofe and last of all came to the foundation First heaven then fire next ayre and last of all water and earth Yet being the God of Art followed an exact methode in all for being come to the earth hee first makes things spring then moue after spring moue and walke by sense Lastly as an Epitome of all the rest he comes to man which growes moues walkes and aboue all the rest liues by reason Q. What is the Creation of the lights A. Whereby he made them in the element of fire with a motiue life to runne round carrying the same side still forward that they may bring light vpon the earth and separate betweene day and night and be for fignes and seasons dayes and yeeres Gen. 1.14.15 Iob 38.31.32.33 Psal 8.2.4 Psal 19.2.3.4.5.6.7 and 136.7.8.9 Ier. 31.35 Amos. 5.8 c. False and fabulous Phylosophie makes this doctrine a wonder and they that bring Moses to Aristotle laugh at this lesson Starres to liue is against reason for they are not nourished neither doe they increase or generate c. I may reply againe vpon Divines from Moses by a probable argument they were created after liuing things therefore they haue life c. Aristotles obiection is easily answered
which is a kind of feeling for both must haue their obiects present Now it is made by the passing down of the sensitiue spirit from the brain to the tongue c. Sight is made by conveiance of sensitiue spirits to the eyes where they are met with the light without that first comes to the watery humor which is as lead to a looking glasse that stayes the light then it comes to the glassie humor and there is gathered together then it comes to the crystaline or clearest humor and is carried vp vnto the braine by the sensitiue spirit that meetes it Hence Hippocrates saies that these sensitiue Spirits are a drie brightnesse and that is because fire is here predominant as wee may see by a blow vpon the eye the Spirits redoubled are made visible as fire Those that haue the brightest eyes as Catts c. see better in darkenesse then other creatures and worse in the light because the greater light darkens the lesser Hearing is a fourth sense and meets with the noyse in the eares there it centers for noyse is made by a circle in the ayre not much vnlike vnto that which wee see in the water when wee cast a stone into it Hence it comes to passe as many as stand within the circle or circumference of the sound made in the ayre heare it and the reason is because any point or center within the circle of the sound is potentially in euery part of it one point is enough to bring it to our eares yet we cannot see so for when we but looke at a thing that is round wee cannot see it all at once But I must not play the Phylosopher too much it is my desire that God for his workes may haue the due glory Smelling is the last sense and serues wonderfully to refresh the braine The inward senses that looke through these outward are fancie cogitation and memory and they are a little resemblance of reason which comes in the last place For fancie hath in it a kind of invention cogitation of iudgement and memory of methode And this is the sensatiue life wherein God shewes his owne act more eminently Q. How many sorts of creatures liue by sense A. Two either such as liue by it onely or haue beside all these a reasonable life This onely passeth Elements both formall and materiall yet the finest Spirits serue to knit it with the rest and so wee handle that life amongst Elementaries otherwise it is angelicall and purely of nothing by the power of the Creator Q. How many kinds haue we of the first life A. Either fishes and foules or beasts All which were made according to their kinds and were mightily to increase through Gods blessing and to fill their places with daily of-spring Q. What is the creation of the fishes A. Whereby the Lord caused the waters to bring them forth in abundance wherein also they increase and multiplie and replenish the waters Gen. 1.20.21.22 Iob 40.20 41.1 Q. What is the creation of the fowles A. Whereby he made them to flie in the ayre and to multiplie vpon the earth Gen. 1.20 Q. When were the fish and fowle made A. In the sift day or 24. houres Gen 1.23 These were more imperfect then the beasts of the field and therefore conclude a dayes worke by themselues God willing vs to take notice how exact he was in ascending vp to mans perfection Q. What is the creation of the beasts A. Whereby he caused the earth to bring them forth after their kinds and they are either walkers or creepers walkers cattell and beasts that is wild and tame creatures Gen. 1.24.25 Thus God formed and filled that first matter and prepared it as an habitation for man who though hee came naked out of the wombe of the earth was even then so rich that all things were his heaven was his roofe earth his floare the Sea his pond the Sunne Moone his torches all creatures his vassalls They that looke into some great Pond may see the bankes full though they see not the severall springs whence the water riseth so wee may eye the world but can never come to see the excellencie of it much more of the maker himselfe Kings erect not cottages but set forth their magnificence in sumptuous buildings so God hath made a world to shew his admirable glory And if the lowest pauement of that third heaven be so glorious what shall wee finde within Who would thinke that all these should be made for one and that one well-neere the least of all Sure I am the last with him therefore let vs conclude this worke of Creation CHAPTER XV. Of Mans Creation Question VVHat is the creation of things with a reasonable life Answere Whereby he made them of a body and soule immortall Gen. 1.26 Other creatures were made by a simple command Man not without a divine consultation Others at once Man he did first forme then inspire others in severall shapes like to none but themselues Man after his owne image others with qualities fit for seruice Man for dominion His bodie and soule are both immortall for death is an enemie 1. Cor. 15.26 And therefore no consequent of nature but a companion of sinne yet this is true that euery elementary is corruptible and resoluble and so is the body of man being taken out of the dust but as it was made a companion of an immortall soule immediately made of nothing so is it fit that it should be aboue its own nature elevated to be one though not per vim contactus yet per vnionem personae immortall and eternall Almighty God after he had drawne the large and reall map of the world abridged it into this little table of Man as Dioptron Microcosmicum which alone consists of heaven and earth soule and body In his soule is the nature of Angels though not so extensiue and actiue as wee may see in a little and great man c. In his bodie are the foure elements the Meteors and Mineralls as may appeare both by vapours and fumes and spirits He liues the life of a Plant he hath the senses of beasts and aboue all the addition of reason His body is more exquisitely made then any other as may appeare by the nakednesse of it For others that are clothed with feathers and haires c. shew that they are fuller of excrements The Lord brought him vpon the stage fully prepared that he might be both an actor and a spectator He had a body with hands for action and an head for contemplation Q. How did God create him A. In his owne likenesse and image Gen. 1.26 Colos 3.10 And it is so called because man was furnished in euery point to resemble the wisedome holinesse and righteousnesse of God not onely in this frame and perfection of body and soule but also by his actions and government of the creatures and this was naturall vnto man The Papists thinke that this image was supernaturall
and rockes and never leauing vs till we be dismembred and they breathlesse or on the contrary if God restraine them by pulling them in with the sudden violence of the strait hand of his Iustice they fall to plunging and careering and never leaue till the saddle be emptie and even then dangerously strike at their prostrate rider for after terror of conscience filthy lusts get the dominion and bring men into a deepe securitie and senselesnesse of their misery and like blind Sodomites they are groaping after evill when God smites them It is iust with God that those which want grace should want wit too It is the power of sinne to turne men into stockes and stones Easie warnings neglected end ever in destruction His a mercy of God to warne vs by our consciences yet as some children grow carelesse with often whipping so some sinners grow more senselesse and stupid by the often frequent lashes of their consciences But alas securitie and presumption attend even at the threshold of ruine and bring a man to be without all sense and feeling of his misery onely God who knowes by an vnwonted blow to fetch bloud out of the sturdiest heart can so strike that conscience after all this deadnesse shall looke wonderfully agasht vpon the sinner and driue him to horrible despaire Gods judgements are the racke of godlesse men if one straine make them not confesse let them be stretched one wrench hyer and they cannot be silent and therefore securitie is euer accompanied with despaire in the end and a fearefull expectation of judgement Nay whiles they liue here God doth often bring vpon them some extraordinary judgement Thus then you see the symptomes of the second death horror of conscience from whence flight and occultation arise then securitie breeding in men the senselesnesse of sinne and despaire for it and lastly some extraordinary judgement of God Eph. 4.18 Deut. 28.28 Gen. 3.10 The things of this life when they come vpon the best tearmes are but vaine but when vpon ill conditions burdensome when they are at best they are scarce friends but when at worst tormentors Alas poore worldlings how ill agrees a gay coat and a festred heart What availes an high title with an hell in the Soule Lord heale these evill symptomes of the second sorrow least I sleepe in the most miserable death Q. What is the perfection of it A. An eiection or eternall separation from the face of God and an iniection or casting of the Soule immediately after the first death into hell where there is an increasing of sinne but more truely of torment their sinnes being turned into sorrows and they then finding no pleasure in evill for sinne being the greatest misery and most opposite to good cannot but be the principall part of their torment Furthermore a reservation of the body in the graue as in a dungeon against the dissolution of the world by fire and day of judgement when after the resurrection both body and soule meeting together againe shall be cast into hell fire where there is both an increase of sinne of the gnawing worme of conscience and torment and from hence weeping wayling and gnashing of teeth Weeping is the expression of sorrow and sorrow cooles the heart and cold makes the teeth to chatter so that their torment and misery shall be intollerable Sinne shall increase the worme of conscience and conscience shall make all to sympathize with it in sorrow and sorrow shall be angmented by fire and cold such paines shall the damned indure in hell as never eye saw nor eare heard nor can possibly enter into the heart of man Isa 30.33 Math. 13.40.42 25.41 2 Thes 1.9 Rev. 20.14 The Papists neare adioyning to hell make three places more as Limbus of the Fathers before Christ of Infants before Baptisme and of Purgatory for satisfaction As a Caldron hath brimmes and a bottome so hell is the bottome of the Caldron Purgatory is the middle and the Fathers and Infants were in the brimme Wee say in all scalding and fiery instruments the greatest heat is in the top but this seething Caldron though it did hemme in the Fathers like the gard of a gowne yet was it full of pleasure vnto them onely infants being in the next border had neither paine nor pleasure Here is a rale of Limbus without either welt or gard yet so plaine and palpable an error that it confutes confounds it selfe God his law mans life his recompence societie and Sauiour doe all exclaime against such dreames of Limbus and Purgatory First God deales with all mankind either in iustice or mercy Secondly his law is either broken or kept and of sacrifices for all sinnes and sinners there are none appointed for the dead The law then whom it casts in this world it condemnes in the world to come without redemption and God is iust in the highest degree and therefore takes no expiation out of his sonne and if he once admit it in his sonne he is like wise mercifull in the highest degree and therefore sends none to Purgatory or Limbus whom he ever meanes to recall backe againe Thirdly mans life either pleaseth or displeaseth God and all men walke but in two pathes and so come accordingly to their ends Fourthly the recompence is either hell or heauen the one prepared for the reprobate the other for the elect and of a third place Scripture makes no mention A gaine the blessed rest from their labours especially sinne and punishment therefore the cursed liue in both and as sin is the most grieuous labour to the godly Rom. 7.24 so shall it be the greatest torment to the wicked Either after the first death we rest from this painfull labour which is a peece yea the greatest part of our heauen or else we liue in it which is no lesse then hell it selfe Fiftly after the first death wee meet with no other societie but either of Angels or Devils Lastly our Sauiour was a Lambe slaine from the beginning of the world and so from that time raised againe Ioh. 11.24.25 Lazarus shall rise againe why because Christ is the resurrection and he was not then actually dead or raised In the progresse of a King he himselfe is the first mouer though many goe before him all are attendants vpon his person whether they goe before or follow after There is then no need to shut heauen against the Fathers because Christ was not then actually risen an a ascended for they all waite vpon Christ though they goe before him vnto heauen As for children they are either of faithful parents or of infidels and therefore are they not excluded from grace and mercie But I must abbreviate or else I shall grow infinite in laying downe of the precepts of this Art CHAPTER XXI Of the propagation of Sinne. Question HItherto of the transgression What is the propagation of it Answere All that posteritie that was to proceed from Adam by ordinary propagation as it should haue
had happinesse if he had stood so is it made obnoxious to all his miseries he falling By a rule in nature he begets children and by a rule in divinitie he begets them sinfull and yet both naturall It was in mans nature to doe well for himselfe and others and so by consequent to doe evill and convey the same to all his heires for as naturall spirits runne along in the bloud and are apt for generation so originall righteousnesse as a more divine spirit runnes along with the whole frame to frame it in others now that being lost a worse spirit of evill hauing taken vp the roome of the first formes men according to a sinfull image Gen. 5.3 Adam is said to beget in his owne likenesse and image Rom. 5.12.14 Q. By what right is sinne propagated A. By all kinds of right first by the law of Nations for Adam was a Prince of all his posteritie who covenanted with God for vs and for himselfe for the performance of obedience and therefore he breaking wee brake He was also as our Legate did lie as our Lidger or deputie with God and therefore wee may be said to doe whatsoeuer he did He went as a common suretie for vs all and on him was all our credite reposed and he was betrusted of God with the estate of vs all It is therefore a nationall equitie that wee comming all into one bond and obligation should all fare alike Secondly we haue it by the law of inheritance he was our father and we were his sonnes hee the roote and we the branches and therefore were to participate with him in all his estate Doe we not see how children are left in good or bad case by their parents and of meere relation they become their lawful heires and successors Thirdly by the law of divine Iustice the perfection whereof cannot pardon the least sinne without satisfaction to euery farthing as also by the infinitenesse of it that extends it selfe to euery guiltie person and by reason of the violation of the law and dishonour of the law-giuer deales most strictly and precisely with euery sinner One man may kindle such a fire as all the world cannot quench One plague sore may infect a whole kingdome and here we see how the infection of Adams evill is growne much worse then a personall act Satans subtiltie hath ever bin to begin withan head of evill knowing that the multitude as we say of Bees will follow their master Corah kindled a fire of rebellion two hundreth and fiftie Captaines readily bring stickes to it all Israel are content to warme their hands by it onely here the Incendiaries perish God distinguishing betwixt the heads of a faction and the traine but in this all are alike though we were all a sleepe in Adams loynes because the law was equally giuen for all our benefits and our prosperitie stood in the first well husbanding of the happie estate God yeelded vs in Paradise If any obiect Ezek. 18.20 the sonne shall not die for the fathers sinne The answere is when he is not guiltie of it either by propagation or transgression he himselfe according to his birth liuing and dying in it Heb. 7.9.10 It is sayd Leui payed tythes in Abrahams loynes so we in Adam were bound by law to stand to his reconing Q. After what manner is sinne propagated A. Neither from the body to the soule as comming from our vncleane parents As if the soule being purely created should fall into the body as a man in pure white rayment doth fall into a puddle of dirt and mire for the body is not the first subiect of sinne but the soule and therefore cannot be the head and fountaine of propagation Neither is it from the soule to the body as begotten of our vncleane parents for then should it be as mortall as the body and spirits of it as also crosse God in his speciall relation of the father of spirits Heb. 12.9 He is a father of both Psal 139.14 Iob 10.10.11.12 But of the one by the parents of the other immediately by himself It therefore followes by iust consequent that it proceeds from the vnion of both into one man for though our parents as bruit beasts beget not soules yet they beget a more perfect creature in that they are the procreant causes of man vnited of his essentiall causes Gen. 4.1 I haue gotten a man from the Lord. Iehovah Adam and Eue were all about the composition of Cain his Soule was inspired pure and holy yet as soone as the vitall spirits laid hold of it It was in the compound a sonne of Adam The thing may well be explained by this similitude A skilfull Artificer makes a clocke of all his essentiall parts most accurately onely he leaues the putting of all parts together to his vnskilfull Apprentise who so iumbles together the severall ioynts that all fall a iarring and can keepe no time at all euery wheele running backward way so God most artificially still perfects both body and soule but our accursed parents put all out of frame and set euery part in a contrary course to Gods will Psal 51.5 Warmed in sinne is vnderstood of the preparation of the body as an instrument of evill which is not so actually till the soule come Q. What followes from hence A. A iust imputation of the first transgression as also of the fault guilt and punishment and that both in sinne and death Rom. 5.12 1 Cor. 15.21 Q. How is originall sinne propagated A. By our next parents and so ascending to Adam himselfe It is impossible to bring a cleane thing out of filthinesse Gen. 5.3 Iob 14.4 Q. How is actuall sinne conveyed A. In the masse and lumpe other wise in kind euery mans actuall sinne is his owne Ezek 18.20 Q. How death A. Seed and food are the principles of our life in procreation and preservation the first we haue from our parents which is deadly as poysoned with sinne the other comes from our selues being ignorant of what should bee good for our bodies but beside the first death there is a conveyance of the second we being borne the children of wrath for Gods displeasure was kindled as well against Adams posteritie as Adam himselfe Eph. 2.3 Q. How is Eue made partaker of Adams punishment A. Besides her proper punishments as an instrument of evill shee participates with Adam in all we haue said for God made them both equally for an happie estate onely the wife was to inioy it by meanes of her husband first as shee was taken out of him Secondly as they were to hold together for better and worse in regard of their marriage Thirdly as she was a companion with him in the same sinne they did both eate sinne and see it at the same time Genesis 3.6.7 Q. Was propagation then from them both A. Yes immediately from them both as their children were begotten by the mutuall knowledge of the one the other Gen. 4.1 and 5.3
beene the greatest Malefactor that ever was Math. 26.55 Q. What is the second degree A. His arraignment before the Ecclesiasticall and politicke Magistrate as if he had broken all lawes and deserued punishment at euery judgement seat And all this was done to shew vs what wretches wee were in Gods sight and how he should haue proceeded against vs who by meanes of his Sonne are pardoned that wee might never see our iust condemnation otherwise then wee see it acted in our Suretie he was posted from Caiaphas to Pilate from Pilate to Herod and backe againe from Herod to Pilate by whom he was both iustified and condemned God running along with the whole Tragedie and shewing plainely by Iudge Pilate that Christ was not to die for himselfe but for vs the iust suffering for the vniust Mat. 26.57 and 27. 2. Luk. 23.7.8 Math. 27.4.19.24 Q. What was the third degree A. The most miserable derision and whipping of him that ever was heard tell off he was to encounter both paine and scorne for vs. An ingenuous and noble nature can worse brooke this then the other any thing rather then disdainfulnesse imperious in sultation especially from so base enemies The Iewes the Souldiers yea the very theeues flouted and taunted him and triumph over his misery his blood cannot satisfie them without his reproch Math. 26.67.68 and 27.28.29.30.31 Oh that wee could imitate the Iewes in their custome concerning evill doers they had ever some malefactor brought forth to them in their great Feast which they dismissed with disgrace so it should bee the happiest peece of our triumph and solemnitie if wee could bring forth that wicked prophanenesse wherewith wee haue dishonoured God and blemisht his Gospell to be scourged and sent away with all holy indignitie See thy Sauiour scourged and beaten for thee and see if thou canst finde in thy heart to fauour or cheerish the least sinne Q. What is his crucifying A. After all these abuses he is put to the most accursed death of the Crosse a kind of punishment ioyntly with the other inflicted vpon none but such as were offenders in the highest degree and euery one was held most accursed that so died to shew that he suffered for offenders of the greatest staine and straine and so to beare our curse vpon him Phil. 2.8 Gal. 3.12.13 Deut. 21.23 Q. Did he suffer onely these outward afflictions A. He suffered these as iudgements for sinne therefore were they so much the more bitter and whiles he was on the crosse those three houres of darkenesse he was assayled with all the powers of darkenesse so that he felt in his soule and body vnvtterable anguishes even the effects or apprehension of the most feareful wrath of God so that it made him cry out My God my God c. and when that was over as hauing felt therein the most bitter paines of all his sufferings he said it was finished Math. 27.45.46 Ioh. 19.30 Q. What might this meane A. That he was for the time reputed as one separated from God which is the second death for as the first death is the reparation of the soule from the body the beginning of our naturall life so the second death is the separation of both body and soule from God the beginning of that spirituall life Isa 53.4.5.6.10 Christ was never a stranger to the life of God Eph. 4.18 and yet his Father did for a space seeme to estrange himselfe to his Sonne Oh beloued Saints of God let vs with that Disciple follow him a far off and passing over all his contemptuous vsage in the way see him thus brought to his Crosse and still the further wee looke the more wonders shall wee behold Euery thing addes to his ignominy of suffering and triumph of over-comming It was not done in a corner as Paul saith to Festus but in Ierusalem the eye the heart of the world and that without the gates in Calvary among the stinking bones of execrable Malefactors Before the glory of the place bred shame now the vilenesse of it Not a circumstance but argues the wonderfull humiliation of our Sauiour and still his paine and scorne increased till all was finished Q. Hitherto of his life what is his death A. The expiration and deliuering vp of his soule into the hands of his Father Math. 27.50 Luk. 23.46 Ioh. 19.30 When he had finished all and indured most exquisite torments he himselfe without all violence gaue vp the Ghost For he both cryed with a lowd voyce and bowed the head immediately before he yeelded his last breath whereas in mans death the spirits first faint and tyre and the head fals downe when they are expired but Christ being full of spirit able to hold vp his head bends the same downe-ward of his owne accord and then dies Oh yee sinners behold Christs head thus humbly bowed downe in a gracious respect to you his armes are stretched out louingly to embrace you yea his precious side is open to receiue you there is no more accusation iudgement death hell for you all these are no more to you then if they were not if yee can beleeue who shall condemne It is Christ which is dead Rom. 8.34 I know euery man is ready to reach forth his hand to this dole of grace and would be angry to be beaten from this doore of mercy surely there is no want in this Mossias looke that the want be not in thy selfe hee hath finished but thou beleeuest not thou repentest not all is in vaine to thee for all these thou maist be condemned What ever Christ is what art thou Here is the doubt Christ is a good shepherd and giues his life for his sheepe But what is this to thee that art secure prophane impenitent thou art a wolfe or a goat Christs sheepe heare his voyce but thou art a rebell to his law and therefore canst not hearken to his Gospell for mercie c. Q. What is his death to vs A. Christ was willingly content to indure the separation of his body and soule for a time which is the first death that hee might take away whatsoeuer is iudgement therein and sanctifie the same vnto vs. 1. Cor. 15.55.56.57 Wee were the authors of this death and our Saviour did alter it our disobedience made it bitter his mercy hath made it not to be evill vnto vs. Oh my Saviour how halt thou perfumed and softened this bed of my graue by dying How can it grieue mee to tread in thy steps to glory The worst peece of the horror of this death is the graue and that part which is corrupted feeles it not the other which is free from corruption feeles an abundant recompence and forefees a ioyfull reparation Wee carry heauen and earth wrapt vp in one compound it is but restitution when each part returnes homeward Q. What followed his death A. His buriall and abiding in the graue to the end that hee might sweeten the same for vs and whereas it was
6.8 Ioh. 8.48 Math. 1â— 25 Let the Moone shine never so bright yet sonne Cur or other shall be found to barke against it but it is princely to doe well and heare ill the spirit of glory rests vpon such 1 Pet. 4.14 Iob speakes of a whole volume of reproches which he will take vpon his shoulder and bind as a crowne to his head Iob 31.35.36 It is honour enough to be graced for well-doing and Dauid may find comfort as well in the scoffes and scornes of his irreligious wife as the songs and praises of the religions maydens 2 Sam. 6.22 Doe worthily and wee cannot misse of fame Ruth 4.11 Ioh. 12.26 Rom. 2.7 And if a good name be to be chosen aboue great riches Prov. 22.1 who will not affect vertue for the glory of heauen Q. What are the degrees thereof A. The first is in assurance of our election and the loue of God never to be violated or broken off againe and that is by our effectuall vocation iustification and sanctification then for the time of this life the vndoubted perswasion of faith which makes those things extant or present that are hoped for and giues vs vndoubted evidence of those things which are not seene Heb. 11.1 And hereupon a certaine and infallible hope and expectation of the fruition of those good things which are prepared for Gods elect such indeed as the eye hath not seene nor so much as the eare heard nor that which is most entred into the heart and thought of man Lastly the fruition it selfe of glory and life everlasting First in the soule and that in the very instant of death it being translated from earth to heauen by the ministery of Angels Secondly in the body together with the soule in the day of the resurrection and last iudgement when the good shall be separated from the wicked to the right hand of Christ to heare come ye blessed c. and the wicked to the left to heare goe ye cursed c. In this life the godly haue a tast of the life to come and shall haue it in a greater measure so soone as the soule is separated from the body for then it is with the Saints departed and is for the modell and measure as it shall be with the whole man inioying the presence of Angels holy Patriarkes Prophets Apostles c. Neyther must we thinke that they that dyed before Christs comming in the flesh were depriued of this glory for Christ is hath beene and shall be yesterday and to day and the same for ever And then at the vniversall resurrection body and soule being conioyned together againe wee shall receiue a further augmentation of glory Psal 16.11 and 17.15 and 21.6 Ioh. 5.25 and 6.47 and 13.3 and 17.3 Phil. 1.23 Rev. 21.4 Heb. 4.9 The body at that day shall be either gloriously raised againe or in a moment changed into glory then shall euery thing imperfect in it be made perfect and it selfe immortall 1 Cor. 15.54 Children shall be men and men shall be the mirrours of glory and then shall be taken vp to meete their Lord and judge and with him shall iudge the world then afterwards in the sight of the damned shall ascend with their Sauiour into heauen and there shall be presented to his Father and by him placed in those mansions of glory which are prepared for them where they shall serue the Lord continually without any let enioying his presence for evermore at whose right hand they shall finde fulnesse of ioy 1 Ioh. 3.2 2 Cor. 3.18 Rev. 7.14.15.16.17 and 21.3.4 In vision fruition and perfection of holinesse Math. 22.30 How should this make vs to conquer our impatience and to swallow downe the miseries of this life O blinder then Beetles the Marchant refuseth no adventure for hope of gaine the hunter shrinketh at no weather for loue of game the Souldier declineth no danger for desire either of glory or spoyle and shall we frame to our selues either an ease in not vnderstanding or an idlenesse in not vsing those things which will be a meanes to vs not onely to avoyd intollerable and endlesse paines but to attaine both immeasurable and immortall glory pleasure and gaine Let vs summon the sobrietie of our senses before our owne judgement and that which saying cannot let feeling perswade Doe we not know what these tearmes doe import death iudgement hell or whom they doe concerne or how neere they are vnto our neckes Will wee like miscreants thinke hell is not so hot nor sinne so heavy nor the Devill so blacke nor God so vnmercifull as the Preachers say Doe we take these things for the fables of Poets and not for the oracles of Gods owne mouth Remember that prospect on thy death bed which in this life by reason of the interposition of pleasures or miseries could not so well be seene If thou be good thou mayest looke vpward and see heauen open with Steven and the glorious Angels attending as ready to carry vp thy soule If wicked then must thou looke downeward and see three terrible spectacles death iudgement and hell one beyond another and all to be passed through by thy soule and the very Devils attend to lay fast hold of it to carry it to torment In this life thou wast content with a condition common with beasts and therefore in the other art thou onely fitted for Devils Art thou not O wretched man euery houre in danger and wilt thou not be in doubt to step into them Remember the wicked are sayd to turne into hell and their merry dance to haue a miserable downfall What must thou be intreated like a mad-man to be good to thy selfe Hadst thou rather feele then feare these torments Rather endure them then for a short time thinke of them Where then is thy iudgement become Where are thy right wits or where at least is thy selfe-loue Canst thou pry after profit for the world and bee carefull to avoyd both losse and harme and yet never thinke what may hurt thy foule and loose thee heaven Oh the coldnesse of care that will not provide how to prevent these miseries Wee thinke heauen stands by our bed sides and Lord haue mercy vpon vs will bring vs thither when indeed hell stands neerer is readier for entrance Heauen is compared to a hill hell to a hole hee that climbes vpward must sweat and blow he that will tumble downeward shall at ease fall into the pit Oh then let vs neither refuse the hardnesse nor the hazards of the way but as Ionathan and his Armour-bearer passed betwixt two rockes one Bozez the other Seneh that is foule and thorny so wee must make shift here below to climbe on our hands and knees and when we are come vp wee shall see our victory and triumph Let vs with the holy and happy Apostles leaue all both pleasures and advantages to follow Christ and by a foreible entry by a maine and manly breach through all difficulties to