perfection of the Scriptures that though Nature may informe against evill yet for perfection in goodnesse the knowledge of the Scriptures is necessary Nature being the more imperfect Rule this of the Scriptures that infallible 22. T. You said in your answer to our fourteenth question that God is a Spirit What proofe have you for that L. That of Christ himselfe n Jo. 4. 24. Explic. There are other Spirits as the Angels they are said to be spirits o Ps 104. 4 Heb. 1. 7. and there are spirits of Devils p Eph. 2. 2. Re. 16. 14. and the like but they all with all things else but God are Creatures that of some other have their being q Pro. 16. 4. God is the Creator that hath his being of himselfe r Ex. 3. 14. They all were made in time and finite substances God is infinite s Job 11. 7 8 9. and Eternalâ— t Deu. 33. 27. Psal 90 2. They are changeable as the Angels at first u Jude 6. the Devil ever since w 2 Cor. 11. 14. But God is unchangeable x Mal. 3. 6 Jam. 1. 17 They are some good y Heb. 12. 23. some evill z Lu 7. 21 some lying a 2 Chro. 18. 20 21. seducing b 1 Tim. 4. 1. spirits God is alwayes and altogether good c Ps 52. 1. true righteous d Ps 19. 9. And the like other Attributes hath God as properly essentiall to him as that he is holy e Ex. 15. 11. just f 2 Chro. 11. 6. mercifull g Ex. 34. 6 and the like other excellencies of good that no other hath but by donation from him h Ja. 1. 17. 23. T. You find in your answer to our fifteenth question that God made all things How prove you that L. Proofes there are sufficient for that in the whole i Gen 1 first Chapter of Genesis 24. T. How prove you that he made all good L. Why the same proofe may serve for that took. Gen. 1. 31 25. T. Can you thence as you answer to our eighteenth question prove that he made us all at first good when as the Prophet David saith we are all evill l Psal 14. 1. 3. L. Yes that I can 26. T. Tell me how L. Why that last cited place m Ge. 1. 31 saith God saw all that he had made and that all was good 27. T. But what is that all to us now L. We were then good in Adam that was then made as afterwards I answered to your one and twentieth question in him we became evill n Rom. 5 18. 28. T. But is there no evill in us but that L. Yes that is as the fountain-head of evill called by some Originall sin and as still whatever ill thoughts ill words and ill actions are as the streames that flow from that fountaine and called actuall sins And thence is it as we answered to your nineteenth question that I said that in â—hat our first Parent Adams fall we are all evill and for that subject to death o Rom. 6. 23. 29. T. How prove you that we are so evill L. God that tels nothing but truth tels us so p Ge. 6. 5. 30. T. How prove you that for that evill we are subject to death L. So saith St Paul r Ro. 6. 23. Explic. Where by Death is meant not onely as the consequent of sinne the dissolution of soul and body here but as also the consummation of it the damnation of both hereafter Which however some in mercy by grace and Repentance may avoid that fatall destruction yet might be the just stipend of all the wicked off-spring of Adam though living thousands of yeares after him God no otherwise dealing with them then as we use to doe with Vipers kill them not only for the breed sake coming of a pestiferous generation though otherwise having as yet done no evill yet for the ill they when occasion serves will surely doe That issuing from that unsavory fountaine cannot but be insipid waters so as though damned we have no just cause to complaine of God receiving thereby but the stipend of our sin 31. T. You said in your answer to our twentieth question that the last day the generall Resurection of all mankind they by grace renewed shall be blessed in heaven they that continue in sin shall be accursed in hell What proofes have you for that L. First that they by grace renewed shal be blessed that of Christ s Mat. 25. 34. and that they that continue in sin shall be accursed that also of him t Mat. 25. 41. Explic. Where by Heaven is meant the joyfull vision and enjoyment of God and the company of the blessed Saints Angels professors of the Gospell of Christ And by Fire is meant not only Hell torments and the unwelcome company of the Devill and his brood Infidels and ill Livers that regarded not the Gospell of Christ but as it were trod underfoot the son of God but also as torments yet more fatall and insufferable the for ever losse of Heaven and the blessed vision of God and his chosen No hell to an ingenuous minde being more horrid then the losse of Heaven 32. T. Well then you say there shall be a Resurrection what meane you by the Resurrection L. After our departure hence and a dissolution of both soule and body the soule to the place appointed of God for it and the body to the dust that the body shall againe rise at the last day and be united every body to his owne soule to enjoy the good or the evill appointed for them 33. T. How then say some as the Saduces that u Luk. 20. 27. 1 Cor. 15. 12. there shall be no Resurrection L. They are much mistaken it is an Article in my Creed to beleeve the Resurrection of the dead St Paul in that place w 1 Cor. 15. 13. c. presently hath infallible Arguments for it Explic. Resurrection is from a Latin word that signifies to stand up or arise again used diversly in the Scriptures as sometimes for the immortall life x Ph. 3. 11 deliverance from danger y 2 Cor. 1. 10. A new birth in Christ z Col. 3. 1. which is a resurrection from sin to holinesse and called a Rev. 20. 6. the first Resurrection on which the second death that is damnation hath no power and the like Bâ—t hereby is meant that deliverance up of the dead b Rev. 20. 13 which is a Resurrection 〈◊〉 the dead bodies of all that dyed to be judged every man according to his works at that great and generall day the day of judgement a Resurrection of the flesh according to that faithfull knowledge of Job c Job 19. 26. 27. that though dying or by death made Wormes meat yet againe in his Flesh with the very same eyes he then had he should againe meaning
main blessings that of the Communion of Saints which we have expounded and this of the Remission of sins we come next to expound or explain A maine blessing t is o Is 33. 24 Psal 32. 1. a blessing of this life p Eccle. 9. 10. Mat. 5. 25. No other mean to free us from sin for being by nature all sinners dead in trespasses and sins q Eph. 2. 1. 3. Gods free grace in Christ which is this forgivenesse is that onely must revive us r vers 5. 8. That had will doe and that if sought is a certaine meane to be had s Ps 32. 5. Is 55. 7. But will we know how God t is gives it t Is 43. 25 Mark 2. 7 but ever upon this condition that we repent u Luk. â—3 3. â— Act. 3. 19. Remission never comes but by the way of Repentance w 1 Jo. 1. 9 And by that way it ever comes x Ps 32. 7. Applic. That Remission of sin is that other great blessing of God to his Church in this life how above others ought we to seeke for that To repent us of our sinnes that we may obtaine this blessing y Act. 3. 19. And when a blessing of this life here had or never had how ought we to let passe no time when but still be both mindfull and carefull how to obtaine it and as the Apostle wisheth x Heb. 3. 13. dayly to call unto each other to be still mindfull of this That when but by this there is no meane to free us from sin that we be mindfull still to keep God the giver of this our friend who that if faithfully sought too wil give it us how againe ought we still to seeke him y Is 55. 6. Mat. 7. 7. And being onely sin is it that steps between God and us to the prejudice of this forgivenesse our ever care it must be that to keepe us by God we ever keep off sin a 1 Jo. 2. 1. Thus of the two maine blessings here come we next to explaine those other two maine blessings hereafter the first whereof we have in the next the XI Eleventh Article and that this the Resurrection of the Body which is that our bodies though buried and turned to dust and ashes yet shall be gathered and rise againe b Is 6. 19. Act. 24. 15 Rev 20. 12 Yea the very same bodies c Job 19. 25. 26. 27 perfect and intire d Act. 3. 21 as no more subject to death e Rev. 21. 4. so surely not subject to any losse harme or imperfection made immortall and glorified bodies f 1 Cor. 15. 53. And as here forgiven and remitted by Christ's blood g Eph. 1. 7 so hereafter raised by the power h Mat. 22. 29. and vertue of Christ's Resurrection i Ro. 8. 11. 1 Cor. 15. 20. at the last day k Job 14. 11. 12. Jo. 11. 23. 24. Applic. That this order is observed in Gods distribution of these blessings first thus to blesse us here and after so to blesse us hereafter may teach us to observe and note the order by what steps to attaine happinesse that fellowship we must have with the godly here and our sins forgiven us ere we can hope to have our bodies raised so as to attain everlasting life Then that our bodies shall rise againe yea the very same bodies how may this comfort each dying soule to thinke he is not lost for ever bâ—t onely laid up for a time and therefore while living labour to keep our bodies pure and unspotted from any the filthy pollution and reigning contagion of sin that after being dead at this Resurrection they may yeeld a sweet savour to God And being to be raised by the power and vertue of Christ learne we still to magnifie that power not to doubt nor any wise to distrust this Resurrection But that we shall rise againe yea that all shall rise l Jo. 5. 29. both good and bad though the bad to abad a sad and dismall doome to have eternall death and damnation yet that that is though but just to them as to the good to their fuller comfort and consolation the more to magnifie Gods mercy and be sensible of their owne happinesse everlasting life and Salvation Which everlasting life come we next to explain the second blessing hereafter as set forth in the XII Twelfth and last Article The life everlasting Amen This is may I say the Crowne of blessings and an happy close to our Creed Wherein our faith hath its full consummation of happinesse In this is it the Sheepe which is the Church that listen to the voyce of Christ the Shepherd have summed up the price of their happinesse and blessed issue of his voyce they hear him they follow him and he in this blesses them makes them happy m Jo. 10. 27. 28. By eternall life meaning both life of grace n Tit. 3. 7. and also life of glory hereafter o Jo. 17. 24. the one an entrance as 't were to the other p Jo. 5 24. Which what either is is beyond our ken or compare admirable ineffable q Psal 31. 19. 1 Cor. 3. 9 2 Cor 12. 5. Be it otherwise what it will be this we know and are assured of we shall be freed from all evil r Rev. 1. 4. enjoy all good and that too for ever s Ps 116. 11. This life is everlasting life Applic. That this life is such an ineffable blessing how should we labour to attain it And being of everlasting being what persons should we be if we meane to attaine it How labour to be Citizens fit for the Celestiall City men not immerged with any wilfull pollution of sin t Rev. 21. 27. but such as here attend the good pleasure of God doe his Commandements live the life of grace here that we may have right to that life of glory hereafter u Rev. 22. 14. every one in his proper place and calling by faith and repentance laying hold of that temporall life of grace that so he may attaine that everlasting life of glory So as whatever our care be here though by carnall Christians scorned contemned despised derided yet of Christ may we hear that happy call hereafter Come ye blessâ—d of my Father c. w Mat. 25. 34. And thus have you an end of the Articles Amen is an Hebrew word used even in all Languages to signifie an assent to what we say approve of or pray for and is to be understood to testifie our faith even of every these Articles of the Creed as of every petition in the Lords Prayer As to the further explanation whereof we refer you to our exposition of the word at the end of the Lords prayer Many other circumstances might be noted incident to every Article of the Creed but we study brevity and to explain that obvious in the words
a Act 10 47 67. T. And whence as you next answer to the next Remission of sinne to be the inward grace L. Oâ—t of that in the Gospell b Mar. 1. 4. Explic. The Sacrament of Baptisme hath its denomination from washing or sprinkling as with water which is the outward signe and signifies that as the body is outwardly cleansed with Water or washing so is the soul inwardly and spiritually clensed by grace in Christs blood And it is called the Sacrament of initiation or entrance or admission into Christs Church and therefore but once to be received 68. T. You said in your answer to our sixty sixt qâ—estion that beleevers are to be baptized How prove you that L. Out of that in the Acts c Act. 8. 37 38. Explicat Infidels till converted are not to be baptized d Act 8 12 And the Children of a Christian Parent is to be baptized e Act. 2 39 for they because within the Covenant are also accounted Beleevers 69. T. Whence as you answer to our sixty seventh question prove you bread and wine to be the outward signe in the Lords Supper L. Out of that of St Paul f 1 Cor. 11. 24. c. Explic. This Sacrament hath its Name of the Lords Supper from the circumstance of time when instituted which was at supper-time when Christ with his Disciples or Apostles having eaten the Passover ate his last supper and signifies that as the body is really refreshed and nourished with bread and wine so is the soule spiritually by Christs flesh and blood And it is called the Sacrament of Nutrition and therefore oft to be received Moreover Christ is therein pleased to use a two-fold signe as some thinke the better by this Sacrament to imprint in our mindes the horrid usage in his death as not only thereby signifying the breaking of his body but also the shedding of his blood for us most certaine signes of his death At the administration of this which Sacrament is to be seriously noted the Action of the Minister about both to be sure to put us in mind of that his death by breaking the bread and pouring out of the wine how much he was molested for us how severely used which might hint unto us the more hatred against sin the maine cause of that ill usage And also both he uses to signifie the sufficiently satisfactory offerture of himselfe that as bread and drinke is a sufficient and due nourishment to the body so his body and blood spiritually is a sufficient refection for the soul That his blessing the bread and wine as thereby shewing the blessing of God by the oblation of his Son for us by Christ his son in this Sacrament and the offering of both to the Communicants the holy offerture of that blessing Both which they are to take and to eate the one and drinke the other as assured of the energie of that blessing and oblation to Beleevers 70. T. Why say you in answer to our sixty ninth question that Beleevers baptized are they to receive this Sacrament L. Beleevers they ought to be that are admitted to either Sacrament and order requires they be first baptized Explic. If Infidels converted they may presently after Baptisme on the first opportunity offered receive also this Sacrament Though Children of Christian Parents though when infants baptized are not presently so to receive this Sacrament til come to years of discretion to know that they are beleevers Where under the Notion of beleevers we comprehend and understand the penitent them that know their misery by sin and that but in Christ there is no remedy for it and by forsaking sins past and resolving of amendment of life for time to come and understanding the doctrine of the Sacraments and the like testifie their desire of like Salvation by Christ by their receiving this Sacrament 71. T. You said in answer to our seventieth question that Christ himselfe instituted and ordained these Sacraments How prove you it L. For the Sacrament of Baptisme that of Christ g Mat. 28. 19. and for the Sacrament of the Lords Supper that of Christ before cited h Luke 22. 19 20. 72. T. Then next in answer to our seventieth and first question you said that they to administer these Sacraments ought to be Ministers lawfully called thereunto How prove you that L. Oâ—t of that testimony of Paul i Heb. 5. 4. Explic. Aaron and the Priests were onely ordained to offer sacrifices for sins those Sacrifices that were Types of these Sacraments which none may administer but them called as was Aaron and the Priests of God which must intimate the Ministers of Christ Besides that as if giving forth the the Rule for it Christ bid them that preach the Gospell goe also and baptize k Mat. 28. 19. and where St Paul saith l Ep. 5. 26. that Christ sanctifies the Church with the washing of Water by the word as if also intimating this order that only the Ministers of his word should administer his Sacraments 73. T. You said in answer to our seventy second question that we ought to have faith and shew forth that faith workes of faith to pray to receive the Sacraments c. that we may obtaine salvation How prove you that L. Out of that m Act. 16. 30. where the Jaylors chiefest care is for that Salvation when n vers 31. Paul and Silas that he might have it bid him beleeve 74. T. How prove you salvation to be next to Gods glory the chiefe end of mans endeavours as you answer to our seventy third question L. Out of the Psalme o Psa 73. 24 25. where Davids hope was to be received to glory which was to be saved which we must conceive next to Gods glory his chiefest indeavour as that of the Fathers in the place before cited p Act 16. and by that comparison of Christ q Mat. 16. 30. 75. T. Then as you answer to our there next question how prove you that end to be Eternall life L. Out of that place r Jo. 5. 39. where the Jews search for Eternall life was their search for this salvation They might be assured here that they might live with God hereafter which living with God is that eternall life as we answered to that your last question and prove it by that of David in the Psalme before cited s Psal 73. 24. By Glory there meaning Salvation as we have said and by that Salvation the happy end of the godly that they shall see God and Christ t 1 Jo. 3. 2. enjoy them u Ps 73. 24 have fellowship and communion with them w Jo. 17. 24. have in soule and body endlesse and everlasting yea unspeakable incomprehensible peace and glory x Mat. 25. 34. 1 Cor. 2. 9. Further Instructions for the Teacher NOw betweene whiles sometimes while thus expounding this Catechisme instead of those idle tales
how by holinesse n Luk. 1 75 dispose those all to that pioâ—s dependance o 2 Sam 3 18 and thus much be spoken of the second Article come we to the third III. Third Article Which was conceived by the holy Ghost borne of the Virgin Mary which with the next that followes sets forth the Humiliation of Christ and the three next to that his Exaltation Of which Humiliation two steps or degrees we have in this Article and five in the Article following as in this first that he was conceived by the holy Ghost 2. that he was boâ—â—e of the Virgin Mary and theu in the next 3 that he â—â—ffâ—â—ed under Pontius Pilate 4. that he was Crucified 5. that he was Dâ—ad 6. that he was Buried and 7. that he dâ—scended into Hell To go on with this Article that he was humbled yea humbled himselfe the Scriptures p Ph 2 8 shew and by this first step or degree conceived by the holy Ghost the Scriptures make an Angel q Mat. 1 20 Luk 1 35 the witnesse thereby to teach it no power of man but the power of God that could make God man and that by descending yet by the second step borne of the Virgin Mary as the Scriptures also prove r Is 7 14. Luk 1 31 Gal. 4 4. Though of the holy Ghost conceived wâ—ich was a glorious conception yet far beneath was it the dignity of the Lord fâ—lory s Ps 24 10 to be conceived but that oâ—t of wisedome he would humble himselfe to the Conception and that out of love to be thus borne that by that Conception he might be free from sin pure to purge the impurity of our conception t Ps 51 5 and by this birth like unto us in all man sin only excepted u Heb 4 15 And borne of a Virgin also to evade the pollution of natures impurity and not only so but thereby to shew also the power of God in that too beside the coâ—rse of nature to produce so glorious a birth And then borne of the Virgin Mary a woman though poore yet of the Linage of David betrothed to a Man of that Linage w Mat 1 20 Luk 2 4 Applic. He humbled himselfe as if thereby to teach us to be humble x Mat 11 29 And first in that glorious manner as if thereby to teach the glory of Humility y Luk 14 11 Then by many an hard taâ—ke thus huâ—ble he was for us that we might undergoe any hardship for him to be content in what ever state so as to serve him z Ps 4 12 And humbling thus himselfe fâ—r us that we like hiâ— a Phâ— 2 5 should be humble to each other b Jo 13 14 Whose thus Conception shews him God and that his birth man thus God and man in one Person without confusion of both natures without mixture of either but both perfect God and perfect man One person that had the power of God c Ro 1 4 and the parts of man d 1 Pet 2 24 Mat 26 38 The power of God to preserve man for God and the parts of mans soule and body for mans soule and body to present man unto God Without either of which power or parts or either of them he could not have beene the Redeemer That he was borne of a Virgin that was poore shews the riches of his grace and power so to enrich our poverty e 2 Cor. 8 9 Then of a Virgin betrothed to honour marriage as in token of that honour at a marriage shewing his first miracle f Jo 2 11 And then a Virgin a woman of the Linage of David and betrothed to a Man of that Linage as if thereby to shew that greatnesse hath not all the preheminence with God but that the poore also may have right to an inheritance with him In both this conception and birth may we read lessons of the great love of God that would have our salvation wrough in this manner in this exhibition of Christ doing all that might be done for his chosen as he did for his Vineyard g Is 5 4 leaving undone nothing that might be done for them Nor Christ leaving any step untrod any degree not undergone whereby to effect mans salvation as in this article not only by these two steps of life but as in the next steps he out by five degrees of death for him Of which next and therof in this IV. Fourth Article Suffered under Pontius Pilate was crucified dead and buried he descended into Hell 3. That he suffered under Pontius Pilate as we said the other two were steps of life so may we say these two be steps of death And this is his first step to it those two others of life being little lesse then presently an exhibition to death from his Cradle to his Crosse under-going still as it were deadly sufferings That he trod every these weary wofâ—ll steps the Scriptures also shew as how 1. he suffeâ—â—d not onely desertion of God h Mal 27. 46 but also i Jo 15 20 many other tyrannous persecutions of men but this worst of all under Pontius Pilate k 1 Tim 6 13 as that 2. He was Crucified l Mat 27 35 3. dead m Jo 19 33 4. buried n Vers 42 and 5. He o Act 2 27 descended into Hell p. 1. Suffered many as we said tyrannous persecutions of men as his flight from Herod p Mat 2 14 the Pharisees reviling q Mat 9 34 and way-laying r Jo 7 32 him yea his own Country mens contemning of him s Mat 13 54 55 but this worst of all under Pontius Pilate the true Messias suffering under a false Judg the King of Heaven under an earthly petty President And that noâ— onely betrayed by a Disciple t Mat 21 47 48 apprehended as a Theife u vers 55 accused arraigned condemned yea crucified as a most accursed malefactor crucified because to suffer the most accursed death w Deut 21 23. and that to redeem us from the curse x Gal 3 13 crucified because the most shamefull y Heb 12 2 most painefull z Act 5 death and that to redeem from shame and pain a Is 53 5 Thus ere he dyes for us enduring most bitter torturings as the piercing b Ps 22 16 hands and his feet distention and nayling them to the Crosse and the like and that to turne away our tormentings and crosse out the guilt of our sins c Col 2 14 Also 3. dead to satisfie Gods justice for mans sins d Rev 1 5 and confirme to Beleevers the promises of God in the Gospell e Heb 9 16 Then 4. buried to ratifie that confirmation that as when Jonas was cast into the Sea then and not till then did it cease raging f Jon 1 15 so Christ being buried then and not till then is Gods
wrath appeased g Mat 12 40 Jonas cast into the Sea to appease its raging so Christ into the grave to appease Gods fury And then 5. He descended into Hell that is being dead and buried when as to our redemption he had sealed its consummation as if to shew his lowest estate and that come he was to the bottome of these steps or degrees he was in the Grave under the power of death and darknesse untill the third day although in the garden h Mat. 26 38 39 and on the Crosse i Mat 27 46 having suffered the most hellish paines he yet by this thus continuance in the grave would consummate all his sufferings and for a time be Captive that after he might appeare the more glorious Conqueror over Death and Hell for ever Applic. That first he suffered Christ the Son of God that he should be driven to such an exigency for mans sin may not onely shew the certainty of his salvation but also the hainousnesse of mans sinne And therefore never thinke it much what we suffer for sin or thinke God austeâ—e that he will not spare us that would not spare his owne Sonne for us No but that he thus suffered for us the just for the uâ—just as saith the Apostle k 1 Pet 3 18. le ts accuse our selves as the cause of our sufferings and beware of sinne that may yet cause us to suffer Then that under Pontius Pilate he suffered may shew us the certainty of our Messias the Shiloh Jacob speakes of l Gen. 49. 10. meaning Christ which was not to come untill the Scepter was departed from Judah which was now in Pilates time Jury being become tributary to Rome and he a President under Caesar Then secondly that he suffers thus crucified the most dreadfull dolorous and dismall sort of sufferings may teach us how hard a matter it was to reconcile us to God and what an hatefull and horrid thing sin is Then thirdly that he dyes the Sonne of God for the sins of man may teach us to leave our man sin and seeke unto that our Saviour God to be as those two Disciples were m Jo. 1. 37 never satisfied till we had found Christ be as the woman of Samaria was having found him never at rest till we have proclaimed him to others n Jo. 4. 28. 29. till we have made him ours and crucified our old man of sin in these sufferings of this new Man of God o Rom. 6. 6. Gal. 2. 20. Then fourthly that he was buried may teach us having crucified our sinnes with his sufferings where to bury them in his death p Rom. 6. 4. And to that end by faith and repentance to beate downe to kill in us whatever reigning contagion of sin q vers 12. Christ dying to that end that we should not live to our selves in our sin r 2 Cor. 5. 15. but unto him in holinesse of life in upright and honest conversation s Luk. 1. 75. And then fifthly that he descended into Hell may teach us that he hath left unassayed no mean of our salvation but having lost heaven by our sinne and merited hell he by his merits will bring us even from hell to heaven And therefore should we leave unassayed no means may make us forsake sin but by holinesse and righteousnesse in him make us still fit for heaven Disciples t is true there are many about this part of this Article many wil not have Christ descend to this lower step of hell the place of the damned but that he went only to the grave the place of the dead But knowing Christ to become the Conqueror of hell wherever it is and to have got the mastery over death and Devils we may rather modestly beleeve the truth of this part of the Article then curiously enquire into the manner of it beleeve Christs descent though not knowing how he went thither and that whether or no while his body was in the grave his soul went into the place of the damned as some thinke or however otherwise whither in soule or body or both or neither went thither makes no matter as to our knowledg of the manner it being a matter plain enough that he became victorious over hell that both death Devils were made subject to him t 1 Cor. 15. 55. and not onely so but by that his Conquest over both made us all Conquerors u veâ—s 57. Witnesse his most glorious Exaltation and steps by which he ascendâ—d in the next three Articles in which are four degrees of it first in the next which is the fifth Article secondly in the sixt and first more in the seventh Of which exaltation now next and thereof first the first step thereof which is in the V. Fift Article The third day he rose againe from the dead Where is to be noted what now next he did 1. rise again 2. whâ—n the third day and 3. whence from the dead That first he rose again the Scriptures teach and that too according to the Scriptures When the third day w 1 Cor. 15 4. And thirdly also whence from the dead x vers 12. He first thus rose againe as by those steps of his Humiliation abased to purchase our salvation so by these of his exaltation raised to apply that salvation to us y Rom. 4. 24. And as by that last step in his Humiliation having to the full satisfied for our sin so in this first step of his exaltation begins he to shew his glory for till thus raised are we not fully happy nor he fully glorified z Jo. 7. 39 the full of our happinesse consisting most in that his glory who thus rises again as evidence that he hath both satisfied for our sinnes and vanquished death and that we also shall rise in him a Ro. 6. 4. from both sin b Rom. 8. 11. and death c 1 Cor. 15. 17. 20. Then secondly the third day he rose again nor sooner nor later no sooner because they might see he was truly dead no later because they might see his power over death And then thirdly from the dead he thus rises to make good that his saying d Jo. 2. 19. that he would destroy the Temple meaning his body by death and three dayes raise it up againe meaning this his third dayes resurrection from the dead Applic. That first he rose againe may teach us that faithfully applying to our selves his merits nor death nor Hell shall detain us but that in him we may be happy perils and persecutions shall not for ever oppress us but though for a while by them bearing the markes of Christ e 2 Cor. 4. 10. yet this rise of Christ shall raise us from them f vers 14. The grave shall not for ever detaine us g 1 Cor. 15. 22. 1 Thes 4. 10. but in this his Exaltation shall we â—â—se also thence Then
any the over-sollicitous cares of earth or earthly things put over any our care of heaven or the things of heaven but with our owne estate what ere it be let 's learne therewith to be content if prosperous to praise thee our God for that prosperity if in adversity or under the Crosse that patiently we may beare it Turne O turn away those whatever wofull punishments our sins have justly deserved and the better to turne away those punishments for sin turn us away from those our sins that so from both them we turne unto thee our God And that thou wilt be thus propitious we beg not only for our selves here assembled but became also Petitioners both in our Prayers and Praises for In our Prayers that thou wilt blesse and be favourable to thy holy Catholike Church wheresoever dispersed or howsoever distressed defend all and every the members of it let not any the little Lambs there of be by Sin Satan or the World made to stray from out of that little flock thou hast reserved the Kingdome for But them already called to thy fold keep Lord and blesse them in it and them as yet without the Pale thereof bring in in thy good time that at last we may become one fold under one Shepherd And to the furthering thereof as thy Sons Coat was without seame so make and keepe the garment of that thy spouse the Church to be without schism that by any our divided opinions the Enemy what ever that is vigilant to sow sedition among us may not at any time so get the advantage over us as to breake our unity from thee our God or our amity unto goodnesse and so instead of being knit unto thee by it we be severed by the Babel of his lewd confusion Here now next as occasion serves are we to pray for the Common-wealth in generall wherever we live in that God will blesse it with peace and plenty and for the happy support thereof for the supreme Magistrates of State whatever for the Ministry Soldiery and whole People of God in generall that they all in their severall places and callings may make God and godlinesse their aime Then as need shall require for any one in speciall for the obtaining any blessing wanting for the turning away any emergent evill â—present or to come As for a sick person sick whither in body or mind or boâ—h or under whatever crosse or calamity that God will gratiously looke down upon him visite him with his mercy and relieve him in that what ever his exigencie That if so be it may stand with his good pleasure he may againe recover the strength of both mind and body be freed and exempted from any whatever crosses or afflictions he may so groan under comfortably to walk in his holy and Christian vocation Or if by it he be to be brought to his grave that while waiting for that he may have in that Gods mercy favour grace and comfort to that with patience he may attend till his change come whatever Gods good will and pleasure whither living or dying be so united unto God that in the end he may obtaine Salvation For a woman intravell of Child-birth that God will be gracious to her though by the fate of sin at that present destinated to great pain that he will yet favourably deliver her out of it and by a blessed issue mitigate the sorrow of hers it must be born with that both in God and it she may have after much joy and comfort that she as a faithfull Hannah may with her young Samuel intend most and eâ—er Gods service Thus and the like may be the Prayers The Prayes thus as For one delivered from any such like sickness crosse or calamity either the party himselfe by himselfe to pray or others for and with him that God will accept the Generall acknowledgment of his Grace and favour to the whatever person so delivered As For one recovered from sicknes of body or minde that after in the strength of both he may grow in strength of grace and goodnesse or freed from other crosses or calamities in that freedome then and ever by his thankfullnesse that he acknowledg that Gods especial favour to him that more then the skil of Chyrâ—rgians or Phyâ—itians means ordained of God for the ease and reliefe of sick people more then of friends favours to expedit also out of miseries that yet Gods grace and mercy is the supreame meane of health and happinesse that though by them brought onwards sometimes unto it yet that that must be it must Crowne the happinesse For a woman delivered that God be acknowledged as in travel her only support so after her chiefe comfort that for therein his especiall favour he have therefore an especiall gratitude praise for that whatever his goodnes And that as he was thus propitious to her that she may be sedulous to magnifie and ever to praise him for it that by a safe deliverance granting her desire her still after-desires may be to maintaine his glory That by his blessing on the fruite of her wombe there may stil be an increase of blessings to the setting forth of that his glory an addition still to the number of Christs faithfull ones For any whoever departed in the faith and feare of God If notwithstanding any the former prayers God saw it best and had decreed it otherwise to take him to himselfe that he have our praise also for that goodnesse that hath not onely by life and health and peace prosperity here a comfortable assistance for his people but even in and after death a more glorious life an health without any danger of impaire peace without perturbation prosperity without end or diminution So as not only comfortable is the life of the godly but pretious in Gods sight their death also So as even for Gods favours to the thus departed our praise is also due unto him And then aefter thus to proceed to a Conclusion with thankes for whatever blessing Let O Lord these our both prayers and Prayses as allwayes acceptable so alwayes be seasonable in thy sight And for that our allways both acceptable and seasonable offerture of them keep in us humble and prepared hearts that in nothing we be wanting for the whatever and whenever due accomplishment of them And then O Lord when ever and whatever this according to thy Will we pray for or praise thee for be with us still auspitious to both And in both and for both and whatever else requisite for us grant us Lord we beseech thâ—e for thine owne sake and for the sake of thy Son Christ our Saviour In whose name and words the name onely by which we are saved and the Words the most exact and perfect patterne of prayer we conclude these our imperfect Prayers saying as he hath taught us to pray unto thee saying Our Father which art c. Blessing and glory honour and might and majesty be