Créed as to the Fountaine and Beginning Originall not Temporall of the Deity And this Creation is two-fold Simple viz. Aproducing of things out of Nothing negatiuely taken or in Respect viz. A producing of things out of matter prae-existent vndisposed So that these words Of Nothing signifie both order as if wee should say when there was nothing after whatsoeuer it was made and also a simple denying of the habitude and fitnesse of the materiall cause If any shall say as of old some Heathen that of Nothing Nothing is made wee may answere thus It is true of a Physicall and Naturall generation and working not true of a Diuine Creation Vse 1. The worke of the Creation is a manifest conuiction of the Athiest Rom. 1.20 Act. 14.17 the creatures being liuely representations glasses and witnesses of the infinite wisedome and power of God The greatnesse of the world sheweth his power The forme and beautifull disposition wherein one creature is subordinate to another his Wisedome In the vse his Goodnesse In the forme constant order his Truth is manifest The heauens declare his glory the firmament sheweth his handy-worke So doth the earth also which is full of his Goodnesse and the wide sea wherein are things créeping innumerable both small and great beasts Consider not onely Behemoth but the smallest Flye not onely the tall Cedars but the lowest Shrub and smallest hearhe or flower yea thine owne body the Epitome of all with Dauid Ps 139.14 and thou shalt finde that all these with one voyce proclaime and say It is Hee Psa 100.3 is it Hee which hath made vs Euen as the work argueth the workman so the creatures the Creator Dost thou say who saw God Thou Foole who euer saw the winde yet thou hearest the noise of it and féelest it So the Innisible God is manifest in his visible workes whom acknowledge least thou féele the stormy winde and tempest of his wrath Vse 2. Consider seriously the worke of the Creation that thou maist learne both the better to know God to celebrate his Goodnesse Wisedom Power There is not the least Fly but if the fashion nimble actiuity c. nor the most conteÌ„ptible hearb but if the colour the qualities c. might giue vs plentifull occasion of praises to our God the Creator Verely the negligence of the most part of Christians is this way most apparant feareful For God hath so made his meruailous workes that they ought to be had in remembrance which are sought out of them that loue them Psal 111.2.4 Yea whereas the Lord could haue made the world in an instant it pleased him to take sixe daies to finish the heauen the earth with all the host of theÌ„ to this end we may well suppose that we should take good notice of the same For this was the Saboath ordained that we might preserue the memory of the Creation praise the Lord though now a greater worke be added which is Redemption by the bloud of Iesus This hath béen the practise of the Saints Psal 26.7 Psal 8. 104. c. as may appeare in the example of Dauid Surely he is vnworthy of his creation and being which finds nothing in or out of himselfe whereby he may stirre vp his dulnesse to praise God Alasse for the most part we consider in the creatures nothing but that which serues for our backes and bellies whereas the right vse consisteth not only in the maintaing of life but also in teaching vs the invisible things of God If a cunning Painter should bring vs into his shop to behold his curious pictures beautifully set forth with much Art would he not be offended if we should not vouchsafe them the looking on nor commend his Art So perswade thy selfe whosoeuer thou art that readest these things that the mighty Creator is offended with thee when all his workes euen vnsensible creatures praise him if thou béeest dumbe how much more when they declare his glory if thou by thy wickednesse bringest dishonour to his name Q. The History of the Creation is set downe in the first of Genesis but I finde no mention there of the Creation of Angels what thinke you of that Ans I verily beleeue that both good and euill Angels were in those sixe dayes created of nothing all good at the first but changeable Spirituall substances of singular wisedome power nimblenesse Gen. 2. â—1 Col. 1.16 Psa 103.20 but the very day and time exactly of their creation I know not neither is it reuealed Q. What are the good Angels Ans They are all ministring Spirits sent forth to minister for their sakes which are heires to saluation Heb. 1.14 Q. What are the euill Angels Ans They are spirituall substances which being created good in the beginning stood not in the truth Iohn 8.44 Iude 6. but of their own will fell from their happinesse These wee call Diuels but of the number of them that fell and their sinne what certainly it was and of the exact time of their fall I professe ignorance Expl. The Angels are the most noble of all the creatures of whom many things are curiously enquired of their degrées language knowledge power number c. But this shall suffice that we know they were created of singular power knowledge and wisedome yet finite neither knowing all things no not the heart of man neither able to doe all things for these are proper to God We may confesse order amongst them but it were rashnesse to take vpon vs to declare it This is certaine they which abide in their goodnesse haue it from the grace of their Creator néeding Christ as a Mediator to conserue them in their happinesse though not to redéeme them Also we are not to be ignorant that though God néedeth not their ministery yet it pleaseth him to imploy them for the punishment of sinners chiefly for the good of his children And yet not so that euery one hath assigned him at his birth one good and an other euill Angell as some haue without warrant affirmed And as for euill Angels besides that which hath béen spoken we are to remember that they are in regard of their substances the creatures of God of whom we may acknowledge one chiefe because the Scripture speaketh of the Prince of Diuels and of the Diuell and his Angels That they are of wonderfull knowledge and power though limited And that they are of excéeding malice toward Christ his Gospell Iob 1.12 Math. 8.31 and his Church as euery where is manifest in the word and by daily experience Vse 1. Not to inuocate or worship good Angels for they are creatures Iudg. 13.16 Math. 4.10 Col. 2.18 Reu. 19.10 22.9 yet we deny not but they ought to be honoured by thinking reuerently and rightly of them by louing them initating them praising God for honoring vs sinfull men with the guard attendance and ministry of his holy Angels Vse 2.
beleeue that God is a Spirit Ioh. 4.24 Now this word Spirit is taken many wayes but when it is attributed to the Godhead it is either essentially taken or personally here not personally for so it is onely attributed to the third person but essentially and so the meaning is that God is most simple without composition merely incorporeall neither to be perceiued by any bodily sence Luk. 24.39 according as you read that Christ distinguisheth That God is of himselfe Exo. 3.14 Rom. 11.36 giueth being to all things is proued And this of all other attributes best setteth forth what God is is most peculiar to him signified by the name Iehouah which principally betokeneth two things first the Eternity and alwaies being of God secondly his cause of being to all other things specially his promises and therefore was it that God told Moses that he was not knowne to Abraham Isaac and Iacob by his name Iehouah Exod. 6.3 because the promise of the Land of Canaan was not performed vnto them Hence also it is that vsually in the Prophets when either some speciall mercy is promised or some extraordinary iudgement threatned the name of Iehouah is affixed which is a name incommunicable vnto any creature and ineffable not in respect of the letters as thought the Iewes but of that which is thereby signified the Nature and Essence of God Infinite is that which can neither be comprehended by any creature nor contained nor circumscribed in any space or bounds but being whole and the same euery where filleth Heauen and Earth not onely with his vertue and operation 1. King 8.27 Ier. 23.24 but with the greatnesse of his Essence And thus is God infinite Eternall is that which neither hath beginning nor end of his Being Psal 90.2 and such is God Almighty is that which without any difficulty or labour onely by his will can effect and bring to passe all things which hée willeth or which in his Nature Gen. 17.1 Psal 115.3 Mat. 19.26 or Maiesty hée can will and that in an instant And so we beléeue of God Omniscience or to know all things when wée attribute to God is meant that God doth alwaies most perfectly vnderstand and in a wonderfull manner vnknowne to vs sée and behold himselfe and the whole order and purpose of his minde reuealed in the nature of things and in his Word and whatsoeuer agréeth or disagréeth there with and all the works words and thoughts of all men and all creatures past present and to come Ps 147.5 Rom. 11.33 Heb. 4.13 with all the causes and circumstances of all things and this is proued For the rest of the Attributes as Wisedome Goodnesse Mercy c. they néed no Exposition Onely this is to bee remembred that wée beléeue not onely that God is Mercifull Wise True c. but Mercy Wisedome Truth because they are his Essence and Being euen euery one of them being his whole Essence In the Creatures these are Accidents that is Qualities which may bee changed lost increased or diminished but not so in the Creator for nothing is Accidentall in him but Essentiall and therefore by such forme of spéech is signified that God in alwaies the same like himselfe Vnchangeable either in regard of time or the malice of the creature As in the creature the person which hath life and wisedome is one thing and the wisedome and life in the creature another thing but in God they are not distinct from his Essence but his Life and Wisedome are his Essence and cannot bee changed in him as in the creature Numb 23.19 Math. 36. Psal 102.13 Iam. 1.17 When we say then that God is Mercy wée meane an Essence shewing Mercy and so of the rest These things are proued Vse 1. That wée remember excéedingly to praise God for his Word whereby hée hath made himselfe manifest who otherwise could neuer haue béene comfortably knowne of vs 1. Tim. 6.16 Ioh. 1.18 For as wée cannot sée the Sunne without his owne light so not God if our Sunne of Righteousnesse had not reuealed him A certaine Heathen Philosopher called Simonides being asked of Hiero the King what God was demanded a daies respite then two daies afterward thrée and being asked why he did so answered that the longer he thought what God should bée the lesse he vnderstood of him What was the reason that so wise a man was to séeke héerein because hée wanted the word of God to direct and teach him Plato And therefore a wiser then hée said well It is hard to finde God but to vnderstand him vnpossible But now to vnderstand so much as his pleasure is wée should know and is necessary to lift is possible through his infinite goodnesse by his word for the which to him be praise for euer Vse 2. That wée suffer not our minds to roue beyond the rules of the word but that wée stay all our thoughts and canceits of God therein For the Scriptures must be the bounds of our thoughts and spéech of God and withall wée are bound to know what therein is reuealed of him Deut. 29.29 Gen. 32.29 There is a wonderfull and secret Name of God which hée will not haue knowne And there is a wonderfull and excellent Name which wée must know vpon perill of our best liues Psal 79.6 ler. 10.25 Ambrose Concerning which point one of the Ancients giueth notable counsell Those things saith hée which God will haue hidden search not those things which hee hath made manifest deny not least in them thou be vnlawfully curious in these damnably vngratefull Vse 3. God is Almighty knowing all things Mercy Iustice Truth c. The knowledge of these things auailes not without application Many can say and proue by Scriptures that God is Iust but they feare him not and Mercifull but féele him not and True but glorifie him not As a sword in a scabberd or in the hand of a child so is the knowledge of these things without application Therefore wée must labor to know these things in all wisedome and vnderstanding Col. 1.9 Otherwise wee are no better then the deuill who knowes more Historically then all the Diuines in the world but it is to his greater condemnation as Salomon saith I haue seene riches reserued to the hurt of the owner Eccl. 5.12 So euen knowledge without wise application and vse is hurtfull to them that are endued therewith Knowest thou that God is Just feare him that Mercifull loue him that present euery where and knowing all things walke vprightly Beware of hypocrisy be afraid of that in secret and in the darke which thou wouldst bée ashamed of atnoone day Againe Is God iustice and Truth it selfe then woe to the wicked for if God be himselfe they shall surely be damned without repentance Is God Mercy and Truth it selfe then be comforted thou which art penitent For though a woman should forget the child of her wombe
comfort and saluation 1. Ioh. 2.23 as it is said He which denieth the Sonne hath not the Father And He that honoureth not the Son Iohn 5.28 the same honoreth not the Father which hath sent him And No man can say that Iesus is the Lord 1. Cor. 12.3 but by the Holy-ghost Therefore we conclude that the doctrine of the Trinitie ought in some measure to be knowne and beleeued and that such faith is necessary to saluation Q. What is the Father Ans The Father is the first Person in the Trinity 1. Iohn 5.7 that onely true God not begotten nor proceeding 1. Cor. 8.5.6 Iohn 1.14 Mat. 10.20 Rom. 8.11 but being of none and from euerlasting begetting the Sonne and sending forth the Holy-ghost Q. What is the Sonne Ans The Sonne is the second Person in the holy Trinitie 1. Iohn 5.7 Iere. 23.6 Iohn 1.1 Rom. 9.5 1. Ioh. 5.20 Prou. 8.22 c. Iohn 1.14 Galat. 4.6 Rom. 8.9 1. Pet. 1.1 Iohn 5.7 Acts 5.3 4. 1. Cor. 3.16 Ex. 4.11 12 2. Pet. 1.21 Ioh. 15.26 Ioh. 16.15 Ioh. 17.3 Rom. 16.27 1. Tim. 6.16 that only true God not created but begotten from euerlasting of the Father with the Father sending forth the Holy-Ghost Q. What is the Holy-Ghost Ans The Holy-Ghost is the third Person in the holy Trinity that only true God compared with not made nor created nor begotten but proceeding from the Father and the Sonne compared with Expli The Father is God onely so are the Sonne and Holy-ghost and therefore when you reade in the Scriptures that the Father is the onely true God and onely wise and onely hath Iunnortality and such like remember to vnderstand that it is spoken exclusiuely not in regard of the other Persons but in regard of Idoles and the Creatures The Father is the first person the Sonne the second the Holy-ghost the third not in time and dignity but in order all equall in all attributes and workes though in regard of vs Creation be attributed to the Father Redemption to the Sonne and Sanctification to the Holie-ghost without excluding the other persons for one the same God doth all these things according to a common saying The workes of the Trinitie out of it selfe are vndiuided So these persons are two wayes distinguished first by their common outward operations which with a common efficacie they worke in and toward the creatures sauing alwayes this order of the persons that the Father worketh of himselfe by the Sonne and the Holy-ghost the Sonne and the Holy-ghost not of themselues but by themselues Secondly they are distinguished by personall proprieties and inward actions which they haue towardes themselues The proprietie of the Father to beget and to be of none The propriety of the Sonne to be begotten of the Father The propriety of the Holy-ghost to proceed from the Father and the Son Where we must obserue that wee may not say the Godhead begetteth or is begotten or proceedeth but the person The Sonne and the Holy-ghost being of themselues as they are God of the Father as persons The essence of the Son and Holy-ghost wanting beginning their persons hauing the Father for their beginning from euerlasting For the Essence of the Deitie is to be distinguished from the maner of subsisting in the same If any shall desire to know what is the meaning of the generation of the Sonne and proceeding of the Holy-ghost and how they differ let this suffice to the sober that by generation and proceeding is meant a receiuing of an Essence from another yet with two cautions First that we conceiue no superiority or inferiority betweene that which giueth and that which receiueth Secondly that we thinke of no priority or posteriority in time or dignity betweene that which is begotten and that which proceedeth And for the distinguishing of these I know no other Art but this that the Sonne is begotten and proceeds not and the Holy-ghost proceedes and is not begotten For that which is not written is not to be spoken or thought There is a difference betweene them but I am not able to vnfold it faith Saint Augustine because both the generation of the Sonne and the procession of the Holy-ghost are ineffable And yet the same S. Augustine goeth thus farre saying that that which is begotten proceedeth but that which proceedeth is not begotten The first part of which speach being vnderstood of the inward workes as they are called of the Deity I dare not auow because these are speciall proprieties of persons admitting no such communication To conclude this whole point let vs heare Nazianzene who being pressed of one to shew the difference betweene proceeding and being begotten Doe thou tel me saith Nazianzene what is Generation and I will tell thee what is Procession that we may both runne madde in searching into the vnreuealed secrets of God Vse Wouldst thou vnderstand these high and reuerend Misteries Repent then of thy sinnes Wisd 1.4 For such wisedome entreth not into a defiled soule and sinne blindeth the eyes of the Seer Iohn 9.39 Ioh. 12.40 Straggle not out of the bounds of the Word for that is giuen to be thy Rule Galat. 6.16 Desire not to know that which is not reuealed neither be inquisitiue after such things Acts 1.7 for that is dangerous vanity and pride Bring to the study of this Mystery and humble and a teachable minde Psal 25.9 for such shall vnderstand the secrets of God Captiuate thy reason 2. Cor. 10.5 and aduance thy Faith for héere Reason is dazeled with the brightnesse which Faith apprehends Hebt 11.3 Vse frequent and feruent prayer for prayer is the key of heauen and such receiue the Spirit which teacheth Luke 11.13 and leadeth vnto all truth Iohn 16.13 Obserue these things and thou shalt vnderstand and finde the knowledge of God Prou. 2.5 The Lord giue vs vnderstanding in all things which it is our duety to know and without the knowledge whereof wee cannot be saued Amen Thus much of the Relations of Persons where of the doctrine of the Trinity now follows the consideration of the Actions ascribed to God and first of generall Creation and Prouidence Quest What is Creation Ans Creation is a worke proper onely to God Gen. 1. Iob. 9.8 Psa 146.6 Mat. 2.10 1. Cor. 8.6 1. Cor. 8.6 Heb. 1.2 Iohn 1.3 Col. 1.16 Heb. 1.2 Gen. 1.2 Psal 33.6 Ps 104.30 Gen. 1.1 Gen. 1. Ex. 20.11 Prou. 8.24 Rom. 4.17 Heb. 11.3 Gen. 2.1 Ex. 20.11 Col. 1.16 Pro. 16.4 Ps 8.6.7.8 vndiuidedly common to the Father the Sonne and to the Holy Ghost whereby in the beginning and in the space of sixe daies God made of nothing the heauens and earth and all the Host of them visible and inuisible to the glory of his Name and the vse of Man Explication The worke of Creation is common to the thrée Persons as is proued though ascribed to the Father in our
That we walke soberly and in the feare of God because of the Angels who as they note our behauiour Luk. 15.10 so they reiuice at the conuersion of sinners Vse 3. For euill Angels remember first to hate all sinne in asmuch as the Diuell is an accuser of vs 2 Pet. 2.4.9 2. and a deadly enemy of our saluation séeking as a roaring Lyon to deuoure vs endeauouring by all meanes as Cyprian saith being lost himselfe to make others the children of perdition to put on the whole Armour of God and to resist him and to kéep watch ward against so subtill malitious watchfull powerfull and vnwearied enemy and this with so much the more assurance because the whole power of darkenesse is ouercome and vanquished by our Lord Iesus Christ to whom be praise for euer Amen Quest Well you say the world was created in sixe daies with all that therein is What did God create the first day Ans In the first day were created the Earth Waters and the Light Explic. Genes 1.2 3 4 5. These thrée God created the first day and that by his word not a word spoken or sounding but by his commaundement or by his essentiall word The Earth was without forme and void that is not as it is now dry solide appearing fruitfull distinguished by hills vallies riuers c. The absence of these is vnderstoode by those words without forme and void Yea it had not the name of Earth for that name it had the third day here so called by anticipation It was not onely empty and void but drowned as it were in a most déepe gulfe of waters and swimming in the same being like vnto a slimy or muddie substance not appearing vntill by the power of God it was compacted into a solide masse and drawne out of the depth and receiued the forme of the earth which was the third day And darkenesse was vpon the face of the déepe Then God said Let there be Light and it was so c. This darknesse vnderstand not a substance created of God but a priuatiue quality of the rude masse of earth and water commingled that is a defect of light or rather a méere negation and nothing And whereas the Scripture saith that God creates darkenesse it is to be vnderstood by accident because he takes away the light Esay 42.16 and 45.7 This darkenesse was vpon the face of that watry and muddy body and beganne with the same The light spoken of I thinke to be meant not a thing altogether immateriall or subsisting without a subiect but a lightsome quality sparsed ouer the face of the déepe whereby it was so illustrated that it wholy might be discerned The time of this first darkenesse and the first continuance of the light following made the first naturall day The darkenesse being called Night and the Light Day which Light went and returned by the wonderfull appointment of God till the fourth day when the order of day and night was to be disposed by the Sunne Vse 1. First here as in all other workes of the Creation to note it once for all the wonderfull power wisedome and goodnesse of God is to be magnified that of nothing hath made al these things Vse 2. Here consider that of Saint Paul 2. Cor. 4.6 God that commaunded the light to shine out of darkenesse hath shined in our hearts to giue the light of the knowledge of the glory of God in the face of Iesus Christ Whereby we may note that the worke of Grace in our hearts whereby we know and behold God in the amiable face of Iesus Christ is a worke equall to the first creation of light and that as the earth was without forme and voyd partely in respect of the want of light So a conscience wanting the light of Grace and the illumination of the spirit is most miserable and wretched And as the light is pretious it is comfortable to the eies to behold the Sunne Eccl. 11.7 So the comfort of comforts is this when the conscience séeeth and by faith discerneth the countenance of God appeased and fauourable in Iesus Christ Quest What did God create the second day Ans I beleeue that on the second day God made the Heauens and diuided the waters which were vnder the firmament from the waters which are aboue the firmament Gen. 1.6.7.8 Expli God not of water but of nothing made the heauens with their motion together with that wonderful space from the fact of the earth to the vtmost Heavens called a spreading ouer Esay 40.22 42.5 Psal 104.2 called also the Firmament not as though it were hard or solide but being of a most pure matter because of the constant and enduring firmenesse of it by the which it is not worne through the continuall motion but remaineth such as it was framed of God in the beginning Which Heauens are by Philosophers curiously distinguished In Scripture we reade of thrée heauens The lowest which is the ayre The second which are the Celestiall Orbs or the Aspectable Heauens The third the Heauen of the blessed the Heauen of heauens Paradise into the which Paul was rapt and Christ ascended The House and Throne of God his seate and habitation not that God dwelleth there and is contained therein as in a house but because he ineffably shineth there in maiesty and glory and communicates himselfe to the blessed Angels and men Vnderstand then that these highest heauens are called the seate of God by the manifesting of his glorie of Angels and men by the comprehension of their natures The waters aboue the firmament are the cloudes ouer our heads in the middle Region of the Ayre which God diuided from the waters which couered the face of the earth that it might be a preparation for the Appearance of the Earth the third day God diuided these waters not by their Centre as if one diuide an Apple into two equal parts but in the middest or betwéene the middest of the waters orbicularly or round about the whole compasse of the same as in a ball of foure couers if one should take the two outmost round about and stretching them to a larger concauity and hollownesse should so diuide them So God did diuide or make thinne and spread abroad the outmost halfe of the waters that part of them should be aboue the firmament that is not aboue all the heauens but aboue that part of it which is from the face of the earth and sea vnto the cloudes which is called Heauen Verse 20. Vse Let all the Inhabitants of the Earth serue God and feare before him who is able euery moment to let fall the clouds vpon vs to drowne the world For if these waters which hang ouer our heads were not by the mighty commandement of God holden vp surely bound in the clouds they must néedes drowne vp all as in Noahs floud which cloudes he causeth at his pleasure to powre forth water eyther for
the conscience may be called a brideling or a restraining Conscience as if question be whether the Sabaoth may bee broken thus The commandement of God may not be broken but to breake the Sabaoth is to breake the commandement of God therefore breake it not saith conscience Thus by experience we féele within vs before we do a thing a certaine power pushing vs backe or egging vs forward or we séeme to heare a voyce in our breasts bidding or forbidding vs. And when we do contrary to the motion and monishing of conscience we are said to wound and to sin against our consciences which is grieuous Now remember how the Conscience determineth of Actions So also of Thoughts and Words Vse 1. Looke well to thy conscience and examine it for a good conscience is not of Nature but of Grace by Faith Rom. 5.1 through the bloud of Christ For it is the bloud of Iesus applied by Faith Heb. 9.14 which purgeth the conscience both from the guiltinesse and filthinesse thereof Content not thy selfe then though thy conscience be quyet and trouble thée not for it may so be and yet be starke nought Bee sure that the quietnesse thereof bee grounded on the righteousnesse of Christ and the assurance of the pardon of thy sinnes Else when it stirreth and awakeeth it will be like a Lyon ready euen to rend out thy throat Call therefore thy conscience to her office here which if shée discharge and being rightly informed excuse thée thou mayest truly haue boldnesse before God Otherwise euen as a man that hath the gout is not healed because for a little time he féeleth it not beat and fret so neither doth the quietnesse of conscience argue the health and goodnesse thereof vnlesse it be quieted by the blood of Iesus Better thy conscience accuse here then in the day of Iudgement when though it sléepe now it will vnlesse it be preuented most certainely accuse and confound For the nature of it is alwaies to take Gods part though it be against it selfe Make then thy concience thy friend against that day when a good conscience will be more woorth then a whole world The remembrance of which time made Paul endeuoure to haue a cleare conscience before God and men Acts 24.16 Vse 2. If thou once gettest a good conscience kéepe it with all diligence For as a good conscience is a continuall feast Prou. 4.23 Pro. 15.15 2. Cor. 1.12 Yea a very heauen vpon earth so an euil and guilty conscience is an vnspeakeable torment yea a very hell for a wounded spirit who can beare If a man haue a good conscience Pro. 14. he cannot want comfort in the middest of the fire But if a man were in Paradise as Adam with an euill conscience hee must néedes want comfort for as the shadow followes the body so doth an euill conscience follow the vnrepentant sinner alwaies dogging him and crying fearefully against him Thou hast sinned thou shalt be damned driuing into most fearefull agonies and passions euen vnto finall desperation as in Iudas if the mouth be not stopped by the merites of Christ The Heathen thought that those who liued ill were haunted with furies and fiends Surely this is the fiend euen thy euill conscience gnawing vpon thy heart and stinging as a Scorpion neither canst thou auoyde it but onely by faith in Christ Kéepe therefore thy good conscience if thou hast it as the chiefest Iewell which thou shalt doe if thou obserue these Rules First cherish Faith for it is the root of a good conscience Secondly auoyd all sinne for as a moat in the eye so sinne troubleth the peace of conscience and as water queucheth fire so sinne putteth out the goodnesse thereof And therefore when Abigaile would perswade Dauid from bloody reuenge she vseth an argument from preseruing the peace of conscience and perswadeth him Thirdly walke in the continuall practise of righteousnesse which that wée may be able to do namely both to auoyde sin Heb. 13.18 to liue honestly A fourth thing must bee done which is the right enforming of the conscience that it be able to discerne good from euil and mistake not one for an other for as an vnskilfull Pilote that knoweth not the coast easily maketh shippewracke and as a bad guide soone bringeth into danger so a conscience not instructed in the truth For if thou doubtest and doest doubtingly thou sinnest though the action be lawfull in it selfe yet not to thée for whatsoeuer is not of faith is sinne Rom. 14.23 If thy conscience erre taking that to be good which is euill thou canst not but sinne for if thou dost according to thy erring conscience thou sinnest in doing contrary to the commandement of God If thou doest it not thou sinnest also because thou dost against conscience and there is no way to helpe out of these briers but to enforme the conscience in the truth which is by the word of God the rule of conscience by which it appeareth that all such which neglect the word of God 1. Corin. 14 24 25. must néedes haue corrupt and dangerous consciences Vse 3. Neuer sinne in hope of secrecie for thou canst not lie hidde though thou couldst conceale thy faults from al men yea from the diuell yet there is a bird in thy breast which will tell tales and bewray all the conscience is a thousand witnesses happy is he which hath it to witnesse for him before God Quest What meane you when you say that man was created in the Image and likenesse of God Ans I meane that neere likenes wheby Adam resembled God which consisted partly in the immortality of his soule partly in his dominiō ouer the creatures but principally in the gifts of his minde Colos 3.10 Ephe. 4.24 knowledge holines and righteousnes Expli Herein consists the chiefe happinesse of man to be like his Creator for God made not man like other things made but like himselfe like I say hauing some sparkes of excellency as representations of the Diuine Nature though this likenesse be such that there remaines an vnspeakeable distance betwéene God and man euen in his greatest perfection Though the feature of the body bee most beautifull yet herein we place no part of the Image of God though wee confesse that euen as the lanthorne is illustrated by the candle within it euen so the body is made in some sort resplendent by the brightnesse of the Soule within in which the Image of GOD chiefly resideth And yet to speake properly we say not that the Soule but that the whole man was made according to Gods Image This Image not to say any thing of the spirituall Essence and Immortalitie of the Soule was partly in the dominion granted ouer the Creatures which dominion was not direct for God is onely the soueraigne Lord but profitable consisting in his dwelling and the vse and benefit of the Creatures yet the extent of this onely to the inferiour creatures as
as other beasts nor clad in apparrell as now but of a soft smooth skinne and naked yet they were not subiect to the iniuries of the wether as raine wind heat cold c. They were not ashamed Not as though any vndecent thing were spoken of them as now he is accounted a beast that is not ashamed of his nakednesse but first to shew that inwardly in their mindes did shine the Image of God that is Innocencie sanctity and Integritie c. in which if they had continued they should not haue néeded their figge-leaues nor any apparell Secōdly that outwardly in their bodies there was excéeding beautie and perfection of all parts so that there was no vncomelinesse no not in those members which after sinne natural shame for their deformity and vnséemlinesse teacheth vs to couer Thirdly that in the inferiour parts of the minde and body there was no inordinat motion or appetite all members of the body and inferiour desires being ruled and gouerned by the Inward grace of the minde So that if wée meditate of these things we can not but conceiue that the happinesse of our first parents was very great Now we are to consider of the conditions on which this happinesse did stand for they were created thus but mutable and changeable this state to continue and in the end to be translated to a celestiall life Ge. 2.16.17 if they kept the Commaundement of God otherwise not The Commandement was about one of the Trées which were in the middest of the Garden namely the Tree of Knowledge of good and euill which was so called not of the effect as though it had a quality to sharpen the wit but of the euent being a Sacrament of triall and admonition to them that if they did eate of it then they should haue wofull experience of the good they had lost and of the euil they had gotten they hauing before a speculatiue knowlege but not a practical experience hereof The other trée was called the trée of Life both because it had a power or vertue to preserue life and health and also more principally because it was to our first parents a Sacrament of the continuance of their life in Paradise and after of their translating vnto a heauenly life if they continued in obedience The Commaundement concerning the Trée of Knowledge contained a Prohibition which was this Verse 17. Of the Tree of knowledge of good and euil thou shalt not eate This Commaundement God inforceth by two reasons The first from the liberty God gaue them to all the rest of the Trées of the Garden Therefore he might wel abstaine from this one Verse 16. The other reason from the danger ensuing if he did eate Thou shalt die the death Verse 17. that is Thou shalt certainely die temporally here in the seperation of the soule from the body and spiritually in loosing the graces before spoken of and eternally in the seperation of Body and Soule from God This was mans happinesse and it stoode on this condition if he obserued the Positiue Lawe giuen him of God Vse 1. Death to speake properly is not naturall namely according to the nature of man in his Creation Rom. 5.12 but against nature comming in by sinne Adam being created to immortality that is in such an estate that if he had neuer sinned he should neuer haue died For although Adams body was mortall in it selfe could die yet it had a power not to die through the gift of the Creator namely if he continued in his integrity So Adam in his state of innocencie was both mortal and immortal in diuers respects Immortall hauing not an impossibilitie of dying but a possibilitiy of not dying which possibility he lost by his sinne and instead thereof receiued a necessitie of dying Thou shalt die the death Hée was mortall not because he should haue actually died if he had not sinned but because if he sinned it was possible hée should or hée might die Death then commeth not from Nature but from Sinne. Vse 2. The remembrance of this happinesse of our first parents which they lost to themselues and to vs by their fall should moue vs euen with teares of bloud if it were possible to bewaile our present misery in which we are which is 〈◊〉 farre from that happinesse as the Earth nay as Hell is from Heauen Then Man was the Cedar of Paradise the Picture of Heauen the Glory of the Earth the Ruler of the World and Gods owne delight But now he is the Fire-brand of Hell the Picture of the Diuell more base then the basest creatures on the earth clothed with no lesse dishonour and shame then he was before crowned with honour and glory Not onely as Nebuchadnezzar trans-formed into a beast but being made of the Temple of God a Cage of vncleane Spirits yea the very habitation of the Diuell Wherefore let vs all take vp a grieuous lamentation when we looke backe to our first glory and to Paradise our antient right And if there be any sparke of Heauenly courage wisedme in our breasts let vs endeuour to recouer that by Christ which we haue lost in Adam Nay God offers in his beloued Sonne more glory better happinesse let vs not be so besotted as to suffer Sathan to deceiue and depriue vs of the Recouery of Gods fauour by our continuance in sinne which first he made vs loose by committing sinne c. Vse 3. Man in Paradise in the time of his Innocency might not be idle nor without a positiue law for obedience so that neither lobour in dressing the Garden nor to be tyed to speciall duty by the law was any impeachment of his happinesse Those therefore which place any pleasure or happines in idlenes or in desiring to liue as they list and to be lawlesse do excéedingly manifest the vile corruption of their hearts for idlenesse and lawlesse liberty was not permitted to Adam in Paradise Q. I something conceiue the happinesse of man in his creation and the conditions of the same Now I pray you shew me what was the manner of his fall Ans The fall of our first parents was their voluntary transgression of the commandement of God in eating of the fruit of the forbidden tree caused by the subtill malice of the Diuell and their owne infidelitie Gen. 3. through the whole chapter Expli Out of the third chapter of Genesis which is called of some The Patriarkes Catechisme we are taught of the fall and sin of man of the anger of God of the punishment of sinne and of the beginning of mans misery vnto the which he was not created but into the which he fell by the iustice of God through his sinne points hidden from the wise and reuealed by the word by which we come to know the cause of all the miseries which follow our nature which miseries the Philosophers saw and confessed but the wisest of them could neuer conceiue the cause thereof
glorifieth them and whereby he will condemne the Deuils and Reprobates Vse 1. Is Christ our Prophet Mat. 17.5 then Here him Rest in the doctrine hée hath deliuered respect not Reuelations or Traditions or any thing that agréeth not therewith Yea Gal. 1.8 if an Angell from heauen teach otherwise let him be accursed Is Christ our Priest who hath taken vpon to satisfie for thee and to make intercession for thée in heauen Then trust neither to Saint Angell or thy selfe but trust perfectly on his Grace 1. Pet. 1.13 and bee of good comfort for he is a High-priest which is full of compassion and it is his Office and he is able perfectly to saue thee seeing he liues for euer to make intercession for thée Heb. 7.25 Is Christ the King of his Church Yes of heauen and earth then let the 〈◊〉 of the earth be confounded For Christ is King who shall stay all 〈◊〉 before 〈◊〉 face Luk. 19.27 that refuse to bee 〈…〉 his Word and Spirit 〈…〉 in her King for euermore 〈◊〉 Vse 2 Learne héere why thou art called a Christian Thou art called so of Christ because all the Elert tereme of his Annoynting that is of his Spirit Heb. 1.9 Hee was annoynted with the Oyle of Gladnesse aboue his Fellowes Ioh. 3.34 For he receiued the Spirit not by measures and to this end Ioh. 1.16 that wee of his Fulnesse might receiue Grace for Grace So that as the oyntment powred vpon the head of Aaron ran downe to the skirts of his cloathing so wee 〈◊〉 of the 〈◊〉 of Christ and of him are called Christians by the which is meant that we are made Priests and Kings to God therefore called a Royall Priest hood Reu. 1.6 1. Pet. 2.9 If this were well vnderstood and men would examine their Christianity by this it would soone appeare that many are not true Christians which glory in the Name If thou béest a Christian then where is thy knowledge whereby thou art as a Prophet to thy selfe and to others Grosse Ignorance cannot stand with this Title If thou béest a Christian then thou art a Priest and a King If a Priest then thou must offer Sacrifice Prayers Alines yea thy Body and Soule to the seruice of God If a King then thou must rule and governe thy passions affections thy selfe according to the rule of the Word If thou dost not thus if thou neuer or seldomo prayest if thou art without compassion toward the néedy if thou béest profane in thy life not sanctifying thy body and soule by Faith and Obedience to God but by drunkennesse swearing filthinesse cruelty pride lying c. to the devill If thou mournest not for thy corruptions and resists them but yéeldest cowardly to the wicked motions of thine owne vile minde being a very slaue to sin and the deuill then thou must needs conclude against thy selfe that thou art no Priest and King to God and so no good Christian in very deed whatsoeuer thou esteemest of thy selfe Quest Is there nothing else necessary to bee knowne concerning Christ Ans Yes as namely his Resurrection Ascension Sitting at the right hand of his Father and his comming to Iudgement which things may well bee referred to the Kingly Office of Christ Expl. Christ teacheth vs as a Prophet saueth vs by his Merite as a Priest and maketh his heauenly Doctrine and Obedience Effectuall as he is a King and to this his Efficacy are those seuerals in the answere to bee referred of the which there are plentifull expositions extant and therefore I spare the particular opening of them Thus much of the first speciall worke of God toward his Church which is Redemption Now followes the second called Sanctification Quest What is Sanctification Ans It is the worke of God by his Holy Spirit Deut. 30.8 Ier. 31.18 32.39 Iob. 6.44 Act. 5.31 11.18 whereby the Image of God is renewed in the Elect called also Conuersion Regeneration Repentance c. Expl. There are two principall benefits which wee obtaine in this life by Christ Iustification by Faith and Sanctification by the Spirit Who is called the Holy Spirit both Essentially and Effectually because as he is God holy in himselfe so he maketh holy whom he pleaseth 2. Thess 2.13 1. Pet. 1.2 which worke is therefore called the sanctification of the Spirit This worke is wrought in the minde will and affections yea in the whole man not by altering the substance of body or mind or abolishing any naturall Faculty or Affection as Vnderstanding Loue Hate Ioy c. but by putting away and purging out the euill quality in these and the like and by creating a new holy quality in them acceptable to God and agréeable to his word that now the vnderstanding should be capable of good things and the streame of our affections turned to the right obiect as to hate euill to loue goodnesse and to reioyce in it Wée are to vnderstand also that this in nature is after Iustification as Paul reciteth them Whom he iustifieth Rom. 8.31 hee glorifieth that is he gloriously reneweth which is begun here perfected in the life to come yet I cōfesse the repentance is sometimes put before remission of sinnes not that in Nature but because in our sense and feeling it is first For first we feele the burden of our sinnes Marke 1.13 Actes 5.31 and then we are eased and refreshed by the mercy of God And also repētance is named in the first place because it is first to bee taught that wee may desire the mercy of God Yet in nature Faith which purifieth the heart is first though in time there bee no difference For our Vnion with Christ and our partaking of his merit to Iustification and of his Spirit to Sanctification are wrought at the same time euen as the Sunne and his beames Vse 1. As the Sunne is declared by his light the trée by his fruits so by thy sanctification demonstrate thy iustification c. Vse 2. Boast not of thy heart while thy life is profane neither content thy self with an outward shew of holines hauing an euill conscience Rom. 12.2 2. Cor. 7.1 c. for Sanctification is the renewing of the minde yea of the whole man and therefore labour to grow vp into a full holinesse of the flesh and of the spirit Quest Is Sanctification Conuersion or Repentance so the worke of God that we can not of our selues by the power of our free will 〈◊〉 or repent Ans Iverely beleeue that since the fall of Adam 1. Cor. 2.14 2. Cor. 3.5 Rom. 8.7 Iohn 15.5 there is no free will in man vnto things Spirituall and pleasing to God Expl. For the vnderstanding of this we are to consider of Man as he was before his fall or as he is now since the fall Free will you may call a facultie or power of the Soule whereby it doth fréely without compulsion force chuse or refuse
deserue it by our good workes no not by our faith but by reward is meant a frée gift or a gift due by couenant or promise For there is a double reward Due or vndue and frée the first properly the second improperly so called That which is due by order of iustice for the dignity of the worke is properly a debt or due Reward That also is so called which is due by fauour and by promise To our good workes is eternall life as a reward due not the first but the second way For God hath made himselfe our debter not by receiuing from vs but by promising to vs. So that if you take debt or reward properly we affirme that nothing is due to our best works for there are foure things necessary to make a worke meritorious in the first acception of debt First that the grace whereby we do it be our owne for if we receiue it from another it is against reason that he that giues should thereby be indebted to giue more 1. Cor. 4.7 But wee haue no grace but we haue receiued it Secondly it must not be due or duty to performe it for that is contrary to merit but all that we are able to doe if it were more is due in regard of Creation and Redemption Luk. 17.10 Thirdly it must be profitable to him to whom it is done But God is not benefited by vs. Psal 16.2 50.11.12 13. Rom. 8.18 Fourthly it must be proportionable to the reward but so are not our best workes Therefore it is well called of the Apostle A free gift of God Rom. 6.23 This further remember that we teach good workes to be necessary to saluation but not as causes thereof but as the way thereto as Bernard said Q. What is eternall life Ans Eternall life is that glorious and most happy estate Mat. 25.46 Ioh. 17.22.23.24 Rom. 2.10 1. Cor. 2.9 Ioh. 10.28 Heb. 13.14 1. Ioh. 2.25 in which the soules of the elect are in heauen after this life and in which their bodies and soules shall bee at the day of iudgement the contrary whereof is eternall death Q What is eternall death Ans Eternall death is the most horrible condition in which the Reprobate shall be for euer in Hell Luk. 16.22.23 Mat. 25.41 2. Tess 1.4 with the Diuell and his Angels in their soules presently after their bodily death and in body and soule together in the day of Iudgement Expli There are thrée kindes of life First Naturall of the body in the vnion of body and soule Secondly Spirituall of the soule in the vnion of it with God and Christ Gal. 2.20 Eph. 2.17 whereby Christ is said to liue in vs. Thirdly Eternall of body soule whereby the elect liue and reigne for euermore in the kingdome of Heauen The first is common to the Reprobates with the Elect the other two are proper to the Elect. Eternall death is also thrée-fold First naturall of the body in the separation of body and soule called naturall not that it doth properly procéed from nature for it is the effect of sinne but because it is according to corrupt nature by the iustice of God Secondly spirituall in the separation of the soule from God whereby sinne liues and reignes in the wicked being said also to be dead in sinne Thirdly Eternall whereby body and soule shall be for euer separated from God and Christ and liue with the Diuell in eternall torments which kinde of life is called death because it were ten thousand times better not to liue at all in respect of themselues then in such endlesse easlesse and remedilesse misery For eternall life may be considered either in respect of the creature as it is and continueth by the power of the Creator so the wicked shal liue eternally in hell or in respect of the adiuncts of life or the affection which the creature shal haue toward the Creator and the fauour of God in Christ and so the Elect shall only liue for euer In a word the happinesse of the one estate and the misery of the other is such as no tongue is able to expresse no heart able to conceiue Al the glory and splendor of this life being scarce a shadow of the glory to be reuealed the first fruits whereof are in this life in the peace and ioy of a good conscience Rom. 14.17 which though it be vnspeakeable and as a Heauen vpon Earth yet is no more nor so much to that which shall be then a handfull of corne is to a field of a thousand acres 1. Ioh. 3.1.2 So also the torments which we can any wayes deuise to bee inflicted vpon man in this world being but a flea-biting to Hell and a sparke of that flame which the damned there shall endure and yet when wicked men féele the flashings of it in their consciences in the middest of all their worldly pleasures they are horribly confounded as in the example of Caine Saul Balthasar Iudas Pro. 18.14 and as Salomon signifies As there are but two Estates so but two places Heauen and Hell As for a third place called Purgatory neither doth the Scripture mention it neither can the Deuisers and first Founders of it the Papists tell what to make of it and therefore wee acknowledge it not Vse 1. Séeing such torments remaine for them in Hell which repent not of their sins vse all possible care that thou come not there Helpe thy selfe against sin and all damnable security in it by thinking of the torment following In regard of thy selfe it had béene better thou hadst neuer béene borne then to haue thy abiding with those vgly Fiends in that same euerlasting Fire and Brimstone Let not therefore the bitter pleasures of sinne deceiue thée Knowest thou not it will be bitternesse in the end The end of thy Drunkennesse Whooredome Lying Pride Sabaoth-breaking Negligence in the seruice of God Contempt of the Gospell c. will be more bitter then Worme-wood or Gall when the very Dregges of the Wine of the fierce wrath of God shall be powred out against thée for those thy sinnes Is sinne swéete But death is bitter remember it Thy sinne and the pleasure of it is short but the shame and torment following is without end and that in Hell where one minute of torment shall swallow vp the very memory of all fore-past pleasures Labour to thinke often of Hell it will bée some meanes to kéepe thée from thence c. Vse 2. Is life Eternall such a happinesse then liue godly 1. Tim. 4.8 Rom. 2.7 for that is the way to it It is our duty to liue godly though no reward were propounded but when our endeuours which yet are weake shall bee so beyond all proportion rewarded with such an eternall weight of glory how should it whet on our care and spurre vs forward to please such a God who is so rich to them which feare him How should it prouoke
vs to labour to be entertained into his seruice whose seruants after a little obedience here performed are made Kings and Quéenes in Heauen for euermore Who would not be willing through fire and water and all the miseries of this life to goe to that Heauenly Ierusalem the Citty of Saints to haue eternall fellowship with the Angels Patriarkes Prophets Apostles Martyrs and all our deare friends which haue beléeued yea with Iesus Christ our Princely Redéemer in the glory of the Father If thou hast prophanely said or thought what profite shall I haue if I serue God See here and be ashamed for such as serue God shall partake of the swéetnesse of Abrahams bosome of the delights of Paradise of the melody of their Fathers house of their Maisters Ioy that fulnesse of Ioy of the Riuers of pleasure for euer of an Inheritance that neuer fadeth but is immortal in the Heauens where whatsoeuer we can loue we shall haue and wee shall desire nothing which wee haue not where there is so much happinesse as neither the eye hath séene nor heart can thinke What mayest thou thinke of thy selfe which liuest so as if heauen and the ioyes thereof were not worth the while Doest not thou loue labour for this transitory miserable life Why not then much more for that which is permanent in happinesse vnconceiueable Oh! if thou knewest the good that followeth piety and the terror of that death that followeth sin it would make thée willing to redéeme that life though it were with a thousand yeares torment euen in Hell which now is offered to thée by a short cōtinuance in holy obedience Thou séest the way of life and death There is great difference betwéene Heauen Hell betwéene endlesse ioyes and endlesse torments betwéene the fellowship of Christ his holy Angels and the society of the damned and the Diuels Bée wise and chuse the way of life c. Quest But doe you thinke indeede that there shall be such a day of generall Ludgement which you seeme to speake of Ans Yes I verely beleeue that God hath appoynted a day wherein hee will iudge the world in righteousnesse by the man whom hee hath appoynted that is by Iesus Christ who shall seperate the Elect from the Reprobate Act. 17.31 2. Cor. 5.10 Ro. 14.10 12. Hebr. 9.27 Iud. 14.15 adiudging them to eternall life these to eternall death Explic. As the Scriptures doe infallibly teach that there shall be such a day of Iudgement wherein the Church shall be crowned with eternall and full glorie and the Diuels and wicked men sentenced vnto eternall condemnation so also by an inuincible Argument drawne from the Iustice of God the same may be concluded It is iust the the promise of God should be made good to the righteous and his threatning to the vngodly which because it is not here must néedes euen for the iustice and trueth of God be executed in another world Doubtlesse there is a reward laid vp for the righteous Psal 58.11 Doubtlesse there is a GOD which iudgeth the earth The Iudge shall be the whole Trinity in regard of the decrée and authority but Iesus Christ the Mediatour in regard of the visible act promulgation and execution of the Sentence who shall come from heauen in maiesty and great glory attended vpon with innumerable Saints and Angels and in his Humane Nature wherein he suffered performe the same pronouncing the definitiue sentence according to Saint Mathews Gospel Iohn 5.22 27. Mat. 25.34 41. The effect of which two Sentences are euen now to be discerned in the Court of Conscience for the godly doe receiue here absolution and certainety and the wicked haue their mortall sentence euen in their owne breasts but this is secret and the equity of it appeares not Tit. 3.11 and the profane thinke themselues wrongd but then the mouth of all wickednesse shall be stopped and it shal be openly manifested that the Elect are iustly saued and the wicked iustly damned their workes being scanned by the Bookes and their faith and infidelity thereby appearing The persons to be iudged are all mankinde small and great who by the dreadfull sound of a Trumpet Iude 15. 〈◊〉 12 14 Rom 2.16 2 Cor. 5.10 shal be summoned to appeare neyther is it possible not to appeare yea the very Diuels are reserued in cheines vnto the Iudgement of this great Day The matters to be tried are Déedes Words yea Thoughts whatsoouer wée haue done in our bodies good or ill And for a preparation the heauen and earth shall be consumed with fire the heauens passing away as a scrole 2. Pet. 3.7 10. the elements melting with feruent heat th earth burning with the works that are therein whereby is not meant that the substance of the heauen and earth shall be annihilated but only the figure changed and the vanity purged out The comming of the Iudge shall be sodaine The signes of his comming many The particular day and time not knowne nor to be inquired Rom. 8.21 1. Cor. 7.31 1. Thess 5.2 3. Mat. 24.20 Mat 24.36 Acts 1.7 Iohn 6.39 40. But the day wherein this shall be shall be the last day Vse 1. This is a singular comfort to the Elect that there shall be a day wherein they shall haue righteous Iudgement though here they be despised and condemned before men Then also shal appeare to the confusion of the wicked their labour hath not béene in vaine And certainely what can be more comfortable then to be iudged by him who is our Aduocate and hath redéemed vs by his blood Let vs therefore lift vp our heads with trust in him because our redemption draweth neare Let vs loue looke for and haste to his appearing saying and praying with the Church Reu. 22.20 Come Lord Iesus come quickely Vse 2. This is a terrible and blacke day to the wicked who haue not repented for they must appeare before the tribunall seate of Iesus Christ there to answer for all their sinnes euen such which the eie of man could neuer discerne all shall be laied open then and they shall smart for all Knowing the terrour of this day we should be perswaded Surely whome the remembrance of that day of that fire and of that wrath which shall be throwne vpon the wicked will not moue nothing will moue The day of Sodom was a grieuous day but nothing to this day which shall be grieuous to drunkards vsurers whoremongers c. but specially to contemners and enemies of the Gospel 2. Thes 1.8 If thou hast béene such a one how wilt thou indure the countenance of the Iudge which is euen hee whose bloud word sacraments ordinances thou hast despised deriding the professors of his Gospel O let not this day take thée vnawares Preuent the wrath which shall be then reuealed Then it wil be too late to cry for mercy for that is a time of Iudgement Now is the day of Saluation If
thou bé et sensible of those terrors and the hellish torments following make good vse of it Quest But if the Soules of the Elect goe presently after their death to heauen and the Soules of the Reprobate to hell what neede a generall Iudgement Ans There must be a general Iudgement notwithstanding both that the iustnesse of such particular Iudgement may bee made more manifest to the glorie of God and that the whole man consisting of body and soule may receiue the du reward 2. Cor. 5.10 Quest Doe you then thinke that the bodies of man shall be restored at the day of iudgement Ans Yes verely I beleeue the resurrection of the body according to the Scriptures Act. 24.15 1. Cori. 15.12 c. Expli We are firmely to hold the generall resurrection both of good and bad for the good shall not onely rise though they shall rise onely to eternall life in which regard they are saide to be the children of the Resurrection Luk. 20.36 The wicked shall also rise but because they shall rise to receiue their full torments they are not so called Both shall rise but in a double difference first of the efficient cause for the good shall rise by the power of Christ their head The wicked by the power of Christ as Iudge of quicke and dead and by the vertue of that Sentence Gene. 2.17 In the day thou eatest thereof thou shalt die the death secondly of the end for the righteous shall rise to glory the wicked to shame and perpetuall contempt And note this carefully that those very bodies in which both iust and vniust liued here Dan. 12.2 Ioh. 10.27 Iohn 5.28 Mar. 10.28 2. Cor. 5.10 1. Corin. 15 53. shall be raised and restored as appeareth by the Scripture This corruptible shall put on incorruption This that is This same in number as if he had clapt himselfe on the breast Now though this séeme vnpossible to reason yet it is not so to our Faith whereby considering the power of God we know that he is able to restore the body though burnt to ashes deuoured by wild beasts or turned to dust as he was able to create them and all the world of nothing in the beginning And this the Iustice of GOD requires namely that that body which sinned should be punished and not another and that that body which hath béen tortured héere for the profession of his Name should be crowned with glorie at the last day The bodies shall rise the same in substance but the bodies of the Iust shall bée Immortall Incorruptible Spirituall not in substance but in quality or condition not néeding meanes of bodily nouriture not subiect to infirmities but powerfull firme strong and impassible nimble to moue as well vp-wards as downe-wards voide of all deformity and vncomelinesse glorious of perfect stature without the vse though not without the difference of Sexe Mat. 13.43 Mat. 22.30 1. Cor. 15. The bodies of the vniust shall rise Immortall also and Incorruptible but passible to endure the due punishment inflicted vpon them The manner of the Resurrection conceiue to be thus On the last day Christ shall suddenly come in the clouds in that visible forme in which He Ascended and shall send his Angell with a Trumpet Mat. 24.31 1. Cor. 15.31 1. Thess 4.15.16 at the sound whereof first they which are dead shall be raised and then those which are liuing shall bée in the twinkling of an eye changed Vse 1. If in this life onely wee had hope we were of all men the most miserable but we looke for a day when our vile bodies shall gloriously rise and bee made like the Glorious Body of our Lord Iesus Christ 1. Cor. 15.19 Phil. 3.21 Iob 19.25.26.27 comfort thy selfe against thy calamities with this This vpheld Iob in the day of his sore trouble So in the troubles of the Iewes vnder Antiochus Epiphanes Many were racked and would not be deliuered because they looked for a better Resurrection Act. 11.35 Let this also comfort against the loathsomnesse of the graue in as much as though our bodies be laid downe for a time in the dust they shall yet after bee restored to Life and Glory Vse 2. Remember that euen that body which thou hast vsed as a Weapon and Instrument to Lying Murder Vncleannesse Theft Pride and all manner of vnrighteousnesse shall rise againe and as thou hast done in the same that which thou shouldst not so shalt thou receiue in the very same that which thou wouldst not And if thou béest a Beléeuer remember that that very body of thine which hath bene vnto thy soule an instrument of Righteousnesse which for righteousnesse sake hath endured Griefe Smart or Contempt c. as it hath taken part with the soule in Mortification and in the affliction so shall it also pertake in the blessed Consolation to bee reuealed in the last day Quest You said that God was the Redeemer and Sanctifier of his Church Do you not beleeue that the Redemption Iustification and Sanctification which you haue spoken of are vniuersall and belonging to all Ans No Eph. 5.25 c. I verely beleeue that those Graces belong onely to the Church Quest What is the Church Ans By Church I meane the Holy Catholique Church 1. Cor. 12.12.13 Eph. 3.15.16.17.18.19 Eph. 4.15.16 Reu. 21.27 Heb. 12.21 22. Cant. 6.8 which is the whole Company of them which are from euerlasting Predestinated to Eternall Life and which in time are called by the Word and sanctified by the Bloud and Spirit of IESVS and this is but one part whereof is Triumphant in heauen and part Militant on earth Expl. As in our vsuall Créed wée are taught to beleeue the Holy Catholique Church to bee the company of Saints which haue Communion or Fellowship in the grace of Remission of sinnes and Resurrection to Eternall life So it is manifest that such onely are the Catholique Church and that such graces are proper and peculiar vnto them As the Scriptures do euery where restraine these benefites to Beleeuers onely and to the Church To Beléeuers Ioh. 3.16 and 5.24 and 6.40.47 Act. 10.43 Ioh. 12.46 Rom. 3.22 Gal. 3.22 To the Church Mat. 1.21 Ioh. 10.15 and 15.13 and 17.9.19 Now whereas in diuers places the Scripture speaketh with a generall note That Christ dyed for all and that God loued the world and such like Such places must bee vnderstood some of the sufficiency of Christs death for all not of the Efficacy which is onely to Beléeuers Some of a Precept vniuersall whereby all are commanded to beléeue Some of the publique Ministery of the Word whereby grace is offered to all Some collectiuely to signifie that the benefite of Redemption extends it selfe to Gentiles as well as to Iewes or distributiuely signifying that some of all Nations Conditions Ages Sexes haue that benefite not that euery singular of all kinds but the kinds of all singulars are made partakers
thereof So then not the world that is not euery man and woman in the world haue interest in the blessing of Christ Rom. 11.7 but onely the Elect of God This Church is called Holy partly because it is cloathed with the righteousnes of Christ imputed and partly because it is gouerned by the Spirit of Christ by the which euery member thereof is quicknes and made able in some measure in truth to hate sinne and to loue and follow that which is good It is called Catholike that is Vniuersall because all the Saints and Elect of all times and places 〈…〉 vnto it as to one Body And this we professe to be One because there is the Head which is Christ one Body one Spirit one Faith one Hope Ephe. 4.4 one Loue c. Part whereof is now in heauen Triumphing which are the Soules of the Saints departed and part fighting and Militant here on earth in the Spirituall wee face against the world the flesh and the deuill Vse 1. All happy making promises are made onely to the Church All shall not be saued labour to be of that number whose are the promises if thou wouldst bee saued Vse 2. It 's a great comfort that of all sorts of men some are of this Church which is washed with the Blocd of Iesus the Geatile as well as the Iew the Seruant as well as the Maister the Poore as well as the Rich For there is no respect of persons with God but in all Nations such as feare him are accepted be they one or other Act. 10.34.35 As God respects none for their riches or great place so he reiects none because they are poore and base Indéed in this world the poore haue the least part but in Christ benefites the Beggar beléeuing hath as large and good right as the King For we are Cittizens of a Kingdome which is not of this world God is not onely the God of the Mountaines Ioh. 18.36 but of the Vallies also And the Spirit bloweth where it listeth Yea many times God breatheth Life and Grace on a pooer contemptible wretch as the world accounts as on Lazarus and passeth by such as go in veluet coates as Diues Memember Christ is not thine because thou art rich or great or beautifull but because thou Beléeuest It is faith makes the poore Beggar as rich in Christ as thy selfe For God hath chosen the poore also to make them rich in faith and pertakers of his Kingdome Art thou rich Iames 2.5 despise not the Beggar or poorest Beléeuer who if thou beleeuest not is better then thy selfe and though in the things of this life according to Gods ordinance thou hast the start of him yet in Christ he is thy equall for in Christ there is neither Circumsion nor Vncircumcision Bond nor Frée Col. 3.11 c. Art thou rich Labour to bée rich in faith rather then in gold for thou and thy money may perish but by faith thou shalt bée saued Art thou poore Comfort thy selfe Thou hast a right in a heauenly inheritance where thou shalt equally share with the greatest King and let it prouoke thee to so much the more care to please him in all things who hath chosen thée so base and called thée so vnworthy Vse 3. The Church of Christ is a Holy Church Marke then If thou béest not holy in heart and affections in life and conuersation but a profane wretch thou art also a damned wretch if thou so continuest thou art no part of this Church for Christ hath chosen vs that we should bée holy Ephe. 1.4 2. Tim. 1.9 and hee hath called vs with a holy making calling Examine therefore thy selfe Cant. 4.12.13 The Church by Salomon is called a Garden enclosed full of the sweetest Flowers and Plants Now if thou beest a Blasphemer a Lyer a Backe-biter c. If these bee the Flowers which grow in thy Garden thou art the Deuils Dunghill thou art none of the Church The Church is called a Doue vndefiled If thou beest filthy Cant. 5.2 vncleane a Fornicator a Strumpet an Vsurer an Oppressour Couetous Cruell Vnmercifull c. Thou maist be a member of the Kite Vulture or rauenous Cormorant but not of Christs spotlesse Doue which is his Church The Church is the Body of Christ If thou beest a Drunkard Ryotous a breaker of the Saboath a contemner of Religion and such as doe professe it c. thou art a limbe of the deuill not a Member of Christ vnlesse thou wouldst make the Body of Christ a monstrous body like the Image of Nebuchadonoser which was part of Gold and Siluer part of Iron and Clay Remember then Christ is the Head of his Church if thou receiuest not not Grace from him to Sanctification thou art none of his Christ is the King of his Church out of the Church the deuill raignes If thou obeyest not Christ but the deuill how art thou Christs Nay how art thou not the deuils Quest You say that the Church is a company of such which are Predestinated to Eternall Life What meane you by Predestination Ans By Predestination of men I meane the Eternall purpose of God concerning Man-kind fallen and corrupted whereby for the setting forth of his glory he appointed some to Saluation with the meanes whereby they should obtaine the same which is called Election and some to damnation 1. Thess 5.9 which is called Reprobation Rom. 9. throughout the chapter Quest What is Election Ans Election is the most free and Eternall Counsell of God Luk. 10.20 Rom. 8.30 9.11 11.5.2 Pet. 1.10 Eph. 1.2.3.4 whereby hee chooseth some which were falne in Adam and Predestinateth them to Grace and Glory by Iesus Christ Quest What is Reprobation Ans It is the most free Counsell of God whereby hee determined not to chuse Rom. 9.21.22.2 Pet. 2.8 Iude 4. but to passe by some fallen in Adam and to leaue them in their guiltinesse and corruption and in the end to condemne them for their sinnes Q Do you then thinke that men were ordained to life or death before they were borne Ans Yes verily that I do Quest Doth not this bring in a neglect of all godlinesse Rom. 9.11 and make for them which say If I be predestinated to life I shall be saued whatsoeuer I do if to death I shall bee damned in like manner therefore I will liue as I list Ans God forbid For wee teach that men are not onely predestinated to the end but also to the meanes They which are ordained to Life being also ordained to Grace whereby they obtaine it and they that are ordained to death being also ordained to be left in their corruption that they may be damned Ephe. 1.4 Expl. That there is Predestination which is an ordaining of a thing to this or that before it be extant appeares in the doctrine of the Prouidence of God And that it is to be referred to men in the