a separation of his two natures though body and soule parted for a while Wee must therefore hold that neither the God-head is at any time changed into the manhood nor yet the manhood into the God-head Luk. 24.39 1 Pet. 4.1 Furthermore we are to learne that Christs humane nature is like vnto ours in all things but in sinne and manner of subsisting Phil. 1.7.8 Heb. 2.17 and 4.15 Q. What is the personall vnion of these two natures A. Whereby the nature assuming and nature assumed make one Messias or Mediator betwixt God and man the nature assuming is infinite and his action is incomprehensible yet this we may safely affirme that the second person in Trinitie immediately assumes and then the God-head so that our flesh is first taken by a person and hence our nature assumed is without all personall subsistence in it selfe and is inseparably conioyned with the divine nature and doth wholly subsist that is the whole manhood subsists in the whole God-head for whole God is in heauen whole God is on earth because the divine nature hath no parts and so our flesh is not in a part of the God-head but wholly in the whole And yet not euery where with the whole For the assumption is not by way of extension as a forme extends his matter but of ineffable vnion humane nature hauing no standing of it selfe but by the divine nature It is locally circumscribed as hauing quantitie and consists as a finite thing within the limites of essence being truely compounded of matter and forme And yet it hath neither parts nor passions essence or accidents which are not assumed vnto the divine nature when body and soule were asunder and locally in diverse places then were both of them inseparably knit vnto the God-head Ioh. 1.14 Colos 2.9 The Papists say Christ was Mediator according to his humane nature which is contrary to this personall vnion for as the person assuming giues the nature assumed subsistence so action and it is not able to doe any thing without it Therefore according to both natures Christ redeemes and the worke is not to be devided Furthermore we say the second person assumes not the first for he is principally offended not the third for he is to testifie of the reconciliation yet such is the vnion that wee come by it both to the Father and the Spirit For immediately the second person assumes then the Deitie and hauing fellowship with that wee haue it also with the Father and Spirit Now if the divine nature should first assume then would the action be the Fathers or if the Spirit then should the Father haue two Sonnes c. CHAPTER XXIII Of Christs humiliation Question VVHat are the parts of Redemption Answere Two His humiliation and his exaltation Psal 110.7 Isa 53.12 Rom. 8.34 Eph. 4.9.10 Phil. 2.8.9 And the reason is giuen by S. Luke chap. 24.26 Christ must of necessitie both suffer and be glorified c. Q. What is his humiliation A. Whereby he was made subiect to the iustice of God to performe whatsoever the same might require for the redemption of man Rom. 10.4 Gal. 4.4 Heb. 7.22 Christ became our Suretie and so bound himselfe to pay all our debts Papists say Christ is a Mediator betweene himselfe and vs but they are ignorant how a sinne may more peculiarly be against one person then another as the manhood it selfe is more properly vnited to the second person then any other Christ doth principally mediate betwixt the Father and man and yet the justice of the whole Deitie and consequently of euery person is satisfied Q. What did the iustice of God require A. Two things Satisfaction for the trespasse or payment of the forfaiture and righteousnesse answerable to the law for the payment of the principall The one frees vs from death the other brings vs to life By the first wee are made no sinners by the second wee are made iust The law stands still in force for death and life sinne and die is by Christs death satisfied doe and liue is by his life fulfilled Dan. 9.24 Christ reconciles to God by suffering and of enemies makes vs friends but wee neither deserue nor can iustly desire any thing vntill he bring his owne righteousnesse for vs. Rom. 4.25 Q. Wherein consists all this A. In the conformitie of himselfe both for himselfe and vs to he image of God and the law its performing perfect obedience thereunto as also in vnder going for his such death and dolors as were requisite As Adam was made in the image of God and bound to keepe the law for himselfe and vs so Christ must be conformed in nature to Gods image and in all his actions to his Pathers will He is holy and iust both for vs and himselfe but his sufferings are onely for vs and not himselfe And here two questions arise first whether his originall righteousnesse and actiue obedience were onely for himselfe his passiue onely for vs and sufficient for our saluation It may be obiected by his bloud we are saued c. Ans Here a part is put for the whole for we are saued as well by his life as by his death and they are both of them both actiue and passiue Christ suffered in being concelued and he was no looner made man made vnder the law but he began to pay for vs for as Adam dyed as soone as he had sinned so Christ suffered as soone as he became our suretie therefore his whole life death are for vs and our payment He that dies by the law is not acquitted or iustified but condemned He that makes false Lature may be pardoned or punished but not iustified Euery law acquits when men are found to haue done nothing against it but it moreouer rewards when subiects are found to performe the vtmost required by it Christ therefore is to suffer and satisfie but that will not iustifie vs except further be found in him that he hath done nothing against the law nay also that he hath to the height and ful measure fulfilled it We haue need both of originall and actuall righteousnesse to bring vs to heauen and out of him it is not to befound The second controuersie is about the second death which is the punishment of the damned and therefore not fit for Christ to suffer Concerning this we acknowledge that Christ did not neither could truely and properly suffer the second death which is a casting out and banishment from blessednesse and the fauour of God God forbid that any Christian should haue such a thought of our Lord Christ who euer since his conception was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and could not be other for any moment of time He and his Father were neuer separated in loue and affection because Christ even in vnder going of this obeyed his Father yet were they for a time separated in apprehension and representation God punishing his Sonne iustly for vs in as much as he stood in our stead
part of thy life is the least part wherein thou hast liued for all is spent in vaine that helpes not to obtaine thy last end From hence forward recouer and recollect thy selfe before thou goe hence and be no more And if the excellencie of humane Arts exclude all meane and mediocritie thinke no extasie high enough for the obtaining of Diuinitie We must not like sullen lades lie vnder our burdens but reviue our spirits and with a maine and manly courage encounter all doubts and difficulties Q. But how shall we know it A. Psal 34.11 Come children hearken vntome and I will teach you the feare of the Lord. Knowledge is easie to him that hath a desire to vnderstand plaine and right if wee seeke after it as worldlings doe gold Pro. 14.6 and 8.9 and 2.4.5 The Mine and Mint of true happinesse is plainely and plentifully chalked out vnto vs in the holy Scriptures Nothing remaineth but that I call vpon you as Chrysostome did of old Heare O ye worldlings get you Bibles Hom. 9. in Epist ad Colof Here lie those glorious heapes which may eternally enrich vs so that if wee goe away with our hands and skirts emptie how worthy shall we be of a miserable want And who shall pitty them that will not pitty themselues Gods whip is the best alones for so lazie and wilfull a need Oh that in these our dayes wee might see those times spoken of in auncient Story wherein the secrets of the Scriptures were knowne familiarly to Taylors Smiths weavers Seamsters Delvers Near-heards c. Theod. de corrig Gracorum affect lib. 5. What a shame is it for vs in England to see daily so many heauenly showers fall beside vs whiles we still like a Gedeons fleece want moysture Where are our worthy Matrones that may be compared with S. Hieromes women Hieron in Psal 133. who contended in good earnest who should learne most Scripture without booke Alas alas most of our schollers like boyes slubber out their Bookes before they learne their lesson Old Origen in num Hom 27. sayd that of all torments to read the Scriptures was the greatest to the damned spirits against that blasphemous Papist that said it was the invention of the Deuill Mart. Pares de trad l. 44. But alas that which they cannot reade without soruple we read too often with neglect and contempt With whom doth the Apostles exhortation take place Coloss 3.16 Let the word of God dwell plenteously in you Let vs then to auoyd further shame like diligent Schollers which repeat their parts to each other to be made more perfect mutually recall ouer the rules of our well-liuing Giue me but one sayth Augustine that loueth and he shall feele what I say but if I speake to a cold Christian he vnderstandeth me not O then to prepare you for this art doe but as you vse to doe in the morning when the Sunne riseth in his strength open the dores and windowes of your hearts to partake of this comfortable brightnesse Let the beames of the glorious truth of Gods word shine cleerely open your eyes and endeuour to be illustrated by it It is not credible how much good Art and precepts may auaile vs. Wee cannot but speed well if wee begin well and proceed orderly A false methode is the bane of all hopefull indeuours We shall finde it in spirituall matters as in our estates small helpes with good thrift enrich vs when great patrimonies loose themselues in the neglect It is wonderfull to see what some can doe with the helpe of a little engine in lifting vp that weight alone which many helping hands by their cleare strength might endeuour in vaine I know grace is not tyed either to number or meanes yet vsually worketh by a common course of Art and precepts Onely this must be our care that wee mint not Gods worship in our owne deceitfull braines Q. What is Religion A. Religion is an Art or rather a doctrine to liue well Art is in the frame of the creature and may be learned by observation And so was Diuinitie by creation the very imprese of God but now by corruption both the Art and the frame are spoyled and as he that comes from a bright candle into a darke roome is so much more blinded as his light was greater and as the purest yvory turneth with the fire into the deepest black so man being fallen from God is so much the worse by how much hee was made more worthy in himselfe Teknee from Teknaomai because Art is euer to be seene in his owne fabricke facture or fashioning Man therefore hauing blurred blemished and blotted out his Art and excellencie is left to the teaching of Gods spirit to learne that by diuine instruction which he cannot by humane observation 1 Tim. 6.3 Paul calls the lesson a doctrine and Dauid prayes often in his Psalmes that the Lord would open his eyes teach him his statutes and bring him into the way he knowes not by nature Psal 119.18.33 The manifolde wisedome of God distinguished by proper subiects and broken as it were vpon them by creation gouernment and obedience from hence by irradiation or shining is acted and dispersed vpon the glasse of the vnderstanding as light vpon the eye and there receiued and vnderstood is againe from the mind reflected vpon others by word and then it is doctrine or discipline or writing and then we call it a booke or Bible and from hence may be obserued our teaching by Scripture doctrine discipline Art science and inspiration Hos 8.12 Heb. 1.1 Prov. 8.10 2. Tim. 3.16 c. God hath written spoken and inspired men to doe both and yet in all this a meere stranger to the iudgements thoughts affections speeches and actions of the most So that beside all this God must inlighten and inliuen our hearts or else there will neither be Art nor heart nor part to thinke vpon him It is safe no where to complaine of nature but where grace is and where that is once had and affected It will readily ascribe both inward and outward teaching to God Our rule may be called Scripture as it is written doctrine as it is taught discipline as it is learned Art as it is framed in vs againe science as it is knowne of vs and because none of these are now to be had by the irradiation of nature it pleaseth God of his infinite loue that wee should haue them by the inspiration of grace There are three things saith Bernard which God properly challengeth vnto himselfe from all co-workers men and Angels viz. pradestination creation and inspiration The husbandman may plant prune digge and dresse his Vine but raine vpon it he cannot if hee would water it yet must it be with Gods water Hee may draw from the fountaine but God must drowne it he may ducere rivum but it is God that must implore fontem Yea when he hath planted and watered he cannot giue clusters to the branches forme
faith and wee shall haue him for our ever-lasting food CHAPTER X. Of their Distinction Question HOw are these Subsistences or persons to be distinguished Answere They are Father Sonne and holy Ghost or because Relatiues are but two into the relation of Father and Sonne to the spirit which is breathing or sending or of the Father to the Sonne which is begetting Spirantes spiritus Gignens genitus how easie were it to loose our selues in this Discourse How hard not to be over-whelmed with matter of wonder and to finde either beginning or end Loe with these words of relation we are happily waded out of those deepes whereof our conceits can finde no bottomes and now may wee more safely with Peter gird our coat about vs and cast our selues a little into this sea onely we must remember that as those which had wont to swim onely with bladders sinke when they come first to trust to their owne armes so wee may soone plunge our selues if we suffer our owne thoughts to carry vs along in this mystery If any wonder whether this discourse can tend let him consider that of Tertullian Ratio divina in medulla est non in superficie Divinitie is more in the marrow and roote then the rind and surface of things It cannot be doubted but as God is the best being so he is the best life and that the best life is reasonable God therefore is the best vnderstanding Suffer your selues with Abrahams Ramme to be perplexed a while in these bryers that you may be prepared to present your selues for liuing sacrifices holy and acceptable to this dreadfull Trinitie Singula verba plena sunt sensibus as Hierome sayd of the Booke of Iob. As being by nature so vnderstanding by counsell is able to conceiue and beget the image of it selfe and from the one to the other to send a mutuall loue liking onely in the creatures both these are imperfect for nature doth generate to preserue it selfe and vnderstanding conceiues to perfect it selfe No vnderstanding by nature conceiues it selfe and no being by counsell begets it selfe It is therefore the perfection of vnderstanding naturally to conceiue it selfe God doth both speake and worke in Parables as a Father sayth well but here needs nothing be fayned to fasten this truth vpon vs. It shall bee evinced by plaine demonstration The best being and best vnderstanding must needs conceiue the best image of it selfe now in conceiuing it begets it and being begotten by nature is no lesse then the begetter Man by nature begets no lesse then himselfe by counsell hee can conceiue that which is lesse or greater then himselfe so the father by nature can beget no lesse then himselfe though by counsell he conceiued and brought forth a whole world nothing comparable to himselfe in greatnesse or goodnesse Well then in one simple essence there is necessarily a begetter and a begotten and so we haue the subsistences of Father and Sonne He is out of the danger of folly whom a speedie advertisement leaveth wise It is but an holy prevention to be devout vnbidden and to serue God vpon our owne conceits Let vs then see how the second mystery will follow The father in begetting his owne image cannot but loue it naturally and the sonne in being begotten cannot but as naturally loue the begetter And hence proceeds mutuall loue and because it is naturall is no lesse in being then the begetter and begotten from whom it proceeds for the begetter and begotten loue themselues naturally and therefore the Spirit is God and a third subsistence in the divine nature If the persons were eyther greater or lesse one then another then would this absurditie insue vpon it that neither the father could directly conceiue himselfe or father sonne equally loue themselues consequently never inioy their owne happinesse which consists in the full fruition of themselues Heb. 1.3 Christ is said to be the expresse image of the fathers subsistence Some translate it substance or essence which will all come to one passe if substance be taken subiectiuely not causely for the divine essence hath eminently all the excellencies of creatures and therefore vnderstanding which is able to conceiue and in conceiuing to beget which begetting is a relatiue propertie and hence the Subsistence of the Father whereof the Sonne is the expresse image It were as we haue formerly said improper locution to call him the image of the essence for that begets not yet in that is the begetter c. Rom. 15.30 Gal. 5.22 Where loue is giuen to the Spirit not onely as hee worketh it in vs but as he is the mutuall loue both of Father and Sonne and so is sent from both of them to testifie of their loue to vs Rom. 5.5 O that these things in their true worth could affect vs but alas as in a Taverne where many Tables are seene replenished with guests halfe soaked and sowsed in wine all the house resoundeth with laughters cries whoopings and strange noise wherein the sweetest musicke in the world is both neglected and mocked so our age inchanted with rude and ridiculous pastimes gibeth at this holy and heauenly contemplation of the sacred and blessed Trinitie How many doth God suffer to liue and breath which make the Taverne their Temple Indian-smoake their incense Sacke their sacrifice and blasphemous oathes their daily prayers for the loue of this dreadfull Trinitie and the deare loue of your owne soules remember S. Pauls advise Rom. 6.22 Being made free from sinne haue your fruit in holinesse and the end thereof shall be ever-lasting life But I must make my course more speedie and hasten in the long way I haue to goe Hitherto we haue had many Reaches to fetch in our way and beene constrained to winde in by bourds but wee are gotten off the Maine onely the shore is still buttrest with rockes on euery hand the Currents swift the Shallowes many that wee cannot make so fresh a way as wee would Haue but the patience a while and we shall bring thee within the view of the end of our toylesome voyage The ship that hath beene long at Sea discouered many strange Continents and ryvers strugled through many hiddeous tempests escaped many rockes and quick-sands and at length made a rich returne cannot but forget her irkesome Travell and thinke shee is well apaid when shee commeth within the kenne of her owne Countrey and sees the Land lye faire before her So hee that coasts along these severall bankes and bounds of godlinesse and in the Ship of the Church is brought into the mouth of the haven of heaven cannot but with ioy remember all the troubles and afflictions he hath indured in this world In a word vnderstand this but as a letter of advertisement from the Coast whereby thou mayest with the greater ease reape the profit of them that haue travelled before thee Q. What is the relatiue propertie of the Father and the Sonne A. To breath or send forth
the spirit Ioh. 15.26 I will send from the father the Comforter even the spirit of truth The same is said to proceed Gal. 4.6 God hath sent forth the spirit of his sonne into your hearts Ioh. 16.8 As the sonne comes from the father to take our nature vpon him so the spirit comes from them both to apply Christ effectually vnto vs and vs vnto Christ But this comming sending proceeding is a worke of counsell not of nature for the Spirit by an imminent act as he comes from father son so he hath his residence in them both and no creature is capable of him but as by a transient act hee passeth the worke of Redemption to vs by application hee is sayd to come to vs and we receiue him in graces and operations By nature he comes from the same persons and rests in them by counsell not by command he comes to vs and is said to dwell with vs and that in spite of Satan all his temptations As fierce Mastiues tyed in a chaine which although they both barke and haue perhaps a good will to bite yet they can make no neerer approach then the chaine doth permit so that Cerberus of hell is chained vp of God and though his malice be great to labour to enter where he is expulsed yet the spirit keepes him out by his presence and safegards our hearts in peace against all his molestations Q. What is the Father A. The first person who by nature begets his sonne who must needs be an onely sonne because the Father cannot haue many images of himselfe Christ is the first begotten Heb. 1.6 and the onely begotten Ioh. 3.16.18 1 Ioh. 4.9 Ioh. 1.14.18 And therefore the relation betwixt the Father and Christ is a speciall and peculiar respect Heb. 1.5 I will be to him a father and he shall be to me a sonne Man was made in the image and likenesse of God and of the three persons by a divine consultation but Christ is the image of his Father or first person by an eternall and everlasting generation Luk. 3.38 Adam is called the sonne of God which is a most free and voluntary act of the Creator in producing man in his owne image This I insist vpon the more that wee may be wary in our conceits in apprehending Gods act vpon vs and the fathers act vpon his sonne It is happinesse enough for vs to come so neare God that his onely sonne may stand betwixt vs him and that wee may be called his brethren by the Fathers choice of vs in him Q. What is the Fathers relatiue propertie A. To beget and not to be begotten and therefore he is the first person in order Psal 2.7 Thou art my sonne this day haue I begotten thee Heb. 1.5 The same words are repeated to proue Christ aboue the Angels who Iob. 2.1 are called the sonnes of God and therefore in another sense that is in regard of Creation and grace both which they obtained by the will and counsell of their Creator who made them and ordained them to stand in that favour from which the reprobate Angels fell but Christ is a naturall and an eternall sonne Prov. 8.25 And therefore to day is as some Fathers expound it put for eternitie seeing all times are present to God to whom a thousand yeares are as one present day Or rather this day being the day of Christs resurrection and exaltation in which he was mightily declared to be the sonne of God Rom. 1.4 is the manifestation of that eternall generation by which hee is preferred before all creatures His conception and natiuitie as he was man belong to his humiliation which as S. Augustine speakes of his passion was the sleepe of his divinitie as his death was the sleepe of his humanitie Yet as the fathers of Chalcedon say truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indivisibly inseparably is the God-head of the second person with the whole humane nature and euery part of it still and for ever one and the same person The soule in the agony and vpon the Crosse feeles not the presence of the God-head the body in the graue feeles not the presence of the soule yet vpon the third day both bodie and soule did feele the power of his divine nature death being too weake to dissolue the eternall bonds of this heauenly coniunction And therefore vpon the day of Christs resurrection was there a manifest declaration of the eternall generation of the second person Q. What is the Sonne A. The second person begotten of his father Ioh. 1.14 We beheld his glory the glory of the onely begotten of the Father Vers 18. No man hath seene God at any time the onely begotten sonne which is in the bosome of the father he hath declared him Q. What is the relatiue propertie A. To be begotten and not to beget and because he is from the father alone therefore the second person in order 1. Ioh. 4.9 God sent his onely begotten sonne into the world Heb. 1.5 I will be to him a father and he shall be to me a sonne therefore by the force of relation he must be begotten no begetter otherwise contrary things should bee the same Q. What is the holy Ghost A. The third person proceeding from the Father and the Sonne Ioh. 14.26 The comforter which is the holy Ghost whom the father will send in my name Ioh. 15.26 When the comforter is come whom I will send vnto you from the father c. Ioh. 20.22 Christ breathed on them and saith vnto them receiue yee the holy Ghost he that hath power to breath on his members the gifts of the holy Ghost according to his owne will and counsell hath by nature together with his father an ineffable manner of breathing the spirit for as the three persons worke by counsell so they subsist in the divine essence by nature Q. What is the spirits relatiue propertie A. To proceed and because he is both from the Father and the Sonne therefore the third person in order of subsistence Ioh. 15.26 even the spirit of truth which proceedeth from the father c. Ioh. 16.7 It is expedient for you that I goe away for if I goe not away the comforter will not come vnto you but if I depart I will send him vnto you till the second person haue fully dispensed the worke of Redemption the third person cannot so fully apply it no marvaile then if the times before the death of Christ had more weake meanes of application then now we haue the spirit being more fully giuen Ioh. 12.32 And I if I be lifted vp from the earth will draw all men vnto mee Peter Act. 2.41 conuerted more at one Sermon then Christ did all his life not because he was the better or more powerfull Preacher but because the spirit was then more fully sent both from the father and the sonne to accomplish that which they had begun for the redemption both of Iew and Gentile Q. What is
by reason of sinne a dungeon to reserue the guiltie body against the day of judgement it is through him become as it were a perfumed bed for the elect against the day of Resurrection Math 27.59.60 Luk. 23.53 Isa 57.2 Buriall comes of burning an auncient custome of burning bodies and then preserving their ashes in a pitcher in the earth Hence it may be that the Auncients to prevent an absurd conceit of this kind of Funerall concerning Christs body whereof not a bone was to be broken or wasted added descending into hell to shew that Christ was not burned but buried by going downe into Sheol but it is not for mee to determine the doubt I leaue it to riper judgements One thing more I adde that buriall is sometimes taken for preparation of a body for the graue Math. 26.12 This shee did to bury me c. Christ died was embalmed and then interred CHAPTER XXIIII Of Christs Exaltation Question HItherto of his humiliation What is his Exaltation Answere It is his victory and triumph over his and our enemies the Devill sinne and death with the world and whatsoever else might crosse the felicitie of the Saints Eph. 4.8.9.10 Phil. 2.9.10 It was the strangest and strongest receit of all the rest by dying to vanquish death 1 Thess 5.10 Wee need no more wee can goe no further there can bee no more Physicke of the former kinde there are cordials after this purgation of death of his resurrection and ascension no more penall receits By his bloud wee haue Redemption Eph. 1.7 Iustification Rom. 3.24 Reconciliation Colos 1.20 Sanctification 1 Pet. 1.2 Entrance into glory Heb. 10.19 Woe were to vs if Christ had left but one mite of satisfaction vpon our score to bee discharged by our selues and woe be to them that derogate from him to arrogate to themselues and would faine botch vp his sufferings with their owne superfluities hee would not off the Crosse till all was done and then hauing finished he went on with a second worke to build vp a perfect way to heauen vpon this foundation and from the graue to his throne in heauen he chalked out for vs the everlasting way Q. Wherein doth the glory of his victory and triumph consist A. First in the deposition and laying aside of all infirmities Secondly in his assumption and taking vp of all perfections both of body and soule His body was now no more to die but to receiue celestiall perfection His soule had nothing withheld from it no truth from his vnderstanding no goodnesse from his will vpon earth hee was ignorant of something which now is perfectly revealed vnto him he now knowes the day of judgement and by his God-head hath euery thing revealed vnto his man-hood that is fit for the government of his Church though he be absent from vs both in body and soule that which neither Saint nor Angell can heare he heares and puts vp all petitions to his Father His minde is ignorant of nothing for the manner and measure of a most perfect created vnderstanding and his will is perfected with the greatest perfections of vertues that are incident to any creature so that hee is both in soule and body far more glorious then any other creature is or can be and made Lord of all Heb. 12.4 The manhood of Christ is not the sonne of God by adoption or creation but personall vnion and so hath no other relation to the Father of sonne-ship but the same with the God-head this exalts him highly in glory and there is as much difference betwixt the sonne of God and other creatures as betweene a King and his meanest subiect and as one Starre differeth from another in glory 1 Cor. 15.41 and the Sunne farre exceeds all the rest so in heauen shall Christ appeare more glorious then any other Saint or Angel Rev. 21.23 Isa 60.19 and shall be as easily knowne from the rest as the Sunne is from all other Starres c. Q. Hitherto of his glory in generall what are the particular degrees thereof A. The first is his resurrection the third day when as his soule and body by the power of his God-head never separated from either were brought together againe and so rose againe and appeared to his Disciples for the space of fortie dayes And this is the earnest of our Resurrection so that wee shall also rise by the power and vertue of his Resurrection not vnto judgement but life everlasting This is first confirmed by the Angels to men Math. 28.5.6.7 Mar. 16 6.7 Luk. 24.4.5.6 Secondly by his owne apparitions vnto them Math. 28.9.17 Mar. 16.9 12.14 Luk. 24.15.36 Ioh. 20.14.19.26 and 21.1 Act. 1.2.3 1 Cor. 15.4.5.6.7.8.9 Thirdly by the keepers of the Sepulcher Math. 28.11 Fourthly by his Apostles Act. 2.24.32 Lastly by the inward testimony of the Spirit in the hearts of the elect Ioh. 15.26 The power by which he rose is expressed 2 Cor. 13.4 1 Pet. 3.18 His immortalitie Rom. 6.9.10 dominion Rom. 14.9 Godhead Rom. 1.4 The fruit of it to vs first in our iustification Rom. 4.25 Secondly our sanctification and glorification Rom. 6.4.5.8.9.10.11.12.13 2 Cor. 5.15 Eph. 2.4.5 Colos 2.12.13 and 3.1.2.3.4.5 1 Pet. 1.3.4 1 Thess 4.14 c. Q. What is the second degree thereof A. His ascension into Heauen by the vertue of his God-head from Mount Olivet in the sight of his Disciples Where he began his passion there he beginnes his ascension to teach vs how from deiection wee shall be brought to our exaltation as also to teach vs that because hee is our head and is already advanced into heauen thither also must the body follow him And therefore he is gone before to prepare a place for vs. Mar. 16.19 Luk. 24.50 Act. 1.9.12 Heb. 10.9.20 Ioh. 14.2 Q. What is the third degree A. His sitting at the right hand of God the Father where we haue his advocation and intercession for vs and need to acknowledge no other Master of requests in heaven but one Iesus Christ our Mediator Here good prayers never come weeping home In him I am sure I shall receiue eyther what I aske or what I should aske I cannot be so happie as not to need him and I know I shall never be so miserable that he will contemne mee if I come as a poore suter with my petition vnto him Rom. 8.34 Heb. 9.24 1 Ioh. 2.1 1 Pet. 3.22 Rev. 3.7 Furthermore by Christs sitting at his Fathers right hand wee are to vnderstand two things first the returne of the divine nature as it were the worke of humiliation being finished to his former glory Christ for a time obscured the excellencie of his Godhead Phil. 2.6.7.8.9 vnder the vaile of our flesh but now the Curtaine is drawne againe the divine nature which seemed to sleepe in the humane is awaked to worke wonders openly for the good of the elect and even breakes forth as the Sunne doth from vnder a cloud hauing expelied all the mists of his humiliation Secondly as
there is but a reversion of the divine nature so this is an exaltation of the humane to possesse that glory and excellency which before it had not Psal 2.6 and 110.1 Dan. 7.13.14 Act. 5.30.31 Heb. 2.9 and 8.1.2 and 9.24 Thus might Steuen see Christ in a most glorious manner aboue all other in heaven Act. 7.55.56 Q. What benefit redoundeth thereby to vs A. Vnspeakeable for while our head is so highly magnified and made Lord of all wee know that he will rule all for the best and that no good thing shall be wanting to them that are his yea that our sinnes which wee cannot but commit whiles the old man dwelleth in vs shall not preiudice our happinesse seeing he sitteth at the right hand of our Father to be our intercessour and governour Q. What is the fourth and last degree A. His glorious returne from heaven to iudgement both of the quicke and dead which is his second comming into the world with great glory and maiestie to the confusion of them that would not haue him rule over them and the vnspeakeable good of his owne for it is he that iudgeth and who shall condemne them and hereupon is the full worke of Redemption giuen to the Sonne Math. 24.30 Ioh. 14.3 Act. 1.11 1 Thess 4.16 and 2. Epist chap. 1. ver 7.8 Iud. ver 14.15 Phil. 3.20 CHAPTER XXV Of the Spirits application to the Church Question HItherto of Redemption what is the application thereof Answere The making of that ours which the Lord of life hath done for vs. The purchase of our peace was paid at once yet must it be severally reckoned to euery soule whom it shall benefit If we haue not an hand to take what Christs hand doth either hold or offer what is sufficient in him cannot bee effectuall to vs. Wee haue no peace without reconciliation no reconciliation without remission no remission without satisfaction no satisfaction without infinite merite no infinite merit without Christ no Christ without faith By this wee are interessed in all that either God the Father hath promised or Christ his sonne hath performed Conscience must play the honest servant and take his masters part not daring to be so kinde to the sinner as to be vnfaithfull to his maker It must not looke straight vpon him till he by the eye of faith be able to looke straight vpon God Hence it will suffer no man to bee friends with himselfe till hee be a friend with God now by faith in Christ Iesus of enemies wee become friends yea sonnes and as sonnes may expect and challenge not onely in this life carefull provision and safe protection but in the life to come salvation and fruition of an everlasting patrimony Mark 16.16 Luk. 24.45.46 Ioh. 3.3.14.15.16.18.19 Ephes 3.17 Q. To which of the three persons is this worke most properly ascribed A. To the holy Ghost the Father most properly carries the worke to Redemption and then the Sonne goes on with it so begun to Application and then the Spirit finisheth the worke so dispenced by the second person Ioh. 14.17.18.26 and 15.26.27 and 16.7.8.9.10.11 Christ left not his Church comfortlesse but even increased her ioyes by the presence of his Spirit When he let fall the showers of spirituall operation after his departure vpon the Iewes Act. 2.41 there were at one Sermon three thousand soules added to the Church a great increase none such in Christs time Why Was Peter the better Preacher Nay never man spake as he spake for God gaue him the Spirit not by measure Ioh. 3.34 and 7.46 But now the spirit was giuen plentifully to the hearers which before was either restrained or sparingly imparted Eph. 1.13 The word faith and the Spirit worke all together for the applying of Christ vnto salvation Q. To whom is Christ applied A. To the Church which is the proper subiect of Redemption They that make Christ an vniversall Mediator and the Spirit a generall agent in applying to all and yet the Father but a speciall elector of some shew themselues ignorant of the manner of the co-operation of the sacred Trinitie For as the Father beginnes by election so the Sonne goes on by Redemption and the Spirit finisheth the worke by application so that application is as speciall as election Ioh. 17.9.10.11 As the Father redeemes his owne by Christ so he keepes them by the Spirit Eph. 5.25 He gaue himselfe onely for his Church vers 26.27 and the same he doth present holy to his Father by the worke of his Spirit Q. What is the Church ⧠A briefe Map of Gods Election Election From the Father The inchoation and beginning whereof is Who for the first manner of working hath by the counsell of his will decreed by his omnipoteâ—â—ie and efficieâ—â—ie originally to effect all In the saluation of all the Elect. The dispensation or progresse In the Sonne Who for the second manner of working haâ—â— by the price of redemption obtained and still by â—is intercession doth obtaine to repaire all The consummation or ending By the holy Ghost Who for the third manner of working hath doth apply by testimony seale and gouernment the â—â—â—athers electioÌ„ â—â—s redemptioÌ„ to finish all And for conclusion all 3 apply the same to faith Which receiues all as most freely graced of God And by which we are both ingrafted into Christ and made to grow vp with him vntill we haue our perfect fruition Q. What are the kinds as they concerne man A. Election which is Gods gracious decree in Christ Ephes 1.4 to set free some men from the misery of the generall lapse and to bring them infallibly to salvation for the setting forth of his abundant mercy Rom. 9.11.16.23 And Reprobation which is his preterition or passing by some men and leauing them in the generall corruption of the fall without effectuall meanes of recovery and salvation for the manifestation of his vncontroulable justice Rom. 9.18.21.22 Question VVHat meane you by this delineation and description of Election Answere That wee should not fixe our eyes vpon the odious and offensiue name of Reprobation but delight our selues the more with the sweet and comfortable inspection of our Election wherein were shall finde the sacred Trinitie to haue beene more deepely then in the other and not to be so much pleased in plaguing men for finne as to saue them out of it Reprobation being an internall effect and ever sleeping in the bosome of him that never sleepeth I meane an imminent no transient effect must needs be from God and in God yet the execution of it is no wayes so large in God as that decree of life and salvation Shewing plainely that God is farre more affected with the life and happinesse of his creatures then their death and misery Election is from the Father in the Sonne by the Spirit to faith which workes not any life in vs or for vs but onely receiues it at the bountifull hands of Almightie God Oh let vs not so
in his workes Iudg. 2.10 They neither knew the Lord nor his workes Psal 78.7 That they might set their hope in God and not forget his workes Exod 6.3 God is first sufficient to performe his promises and then efficient of them Rom. 3.20.22 Abraham beleeued God to be willing and able to doe what he promised Heb. 11.6 God in himselfe all-sufficient and for vs are warder Seeing this is so let vs never prescribe his wisedome hasten his mercy His grace for the present shall be enough for vs his glory will bee more then enough With men the rule is good first try and then trust but with God we must first trust him as sufficient to helpe vs and then try him in his workes and wee may be assured that it is as possible for him to deceiue vs as not to be Either now distrust his being or else confesse thy happinesse and with patience expect his promised consolation Thus may we well hearten and harden our selues for all attempts Q. What is Gods sufficiencie A. Whereby be being all-sufficient in himselfe bee is also all-sufficient for vs. Gen. 17.1.2 Cor. 12.9 Hope of advantage is the Load-stone that drawes the iron hearts of men why then should not God that is rich in mercy haue more suters Alas shall a little absence in performance breede a lingring consumption of friendship Can wee part with earthly things in present possession for hope of better in future reversion and giue the all-sufficient no time for the reture of his promises No age afforded more parasites fewer friends we flatter with God when we say we loue him and leaue him for delay The most are friendly in sight serviceable in expectation hollow in loue trustlesse in experience they will giue God a glad welcome whilst he is a doing for them and as willing afarewell when hee doth desist nay a little withdraw for triall but hee that truely knowes the sufficiencie of his God will wait vpon his efficiencie without grudging Rats and Mice runne to the full Barne leaue it when it is emptie So dung-hill creatures for their bellies serue God and flintch from him in their want Q. What followes from hence A. The consideration of the name Shadai which is compounded of Sha a Relatiue contracted of Asher signifying which or what and Dai a Noune signifying sufficiencie So that the name by this reckoning is thus much he which is sufficiency it selfe Or as others would haue it from Shadh a Pappe all as it were sucking their happinesse from God Others againe of Shadhadb to penetrate or goe through euery thing and so signifies Almightie The Grecians translate it by Antarkees or Pantocrator God being sufficient to blesse his owne and destroy their enemies Gen. 28.3 El-Shadai God which is sufficiencie it selfe blesse thee Ioel. 1.15 As a destruction Mi Shadai from the Almightie who can crush the proudest and stoutest of his enemies Hence may we learne to humble our selues vnder his mightie band and to cast our care vpon him 1. Pet. 5.6.7 Remembring that all our safetie and sufficiencie hangs vpon him Wo then when God our sufficiencie is pleased to try vs with any woe or want then remembring our selues to be but wormes Het vs not turne againe when he treads vpon vs. If hee call for his owne or cut short ours desires it is not for vs to storme or startle but quiet our selues with our trust in him I haue seene ill debters that borrow with prayers and keepe with thankes repay with enmitie Wee certainely mis-take our tenure if we thinke our selues owners when we are but Tenants at will Or take that for absolute gift which our God intends as loane It is Gods great bountie wee may haue right to any thing though not Lordship over it of our very liues we are but keepers no commanders Wee may all say as the poore man did of the Hatchet alas master it is but borrowed Out of Gods sufficiencie comes all ours and therefore it is not for vs to be proud of any thing no more then for vaine whifflers of their borrowed chaines or silly groomes of the Stable of their masters Horses Q. Wherein consists the all-sufficiencie of God A. In essence and subsistence one God three persons He that is sufficient to make vs happei must haue a being to giue being to our happinesse and subsisting that it may exist in vs. Iehovah may giue vs being and yet better not to be then be miserable And surely hee that apprehends no more then the divine essence knowes but himselfe to bee wretched and sure to smart by the hand of divine iustice Iohn 17.3 Eternall life is in knowing the Father the onely true God and Iesies Christ whom he hath sent 2. Cor. 13.13 The loue of the Father to begin the grace of the Senne to dispence and the communion of the of spirit to finish are all necessary to saluation Math. 28.27 Baptize them in the name not names of the father sonne and holy Ghost one name one nature yet with this threefold relation of Father Sonne and Spirit and here our thoughts must walke warily the path is narrow the conceit of three substances or one subsistence is damnable The breaking of Relatiues is the ruine of Substantiues herein if ever heavenly wisedome must bestirre it selfe in directing vs that wee may so sever these apprehensions that none be neglected and so conioynethem that they be not confounded The Sonne is no other thing from the Father and yet another person and so the holy Ghost is no other thing from them both and yet another person And here the gagling geese I meane the Rhemists are worthy to haue their tongues pulled out of their heads and as Hierome sayd of his Vigilantius made into gobbets who not contenting themselues like Shemeies to raile on Caluin and rattle vp our English Students for reading him blaspheme in confuting his blasphemies as they call them That Christ is of God his Father is most true as his eternall essence is taken personally but as the simple nature is considered in it selfe without relation of persons there the essence is the same in all three and not placed all in the first person and borrowed of him by the other Neither shall they nor any other hereticks once bee able to hisse at the reasons or stand before the face of them as the spirit of God layes them downe Exod. 3.14 I will bee could not be predicated of Ghrist if he were not God of himselfe Ioh. 1.2 Christ in regard of his person is said to be with God and in regard of his essence to bee God and therefore as his person is from or with another so his essence is of himselfe Ioh. 17.20 All that is Christs is the Fathers and all that is the Fathers is Christs The Father therefore hauing the Godhead of himselfe it followeth that the Sonne hath it likewise of himselfe Againe it is contradiction of say God of himselfe and God of another
This is eternall life to know the father reconciled in his sonne Retire thy selfe daily into some secret place of meditation and prayer such as Cornelius his leaddes Dauids closet c. and thou shalt finde with Iacob the sweete vision of Angels climbing vp and downe this sacred ladder which stands betwixt heauen and earth at the top of it is the father the whole length of it is in the sonne and the spirit doth firmely fasten vs thereunto that so we may be transported vnto blisse Q. What is here to be obserued A. The names in Scripture that expresse this mystery as Elohim and Adonai Gen. 1.1 Mal. 1.6 Both which words being plurall are ioyned with words of the singular number to shew the vnitie of the persons both in essence and action It is not for euery proflygate professor that liues as he list to be dealing with this divinitie These pearles are not for swine who will laugh at such congruitie as makes one of three and three of one but hee that findes and feeles the conioyned working of the Trinitie will adore it in vnitie ascribing to father sonne and holy Ghost equall authoritie and power in all their workes This as well as the whole rule of well-liuing belongs to the sealed fountaine the spouse of Christ A doctrine not fit to be preached in Gath Askelon to vncircumcised and prophane hearts that will turne euery good thing to their owne destruction The Lord that hath the teaching of all hearts make vs ready for this transcendent learning Q. What secondly is to be obserued A. That the subsistences or persons being the same essence are God and one God Ioh. 1.1 1. Ioh. 5.7 Cut but the hayre from the eye brow saith Augustine and how disfigured will the face looke there is but a small thing taken from the body but a greater matter from the beautie so in these honourable wayes of wisedome wee may not derogate the least iot of Deitie or dignitie from any person Q. What in the third place A. That whatsoeuer Attribute is giuen to the essence may so farre forth be giuen to the subsistences as euery person is infinite eternall incomprehensible c. Exod. 23.20 with 1. Cor. 10.9 Christ hath the same name and authoritie with his Father Ioh. 1.1.2 and 14.1 and 21.17 Phil. 2.6 Heb. 1.3.1 Ioh. 5.20 Rev. 1.11 In all these places the essentiall Attributes of the divine nature are giuen to Christ So likewise to the Spirit Psal 139. Act. 5.3.4 1. Cor. 3.16 Iob 33.4 2 Cor. 13.13 Mat. 18.19 O that we had but in vs the internall principles of faith to rest vpon these three worthies infinitely great and gracious This I am sure as a spring or oyle to the wheeles of our Soules would make them goe smoothly and currantly Make all other yokes light and easie Vndoubtedly the Pipe of Faith would here draw in so much sweete ayre from the precious promises of life that thereby wee should be able to renue our strength and with chearefull spirits lift vp the wing as the Eagle runne and not be weary walke and not faint What shall idle Guls with a Pipe of Tobacco or Cup of Sacke silly smoakie helpes giue life againe to their dull and deadly Spirits And shall not the Saints and servants of three so infinite exhilerate and cheare their hearts with the feeling of their new life so mercifully begun by the father powerfully dispenced by the sonne and perfectly finished by the spirit Where were all this grace if it were not stronger then any Ellebore to evacuate the minde of all feares and griefes It is for nature to be subiect to extremities that is eyther too dull in want or wanton in fruition but grace like a good temper is not sensible of alteration O then that euery easie occasion of pleasure profit or preferment should interrupt vs in these religious intentions and draw vs to gaze like children which if a bird doe but flie in their way cast their eye from their Booke Nay what a shame is it to thinke how hardly we are drawne to learne or listen to this lesson As a beare to the stake as a slaue to the mill or a dullard to the Schoole are wee brought to these studies Q. What in the fourth place A. That all the three persons are God of themselues for an absolute first cannot no not in order be the second or third of any other but a first in all The Sonne because he hath his person from the Father is a second person but not a second God Deut. 6.4 1. Tim. 2.5 1 Ioh. 5.7 All those places that proue God to be one exclude all derivation of essence for one cannot bee multiplied without number Heb. 1.3 The sonne is the image of the person not the essence it were an absurditie to say Christ is the image of himselfe but apt and proper the expresse image of his Father For tho he be no other thing from his Father yet another person Hence wee learne how to expound that speech very God of very God that is the subsistence of the sonne is verily and truly from the subsistence of the father The person begetts not the essence for to beget and be begotten are relatiues yet the essence is absolute But Ioh 5.26 It is giuen to Christ to haue life in himselfe If life then essence c. I answere Christ speakes of life in the text by way of dispensation as he was the Messias and so it is explained ver 27. He hath giuen him authoritie to execute Iudgement because he is the sonne of man The very text makes this common to both persons to haue life in themselues which is the property of the God-head and yet Christ hauing life in himselfe as God hath the same giuen him as Mediator and sonne of man but you will say so he had power to giue himselfe life and therefore the fathers giuing respects his person as well as his office I answere it is true for as the sonne of man receiues subsistence from the sonne of God so the sonne of God receiues subsistence from his father Now working is according to subsisting therefore the life of grace spoken of verse 25. is wrought by the humane nature of Christ as it is sustained by his person and his person being from the father worketh the same life from him so then it is giuen to the sonne in regard of his manner of subsisting to bee the dispenser and disposer of the life of grace whereof the father is the beginner c. But as God he quickeneth whom he will v. 21. and that as he hath life in himselfe Life will and vnderstanding are Attributes of the essence and so simply one in them all Here may the sicke finde a Physitian the broken a balme of Gilead the fearefull a shelter the flyer a refuge and the breath-lesse spirit a blessed rest The sonne of God hath wedded to himselfe our humanitie without all possibilitie of devorce the
Isaac is both father and sonne Sonne in regard of Abraham and father in regard of Iacob Plato told the Musitians of his time that Phylosophers could dine and sup without them how much more casie ought it to bee for Christians to weane themselues from childish rattles and may games of carnall delights and be merry without a Fidler It is for Saul to driue away his ill spirit and dumps of melancholy with Dauids Harpe and for Caine to still his crying conscience with building of Cities so for them that cannot lispe a word of a better life to feede themselues not by sooping an handfull with Gideons Souldiers but by swilling their bellies full of worldly pleasures and other such swill and swades as they are wont to weary themselues withall These cry the way of God is hard and not for their medling especially these maine mysteries and therefore they abhorre once to thinke of the studie of them Indeed as in the most champion plaine grounds of Religion there are some hillockes higher then the rest of their fellowes so in these the greatest and steepest hills thereof there is footing enough whereby with labour and travaile with much reading and often prayer wee may come to the height of them wherein wee may see and discover so farre off the land of Canaan and the kingdome of heaven as may be sufficient for ever to make vs happy Q. What followes from hence A. That the persons cannot be one the other The essence and subsistence may be one the other as the father is God and the sonne is God and the holy Ghost is God but the father is not the sonne neither is the holy Ghost either father or sonne A master and a man may bee the one the other but a master and a servant cannot be so predicated the reason is because they are contraries or really opposite the other onely diverse and therefore may be disposed affirmatiuely Ephes 1.3 Blessed be God the father of our Lord Iesus Christ God and the father are one the other the father is God and God is the father but as he is father of his sonne wee finde no such disposition in the Bible Ioh. 10.30 They are sayd to be one that is in essence will or action not in person for so they are two really distinct I know these vocall sounds are but a complement and as an outward case wherein our thoughts are sheathed There is nothing wherein the want of words can wrong and grieue vs more then in this point here alone as wee can adore and not conceiue so we can conceiue and not vtter yea vtter our selues and not be conceiued yet as wee may thinke here of one substance in three subsistences one essence in three relations one Iehovab begetting begotten proceeding Father Sonne Spirit yet so as they differ but rationally from the essence and really amongst themselues and in regard thereof admit the predication of the essence of each person and not of the persons one of another Q. What may else be obserued A. That they are together by nature for so are all relatiues They are mutuall causes and effects a thing in reason onely peculiar to this head of argumēt as the father is the cause of his sonnes relation and so is the sonne of his fathers And on the contrary they are effects of each others relation and by vertue of this they must needs be together in nature The cause is before his effect and so the father begetting his sonne might seeme in nature to be before him but this mutuall causation though it pervert not order yet makes it things to be together most naturally The father is onely before the fonne and spirit in order of subsisting and not in nature either of essence or subsistence Pro. 8.22.30 Christ was ever with the father Ioh. 1.1 In the beginning without beginning was the word with God Heb. 1.3 The very expresse image of his person and therefore a sonne by nature for if he were a creature he should be a fonne by counsell as the sonnes of men are said to be Iam. 1.18 Of his owne will begate he vs. Hee that begets by nature begets no lesse then himselfe as a man begets no lesse then a man euery creature brings forth his ownekind Gen. 1.24.25 But counsell and will beget such images of themselues as best please them so man was by counfell made in the image of God Gen. 1.26 Ad here the error of the Arians can no more infect the truth of the Scriptures in the point of Christs Diuinitie then the truth of the Scriptures can iustifie them in their wretched allegation of them A bad worke-man may vse a good instrument and often-times a cleane napkin wipeth a foule mouth If there were no more Scripture against them then that one text Iohn 1.18 nor no more words in the whole Bible then that one Monogenees onely begotten it were sufficient to confute and confound all they haue sayd and to leaue their cause desperate and without all plea though they were neuer so hear tie patrons of their owne affections God the father hath many sonnes and an onely sonne now this difference is made by the manner of generation or begetting and all the world can invent no other but nature and counsell nay why say I invent when the Scripture hath found it out to their hands and left it them to obserue By counsell the father may beget many children yea and twise beget them as his elect by creation and regeneration But by nature hee cannot beget more then one sonne and because he is begotten by nature hee is no lesse then his father and because no lesse then his father therefore an onely sonne For if his whole image be in one it cannot be in two But I see if wee breake our teeth with these hard shells wee shall finde small pleasure in the kernells neither doe I thinke that Gods schoole is more of vnderstanding then affection both lessons are very needfull very profitable but for this age wherein there is coldnesse of care especially the latter He that hath much skill and no affection may doe good to others by information of judgement but shall neuer haue thanke either of his owne heart or of God who vseth not to cast away his loue on those of whom hee is but knowne not loued O Lord seeing therefore that men are but men by their vnderstandings and Christians by their wills and affections make me to affect my relation to thee as a father and thy sonne as a brother and because counsell in working followes nature in being let me find and feele how sweet it is to be placed vnder thy sonne who from thee as thou of thy selfe makes mee both sonne and brother and fellow heire with himselfe Q. What followes from hence that they are together by nature A. That they are onely in order one before another according to their manner of subsisting As the father before the sonne and
his first inhabitants In the resurrection of the dead they neither marry nor are giuen in mariage but are as the Angels of God in beauen Q. When were these things created A. In the first moment of time for as they had no succession of time for the receiuing of their essentiall parts so God tooke the very first beginning for their creation The succession of time being left to other creatures of a cleane contrary nature Angels are not simply eternall because they haue a beginning yet they are immortall because nature can never sever their parts or divide them asunder Gen. 1.1 In the beginning he made the heauen c. Perfect for forme and that it might not be voyd like the earth filled it with most excellent inhabitants Q. What are the things so made A. The third heaven and the Angels Colos 1.16 Heaven and all things therein as thrones dominions principalities powers c. were created of the Father by his Sonne Angels no sooner opened the eyes of their reason then they saw themselues in skie and highest sphere of happinesse Q. What is the creation of the third heaven A. Whereby it was made perfect immediately of nothing to be a most excellent place replenished with all pleasures that belong to eternall happinesse where his Maiestie is seene face to face and therefore aboue all other places is called the Habitacle of holinesse 2 Chron. 30.27.1 King 8.30 Deut. 26.15 Gods house full of excellent Mansions Ioh. 14.2 Abrahams bosome Luk. 16.22 The third and highest heaven 2. Cor. 12.2 Psal 113.5 The habitation of Iehovah where are fulnesse of ioy and pleasures for euermore Psal 16.11 and 33.14 This onely hath the immoueable foundation Heb. 11.10 And is as folide as stone but cleare as Cristall Rev. 21.11 Iob sayes it is strong and firme as being stretched and spread out to the vtmost extension and as transparent in brightnesse as a molten looking glasse Iob 37.18 This onely is to be called Firmament as not penetrable by any creature whereas the other two heavens vnder it are to be passed through by the grossest bodies This heaven is without all pores and cannot possibly extend or contract it selfe into a larger or straiter compasse it opens to the very Angels Gen. 28.12 Ioh. 1.51 who though they be able to penetrate all things vnder it yet are they no more able to enter that body then they are to passe into one anothers natures Hence it comes to passe that the third heaven giues way to Angels the soules and bodies of men to enter by miracle God making way by his power where nature yeelds no passage This heaven is more firme and solide then the earth more bright and glorious then the Sunne in his strength c. Q. What is the Creation of the Angels A. Whereby he created them at once and together in the third heaven immediately of nothing with the greatest perfections of nature to the end they might praise him together and become his ministring Spirits and Messengers as he should haue occasion to send them Heb. 1.7 He made them for perfection of nature Spirits and for office his most immediate Ministers and for execution more ready then any flame of fire ver 14. Yea and so prompt to minister to the heires of saluation that they are all ready to be commanded Iob 38.7 They are called morning Starres by reason of their admirable brightnesse of nature such as the eye of flesh cannot behold Colos 1.16 Q. With what properties hath he enriched them A. With the greatest perspicuitie of reason and acutenesse of wit libertie of will strength and speed of motion that is possible or incident to created nature Mat. 18.10 They are sayd alwayes to behold the face of God so cleare vnderstandings that they quickly perceiue what God would haue done yet of some things are they ignorant Mar 13.32 And whatsoever they know is by reflection either of Gods face vpon the glasse of their mindes or the beames of it as they shine in the creatures the one is by immediate revelation the other by inquisition and discourse Eph. 3.10 1. Pet. 1.12 It is true that Angels see both the face of God and the face of things and then the face of themselues and hence it is that they know nothing in themselues but either God reveales it or themselues doe finde it in the creatures and by meanes hereof they learne much in beholding God and his workes and hauing so neere a presence with his Maiesty must needs out-strip others that are further off I meane in respect of divine Revelation As for freedome of will it was most excellent by nature and is now growne better by grace and hath confirmed them for ever in glory as for strength and a gilitie of motion read these Texts Gen. 32.2 2 Sam. 24.16 2 King 19.35 Act. 1.10 and 5.19 and 12.7.8.9.10 Q. What are their offices A. To celebrate the praises of God and to execute his commands Dan. 7.10 Thousand thousands ministred vnto him and ten thousand thousands stood before him Luk. 1.19 I am Gabriel that stand in the presence of God and am sent to speake vnto thee c. Psal 103.20 and 148. 2. Ready are the Angels both in their attendance vpon God and performance of his will to his creatures Psal 91.11 Isa 6.3 Rev. 7.11.12 They are as a gard to the Church Q. Where is their speciall abode A. In the third heauen Math. 18 10. Their Angels in heaven Mar. 12.25 When wee arisefrom the dead wee shall be as the Angels in heaven Psal 68.17 The Chariots of the Lord are twentie thousand thousand Angels and the Lord is among them as in the Sanctuary of Sinai They are the proper inhabitants of heaven and there is of them an innumerable company Heb. 12.22 Yet their number is not infinite though to vs it be indefinite Q. Are there any degrees of Angels A. Yes but to determine what and how many is without warrant from Gods word for ought I can finde Q. Doth not Scripture favour their opinion that make nine severall orders of Angels A. Col. 1.16 Ephe. â— 21. and 3.10 S. Paul here giueth distinct titles to the inhabitants of heauenly places But whether hereby are signified distinct orders offices or gifts it doth not appeare And whenas it is supposed that those nine orders are set downe by a disciple of S. Paul it is well proued that the alledged Dionysius is of a far newer stamp and baser mettall Nor can I see how it can agree with Scripture that the Seraphim Cherubim and thâ—ones haue never any other employment then immediate attending vpon the presence of God whereas Heb. 1.14 the Angels are said to be all ministring Spirits for the good of the elect Isa 6.6 CHAPTER XIII Of the first matter and foure Elements Question HItherto of things immediately perfected what is the creation of those things that were perfected by degrees An. It is whereby he made them of a
giue him so much as he might prevent and prevaile over euery violent temptation god might haue kept Satan from him or in the combat haue giuen him the conquest but it was Gods meaning to try him with the grace of his Creation that now he may see the greater loue of his Creator in putting him vnder a second Adam who prevailed against Satan and in whom all the elect shall be sure of victory Hence learne that since the fall in the hardning of Reprobates as in Pharaoh God neither withdrawes grace for he had none nor with-holds it for he is not bound to giue it Christ is onely a head and fountaine of sauing grace for his elect Angels and men Q. What were the instrumentall causes A. The Serpent and the Woman Gen. 3.1 The Devill to further his temptation vsed visible instruments and plotted by the subtiltie of the one and simplicitie of the other the woefull down fall of Adam and all his posteritie All the Legions of the reprobate Devils entred into one beast to conferre with the woman and by the Poitho and Suada of that viperous tongue crept into the bosome of Eue as it were by all the topicke places in Logicke figures of Rethoricke and other engines of guile deceit till they had brought her into a fooles Paradise with the losse of the earthly and hazzard of the heauenly Q. What is the vnblameable cause A. The commandement of God for had there beene no law there had beene no transgression Rom. 7.7 Gal. 3.22 And here comes in the act of Gods providence in the apostasie of Angels and men A law is giuen by which God will haue them both ruled but of this they make no account for it is the very first thing they begin to contest withall and at length by plaine deniall opposeit The law was giuen to moue man to his dutie even as that Spirit in Ezekiel moued the wheeles Ezek. 1.21 The law was spirituall Rom. 7.14 And placed in the very heart of man and was of a divine nature to haue drawne man to good but the spirit of Satan enters to graple with the law and turne the wheele of the minde in a cleane contrary course to Gods will the law resists but man forsakes his mouer and is turned of Satan the bie way and so the good law of God becomes the savour of death vnto death 2. Cor. 2.16 And that by an opposite motion to his owne nature The tree was a seale both of good and eâ—â—â— and the fruit tasted could leaue a tang of death behind it The law was as able to guide to death as life to life by his free motion to death by his opposition He that runnes against a wall or a tree is throwne backe againe by violence and bruised in peeces by his ownefall and folly or by this comparison may you see the worke of the law by casting Angels and men into hell An earthen pitcher is dashed by a foolish and furious hand against an hard stone wall that the wall breaketh it is not the fault of the wall but rather a commendation all the evill is in the hastie hand that rashly hurles it against so apparent a death and danger so wilfull and witlesse man by the suggestion of Satan in the serpent and woman takes himselfe and of his owne free accord flings or rather flies in the very face of the law and by it is miserably stricken in peeces Doe we not now see how the law makes him shiver and shake even as a vanquished enemie vnder the hands of his Conquerour and how he seeks to ease himselfe of such a governour He might as well haue knocked his head against the stone-walles as his wits to frustrate the power of the law within him A silly shift to stop a little torrent with sodds and turfs will it not breake over with roaring A foolish fancy to stanch bleeding by stopping our nosthrils will it not breake out at the mouth or runne downe the throat into the stomacke A man may with many piles of greene wood smoother and suffocate the fire for a season but when the moysture is mastered the fury of the burning will be more fearefull and the flames and flashes more dreadfull to behold Alas alas how doth euery sinner pile vp the fagots of his future fire and warme the worme in his owne bosome that shall gnaw for ever Conscience shall reade him a lecture euery day because he would not heare the lecture of the law for his eternall good Rom. 7.10.11.12 Q. What followes from hence A. That as the law was the cause of sinne by accident so was God and no otherwise Here was no omnipotencie to constraine man to fulfill the will of his creator here was a law to restraine him from sinne and distresse him in committing it yea and thrust him head-long into all out-rage being once opposed by man Let men rot in their sinnes and they will die quietly but stirre them by the liuely word and sinne will reviue Rom. 7.9 and either kill worse by impenitencie or be more happily killed by repentance Mud in a glasse when it is shaken runnes all over that which before seemed pure and crystall The poyson of the snake whiles he is benummed with cold beareth no danger but warme him and he will hisse and sting The Sea in calme weather is as still and quiet as any river but let the windes once blow and bluster and you shall see nothing but raging storming and foaming out mire and dirt Hos 2.1 When I would haue healed Israel namely by admonitions and rebukes of the word then the iniquitie of Ephraim was discovered c. The law had an intent to saue man but man would not hearken thereunto so that his perdition was of himselfe Q. What secondly may be learned A. That God was no bare permitting or forsaking cause but a working cause even in the fall of man Gen. 3.1 It is Satans first on-set hath God said ye shall not eate c. Like an eare-wig did he wrigle in by sophisticating the holy law of God for he knew well enough he could not get in except he did driue that out which was not done but by a mightie wrestling and wreathing on both sides And Gods worke was first to hold out Satan then in contempt to thrust man vpon his adversary when he left him to cleaue vnto a lyer 1. Sam. 2.30 They that despise me shall be lightly esteemed God in an holy indignation might well reiect them that had so shamefully reiected him and as it were even push man vpon the pikes of his owne punishment It was no ioy to God to see his beloued creature so vilely to cast away himselfe and yet God intended wrought it without all blame not as an author or fautour of mans finne but as a judge casting him in his owne act and taking revenge vpon him for his sinne Q. What will follow in the third place A. How God