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
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
the third day then by his ascending into heauen and sitting at the right hand of God his coming to Judge quicke dead holy Ghost of the Church which is holy Catholicke whose benefits are in this life Communion of Saints foriuenesse of sinnes in the life to come Resurrection of the body Life euerlasting The workes of faith The Law the rule of holinesse which is the worship of God Table 1. who is to be worshipped alone Commandment 1. with his owne worship 2. which must be handled with all reuerence 3. leanred with all diligence 4. Iustice which is our dutie to man Table 2. In speciall our Parents Commandement 5. general when we must preserue life Commandment 6. then his chastitie 7. and goods 8. good name 9. with the whole man 10. and prayer where there is a reuerend place whose parts are eyther petition where we craue graces Spiritiall The Hallowing of his name 1. or the enlargemēt of his kīgdome 2. doing of his will as in heauen so in earth 3. Temporall the giuing of vs our daily bread this day 4. deprecation Forgiuenesse of sinnes as we orgiue others 5. Not to be deliuered into temptation but deliuered from euill 6 thankesgiuving wherein we acknowledge that to God belongeth for ever The gouernment of all things for thine is the kingdome as also power glory the shutting vp thereof Amen Sacraments Baptisme The Lords Supper ⧠The Catechisme defined and distributed CHAPTER I. Of Faith in God Question WHat inducements to Religion are prefixed before your Catechisme Answere Foure first the giuing vp of my name to God in Baptisme and that in the dreadfull name of Father Sonne and holy Ghost Secondly that being not able to giue it vp my selfe it was done by others according to the auncient custome of the Church ever conioyning Baptisme and confession together Math. 3.6 Aug. epist 24. Papists would haue it to contract spirituall kindred but surely it maketh honest loue amongst neighbours Thirdly they that gaue it vp for me did promise in my name that I should liue according to Religion Fourthly I beleeue in conscience that I am bound to performe what they haue promised Thus because I am Gods and bound to him by sureties vowes promises and Conscience it selfe It is my dutie being now come to yeares of discretion to learne to beleeue in him and obey him Q. What then is Religion A. It is the acknowledgement of the truth which is after godlinesse Tit. 1.1 Q. What are the parts A. Faith and workes the summe of the one is contained in the Creed of the other in the ten Commandements Lords Prayer and the Sacraments Tit. 3.8 Q. What is Faith A. A confidence in God grounded vpon knowledge Ioh. 16.30 We know and by this beleeue Q. How is faith grounded vpon knowledge A. In regard of God and his Church the maker of the Covenant and the people with whom it is made Ier. 31.33 Q. How in respect of God A. As we beleeue in one God and three persons for our happinesse Ioh. 14.1 Q. How in one God A. In respect of nature essence and being Deut. 4.35 Q. How in three persons A. Three in regard of divine relation or reall respects in that one most pure essence Math. 28.19 Q. What is the essence A. That whereby God is of himselfe the most absolute and first being Isa 41.4 Q. What is a person A. That one pure God with the relation of a Father Sonne and holy Ghost 1 Ioh. 5.7 Q. Doth the relation adde any thing to the essence A. Nothing but respect or relation as Abraham the Father of the faithful hath the same nature as he is a Father and as he is a man Q. What is the Relation A. It is either to send or be sent and both these are done either by nature or counsell Ioh. 15.26 the spirit proceedeth from the Father and Sonne by nature and is sent to vs by counsell Q. Is there no other Relation A. Yes either to beget or be begotten and the Father begets his onely Sonne by nature and the rest of his children by Counsell Heb. 1.3 Iam. 1.18 A man hauing the relation of a Father is said to beget Children by nature or counsell as adopted children are freely begotten not of the bodie but the will Iam. 1.18 Of his owne will beget he vs not so his onely Sonne who is as naturall to his Father as burning to the fire and as Isaac to Abraham Q. What then is the first person A. God the Father who by nature begets his Sonne and by his counsell creats the world Heb. 1.2.5 Q. What is the propertie of the Father A. To beget and not to be begotten Ioh. 3.16 Q. What is his manner of subsisting A. To be the first person for the begetter is before the begotten and yet being Relatiues they are together in nature for no man is a Father before he haue a sonne though in order the Father be first Q. What is the Fathers worke A. Creation for I beleeue in him as maker of heauen and earth and the reason is because he is the first person to whom the first worke belongs Q. What is Creation A. A worke of the Father who of himselfe by his sonne and spirit makes the world of nothing exceeding Good Gen. 1.31 Heb. 1.3 Q. What is giuen to the Father in respect of Creation A. Almightie power for the Father in himselfe is pure act which act is power as it may be felt of his creatures which are in power to be Q. What is omnipotencie A. It is that whereby the Father is able to doe all that he doth and more then he doth if it contradict not his owne nature or the nature of things Q. How is Creation divided A. Into heauen and earth Gen. 1.1 Q. What meane you by heauen A. The third heauen with the Angels both which were made perfect in the very first beginning of time Gen. 1.1 Q. What meane you by earth A. All that matter which was closed and compassed about with the third heauen and was made at the same instant with it to prohibite keepe out vacuitie or emptinesse and fill vp the whole compasse of it otherwise the parts of themselues would haue fallen together to haue kept out that enemy of nature Gen. 1.1 Q. Are we to vnderstand no more by earth then that first matter A. Yes wee are to vnderstand the forming of it into the foure elements fire ayre water and earth as likewise the filling of it and them with inhabitants both aboue and below as also the providence of the Father in preseruing and governing of them all to their ends and vses for the Father carries the worke according to his proper manner of working vntill we come to Redemption and there the Sonne takes it vpon him in a peculiar manner Q. What is the second person A. The Sonne who is begotten of the Father by nature and by counsell redeemes mankind Q. What is the Relatiue
propertie of the Sonne A. To be begotten Heb. 1.5 Q. What is his manner of subsisting A. To be the second person in order not in nature for the begotten in relation is naturally as soone as the begetter Q. What is his worke A. Redemption Ephes 1.7 Q. What is Redemption A. It is a satisfaction made to the Iustice of God the Father for Man by a Redeemer Q. Who is the Redeemer A. Iesus Christ his onely Sonne our Lord. Q. Why call you him Iesus A. Because he is a Sauiour of his people from their sinnes Math. 1.21 Q. Why Christ A. In regard of his offices as he is anointed our King Priest and Prophet Psal 45.7 Luk. 4.18 Act. 4.27 and 10.38 Q. VVhy his onely Sonne A. Because the Father can haue no more sonnes by nature but one Q. Why our Lord A. By the right of Redemption Rom. 14.9 Q. How is our Redemption wrought A. By the humiliation and exaltation of the Sonne of God Luke 24.26 Q. VVhat be the seuerall degrees of his humiliation A. Seuen There be some others left out of the Creed but these expressed are the principall Q. What are they A. 1. His conception 2. his natiuitie 3. his passion vnder Pilate 4. his crucifying 5. his dying 6. his buriall 7. his descent into hell Q. VVhat are meant by all these A. That Christ must not onely satisfie in generall but that he must passe through the degrees of our sorrowes and beare our afflictions Isa 53.4.5 Q. VVhat be the seuerall degrees of his exaltation A. Foure which are his Resurrection Ascension Sitting at Gods right hand and returne to Iudgement As in his humiliation he tooke our receits and tasted the bitter potion for vs so all Physicke being ended of that kinde he giues vs his receits of Redemption Ephes 1.7 Iustification Rom. 3.24 Reconciliation Colos 1.20 Sanctification 1 Pet. 1.2 Entrance into glory Heb. 10.19 These are Cordials for vs and for him after all his penall receits Q. What is the third person A. The holy Spirit who by nature proceedeth from the Father and the Sonne and by counsell applyeth Christ to the Church and euery member thereof the Father being the first person elects the Sonne redeemes and the Spirit sanctifies Ioh. 14.26 and 15.26 Rom. 8.16 1 Cor. 2.12 Ioh. 3.5 2 Cor. 1.21 Rom. 8.23 Q. VVhat is his Relatiue propertie A. To proceede Vnderstanding begets an Image of it selfe and loues it and so from the best vnderstanding to the best obiect of it proceedes a mutuall loue The begetter loues the begotten and the begotten loues the begetter and their loue is equall to themselues and proceedes from them both and to vs. The will of the Father by the wisedome of his Sonne and power of his good Spirit is sayd to doe all Q What is his manner of subsisting A. To be the third person in order for proceeding from two he must needs be the third and yet in nature as soone as either of them for the louers and the loued are Relalatiues and therefore together in nature Q. VVhat is his worke A. Application or Sanctification Ephes 5.26.27 The Sonne hauing prepared the remedie leaues it to be applyed by the Spirit Ioh. 16.7 CHAPTER II. Of the Faith of the Church Hitherto of Faith in God Question WHat is the Faith of the Church Answere Whereby beleeuing in God we also beleeue that wee are of the Church and made partakers of all good things promised vnto it Q. VVhat is the Church A. That number of all those that are applyed to Christ by the spirit Now as this vnion is made by faith it is called the militant Church as by vision the triumphant Q. Why is it called holy A. Because it is an holy Societie of Saints in regard of the Spirits worke 1 Pet. 2.9 Reu. 11.2 and 21.19 Q. Why Catholicke A. Because it is vniuersall in respect of all times persons and places a familie both in heauen and earth Math. 26.13 Ephes 3.15 1 Ioh. 2.1 Reu. 7.9 Q. What are the benefits God bestoweth vpon it A. Two in this life as the communion of Saints and remission of sinnes and two in the life to come as the resurrection of the body and life enerlasting Lamen 3.23 Psal 68.19 Col. 1.5 and 3.3.4 1 Ioh. 3.2 Q. VVhat is the communion of Saints A. It is our communicating with God and the godly both in grace and glory or that fellowship that wee haue with Christ our head and all his members Psal 16.5 73.26 Isa 55.1 Act. 4.32 Gal. 6.10 Ephes 4.3.4.5.6 Heb. 10.24 Phil. 2.1.2 1 Cor. 10.16 Reue. 3.18 and 6.20 Q. What is the remission of Sinne A. It is a worke of mercy whereby the Father being offended and reconciled by his Sonne doth witnesse to our consciences by his holy Spirit that all our sinnes are discharged and that we are graciously receiued againe into his fauour Iob 33.27.28 1 King 8.47 Hos 14.2 Isa 33.24 and 62.11 God in forgiuing our sinnes doth both couer and cure them 1 Ioh. 1.9 Q. What is the resurrection of the body A. It is a standing vp from the dead by the power of Christs resurrection whereby our corruptible bodies are made incorruptible and filled with all glory and excellencie Iob 19.25.26 Ioh. 5.28 Act. 3.19 1 Cor. 15.42.43 2 Cor. 5.1 Heb. 11.35 Q. What meane you by life Euerlasting A. That most blessed and happie estate in which all the Elect of God shall raigne with Christ their head in the third heauen after this life and after the day of iudgement and that both in body and soule for euer and euer Psal 16.11 Isa 64.4 Ioh. 17.20.21 1 Cor. 2.9 and 13.12 and 15.28 2 Cor. 12.4 Phil. 3.21 Reue. 21.22 and 22.2 CHAPTER III. Of good Workes Hitherto of Faith Question WHat are the workes of Faith Answere That ready act of faith to doe as we are bidden Rom. 6.16 1 Sam. 12.25 Iam. 2.14.17 Ioh. 14.15 1 Thes 1.3 Tit. 3.1.8 Q. How are these workes deuided A. They are either our walking with God or conferring with him or receiuing from him 2 Cor. 7.1 Phil. 1.6 2 Thes 1.11 Heb. 6.17.18 Faith bids the cleansed goe away and sinne no more but walke after the Spirit it prouokes to prayer and giues vs full confirmation of Gods loue Q. What is our walking with God A. It is our due obseruation of his lawes in all our wayes Psal 119.6 Q. What is the law of God A. The rule that God hath prescribed vs for the holy performance of all our actions Isa 8.20 Rom. 2.15 7.7 Q. How is the Law distributed A. It is either concerning the worship of God or loue of our neighbour Mark 12.29.30.31 Q. What is the first Commandement concerning the worship of God A. Thou shalt haue no other Gods before myface Gen. 39.9 Iob 31.23.24 Psal 112.1 Pro. 3.5 Isa 8.13 and 51.12 Hab. 1.16 Luke 12.45 Phil. 3.19 Colos 3.5 Q. What is the summe of this precept A. The hauing of
weake efficients that they faint in drinking the strongest liquor That make choyce of iron brasse gold silver wood c. as matter to matte the making of a God But aboue all let them consider whom neither the fumes of siery passion do mist nor sinister respects or preiudices sway downe on either side from the pitch of iust integritie how silly and idle a thing it is to forme a God after the image of man bird or best and that without the meanest life farre from any Deitie or Divinitie except it be by the late Masters of the Mint in the multitude of their moderne miracles but the Lord knowes that these coines and stampes are farre off the purest pathes of veritie Alas how doe they ray and robbe God of his excellencie whiles they robe him in these raggs of rotten relickes But this is the very hate of heauen and in effect the very gate or hie way to hell to giue our selues vnto it as our Summum Bomum or chiefe good Whiles Dagon stands the Philistimes fall downe but when Dagon was fallen before the Arke the Philistimes stood to lift him vp It is iust with God that those which want grace should want wit too it is the power of superstision to turne men into those stockes and stones which they worship Methinkes their vnderstandings and wits should haue waded further if Dagon fall how shall we stand by him If he cannot helpe himselfe what shall he profit vs Yet Idolatry and Superstition are not easily put out of countenance Dagon is vp againe and the next morning the fittest time for devotion the Philistimes hasten their speed and flocke to their Temple to see how Dagon had rested that night vnder his owne Roofe and now behold in kindnesse their God is come to meeto them in the way some peeces parted from the rest salute them vpon the threshold his head and his hands are over-runne their fellowes to tell them that neither his wit nor his power could stand before the true God And now whereas the threshold should haue beene hollowed to the Victor it is consecrated to their beaten God As if it had beene made more holy by his ruine then Gods revenge Therefore God strikes them in their bodies which could not feele themselues stricken in their Idoll Paine must humble them whom shame cannot And now they begin to confesse that Gods hand was sore vpon them and their God Yet they make account of confession as drunkards doe of vomiting the Arke of the God of Israel shall not abide with them Thus wicked men vpon all occasions are glad to bee rid of God but with no patience can part with their siunes And thus the Prophet by running through all the causes Isa 40.18 with 44.12 derides the Heathen by making their gods And then as if they were besotted askes them Haue yee not knowne Haue yee not heard Hath it not beene told you from the beginning Haue yee not vnderstood it from the foundations of the earth It is be that is God which is able to sit vpon he circle of the earth stretch the heavens as a Curtains and spread them as a Tert to dwell in Q. What followes from hence that God is without all causes A. First He is without an efficient or beginning Rev. 1.8 and 3.14 And from hence he is not subiect or obnoxious to the creation or annihilation of any other as are ll creatures yea the very Angels and therefore God is absolutely independent and supreame And here nature and good nature may bring vs to God Reason hath no where either bound or banke to restraine it but at this cause hither will it bring vs and here will it leaue vs. I am the beginning of the creatures sayth Christ therefore God goe by the creatures as workes and they will lead vs to their first efficient and beginning Secondly God is without all matter and therefore most spirituall the lesse matter and the more forme the creatures inioy the more spirituall it makes them By God therefore so pure a spirit are all things nourished with the onely dew of divine benediction but this high way is so plaine that a guide were needlesse Furthermore God being most spirituall is likewise most invisible and impalpable Too subtile for sinew or sight to sease vpon him Luk. 24.39.1 Tim. 1.17 It would present him for a furious and raving Bedlam that should once formalize God to his owne fancies Againe where matter is wanting there common nature is wanting for things communicate as they rise from some common stocke and stemme And because all specialls are contained vnder generalls God wants that too and therefore is properly neither essence or being but an Huperousios or super substantiall being by himselfe one onely in number neither dividing nor devided multiplying or multiplyed The wife is the husband devided and the childe is the father multiplied But God is neither so devided into three neither are three so multiplied from one He is if I may so speake with reverence without all stocke or kine Therefore when we say essence is common and person proper it must be receiued with a graine of salt For the common nature is not distributed into parts as into persons but as common to all so it is one individuall and singular essence in them all and that receiued of each person without parts or passions for matter is the ground of both and where that is wanting they are not to bee found I stay the longer vpon these Negatiues because we re not loosely lightly to slide over the things of God as if they were vulgar and triviall like our owne Thus farre you haue seene God out of the rode and reach of the efficient and matter see him now voyd of forme and end for in them likewise consists power to be The forme in going and comming is the cause of all generation and corruption God therefore being without it is incorruptible and therefore a God immortall and everlasting Psal 102.26.27 Iam. 1.17.1 Tim. 1.17 A choice and refined peece of high Quintessence of wit is that of Papists in their breaden god which yet never Church could distill out of her braines or aspire vnto besides their owne What generation and corruption doe they make of the everlasting bread of heauen Here perhaps might wee finde stuffe enough I will not say to lade an Argosie but to over lade any mans wit in the world to reply vnto It shall suffice vs to thinke of God as God and man as man Christ in heaven and Christ in the Sacrament Now if wee adde further without both matter and forme together then is God neither the whole nor the member of any thing or any wayes to be distributed or defined I meane with perfect definition because he hath no essence diverse from himselfe and therefore the definition and that which it defines are all one so that in God Thees and Theiotees God and the God-head are all one
yet God our most skilfull Pilote can straight send an Halcyon to let vs on shoare Q. What learne we in the third place A. That his Attributes are not in him by participation imperfectly but at the first hand and by themselues most perfectly God needs to borrow from none that which hee meanes to bestow vpon vs but being rich in grace giues vs of his owne Gen. 17.1 Psal 36.9 Rom. 11.3 Ephes 1.7 As one Diamond fashions another so is this sequele wrought out of the former for hee that is goodnesse it selfe receiues none from others That mans face is hatcht all over with impudence that dare arrogate the least good to himselfe It is vertue that will alwayes cleere her way as shee goes but vice will be ever behind hand with it selfe I know that God requires of our debts a reckoning not payment And I beleeue heauen to be the easiest purchase for wee are the richer for the disbursing Q. What followes in the fourth place A. That all his attributes are in him in the highest degree and can no wayes be intended or remitted though in regard of the obiect about which they are exercised they may lesse or more appeare Psal 125.4.5 Rom. 9.13 For as fire burneth not in dry wood and greene wood alike so Gods grace is not to euery person in the same measure His abundance is infinite and therefore cannot admit decrease Take a drop out of the Sea and the water will be so much the lesse but here the very flouds of Gods bountie running all abroad doe nothing lessen his store If wee receiue sparingly it is not for want either of plentie in him or liberalitie to vs but for very want of capacitie in our selues even as they that come to the riuer to draw water receiue so much as their vessell will hold Psal 81.19 Open thy mouth wide sayth God and I will fill it And here the Rule in nature holds That all causes doe worke according to the disposition of the subiect Saue with this caution that God can dispose of the subiect as he pleaseth for the holding of his mercy Happinesse and misery are Antipodes and God can bring them into another world that walke in the kingdome of darknesse O pitty not inferior to plenty loue towards distressed sinners no lesse then infinite A degree doth either extend the quantitie as great greater the greatest or intend the qualitie as good better the best and God is a degree aboue the Superlatiue as greatnesse or goodnesse it selfe God is Great Psal 77.13 Greater Iob 33.12 Greatest Psal 95.3 Greatnesse it selfe Psal 145.3 Good Psal 106.1 Better Psal 108.9 Best Phil. 1.23 Goodnesse it selfe Math. 19.17 Gen. 15.1 To Abraham God is a reward a great reward yea an exceeding great reward I see it is difficult to avoyd varietie I will not bee curious in traversing opinions I studie for simple truth as one that will not lead you out of the rode way to shew you the turnings Q. May there any thing yet follow in the fift place A. Yes That all the Attributes of God are equall betweene themselues though they appeare not so to euery man Exod. 34.5.6 Psal 103.8 Ezek. 18.25.29 Slow to anger much in mercy Is not my way equall Yours vnequall Mans strength is but the vicissitude of rising and falling His titles of honour are as rattles to still ambition his greatnesse is fames Butt and feares Quiver It is onely God that truely enioyes himselfe and is best to be enioyed of men who shall ever be found most equall and like himselfe If I were dumbe these sweete meditations would make me finde a tongue If it be low water the mill may stand still but such abundance of heartie thoughts will set the wheeles on going I would be ashamed that the earnest Discourses of vnlearned Mariners of their voyages or Huntsmen of their game should exceed our divine Meditations on this Theame Q. Is there yet any thing that may further be learned from the definition of Gods Attributes A. This yet remaineth that all the attributes are in him together though they appeare not together in his creatures Rom. 1.20 Act. 17.17 Luk. 10.21 Some appeare in creation some in corruption some in redemption Iustice and mercy are as absolute in God as wisedome and power though they appeare not to vs before the application of Christ to the Church where predestination may most safely be handled Ier. 31.3 I haue loued thee with an euerlasting loue Therefore with louing kindnesse haue I drawne thee It alwayes appeares not what loue God beares his Saints and Sonnes This life I count as a throng in a narrow passage he that is first out finds ease he in the middle worst hemmed in with troubles the hindmost that driues both out before him though not suffering wrong hath his part in doing it Alas where shall a man mew vp himselfe that he may not be a witnesse of what hee would not What can he heare or see and not be either sad or guilty Oathes striue for number with words scoffes with oaths vaine speeches with both Alas is not God serued with mouthes full of curses and bitternesse with heads full of wine with eyes full of lust hands full of blond backes full of pride panches full of gluttony soules and liues full of horrible sinnes Stewes and Tauernes are better serued with customers then Gods house with beleeuers Well that is in God already that shall one day make these monsters of men smart for it If with much pressure I can get through the strait passage and leaue but my superfluous ragges as torne from mee in the crowd I am happy I beleeue the destiny of all my sorrowes is written in heauen by a wise and eternall decree and that no evils either come by chance or are let loose to light where they list and therefore it shall content mee that the faithfull God that hath ordained moderates them How euer they appeare for the present their beginning and their ending are both together in God I care not what become of this frayle Barke of my flesh so I may saue the Passenger And here Icast Anchor Q. How many kind of attributes be there A. Two Exod. 3.13 which shew either what he is or who he is Moses desires to know what is his name and Pharaoh will know who he is Exod. 5.2 before he will let Israel goe To the first question God gaue a short answere I am To the second he made a large reply till Pharaoh was compelled to answere himselfe the Lord is righteous Exod. 9.22 When we desire to be acquainted with some great Personage wee vsually inquire who or what is such a Person euen thirsting till wee heare his name or titles So Faith cannot be satisfied without some knowledge of the nature or properties of God 2. Tim. 1.12 And must be inquiring whom or what she hath beleeued And here I know
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
Hence Christ was not borne sinnefull because of the holy Ghosts separation not onely of the seed of Mary but likewise of Mary from Ioseph Mary her selfe could not be without sinne because propagated this is onely the priviledge of her sonne who of vnholy seed by the secret operation of the Spirit and separation of a part from the whole tooke that which was most pure and holy CHAPTER XXII Of Redemption Question HItherto of mans Apostasie what is mans Anastasie or returne to God againe Answ It is the ioyfull reduction or bringing of man againe into favour with God Rom. 5.8.9.10 1 Thess 5.9 Here we need not doubt vnder Christ without feare of premunire or offence to the crowne and dignitie of the iustice of God to affirme of faith in the merites of our Saviour that its Gods strong arme and power to the enliuing and sauing of euery soule So that now with a Non obstante we may looke vp to God in Christ and without the law of workes receiue a better estate by the Gospell then ever we inioyed Q. What are the parts of our rising againe A. Two Redemption and application Ioh. 3.14 There is a lifting vp of Christ on his Crosse and a beleeuing in him for life ver 16. Gods loue in giuing his sonne for vs and then application of him by the Spirit Q. What is Redemption A. A satisfaction made vnto the instice of God for man by a Redeemer Rom. 3.24.25.26 And here comes in the speciall worke of the second person thus farre wee haue gone with the Fathers worke both in Creation Providence and now in a speciall manner the Sonne doth manifest himselfe for the Father can goe no further without him How is it wrought A. By a Mediator who doth intercede betwixt God and man the Father is offended and cannot be reconciled without some mediation All was made vnholy when the first Adam sinned It is the second Adam that must rectifie all Moses the servant built the house with a partition wall in the midst Eph. 2.24 Christ the sonne pulled downe that Screene and cast all into one bringing both Iew and Gentile into favour with God The worke therefore is more properly a mediation then a redemption or a redemption by mediation 1 Tim. 2.5 Q. Who is the Mediator A. Iesus Christ both God and man who yesterday to day and for ever is the Saviour of mankinde They that were yesterday yea from the worlds beginning were saued by him alone so they that liue to day or shall come afterwards into the world doe all expect for salvation by him Heb. 13.8 He redeemes because we are captiues he mediates because there is a controversie betwixt God and vs and that continually because Gods wrath would ever be breaking forth except our Mediator stood in the gap for vs. Q. Why is Christ called Iesus A. Because the end of his mediation was to bring vs to saluation Moses brings the people into the wildernesse but Ioshna a type of Christ into Canaan Moses dies in the desert and sees not the promised land shewing plainely that the law can lead vs into desolation but Christ and the Gospell must bring vs out of it Zerubbabel a Captaine of Gods people and a type of the law carries them out of captivitie so the law when it sayth Doe and liue shewes plainely how man may be saued but Ioshua a priest or sacrificer must be ioyned with him or else in Canaan it selfe the people were to be cast out againe These were liuely types of Christ by whom alone wee are brought to heaven and confirmed in the happinesse of it Math. 1.21 1 Tim. 2.5.6 Q. Why Christ A. As Iesus is the proper name so this is the name of his office and it signifies his anointing Kings Priests and Prophets were all anointed as types of Christ to come Henee the name Messias in whom the materiall anointing ceaseth he receiued the thing signified by it aboue all his fellowes Psal 45.7 Luk. 4.18 Act. 4.27 and 10.38 Heb. 1.9 1 King 19.1 Lev. 8.12 1 King 19.16 Both the Testaments tell vs of Christ bequeathed and teach vs that hee was that Christ that is described in both hence in the old Testament we haue Priestly Princely and Propheticall Bookes so in the new the Gospels are regall shewing that Christ was that King of the Iewes The Epistles are more sacerdoticall beginning for the most part with prayers and supplications And the Revelation of Saint Iohn is meerely Propheticall And all these are necessary in Christ to make him a complete Saviour we stand in need of them all and of their daily exercise Q. Why should Christ be a Prophet A. That he might reveale vnto man the will of his Father and be the onely Doctor of the Church Luk. 4.18 Christ was anointed to preach the Gospell Deut. 18.15.18 Math. 21.11 Luk. 7.16 Q. Why a Priest A. That he might make a full ationement with the Father for man and reconcile vs daily vnto him both by his expiation and intercession Math. 20.28 Luk. 4.18 1 Ioh. 2.2 4.10 Psal 110.4 Zech. 6.13 Heb. 5.6 7.3 Q. Why a King A. That he might rule and governe them whom as a Prophet he had taught and as a Priest he had reconciled to his Father subduing his and their enemies and procuring them peace and prosperitie continually Psal 2.6 Math. 21.5 Rev. 17.14 19.16 Q. Why God and man A. That he might redeeme vs by paying a price sufficient as likewise being Mediator he might communicate with both natures which were by him to be reconciled that being inferior to his Father as touching his manhood and superior to man as touching his God-head he might the better bring both together againe Gal. 3.20 Phil. 2.6.7 1 Tim. 2.5 Heb. 8.6 and 9.15 and 12.24 Hence in Hebrew the name Immanuel and in Greeke Theanthroopos Isa 7.14 God-man or God with vs and in our flesh Q. What is here to be observed A. Two things The distinction of these two natures and their personall vnion Io. 1.1 The word was God v. 14 The word was made flesh Truely God truely man and yet but one Mediator Q. What is the distinction A. Whereby the two natures remaine distinct in him both in themselues and their properties Math. 28.20 Vbiquitie is proper to the divinitie of Christ and not his humanitie Ioh. 16.7 Absence proper to the humane nature 1 Tim. 3.16 God manifested in the flesh not confounded with it 1 Pet. 1.18 Dying and quickning are proper to the distinct natures of Christ Yet this we are to vnderstand that there is a tropicall communion of properties in regard of the whole wherein these parts are vnited as God dies that is he that is both God and man The people thought Christ did contradict himselfe and the Scriptures Ioh. 12.35 Messias abideth for ever and thou sayest he dieth c. Both these are true Messias liueth when he dieth and dyeth when he liueth There was never