say sought vnto Christ to bee purged and healed of thy running sores or rather when Christ hath cryed in thine eares Prou. 1. Reue. 3. and offred himselfe vnto thee thou hast not hardned thine heart and resisted the heauenly calling of God and the motions of his holy spirit if thy conscience herein pleades guiltie this law condemnes thee Sixtly inquire with what inward affections and loue thou hast sought the good of thy neighbour for if in procuring his good thou hast labored but in the outward as is for forme sake and to bee seene of men and not with inward affection thy conscience pleads gultie and this law condemnes thee Seauenthly inquire what holy thoughts what Godly meditations what profitable and pertinent discourses of minde concerning God and Godlinesse thou hast how thou hast diuided thy times reseruing a good portion dailie for the exercises of godlinesse to bee spent specially in holy meditations and praiers for if these holy exercises bee wanting thy conscience pleads guiltie and this Law condemnes thee Quest 153. Thus farre haue wee seene the sence and meaning of the decalouge what the Lord commendeth and what hee condemneth in his people and how far this most holie Law excelleth all the Lawes of men Now proceede yet a little further and tell mee first how and in what sence this Law is said to bee abrogate by the Messias Ans The Iewes had three distinct kindes of Lawes giuen them of the Lord The Ceremoniall the Iudiciall and the Morall The Ceremoniall did serue the infancie and pedagogie of the old Church Heb. 1.1 for the Lord by shadowes and pictures of heauenly things in diuerse formes and measures manifested his will vnto his people Of these the Prophets testified they should haue an end and cease at the comming of Christ for wee neede not the picture when the bodie is present Daniell 9.27 The complement of his prophecie wee see in the practise of the Apostles Act. 15.9 and ver 28.29 And the Apostle assureth vs they were but shadowes of things to come and the bodie or substance of them was to bee found in Christ Heb. 7 and 10. Chapter Col. 2.16 The Iudiciall Lawes so farre as they respect that kingdome onelie began and ended with it but so farre as they haue a common equitie concerning the good of all mankinde they binde all kingdomes throughout all generations The morall Law is not abrogate nor neuer shall cease to the worlds end The curse onely annexed thereunto is abrogate to all such as are found to be in Christ for there is no condemnation to any one of them Rom. 8.1 And whereas the Apostle saith wee are freed from the Law and bee vnder grace Rom. 6.14 Hee doth plainely expresse himselfe that hee meaneth not that wee are exempted from the obedience of the Law morall but onely from the curse of it for so hee speaketh Gal. 3. Christ hath freed vs from the curse of the Law for that hee was made a curse for vs. And as touching our holie obedience to it This is the end of all Gods fauours vpon vs 1. Iohn 3.6.8 and the cause wherefore Christ hath losened vs from the bands of the Diuell sinne and death that wee might serue him in holinesse and true righteousnesse all the dayes of our life Luke 1. Quest 154. How may the true Christian performe obedience to the morall Law acceptable vnto God Ans The question is not who can or how wee may worke perfect righteousnesse for if any could worke perfect righteousnesse the Apostle would soone conclude that for such Christ died in vaine Gal. 2.21 But how a man may serue and please God in the obedience of this Law the answere is in and through Iesus Christ more distinctly in the true seruant of God these things are required first Iohn 3. Ephe. 4.18 that the spirit of grace and regeneration haue quickned him and put the life of God in him for before this grace hee is reputed of God as dead Eph. 2.1 and a dead man can not work the workes of God beefore his first repentance and freedome from dead works Iob. 6.2 Secondly if after grace receiued this man fall to sinne against God hee must recouer the former state againe by renuing his repentance beefore that in any worke hee can please God This is cleare in Dauid who during his continuance in sinne and before his humiliation Psal 51. could not please God The third point required in vs to make vs fit to serue God is a singular delight in the Law of God this also is commended vnto vs in Dauids practise Psal 1.2 and 119. ver 14.16.24.47.92 The fourth poynt is faith in Christ for without it all is but sinne Rom. 14.23 Faith will finde an allowance for euerie thought and iudge it by the word and desire an exceptance for euery thing in Christ The fift point is earnest prayer vnto God that he would renue our strength by a new supplie of grace The verie Apostles desire others to bee mindefull for them in this dutie that they may more faithfully serue Christ in the ministrie of the Gospell Ephes 6.14 Col. 4.3 Heb. 13.27 2. Thes 3.1 Quest 155. What are the speciall vses of the Morall Law Ans First we learne thereby the originall iustice and perfection of our first parents for they could obserue it and contrarily wee see by our natiue and inherent corruption for there is as it were a Law and poyson rather in our members continually rebelling against the Law of God Secondly it is a glasse for vs whereby wee may daylie view and beewaile our deformitie that beeing so humbled wee may runne to Christ Rom. 7.7 and 3.20 Gal. 3. Thirdly By it also the faithfull must bee directed as by a lanterne in euery good way to serue God in soule spirit and body in thought word and deed Psal 119. Fourthly it forewarneth vs also of iudgement and the fearefull condemnation that shall fall vpon the world that is as many as are without Christ for that they lye fast bound vnder the curse of the Law Deut. 27.26 Gal. 3.10 Quest 256. Now proceed and tell me what the curse of the Law is and how wee be freed from it Ans The Curse due vnto man-kinde by the Law of God for sinne implieth in it a three fold death First a death in sinne noted Ephe. 2.1 Secondly the death and mortalitie of the bodie which by creation was immortall as the soule Gen. 3.15 Thirdly the death of body and soule in hell torments or that finall separation from the presence of God 2. The. 1.7.8.9 commonly called the second death The third part of the Historie of man or of the reformed Adam or man in Christ renued by the Gospell restored to Grace and preserued to Glorie Question 1. IF man by nature bee so miserable and so deformed as wee haue seene by the Historie of his fall by the fearefull consequents of his apostacie and lastly most
compassion in the midest of his passions euen to his enemies he cured Malchus eare which Peter had cut off with his sword And when they were practising against him all trecherie euen then hee performeth the work of a Mediator praying for them vnto his Father Luk. 23.34 saying Father forgiue them for they wot not what they doe for his friends hee is most mindefull of them louing vnto them euen in his greatest passions in his apprehension he desireth his Disciples might be let goe freely Ioh. 18.8 If ye seeke mee let these goe their way As for Peter after hee had renounced him with bitter execrations he turned backe and looked gratiously on him and quickned him againe Luke 22.61 Hee shewed mercie on the theefe which did hang by him on the Crosse comforting him in these words Verily I say vnto thee to day thou shalt bee with mee in Paradise ver 43. Lastly he recommends his mother to the custodie of Iohn Iohn 19.26.27 where hee teacheth children to giue all honour and to performe all duties of loue care and reuerence to their parents Tenthly finally we finde in Christs passion a notable president for perseuerance for hee wades through all the Sea of his temptations hee neuer flincks back nor turnes aside to rest him till hee comes to the very ende of all his wearisome rase notwithstanding all the torments and teares hee had within and without yet hee rested not till hee came to the mark hee set before him then he cryed It is finished all my worke is accomplished and so hee departed from euill men and euill Angels vnto God and vnto the spirits of righteous men and holy Angels Thus then wee see in his passion the practise of many most excellent vertues whereby he did not onely gaine merits to saue vs but also gaue speciall instructions to guide and direct vs in the whole course of our life Quest 37. Thus farre wee haue heard your faith concerning the passions of Christ vnder Pontius Pilate doe you beleeue also that the Sonne of God dyed Ans I doe so beleeue in veritie and shall professe and confesse it to my liues end by the assistance and grace of Gods holy spirit for that I am so taught and commanded of God to beleeue The death of Christ no fained thing his death was not a fiction or imaginarie death but a true death indeed according to the prophecies which were before deliuered concerning him Esay 53. He was cut off from the land of the liuing Dan. 9. The Messiah shall hee cut off The types and Sacrifices of lambes daily in the temple did foreshew and preach the death of the Lambe of God The accomplishment and truth of the types and prophecies are recorded faithfully Iohn 1.29 and Iohn 19. Chapter Mat. 26. and 27. Chapters Marke 15. Luke 23.26 First hee dyed to satisfie the iustice of God for the elect that hee might free them from death and from the feare of death as it is written Heb. 2.14 forasmuch as the children were partakers of flesh and bloud hee also himselfe likewise tooke part with them that he might destroy through death him that had power ouer death that is the Diuell and that he might deliuer all them which for feare of death were all their life time subiect to bondage Secondlie he dyed to fulfill all the promises of God from the beginning Gen. 3.15 Death of Christ voluntarie Thirdly I say his death was voluntarie and an accursed death first voluntary for so he speaketh Ioh. 10.18 No man taketh my life from mee but I lay it downe of my selfe Secondly it was an accursed death for so it is written Gal. 3.13 Christ was made a curse for vs and how he sheweth it in the words following Cursed is euerie one that hangeth on a tree as if hee should auouch in effect that Christs death was accursed that is that it contained in it the first and second death that is the separation of body and soule and a separation of both for a time from God for that for a time hee did apprehend and vndergoe the wrath of God due to man for sin yet was hee neuer out of Gods fauour for in the midest of his loud cries hee cals God his God Mat. 27.46 hee was neuer so oppressed of death as the damned are Christ died the first death onely suffring the pangs of the second Hee suffred the bodily death without any corruption of body so hee suffred the extreame pangs of the second death but not as forsaken of God more then in his owne apprehension and feeling Fourthly the comforts and vse wee haue of this faith or the blessings wee reape by the death of Christ are many and very precious neuer to bee forgotten of true hearted beleeuers First this voluntarie and true obedience of Christ vnto death euen this accursed death is our righteousnesse before God as it is written Rom. 5. As by the disobedience of one man many were made sinners so by the obedience of one righteous many are made righteous In this righteousnesse of Christs death lyeth the cheefe matter of all our felicitie and reioycing as the Apostle speaketh Gal. 6.14 God forbid that I should reioyce in any thing but in the Crosse of Christ There is no one thing more recommended in so many and so euident prophecies then this So by the death of Christ I am freed from the second death Secondly by this faith in Christ crucified and dead for vs I behold to mine exceeding comfort a diuine proportion betweene the infinite debt of Gods elect and the sanctification done by the death of Christ vnto Gods iustice for the same as infinite as the debt Thirdly I see the inspeakable loue of God to his Elect continually preached vnto me and manifested as before mine eyes Ioh. 3.16 Fourthly I see that Gods diuine iustice is satisfied by Christs death in the same nature which offended him Gen. 3.15 Heb. 2.14 to mine exceeding great consolacion Fiftly my trembling conscience by this faith is quieted and pacified for I feele hereby that the pollution of my conscience is done away because my heart is sprinckled with the bloud of Christ Heb. 9.14 and the scorching heate of it is delayed by this water of life which streames vnto mine heart from the side and heart of Iesus Christ Zac. 12.10.11 and 13. Chap. ver 1. Sixtly the first death which is a part of Gods curse for sin by the death of Christ is turned into a blessing and made vnto mee a gate to life So that now I may truly say that the day of death is better vnto me then the day wherein I was borne Seauenthly the death of Christ doth ratifie his last will and testament vnto me Thus it pleased the father to make authenticall and to seale vnto me the couenant of grace Heb. 9.15.16 Eightly by his death hee hath not onely taken away the condemnation of sinne Rom. 8.1 for vs but also hath broken
state he was naked yet not ashamed Ge. 2.25 such was the glory and maiestie of that body Now his deformitie is such that notwithstanding hee bee receiued to grace and reformed in some measure in Christ yet till hee bee refined in the resurrection hee cannot well thinke of much lesse looke vpon his owne nakednesse without shame as we see in our first Parents Gen. 3.7 If our bodies in this mortalitie haue not a shadow of that excellent glory of the first Adam it is all lost That body was blessed void of all griefes This body wee know by our common experience is subiect to euils innumerable for wanting the guarde and fense of Gods prouidence the weakest creatures euen wormes and flies in a moment of time destroy and consume it That body had a wonderfull perfection in all senses This feeble body hath many wants and great weaknes in all parts therof That body was immortall this is subiect to death and mortalitie euery houre and to death eternall if it be not freed from the second death by the precious death of Iesus Christ Retentum mentis Secondly for his soule and spirituall substance where shined most the Image of God it hath euer since lost all grace and beautie Some poore light it hath in naturall things and a generall sight of God and goodnesse seruing onely to make him inexcusable Rom. 1.19.20 Heere first the bright shining light of Gods wisedome in the mind is cleane put out and darkenesse hath possest the very seate of reason Eph. 5.8 Iohn 1.5 And that wisdome which the Scripture calls carnall earthly Receptum mentis sensuall and diuellish 1. Cor. 1.20.21 Iames. 3.15 By this we cannot comprehend God Ioh. 1.5 1. Cor. 2.14 for this is enemy to God and all goodnesse Rom. 8.7 Next this facultie is become so vaine that in spirituall things it cannot discerne between truth and errour euill and goodnesse Eph. 4.17 Lastly this man is apt onely by nature to thinke and conceiue in minde that which is euill Gen. 6.5 2. Cor. 3.5 Ierem. 4.22 so that we haue by nature the spawne of all heresie and errour Gal. 5.20 Secondly the conscience of the first man was full of true ioy peace and consolation This deformed Adam 1. Retentum conscienciae first hath left in him some conscience to check and bridle the rage of his disordered affections Rom. 2.15 2. Receptum conscientiae But his conscience is vncleane and vncomfortable Tit. 1.15 before it be purged by the bloud of Christ from dead works Heb. 9.14 Thirdly Free will is proper onely to God and no creature whatsoeuer the first man had freedome and strength to will and performe that which was good holy and right yet was he and his will mutable for God alone is immutable This man hath a certaine libertie of will in all naturall ciuill and morall actions and in euill things but no strength to will or desire that which is good and acceptable vnto God 1. Retentum voluntatis 2. Receptum voluntatis beefore grace and faith in Iesus Christ be giuen him as is manifest by these holy Scriptures Rom. 5.6 Phillip 2.13 2. Cor. 3.5 Fourthly and lastly the first Adam had a wise heart a meeke spirit and all his affections well ordered and well gouerned by the light which was in his minde This second man hath his affections but so distempered and so disordered that he cannot gouerne them Receptum affectionum but is rather ruled and gouerned by them till grace in Christ come to crucifie the flesh with the affections and lusts Gal. 5.24 The fourth argument of the first mans excellencie The fourth Argument was his soueraigne dominion and rule and power which God gaue him ouer all creatures Psal 8. But now this second Adam hath lost all that dignitie for the creatures all repine disdaine and grone to serue him Rom. 8.22 and haue all lost their first grace and beauty Tit. 1.14.15 Quest 4. What is the vse of all these arguments concerning the miserie of this deformed Adam or man without Christ Ans First the former meditation serues to humble vs by due consideration of that glory and beautie we lost and of the deformitie and miserie wee bee come vnto Secondly this meditation ought to curbe and bridle vs that we neuer let lose our hearts to sinne against God for if God spared not the first man for sinne in his excellencie he will not spare vs in this miserie Thirdly this ought to awake all sinners seeing they find themselues thus miserable without Christ to labour in all holy meanes to put on Christ that they may be freed from this bondage and recouer their former excellencie againe specially seeing that by his Gospell he reacheth forth daylie his louing hand calling such from darknesse into his meruailous light Quest 5. The second demonstration of a mans misery in vnbeleefe or without Christ what is it Ans It is the historie of mans first rebellion and apostacie from God recorded Gen. 3.1.2 Quest 6. What must we principally note in this story Ans First a conference or disputation Secondly the issue and end of it in the conference first the persons confering and disputing where consider two things First The tempter and deceiuer Sathan Secondly the tempted and deceiued Eaue Secondly the conference it selfe where consider two things First the argument waightie life and death 2. the manner 1. The tempters challenge 2. The womans answere 3. Sathans reply The issue of the conference First high transgression and rebellion is committed First they ioyne in league with Sathan Gods arch-enimie Secondly they fall into flat rebellion and breach of Gods Law Gen. 3.6 Secondly great miserie ensued The arguments whereof are First feare and trembling within Secondly shame and nakednes without Quest 7. This Scripture is very excellent what speciall points are wee to obserue in this story Ans First that Sathan is an old murtherer as our Lord Christ cals him Iohn 8.44 For that he murdred as heere wee see our first parents in the beginning Secondly how that our first parents in their first state of excellency being left of God for that instant for iust causes onely knowne to himselfe and hauing no strength but their owne they fell by degrees into many fearefull sinnes for all their wisedome and graces failed them when Gods good spirit left them Thirdly Sathans choise for instruments is to bee noted for like as then hee chose the subtellest of all beasts for that worke So in all ages for the like attempts hee desires the best wits and most apt to deceiue For Magick in Egipt and Chalde the Priests and the Astrologers serued him well in that facultie In Absolons conspiracie Achitophell serued him well for that practise Iohn 13.27 for heresie and schisme none more fit to seduce men from Gods truth as false Teachers false Prophets false Priests 1. Pet. 3.7 1. Tim. 2.14 By such
by the 23. Psalme on this manner When the great shepeheard of our soules our Lord and Sauiour Iesus Christ shall haue fed vs well in the greene pastures of his word when we haue druncke well of his sweete waters the graces of his spirit when by his word and spirit hee hath couerted our soules when hee hath well trayned and schooled vs in the pathes of holinesse and true righteousnesse then beegin wee to make this comfortable conclusion of faith in our hearts The Lord Iesus Christ is my true Sauiour and shepeheard of my soule 3. Conclusions of faith against 3. kindes of feares commō to all the faithfull 1. Feare of wants 2. Feare of death 3. Feare and doubt of election and perseuerance Psal 15.1 And out of this argument wee conclude three other conclusions of Faith first I am well assured I shall neuer want any thing that is good for my body and soule Secondly I shall not feare that is bee oppressed with feare in the valley of the shadow of death euen when death it selfe approcheth Thirdly against all doubts of election and grace of perseuerance Doubtlesse kindnesse and mercie shall follow me for euer that is I shall liue in Gods fauour and Church on earth for a time and in heauen for euer Thus by degrees wee grow vnto that comfortable assurance of Faith and to that sweet * Rom. 5.1.2 reioycing in hope of the glory of God And yet when a man is come to this ripenesse and perfection of faith this man otherwhiles may bee so weake in the apprehension of Gods mercie and in the assurance of the pardon of sinnes specially if either hee hath liued in grose sinnes before his conuersion or hath fallen to anie one after grace receiued that albeit grace and peace bee offred most comfortably both by the outward ministrie of the word and the inward working of the spirit vnto the conscience yet the assurance of grace and the spirit of adoption seales not the pardon till a man bee well humbled and hath renued his repentance albeit the Lord long before hath past the graunt of the pardon of those sinnes vnto him Dauids example cleeres this vnto vs The Lord pardons his grieuous sinnes of Adultrie and Murther this is published by the Prophet and put as it were into his hand and heart yet hee is not comforted in the assurance of the pardon nor receiues the blessed seale of adoption before he had long exercised and humbled his heart in repentance Confer 2. Sam. 12.13 with the 51. Psalme Quest 11. What are those things which a Christian must of necessitie beleeue and in beleeuing professe and confesse in the visible Church of God before his people and before his enemies men and Angels Ans To beleeue with the heart brings a man to the assurance of righteousnesse Rom. 10.10 and to professe with the mouth is the way to saluation Wee are to beleeue all and euerie word of God specially the promises of the Gospell which are vnto vs as the legacies of the last will of Iesus Christ and when we shall haue knowne and beleeued them wee must for our further confirmation and that wee may be discerned from all Atheists and vnbeleeuers learne to make true confession of the faith we hold in that forme we haue most excellently set downe in the Creede commonly called the Apostolicall Symbole or the Apostles Creed Quest 12. Tell me how many Creeds be there and which is the best and what they containe Ans There haue beene many formes set downe since the Apostles time and yet all of one and the same in substance And they may well bee referred to three kindes First generall Creedes receiued with the authoritie and the generall consent of the Catholick Church as the Apostolicall and * Nicene Creede Secondly particular Ruff. 1. ch 5. Creedes either nationall or of particular Churches as of the Church of England France Scotland Thirdly proper Creeds as that of Athanasius and that of Constantine to the king of Persia or of any one man and these we may call the confessions of priuate men The Apostolicall Creed is most worthy most ancient most Catholike and of greatest authoritie commonly called the Symbole of the Apostles Symbolum Apostolorum a Simbole because it is a speciall note to discerne Christians from vnbeleeuers Apostolicall because it was gathered out of the writings of the Apostles and is most consonant with all the holy Scriptures and all other Creedes are but an exposition and enlargement for the better cleering of this This Creed was deliuered in this forme because the conuerts in elder ages which came to professe Christ in their Baptisme were to make answere before the congregation to this question How dost thou beleeue or what beleeuest thou The answere hee made was according to the forme of the Creed I beleeue in God c. This Creede sets beefore in a short view to helpe our memories all whatsoeuer wee are principally to hold and beeleeue concerning saluation And these points here set downe be so necessarie and so linked together that if ye denie any one yee deny all if yee renounce any one yee can not bee saued Againe they are commonly diuided into twelue Articles or branches which for our better edification may be set downe in this forme as followeth 1 I beleeue in God the Father almightie maker of heauen and earth 2 I beleeue in Iesus Christ his onelie Sonne our Lord. 3 I beleeue that Iesus Christ was conceiued by the holie Ghost borne of the Virgin Mary 4 I beleeue that Iesus Christ suffered vnder Pontius Pilat was crucified dead and buried descended into hell 5 I beleeue that Iesus Christ rose againe the third day from the dead 6 I beleeue that Iesus Christ ascended into heauen and sitteth on the right hand of God the Father almightie 7 I beleeue that Iesus Christ shall come from thence to iudge the quick and the dead 8 I beleeue in the holie Ghost 9 I beleeue the holie Catholike Church the communion of Saints 10 I beleeue the forgiuenesse of sinnes 11 I beleeue the resurrection of the flesh 12 I beleeue the life euerlasting Amen Quest 13 What are the speciall parts of this Creed Ans This Confession of the Faith hath two principall parts First the confession of our Faith concerning God first the Father Act. 1. secondly the Sonne 2.3.4.5.6.7 thirdly the holy Ghost Act. 8. Secondly the confession of our faith concerning the Church that first it is Catholike Act. 9. Secondly it hath the communion of Saints Act. 9. Thirdly it hath remission of sinnes Act. 10. Fourthly that it shall haue a holy resurrection Act. 11. Fifty that it shall haue euerlasting life and glory Act. 12. Quest 14. First what beeleeue and professe you in this Creed and according to this Creed concerning God Ans I professe and say in this Creede that I beleeue in God the Father I beleeue in God the Sonne and I beleeue
phrase 2. Cor. 5.21 He was made sinne for vs. By which manner of speaking wee may not feare that any manner of reproch is offred the sonne of God for both sinne and the curse following are his but by imputation Though in regard of himselfe hee was no sinner yet as hee was our suretie hee became sinne for vs and consequently the curse of the Law for vs in that the curse euerie way due vnto vs by imputation and application were made his Instructions and Consolations which follow this Faith First we learne here with bitternesse to bewaile our sins for Christ suffred here the whole wrath of God not for any offence that euer hee committed but all for vs and therefore iust cause haue we to mourne for our owne sinnes which brought our Sauiour to this low and base estate If a man should bee so farre in debt that hee could not bee freed vnlesse the suretie should bee cast into prison for his sake nay which is more be cruellie put to death for his debt it would make him at his wits end if there were left but naturall and ciuill humanitie in him and his very heart would bleed And this is the case with vs by reason of our sinnes wee are gods debters yea bankrupts beefore him yet haue wee gotten a good surety euen the Sonne of God himselfe who to recouer vs to our former libertie was crucified and dyed for the discharge of our debt And therefore as the Prophet saith wee should looke vpon him whom wee haue peirced and lament for him Zach. 12.10 Looke as the bloud followed the nailes that were stricken through the blessed hands and feete of Christ so should the meditation of Christs passion bee as nayles and speares to draw bloud from our hands and hearts for our sinnes Secondly if thou doubtest where to see and find Christ crucified because the Prophet Zacharie bids thee looke on him be aduertised that he is set before thy face as nailed and fastned on a crosse wheresoeuer his Gospell is truly preached in thine hearing for so the Apostle teacheth vs. Gal. 3.1 Oh foolish Galathians who hath bewitched you that yee should not obay the truth to whom before Iesus Christ was described in your sight and among you crucified wee must seeke Gods face in Christ who is the liuely forme or most bright glory wherein wee behold God himselfe and we must euer seeke Christs face in the Gospell if wee finde it not there wee perish euerlastingly 2. Cor. 4.3.4 wee need not goe to crosses nay we must not goe but to the glasse hee hath himselfe appointed for vs. And remember it that till such time as we come thus by faith and meditation of the Gospell we lye continually as poysoned by Sathan that old Serpent and as stung to death Thirdly wee learne to follow Christ in the pursute and crucifying of our sinnes for so wee bee thaught Gal. 5.24 They that are Christs haue crucified the flesh with the affections and lusts thereof That is they endeuour to kill the power of sinne in themselues by repentance prayer fasting meditation conference with the Saints and by auoyding all occasions of offence Fourthly wee here learne in this president that seeing the Sonne of God was not onely thus racked and crucified by men but also bare the whole wrath of God in his soule that therefore wee must beare to make so little account of sinne as commonly wee doe Fiftly whereas the person crucified was the very Sonne of God it is manifest that the loue of God vnto vs in our redemption is endlesse like the deepe sea without bank or bottome as it is testified Iohn 3.16 and if wee shall not acknowledge this to bee so our condemnation will bee the greater Sixtly the curse of God beeing here once and full borne of the sonne of God not for himselfe but for his elect it standeth not with Gods iustice to lay any curse on them any more wherefore when they bee afflicted their punishments are but temporarie and not curses but crosses chasticements which proceed not from anger but from a most louing Father and so euer to bee accounted Psal 103. Heb. 12.5.6.7.8 Quest 35. Now let me heare yet a little more of the proceedings of his enemies against him Iewes and Gentiles and of his passions on the Crosse what herein we be specially to obserue Ans First they stone him not as many malefactors were executed as Achan Ioshua 7. and Naboth 1. King 21.13 but for a greater reproch they crucifie him and this was the most shamefull death among the Iewes Secondly they crucifie him naked after much beating bleeding and fainting and so make his greene wounds againe to lye open euen before the Sunne to his greater greefe and paine the Sonne of God is crucified naked to couer our ignominious nakednesse hee bare all the punishments due to sinne nakednesse was one Gal. 3.7.8 and couers our spirituall nakednesse which is when a man hath his sinnes lying open before the eyes of God whereby hee lyes open to all Gods iudgements Againe in that Christ suffers himselfe on this wise to bee stript naked of all that hee hath on his back to redeeme vs wee must remember that if God call vs to any tryall hereafter wee must bee content in like manner to part with all for his sake that wee may possesse him and follow his example Thirdly they peirced his hands and feete according to the prophecie of the Psalmist Iraen li. 2. c. 42. August lib. so hom 3. Author libri de passione inter opera Cypriani Psal 22.16 in those parts which are most liuely and sensible and so the waight of his body was borne vp by hands and feete fastned to the Crosse but not in that grosse manner that blinde Papists haue imagined but the feet nailed a sunder with two distinct nailes as godly Auncients haue deliuered Fourthly they gaue him vineger and gall to drinck tempered with mirth Mat. 27.34 Some think to take away his senses and memory by intoxicating as it were his braine Thus they hastned his death not hauing any respect at all of his soule whether hee dyed in peace and fauour with God yea or nay Others thinke it was to hasten his death howsoeuer it was euery sinner here is to bee aduertised that it was and is hee as well as the Iewes tempers or hath tempered such a cup of poison for Iesus Christ Fiftly they crucified him betweene two theeues Mat. 27.38 for his greater shame Esay 53.6 whereby they testifie that they esteemed him no common sinner but the captaine of all theeues and malefactours So think thou thy selfe with Paul that thou art the greatest of all sinners 1. Tim. 1.15 Sixtly they all mocked him Iewes and Gentiles wagging their heads and speaking spitefull words against him Mat. 27. ver 39.45 Thou that destroyest the temple and buildest it vp in three daies saue thy selfe And againe He saued others let him saue himsefe The
was made with such consultation as no one celestiall body nor all the goodly things we see in heauen and earth had the like for their creation Gen. 1.6.14 must be of great excellencie but man alone was created with this consultation therefore was he of great excellencie Fourthly from the forme of his creation in our Image Man was made like none of the goodliest creatures but like the Lord himselfe not so much in the glorie beautie of his body no doubt as beautifull as the Sun Mat. 17. as in his soule spiritual substance which God breathed into him like the Angels and yet in the substance of the Soule he did not so much resemble God as in the graces gifts and qualities of the Soule as wisedome and knowledge Col. 3.10 righteousnes holines and truth Eph. 4.24 Dauid considering the excellencie that was in this Adam and that shall be in all the saints after the resurrection breaketh forth into that holy exclamation Psal 8.4.5 O what is man Fiftly from the state of his full restoring into his first excellencie after resurrection First for the bodies of the saints shal bee exceeding glorious Mat. 13.43 Dan. 12.2.3.4 Secondly likewise the soule adorned with all good graces Heb. 2.8 Psal 8.4.5 Thirdly the state immutable neuer to bee changed 2. Cor. 5.4 1. Cor. 15.53 Eph. 1.14 Fourthly brethren with Christ and heires annexed with him in one kingdome and house for euer Iohn 14.3.4 Rom. 8.17 Iohn 15.14 Fiftly Inspeakable glory Psal 8.4.5 This * Erat enim Adam animalis non spiritualis homo quales post resurectionem beneficio Christi euademus Danaeus Antiq. p. 27. 1. Cor. 15.44 August lib. 14 de ciui Dei cap. 11. glory I graunt excelleth the first but yet in this glasse we may behold the Image and picture of the first Adam Sixtly from his empire and dominion ouer all creatures vnder God hee that was first ordained of God the Lord and gouernour and chiefe commander ouer all creatures in the ayre on the earth and in the sea was of great excellencie and glory The first Adam was so ordained and this the Prophet remembreth in like manner Psal 8.6 Quest 4. Now shew briefely what reasons haue you of the creation of man in the last place the last day and what further vse haue you of this doctrine First I say that he might haue all good meanes of Gods prouidence to serue him and see Gods care loue towards him beefore his creation hereby our faith in God concerning his prouidence hath a comfortable confirmation for his loue and care to them which bee reformed in Christ is the same and not diminished hee is as carefull louing and as prouident now as then for he is not changed Secondly that by sight of the creatures which doe attend vpon vs wee might in them discerne our Creator the inuisible God Our sences looke how many they bee in number so many ladders they may bee euerie day Psal 19. for vs to clime vp to behold the wisedome greatnes and goodnesse of the Creator And so must we daily tast him and see him in the creatures Psal 34.8 Thirdly to stop the mouthes of all Atheists which blaspheme saying that man is as old as God himselfe wee see man is not so old as the poorest beast or worme on earth Fourthly least any should imagin that man created some of the creatures or at leastwise to haue beene of Gods counsell in the creation of them Fiftly to shew vnto man and vnto all ages the infinite wisedome power and goodnesse of Almightie God for if wee doe well consider the frame of heauen and earth and the creatures which are in them we should as it were thinke he had spent all his wisedome and power in the creation of them The Sunne alone how wonderfully is it made nothing can be hid from the heat therof Psal 19. But behold after the creation of al he makes man a worke far excelling all the former workes as the Fathers say The Cedar of Paradise the picture of heauen the glory of the earth the gouernour of the world and the Lords owne delight And therefore no Emperour on the earth had such pouision and such free vse and command ouer the creatures as he had The second part of the Catechisme Of the second state of man â— Sunday or of the deformed Adam the man without Christ or the state of rebellion and vnbeleefe Question 1. HOw shall we best know the miserable condicion of the man without Christ Answere We may not trust our owne wisedome sence and experience in this argument for these may deceiue vs we must be herein taught by the most holy truth of God reuealed in the Scriptures Quest 2. By what speciall arguments doth God in Scripture set beefore vs the misery of the deformed Adam or of that man which hath neuer put on Christ Ans By foure speciall arguments or most cleere and manifest demonstrations First by comparing the arguments of his present miserie and wants with those of his excellencie before specified Secondly by a diligent meditation and due consideration of the historie of mans apostacie Thirdly by obseruation of two most fearefull consequents of that apostacie in all vnbeleeuers in this life for all without Christ are shut vp in bondage vnder the dominion first of Sathan Eph. 2.1.2.3 secondly of sinne Rom. 5.21 6.12 Psal 19.18.19 Fourthly by the most holy righteous and royall Law of God Rom. 3.20 Rom. 7.7 Quest 3. Now compare the arguments of the miserie of an vnbeleeuer with those arguments we heard of the excellencie of the first man Ans First how deere the first man was vnto God it is most cleere by all the former arguments of his exellencie But now the case is quite altered for this second Adam or man without Christ is a very stranger and enemie vnto God Col. 1.21 the childe of wrath Eph. 2.3 and without Christ the childe of euerlasting perdicion he that is in this state is most deformed and most miserable euery man liuing without Christ is in this state therefore euery man liuing without Christ is most deformed and miserable Secondly Gen. 3.17 from the deformitie and curse which is vpon all creatures for the sinne of man wee heard before of Gods great loue to the first man in his prouidence in blessing and preparing the creatures to serue him Now in this contrarie state of man all things without Christ are accursed vncleane To euery man vnder wrath that is to all vnbeleeuers all things are vncleane and accursed Gen. 3.17 Tit. 1.15.16 Euery man without Christ is vnder wrath therefore to euery man without Christ all things are vncleane accursed Thirdly from the comparison of that first image of his excellencie with the second of his miserie for so the holy Ghost teacheth vs to obserue the glory of the one the deformitie of the other First as touching his bodily substance in the first
forth thou murtherer and sonne of Belial And of Goliah it is said that hee cursed Dauid by his Gods 1. Sam. 17.43 This sinne is committed in sundry formes of diuellish imprecations in our times by Godlesse and vnbeleeuing people as these following and such like Sundrie forme of diuellish imprecations God damne me body and soule if this or that bee so The Lord confound mee body and soule If I did this thing I pray God I may neuer stirre from this place if I haue said or done this thing I pray God this bread may bee my last if I did so And against other men they send forth these and the like hellish speaches The Diuell take thee and such as thou art Goe thy way the Diuell goe with thee Obiect But holy men haue now and then desired a curse from God on their enemies as Elisha against the men of Bethell and their children for mocking him He cursed them in the name of the Lord and his curse tooke effect on them for fortie two children of the Idolatrous people were deuoured of Beares 2. King 2.24.25 And Dauid prayeth often against his enemies wishing many euils to fall vpon them Psal 69.22.23.24 and Noah pronounced a curse on his son Cham. Gen. 9.25 Ans The Answere is this first wee must note with what spirit and affection they doe so curse their enemies Secondly how their enemies are Gods enemies and the great enemies of his Church and so they respect not their owne priuate iniuries but Gods glory and the good of his Church Thirdly this they doe by the extraordinarie motion of the spirit Fourthly wee haue an expresse charge on the contrary to blesse and pray for our very enemies Mat. 5.44 and to curse and blaspheme no man Rom. 12.14 Tit. 3.2 Againe many men greatly feare the curses of the impious stand in great doubt how to answer them Learne of Dauid what to doe in this case First giue the wicked none occasion to curse thee or to blaspheme God for thy sinne Secondly answere him not but passe by him in silence Thirdly be well assured that God hath let Sathan loose by him stirs vp Shemei to curse thee for thy further humiliation Fourthly and lastly be well assured in thine heart that as the sparrow by fleeing and the swallow by fleeing escape so the curse that is causelesse shall not come Prou. 26.2 Quest 94. The Lord speakes vnto vs not onely by his word but also by his iudgements and by his workes and is not the prophane contempt and abuse of these here condemned Psal 19.1 Ans No doubt for all his works declare and set forth his power his prouidence greatnesse goodnesse wisedome iustice and mercie and so they manifest vnto men the excellencie of his name Psal 145.8.9.10 All thy workes praise thee O Lord and thy Saints blesse thee They shew the glory of thy kingdome and speake of thy power to cause his power to bee knowne to the sonnes of men and the glorious renowne of his kingdome Wee heare him in his word we see him in his works Psal 78.7.8 wee feele him in his iudgements wee tast him in his creatures euery day now to speake of any of these or to vse them without feeling without faith without reuerence without feare without thanksgiuing is a great prophanation of the holy name of God The second part of the third Law Quest 95. Wee haue heard what speciall sinnes God condemns in this Law now let vs heare what speciall duties hee doth commaund Ans First the Lord here requireth at our hands to reproue and correct and to punish all the former sinnes and sinners by whom his great name is dishonoured according to the power place and calling which the Lord hath giuen vs. If the Maiestrate do not correct and redresse these enormities in the common wealth 1. Sam. 2.23.24.25 if the ministers doe not rebuke these men sharply Tit. 1. Cha. ver 13. The cause of the comtempt of Magistrates and Ministers with all authority 2. Chap. ver 15. then doe they honor the wicked aboue the Lord. 2. Sam. 2.19 and they shall be dishonoured before the people For the truth of God abideth for euer Them that honour mee I will honour and they that despise mee shall be despised 1. Sam. 2.30 and the same is said against the Priests in Malach. 2.8.9 Yee caused many to stumble or fall against the Law yee haue broken the couenant of Leui saith the Lood of hosts Therefore haue I made you also to be despised and vile before all the people because ye kept not my wayes but haue beene partiall in the Law Quest 96. To passe ouer the duties of Maiestrates and Ministers I pray you let vs heare at large what you can say of the duties of all priuate men in priuate admonition and Christian reproofe See the booke of houshold gouernment Aug. Corpore stetisti animo fugisti fugisti quia tacuisti tacuisti quia timuisti nam fuga animae timor est and how they bee to proceede to priuate chasticement in families that the great name of God bee not blasphemed Ans It is very manifest that the Lord threatneth great wrath as against all sinnes so specially these grose sins wherby his great name is so dishonoured The priuate man must dye before God is guiltie of the same sinne which doth not reueale a blasphemie how much more the magistrate not punishing and the Minister not reprouing these sinners Leu. Chap. 5. ver 1. But to proceed to answere of this most christian dutie of priuate admoninion the first Law and great charge of God concerning it is written Leu. 19.17 Thou shalt not hate thy brother in thine heart but reproue thy neighbour freely or plainely and suffer him not to sinne or let not his sinne rest vpon him Here first consider and obserue the occasion of these words in the former verse immediately going beefore for there wee haue two Lawes the first is concerning our brothers good name that wee neuer impaire it by walking about marchandizing of tales against it The second is touching his life that wee neuer consent in any place or time to hurt the same Then hee addeth this law as apointing a speciall remedie and preseruatiue against all such euills In these words generally wee are to consider First the charge of God concerning this dutie where note first whom to reproue a brother no stranger secondly the forme freely and plainely Secondly the confirmation of the charge first to omit this dutie is an argument of deadly hatred thou shalt not hate him in thine heart secondly to omit this dutie is to leaue our brother in a most lamentable estate for so his sinne will rest vpon him or hee will lye and it may be die in his sinne First of the dutie here commaunded next of the motiues annexed to practise the same First of this dutie the spirit of God speaketh often giuing vs speciall rules
some generall viewe of this Law let vs consider here what is commanded and what is forbidden how the Saboth is sanctified and how prophaned For this is the cheefe end of this Law and that whereunto the rest of the Saboth is to be referred Remember to sanctifie it Ans We sanctifie and keep this daie holie when we bestow it and spend it in gods most holy worship for the increase of our own sanctification It is no day to feast in to feed our bodies with meats drinks but to feed our soules with holy things it is no day to visit friēds it is no day to gather debts it is no time for plaies and delights Es 58.13 Ier. 17.22 nor for the most lawfull recreations but to be consecrate kept holy vnto the Lord. First for if the Lord will not allow the most needfull work of seede time and haruest on the Saboth shall wee imagine hee will allow idle recreations secondly doe not our idle sports as much alienate our mindes from the exercises of the Saboth as the workes of our ordinarie callings yea much more for that our lusts doe much more delight in these and be possest with these exercises of recreations as we call them more then with any other worke therefore these must make vs more vnfit for to keepe a holie Saboth then cart and plow for melius est arare quam saltare it is better saith Augustine for Psalme 91. to plow then to daunce The workes of the Saboth are these First wee bee here commanded a spirituall rest from sin and to prepare our hearts humbly to meete the Lord. Wee bee commanded I say to rest from all the corrupt motions and lusts of our flesh as all the weeke daies so specially this day and to striue and endeauour that our mindes our hearts and affections may be so setled and quieted as with all cheerfulnesse and comfort we may present our selues in the Lords court and sanctuarie to attend vpon him for this day Heb. 14.10 This is a resemblance of our eternall rest in heauen for hee that is entred into his rest hath also rested from his owne workes as God did from his Eccles 4.17 Take heede to thy foote when thou entrest into the house of God and bee more neere to heare then to giue the Sacrifice of fooles Esay 56.2 Blessed is the man c. that keepeth the Saboth and polluteth it not and keepeth his hand from doing any euill Againe Chap. 58.13 If thou consecrate the Saboth as glorious to the Lord and shalt honour him not doing thine owne wayes nor seeking thine owne will nor speaking a vaine word Chap. 1.13 I cannot suffer your new Moones nor Sabothes nor solemne dayes it is iniquitie my soule hateth them The reason is added your hands are full of bloud Our first care in the sanctification of the Saboth must be to looke well that our owne soules bee holy and sanctified for if we haue not sanctified our selues vnto God first Rom. 12.1 all our other sacrifices are vncleane and polluted Tit. 1.15.16 Secondly the Lord here requireth and commandeth the publike administration of his word and Sacraments and that his people attend all without exception hereunto And this is one speciall end of the consecration of this one day The publike administratiō of the word Sacraments That God might communicate his will this day vnto his people by them to whom hee hath committed the word of reconciliation 2. Cor. 5.19 for they must this day specially stand in Christs stead to call vpon Gods people and to speake vnto them as also vnto God in Christs name that so God and his people may bee reconciled together for by hearing commeth knowledge by knowledge we come to faith in Christ as the Apostle teacheth Rom. 10.9.10.14 The publike exercises of reading and preaching Gods word administration and participation of Sacraments on the Saboth are commended often by the practises of the Prophets and Apostles for the first portion was out of the fiue bookes of Moses the second portion answering the first was out of the Prophets In Antioch a citie in Pisidia after the reading of the Law and the Prophets the rulers of the Sinagouge sent vnto Paul and Barnabas saying yee men and brethren if yee haue any word of exhortation for the people say on So againe ver 42.44 The next Saboth day came almost the whole Citie to heare the word of God Act. 20.7 The first day of the weeke the disciples being come together to breake bread Paul preached vnto them ready to depart on the morrow and continued preaching till midnight Act. 15.21 Nehem. 8.18 Moses of old time hath in euery Citie them that preach him seing hee is read in the Sinagouges euery Saboth day Act. 17.2 When Paul came to Thessalonica hee disputed with the Iewes and spake vnto them out of the Scriptures three Saboth dayes and so was hee accustomed to spend the Sabothes And thus did the Apostles on the Saboth minister vnto the Lord in reading and preaching the Scriptures administration of the Sacraments c. And this was the practise of the age following the Apostles for thus one of the best writers of that time speaketh let vs take heed that our rest bee not idle and vaine but being sequestred from all the affaires of this life let vs wholy attend the holy worship of God on the Saboth It is most certaine that the true worshipper worshipping God in spirit and truth at all times and in all places is promised to receiue a blessing Io. 4.23 1. Tim. 2.8 Mat. 6.6 Mat. 18.20 and to beeheard But yet the Lord hath bound himselfe to haue a more speciall regard where but a few of his Saints are assembled in the name of Christ and this the Psalmist often teacheth vs. Psal 22.22 In the midst of the congregation will I praise thee ver 25. I will praise thee in the great congregation Psal 68.26 Praise ye God in the assemblies Psal 107.32 let them exalt him in the congregations of the people and praise him in the assemblies of the elders They were taught of God to call vpon and to encourage one another to frequent the holy assemblies Esay 2.3 Many people shall goe into the mountaine of the Lord to the house of the God of Iacob for they shall say one to an other hee will teach vs his wayes and wee will walke in his pathes Dauid speakes thus of his practise Psal 55.13.14 It was thou O man euen my companion my guide and my familiar wee delighted in consulting together and went into the house of God as companions And Psa 84.2 my soule longeth yea fainteth for the Courts of the Lord. And Psal 112.1 I reioyced when they said vnto mee wee will goe into the house of the Lord. 1 Some with vs regard reading not preaching 2. Some respect preaching no reading 3. Some respect both 4. Some regard neither And this is
which wee will not bee seene to performe our selues for wee bee commaunded the contrary that wee compel and command so many as we can to the obseruation of the Saboth which if wee doe not their sinnes no doubt run euery Saboth vpon our score here be guiltie of spirituall murther all such maisters as retaine seruants like horses and mules in a barbarous kinde of seruitude on the Saboth from the publike meanes of their saluation Let all such remember the speciall charge of God directly sent vnto them in this Law Eph. 6.5.9 Col. 3 21. Tit. 2.9 1. Pet. 2.18 and remember that they haue a great Lord in heauen whose wrath is as a consuming fire Punishments for the breach of the Saboth are these Punishments for breach of Saboth Floods in faires with vs. Scaffols falling to the destruction and hurt of many in stage-plaies Some punished to teach the rest But not al to shew there is a day of iudgement First by the Law of God in old time as wee may reade Num. 15.32 death of body Secondly by old Councels excommunication that those which denie their presence to the Church in earth by wilfull negligence may bee euer cut off from the assemblie of the righteous Thirdly wee haue had in the time of fayers on the Saboth day diuers great flouds to the losse of goods and life in many places and this sinne wee retaine of the Italians which make their sunday a day of market Fourthly many times at beare bayting the falling of scaffolds wherby men women and children haue lost some their liues some their limbes and the women with childe haue not beene spared as is yet fresh in the memorie of wise men within the space of twentie yeeres and certainely these were punished to be examples of admonition to the rest although all dyed not let none therefore gather that either they perished by chance of rotten posts or such like or that God did punish them that were slaine and hurt at their pleasures for some other cause but rather thinke that they which dyed perished for that sinne and that the residue are but reserued to a day of iudgement The tryall and examination of the conscience First consider well and examine thine owne heart as beeing set before the throne of the iustice of God whether thou hast at all times reuerently and honourably thought of the Saboth and of the publike ministrie of the word and Sacraments 2. Cor. 5. which God in wisedome hath appointed to be the holy meanes of thy saluation if thou canst not find this humble submission and reuerence of these diuine exercises in thine heart thy conscience pleads guiltie and this Law condemnes thee Secondly whether thou hast prepared thy selfe to meet to the Lord on the Saboth for the diuine maiestie and presence of God the father the Son and the holy Ghost doth fill the sanctuarie and doth reioyce in the holy assemblies of his Saints I say examaine thy selfe of thy preparation by reading meditation prayer conference if thou hast neglected this dutie thy Conscience cries guiltie and this Law condemnes thee Thirdly whether hauing vsed a Godly preparation before thou didst also religiously attend obserue the word of god both read and preached with such reuerence and meekenes as if thou hardest Christ himselfe read and preach vnto thee if thou hast not respected this dutie thy conscience cries guiltie and this law condemnes thee Fourthly Cares whether thy Soule hath not wandred about the cares of this life during the holy exercises on the Saboth that albeit thou wast present in body yet thy minde was so distracted that thy soule was absent and receiued no blessing by any of the holy exercises of the Saboth if thy conscience crie guiltie this Law condemnes thee Fiftlie whether thou hast bestowed this day wholy in diuine exercises as thou art commanded namely in hearing reading meditation conference for the better vnderstanding of things heard and receiued by the publike ministrie if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee Sixtly and because this Law giues speciall charge concerning the familie our sonnes and daughters men seruants and maide seruant inquire whether on the Saboth thou hast not respected these both to bring them also to the holy assemblies and by priuate conference to cause them to vnderstand the things they haue heard so instructing them in the knowledge of the truth that they may learne also the true sanctification of the Saboth if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee Seauenthly inquire whether after the exercises of the Saboth thou hast remembred the poore and the sicke to releaue the one and to comfort the other if thou hast neglected these duties thy conscience cries guiltie and this law condemnes thee The Minister of Christ Eightly inquire if thou bee the minister of Christ with what care and conscience with what feare and faith thou hast sanctified the Lords Saboth in the preaching of Gods word and administration of the sacraments for he is accursed that doth the Lords work negligently wherefore if thou hast beene negligent in thy dutie thy conscience cries guiltie and this Law condemnes thee Ninthly whether thou hast admitted any knowne wicked sinners to the blessed Communion without any admonition that they may bee reclaimed to grace and to vnfained repentance that they prophane not the holy misteries of Christ and whether thou hast not sorrowed deepely in heart if any such haue past if thou hast neglected these duties thy conscience cries guilie and this Law condemnes thee Tenthly whether thou hast sought and endeauored to plant in the hearts and mindes of all in thy charge with all thy might the cheefe grounds of holy religion which wee call the Catechisme which euery man is bound to learne and know perfectly if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee Eleauenthly whether any playes or fighters bee suffered in Church or Church-yard or in any other place appointed for gods holy worship such as by authoritie may restraine these enormities do not their cōsciences cry guiltie Twelftly If thou hast any way impaired or infringed the right of Churches the maintenance of Gods publike ministrie orintermedled with the benefices Mal. 3.8 Rom. 2.22 tithes and anuities of Churches due to the ministers of Christ which attend the charge of soules thou hast committed sacriledge and thy conscience cries guiltie and this Law condemnes thee 13. lastly whether thou hast spēt the Saboth or any part of the Saboth in the workes of thine ordinarie calling or in lawfull recreations games or in feasting dicing dauncing or in any such exercises lawfull or vnlawfull if thy conscience crie guiltie this Law condemns thee and thou art in the hand of God to receiue sentence euery day houre and minute The fift Law Honour thy Father and thy Mother Verse 12. Tremel
heart and thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tarriest in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp To this charge agree the words of the Apostle Eph. 6.4 Fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. Examples are Bathshebath Prou. 31. and Ennice and Lois 2. Tim. 1.5.3.15 A fourth dutie of parents is to correct and chastice their Children with wisedome and moderation euer considering they punish their owne corruption in them which they first gaue and calling vpon God in spirit feruently for a blessing vpon their chastetisements To warne vs of this dutie let vs often set before vs these Scriptures Pro. 3 12.13.24 Heb. 12 7.23.13.14 Pro. 22.15 Foolishnesse is bound vp in the hart of a child but the rod of correctiō shall driue it away from him therefore inure children to do things rather to please God then for flattering or for guifts Prou. 13.24 He that spareth his rod hateth his sonne but he that loueth him chasteneth him betime And that parents may haue a noble example herein for imitation it is said that the Lord correcteth him whom he loueth euen as the father doth the child in whom he delighteth Prou. 3.12 A fift dutie of parents is the good education of their children as in Gods faith and feare principally so in good arts carefully that they may beecome profitable members in Church and common wealth for this is the Lords charge Pro. 22.6 Teach a child in the trade of his way and when he is old he shall not depart from it at the least let them learne to read and write A sixt dutie of parents to children is that hauing brought vp their children in such sobrietie and chastitie as beecommeth the Saints of God when they come to yeares to make choice for them and to aduise them to keepe their vessells alwayes in holinesse and honour both in the single state and in the married life and at this time specially to allow for their maintenance more or lesse according to that portion which God hath giuen them This godly care for the mariage and maintenance of children wee see in Abraham Gen. 24.1.2 and in Isaac and Rebecca Gen. 27.46 and Cha. 26.35 and in Naomi Ruth 3.1.2.3 A seauenth dutie is such children as the Lord shall giue thee to consecrate them to the Lord with a holy desire they be his and doe him seruice as Hamah did Samuel and it may bee Ennice did Timothie God specially requireth the first borne An eight dutie is with all conuenient speede to prouide they may be baptized in the publike congregation in the presence of speciall and faithfull witnesses Esay 8.2 Sinnes of Parents forbidden in this Law are these First to bee improuident and not to respect the welfare of children in this life Secondly to cark and care for their bodies and to suffer their soules to rot in sinne * Crates in Plutarch saith We may well cry against foolish parents from the tops of hilles with great cares doe they prouide for their children but respect not for honestie vertue what they shall bee Heathen men could see this as a common sinne in Parents and condemne it Thirdly to bring them vp in loosenesse pride idlenesse and wantonnesse and wantonnesse ends in wickednesse as Eli did Sophin and Phiceha and as Dauid did Absalon and Adonijah their wanntonnesse did end in wickednesse to the no small griefe of his heart a 1. Sam. 1. 2. Chapters for the one at his death hee sorrowed and wept bitterly of the other it is said And his father would not displease him from his child-hood 1. King 1.6 wherefore here wee must euer remember that Prouerb If thou smitest hee shall not dye Fourthly ouer seuerely without iudgement to prouoke them to anger by vniust or vnmeasurable chasticements in words or stripes Eph. 6.4 Quest 113 What be the duties of children to Parents commanded in this Law Ans This precept speaketh vnto children as it were face to face as being most prone to the breach of this Law for children bee more ready to forget Parents and their duties then Parents to forget children and therefore the Lord to meete with this corruption giueth the first charge vnto children to performe all duties of honour to their Parents The first dutie of Children to Parents and the root of all the rest is a cheerefull reuerence which is a speciall grace well tempered with loue and feare An example for this dutie wee haue in Ioseph who when hee met his aged father Iacob Gen. 46.29 presented himselfe vnto him with reuerence and to testifie his affection and loue he fell vpon his neck and wept vpon his neck a good while The second dutie implyed in the word Honour as the Apostle interpreteth Eph. 6.1 is obedience Children obay your Parents in the Lord. Examples of true obedience commanded iustly in Scripture are these Isaac to Abraham Gen. 22. the sonnes of Ionadab the sonne of Rechab Ier. 35.14 And of our Lord and Sauiour Iesus Christ of whom it is written that hee followed his mother Marie and his supposed father Ioseph and was subiect vnto them Luke 2.51 The third dutie to helpe their infirmities and to prouide for their Parents when they are old Of this dutie the Apostle speaketh 1. Tim. 5.4 in these words But if any widow haue children or nephewes let them first learne to shew godlinesse toward their owne house and to recompence their kindred for this is an honest thing and acceptable before God The practice of this dutie wee finde in good Ioseph most carefully supplying his old fathers wants prouiding for his brethren Ge. 45.9 and among Birds for the Storke when she is old keepes her nest continually and the young prouide for her hence is it the Apostle cals children without naturall affections 2. Tim. 3.3 A heathen woman had a daughter that nourished her with her brest in prison when all persons were forbidden to releaue her Valerius Mar. lib. 5. Cap. 4. Plin. lib. 13. cap. 23. The fourth dutie here commanded is to beare with and to couer the infirmities of parents so much as in vs lyeth and so farre as Gods honour and Law will permit vs. The practise of this wee see in Sem and Iapheth who couered their naked father when cursed Cham discouered him Ge. 9.23 and Ionathan bare patiently the threats of his bitter and bloudy father Saul 1. Sam. 19.3.4 Quest 114. Now rehearse breefly the contrary sinnes here condemned Ans First cursing of Parents is a most detestable sinne and here condemned The Lord pronounceth him accursed that curseth his Parents Deut. 27.16 and by the Law of God among the Iewes he was to die for it Leu. 20.9 Exo. 21.17 Secondly to smite father or mother is a most greeuous sinne and heere condemned This sinner was by Gods law
they may not harbour slanderers lyers nor the marchants of tales to infect and poyson the Familie Fiftly they must proceed to chasticement of their Seruants euermore with mercy in the one hand and iudgement in the other First they must passe by and couer many faults in good Seruants Eccles 7.23 Giue not thine heart to all the words that men speake least thou heare thy seruant curse thee for oftentimes also thine heart knoweth that thou hast spoken euill of others Secondly punish the lesser faults with admonitions Prou. 17.10 A reproofe entreth more into him that hath vnderstanding then an hundreth stripes into a foole Thirdly greater sinnes must bee cured with chasticements and corrections for so the holy Ghost warneth Prou. 29.19 An euill Seruant will not be chastised with words he must haue stripes if his offence so require Of this Seruant speakes the Son of Sirach in these words Cha. 33.23 The foder the whip and the burthen belong to the Asse and meate and correction and work to the Seruant And againe Chap. 42.5 Be not ashamed saith he to beate an euill Seruant to the bloud But here proceed with iudgement first inquire the truth diligently secondly shew the danger and greatnesse of the sinne committed by the Scripture thirdly if teares promise any hope of vnfained repentance twise or thrise spare and forbeare stripes then proceed with moderation Fourthly and lastly if neither admonition nor correction cause repentance and amendment expulsion is the highest degree in houshold discipline let not the proud and incorrigible sinner abide in thine house Psal 101. ver 5. for this forme of gouernment and practise of houshold discipline we haue an example in Plilemon and Onesimus Epistle of Paul to Philemon Sinnes of Maisters and Gouernours of Families are these First to tyrrannize ouer their Seruants As Spaniards vse Gally-slaues and the poore Indians and to oppresse them with labour and cruell vsage as Pharao did the poore Israelites in Egipt Exod. 1. and 2. chap. Secondly to suffer them to lye and liue in their blindnes and ignorance without any knowledge of God and their saluation respecting onely their bodies as men doe horses for their ordinarie labour little or nothing regarding their soules 1. Pet. 3.7 when they starue and perish euerlastingly Not considering that their Seruants as well as they are ioynt-heires with them of the same grace of life Quest 116 And what bee the duties of Seruants to their Maisters and the contrary sinnes forbidden in this Law Ans First the duties of Seruants to their Maisters are these following The first dutie of Seruants is an humble and Christian subiection to their Maisters and Gouernours acknowledgeing their authoritie with all submission of minde in word and gesture desiring to please their Maisters in all things in the Lord. The rule of this is written Tit. 2.9 Let Seruants be subiect to their Maisters and please them in all things the reason is added that they may adorne the doctrine of Christ our Sauiour in all things Such was Eleazar to Abraham Ioseph to Putiphar and Cornelius Seruants Act. 10. Without this humble submission and lowlinesse of minde there is no seruice acceptable to God or men Their second duty is actuall obedience they must not only seeme lowly in minde and louing in word or verball seruice They must bee faithfull also in their worke they must performe that seruice which their Gouernours according to Gods will shall giue them in charge to doe for thus they are commanded Col. 3.22 Seruants be obedient to your Masters according to the flesh in all things fearing god The Seruants which will please Christ in seruing their maisters must well remember these fiue rules The Christian and beleeuing Seruants which please Christ in their seruice must looke well to these notes and rules following First their obedience must bee tempered with feare and trembling Eph. 6.5 not a seruile but a Christian and filiall feare Secondly their obedience must bee in all simplicitie singlenesse and truth of heart voide of all fraud and colours as if their seruice were done immediately vnto the Lord Christ Thirdly they must looke that their obedience must bee in faith euer desiring in all their seruice to please Christ Eph. 6. ver 7. Fourthly God requires in their obedience all cheerefulnesse of heart for this will breed in them diligence and painfulnesse without wearinesse and this the Apostle requireth saying with a good will seruing the Lord. Eph. 6.7 Fiftly and lastly faithfulnesse is required in their seruice and this is with all care and conscience to labour in their calling for their Maisters good And this the holy Ghost noteth Tit. 2.10 Let them shew all faithfulnesse that so they may adorne the Gospell of Christ Examples for the practise of these rules are these First that religious seruant in whom Abraham reposed such confidence when hee sent him to prouide a wife for his sonne Isaac Gen. 24. in him wee may obserue many vertues great submission and loue to his maister a religious feare and faith calling vpon God for a blessing on his seruice hee had in hand ver 12. diligence and care ver 32.33 I will not eat till I haue spoken my message faithfulnesse in returning with Rebeckah to his Lord and Maister ver 61.67 Secondly the like vertues we finde in Iacob in all that his long and wearisome seruice vnto Laban twentie yeares simplicitie and singlenesse of heart he was a plaine man Gen. 25.27 a religious feare and faith euer worshipping God and trusting in his prouidence not discontented with his state of his diligence in his seruice thus he testifieth Gen. 31.40 I was in the day consumed with heat and with frost in the night and my sleepe departed from mine eyes For his faithfulnesse thus he speaketh ver 38.39 These twenty yeares haue I beene with thee thy Sheepe and thy Goates haue not * Cast lost their young and the Rams of the flock haue I not eaten The torne I brought it not vnto thee but made it good my selfe at my hands thou didst require it were it stollen by day or by night The like conscience and faithfulnesse shall we finde in Ioseph in all his seruice The third and last dutie and care of Seruants must bee this to submit themselues to rebukes and admonitions and corrections of all their Gouernours with all meekenesse of spirit All obiections of Seruants against their masters are answered in this Scripture 1. they are froward Answ ve 18.2 They are vniust Ans ver 19.20 This is thanks-worthy to suffer such A good Scripture for Seruants to obserue remembring the word which Christ hath sent vs by his holy spirit 1. Pet. 2.13 Submit your selues vnto all manner of ordinance of man for the Lords sake And ver 18. Seruants be subiect to your Maisters with all feare not onely to the good and curteous but also to the froward for this is thanke worthie if a man for
conscience toward God endure griefe suffering wrongfully for what praise is it if when yee bee buffeted for your faults ye take it patiently But and if when yee doe well ye suffer wrong and take it patiently this is acceptable to God for hereunto ye are called for Christ also suffered for vs leauing vs an example that we should follow his steps who did no sinne neither was guile found in his mouth who when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously Iacob and Ioseph followed this Scripture as beeing written by Gods holy spirit in their hearts The Sinnes here forbidden are these The first foule sinne here condemned is eye seruice contrary to simplicity and truth desiring to please men but not in singlenesse of heart Col. 3.22 Eph. 6.5 The Second sinne of Seruants is to answere againe in reprehensions and admonitions Tit. 2.9.10 The third sinne is to reiect admonitions to refuse and to resist the authoritie and corrections of their gouernours as Agar and Onesimus Gen. 16.6 Epistle to Philemon Fourthly by fraud or theft to conuay away their masters goods or by negligence to become vnprofitable drones in their Maisters seruice Such were Zibah 2. Sam. 16.4 and Onesimus it is like before his conuersion Fiftly to obay them in things vnlawfull as when Sauls men refused to obay and serue their Maisters tyranny Doeg the Edomite was very forward to imbrue his hands in the bloud of most innocent and holy Priests 1. Sam. 22. Quest 117. I pray you adde something of the duties and sins of the Fathers in Common wealth and in the Church that is of such as gouerne in the Magistracie Ans First Exod. 18.21 it is required in the Magistrate that hee bee a man of wisedome that is that hee haue knowledge to rule and to to performe the duties which belong to his place and calling for as in other arts hee is not straight way a good Artificer which is a good man so much more in this waightie calling Secondly they must bee prudent men or men of experience for like as in other Arts men must not trust their generall knowledge and wisedome which haue not had tryall and experience of their profession so much more in this calling it is needefull that a man well experienced in those matters that are incident to this calling Thirdly they must be men of courage for his knowledge and experience cannot profit him when hee is to performe and execute the duties of his calling if eyther hee feare the rebukes of Superiours or the hatred and reports of his inferiours Fourthly he must bee a man seruing God this will serue to tēper all his gifts courage if it passe the bounds of knowledge and experience proues a rash boldnesse and wanting Gods feare wee see it often end in oppression Fiftly the Lord requireth that they deale truly first cōcerning themselues they must see that in word and deed they be found such examples vnto others as loue truth and sincirity Next they must carefully search all matters they are to deale in concerning their calling that they may giue righteous iudgement as the case requireth This they must do and haue no respect of persons Sixtly they must hate all filthy gaine and desire of riches and rewards for rewards blinde the eyes of the prudent and stop the eares of the righteous Deut. 1.13 Seauenthly and lastly a good Magistrate must bee a man well knowne and reputed and reported among gods people for wisedome for experience for courage for the feare of God Duties of spirituall Fathers and their Children for vpright dealing for the hatred of couetousnesse If they bee not knowne to bee such they can not haue that credit and reuerence among the people which is due to their place and calling And this the Apostle requireth in Gods Ministers that they haue also a good report euen of them that are without Sinnes here condemned are in election of Magistrates to respect riches and fauour of men and to neglect the former vertues and speciall marks of Christian Magistrates Examination of the Conscience Superiours First let all Superiours of all places and callings well examine themselues in and by this Law how they loue and tender their inferiours as Parents doe their Children how they go in and out before them in all pietie sobrietie and iustice if any such neglect these duties his conscience pleads guiltie and hee is subiect to the malediction of this Law Inferiours Secondly let all inferiours examine themselues with what care and conscience they haue respected the generall duties of this Law as to honour the aged the Magistrate the Minister and to performe vnto them all the generall duties beefore prescribed if they plead want of knowledge or of conscience they are guiltie and bound vp to the curse of this Law The naturall Mother Thirdly let the naturall Mother here inquire with what tendernesse and loue she hath respected the life of her child in her wombe whether shee hath nurced it with her owne brests hauing strength and meanes giuen her of God herevnto if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee The naturall Father Fourthly let the naturall Father here inquire with what care and conscience hee prouides for his familie in a lawfull calling with what wisedome and iudgement he rules his wife with what pietie and religion hee doth instruct his family whether hee suffer his children to grow vp in idlenesse and wantonnesse whether hee hath not more regarded their bodies then their soules whether they bee trayned in an honest course and calling if thou dost not respect these duties thy conscience cries guiltie and this Law condemnes thee Fiftly The naturall Children let the naturall children here inquire with what cheerefull reuerence and feare and obedience they haue honoured their Parents how they haue respected and couered their infirmities and prouided for their wants if thou bee of this number and hast neglected these duties thy conscience cryes guilty and this Law condemnes thee Sixtly inquire whether thou hast at any time by cursing mocking reuiling or smiting dishonored thy parēts or whether hast thou desired their death for any cause whatsoeuer or hast contēned their lawfull charge or hast married without their consent if these or any of these sins bee found in thee thy conscience cryes guilty and this Law condemnes thee Seauenthly Masters gouernours of Families inquire with what care and conscience thou hast taught and catechised thy Seruants what example of pietie good life thou hast giuen them how thou hast recompensed their labours with what mercifulnesse and tendernesse thou hast respected their wants with what moderation in correction and admonition thou hast ruled them if thou hast neglected these duties thy conscience cryes guiltie and this Law condemnes thee Eightly let Seruants inquire with what submission of mind Seruants
friendship and neighbour-hood thirdly against any man for the Image of God is to be respected in euery man Gen. 9. Secondly in the forme and manner of proceeding in this action these differences must bee respected First There be some close practises of crueltie as either to consent counsell or command secretly the death of any man as Saul in the death of Stephen Act. 7.58 Herod for the Baptist Mar. 6. Iesabel against Naboth Dauid against Vrias 2. Sam. 13.28 or to poison secretly any man as Iesuites do Princes witches doe many being taught by Sathan in their practises or in iudgement secretly to peruert iustice for rewards is an exceeding great crueltie This we see in wicked Felix against Paul Act. 24.25 and 28. Secondly some open actuall cruelties first in the open courts of iustice and iudgement to let the murtherer escape with his pardons or howsoeuer this is great crueltie against the whole land which must then beare the wrath of God for the sinne of one man Num. 35.16.33.34 Secondly out of iudgement there are many kindes first against the liuing secondly against the dead Crueltie against the liuing is to take away the life of any or to hurt or wound any man in body or in soule Crueltie against the dead as not to burie the dead is a heathenish inhumanitie and a punishment for the wicked Ier. 22.19 2. Chro. 36.8 First concerning the murthering of parents and children the sinne is so detestable and against nature that heathens being * Romulus demanded wherefore they made no Law for the punishment of such sinners they answered first for that they thought such euils could not be committed of any againe the Heathen Iudges made a law that a Snake a Dog a Cock and an Ape should bee bound together in a sack with the murtherer and all cast into the deepe sea for that they would haue no man once thinke of such sinnes but with horrour and trembling If these sinners escape the hands of men we neuer reade or find that they do escape the heauie iudgements of God as wee see in Absalon and Cain they are set forth as memorable examples for all ages Quest 122. What thinke you of a combat for the ending of some strife and to trie a truth Ans First it hath no warrant from God in his word Dauid for his combat with Golias had an extraordinary motion So likewise Phineas and Elias when they slew those Idolaters and vncleane persons Secondly I say that the Lord in his wise prouidence hath appointed other Lawfull meanes to appease strife and to manifest a truth if hee will haue it reueled Thirdly and lastly wee know by experience that this is an occasion of sowing the seede of contention and strife in many and the cause of much bloud-shed in Children and posteritie Fourthly the very Pagans will denie this to be fortitude Aristole will condemne it for foole-hardines Quest 123. Now proceede to the affirmatiue part and tell me breefely what is commanded in this Law Ans The summe of this part is this doe what lyeth in thee to preserue the life body and soule of thy neighbour And here wee shall not neede to dwell long for that hauing seene the deformitie darkenesse and danger of the former sinnes wee may soone espie and see the beautie brightnesse and excellency of the contrary vertues here commended First if wee take some short view of Christian charitie commaunded in the whole Law wee shall the better perceiue what speciall branches of it are commended here vnto vs. Loue or Charitie may well be described to be a supernaturall grace or gift of God proceeding from faith vnfained and from a pure heart kindled and wrought in vs by the sight of the pardon of sinnes and the feeling of the loue of God shed into our hearts First that it is a gift of God Saint Iohn teacheth 1. Epistle Chap. 4.7 Loue commeth of God and euery one that loueth is borne of God and knoweth God Secondly that it resteth in a cleane hart Saint Paul sheweth saying 1. Tim. 1.5 Loue proceedes from a pure heart Act. 15.9 from a good conscience and from faith vnfained Thirdly that it is a consequent and fruit of the pardon of sinnes Christ assureth vs. Luke 7.47 Many sinnes are forgiuen her for she loueth much and faith quickens and informes loue rather then loue faith Fourthly and lastly that here is required the feeling in gods loue appeareth Rom. 5.5 The loue of God is shed into our harts by the holy Ghost which is giuen vs. The commendation of this grace is great in Scripture First it is the girdle and band of all perfection teaching vs how to make right vse of all the gifts and graces wee receiued for the mutuall good and edification one of another Col. 3.14 Secondly it is patient and gentle 1. Cor. 13.14 and so the mother of all peace and concord teaching vs to passe by many iniuries to continue our peace with God and men 1. Cor. 13. Thirdly It is more profitable in the Church then any of the extraordinarie gifts of the spirit as the gifts of prophecying of strange tongues of healing and such like 1. Cor. 13. ver 8. Fourthly it is an infallible testimonie vnto our spirits we are translated from death to life if we loue the Saints 1. Ioh. 3.14 Psal 16.4 Fiftly the Lord Christ labours to beate this into mens hearts Mat. 5.23.28 which men will not receiue without Gods speciall grace haue seasoned them that no seruice to God is accepted without faith to God and loue to men Es 1. Rom. 14. Heb. 11.6 Quest 124. But I pray you let vs heare what speciall branches of obedience be here commaunded Mercifulnes or humanitie to man and beast Ans First as God condemneth all crueltie to the creatures so God commendeth here the cherishing and preseruation of the life of man and beast he hath here set himselfe a patterne and example for vs to follow Psal 145. God is good to all creatures he giueth to beasts their food and to the rauens when they cry Psal 147.9 Pro. 12.10 A righteous man regardeth the life of his beast but the mercies of the wicked are cruell A holy selfe-loue in the preseruation of our owne soules and bodies Secondly A holy selfe-loue is here commended for we must with continuall care endeuor the preseruation of our soules and bodies euerlastingly by the right vse of the means which god in wisdome hath appointed The soule must continually be fed and nourished with the knowledge of God and good things Prou. 10 2â— The lips of the righteous feede many The Soule must be well dieted and for this the book of God prescribeth teaching vs to receiue the word with meekenesse as babes do their milke 2. Pet. 1.1 as the ground the seed 1. Pet. 1.23 as the stock the graft for it is able to saue the soule Iames. 1.19 Next the body must bee preserued with all
Herodias daughters dauncing saith The Diuell daunceth in or by the maid The late writers speake euen the same words in effect master e Sermon on Iob. 80. Caluin saith that dauncing is but the Diuells inticement vnto whoredome Master f Mat. 14.6 Meretriciae lasciuiae turpis nota nubilis saltatio Marlora saith that dauncing in young maids is a foule note of whorish wantons A very g Tulli. Heathen speakes these words An honest man would not daunce in an open place for a great patrimonie But here they obiect that the Scripture commends dauncing in Dauid 2. Sam. 6. and Miriam with her companie Exod. 15. The answere is this first we must note the cause it was to testifie their cherefulnesse for that they saw the religion and holy worship of God to prosper Secondly they had no mixture of sex in their daunces Thirdly the forme is to be obserued it was a modest motion with the singing of a holy Psalme therefore farre was this action from all lasciuiousnesse And as the holy Ghost commendes this dauncing so hee condemnes all vaine and lasciuious dauncing as the dauncing of the daughter of a Mar. 6.23 Herodias the whorish dauncing at b Iudg. 21.21 Shiloh the dauncing before the c Exod. 32. Calfe and d Iob. 21.11 Iob noteth this as a common lure to vncleannesse Quest 127. Now proceede on to the rest of the senses that we may see also how they be baited for whoredome and vncleannesse Ans Heere also are condemned all curiositie and vanitie in confection of sweete perfumes and costly smels which serue not onely to comfort the braine but as prouocations to whoredome and vncleannes The harlot is noted for this Prou. 7.17 I haue perfumed my bed with Mirh Aloes and Cinamon and the proude women in Esais time Chap. 3.24 Thus wee see wee bee commaunded also to looke well to the sense of smelling now for the next which is the sense of tasting to it appertaine all the sinnes of intemperancie in meats and drinks And therefore here are condemned the grosse and foule sins of gluttonie and drunkennesse Gluttony and Dronkennesse as causes and common companions of whoredome and of all pollution Examples in Scripture and the experience of all ages cleere this truth fulnesse of bread and idlenesse did breede those vncleane sinnes of Sodom Ezech. 16.49 Gen. 19.33 Iud. 7.11 and Lot standing fast on his watch-towre of sobrietie could neuer be lured to any kinde of vncleannesse The Scriptures tye these sinnes together as in one string Prou. 23.20 1. Cor. 6.5 11. Gal. 5.21 1. Pet. 4.3 Lastly where the holy Ghost telleth vs that it is not good to touch a woman 1. Cor. 7.1 albeit hee forbids not holy mariage yet hee noteth also that this sense may easily be allured by touching of strange women to infect and poison the heart with vncleane lusts And thus farre of the adultrie of the senses or bridling the senses Quest 128. What can you say of the third kinde of adultrie or of the adultrous tongue Ans The tongue is a notable instrument whereby the Diuell fires and fils body and soule with the fire and rage of crueltie as we heard in the sixt Law and with vncleane lusts The word and common experience teach vs that euill words corrupt good manners 1. Cor. 15. and that a filthie speaker is a filthy liuer or hath neuer truely repented of his vncleane life for a filthy tongue is an infallible argument of an vncleane heart Mark 9. Therefore bee we commaunded to abstaine from all rotten and vnsalted communication Eph. 4.29 and 5.2.3 It is also noted for one of the markes of an harlot an impudent face and a filthie tongue Prou. 7.13.18 and in the yong widowes which Saint Paul condemneth as busie bodies and chargeth to goe to their second mariage to preserue chastitie for saith hee They speake things which are not comely 1 Tim. 5.13 Quest 129. Now proceede to speake of actuall adultrie but first let vs heare if yee haue any more speciall causes and prouocations to this sinne Ans Thus far then shall suffice of the adultrie of the heart of the senses and of the tongue which continually giue occasion and prouocation to the outward grosse and actuall sinne of Adultrie Now here wee may not forget idlenesse and the contagious societie and conuersation of the wicked first for idlenes the mother of many sinnes the Lord saith hee that follows the idle is destitute of vnderstanding Prou. 12.11 It is numbred and noted as one of the speciall sinnes of â—…om Abundance of idlenesse Ezech. 16.49 And the â—â—ostle noteth it in the young foolish widowes 1. Tim. 5.12.13 They were idle pratlers and busie bodies Next vnto this we must carefully auoide the societie and familiaritie of vncleane persons for as hee that toucheth pitch can not be cleane so hee that conuerseth with vncleane persons or haunteth vncleane places can not be cleane The charge and councell of God against this wee may see Eph. 5.7 hauing condemned Adultrie and Whoredome as most vncleane sinnes hee addeth Be not therefore companions with them And againe ver 11. Haue no fellowship with the vnfruitful works of darknes but euen reproue them rather This Dauid teacheth vs. Psal 1. Hee that consults with the wicked shall fall into their wayes and practises and hee that stands in their waies long shall bee come resolute and dissolute in all euill wherefore let vs euer desire to consort our selues with the holy and religious and to be companions of them which feare the Lord loue the children of God delight in the saints Psal 119. 1. Ioh. 2. Psal 16. and honour them in our hearts Now to speake of the first grosse sinne condemned by name in this Law that is of actuall Adultrie First I say the word vsed in the originall doth signifie the defiling of such persons as be in the maried state for which cause the Pharises restrained this Law to such onely but wee haue heard Christ teach the contrarie that not onely this grosse actuall Adultrie is here condemned but all causes and like companions of it First actuall Adultrie is the breach of Gods holy institution Gen. 2.14 and of the couenant of God Prou. 2.17 Mal. 2.14 Secondly Heb. 13.4 a sinne that God threatneth often and plagueth often in this life Thirdly there is no one sinne that God so threatneth so strangely and with such solemnitie to discouer in the Church of the Iewes for the which the partie suspected was put to a most solemne purgation and tryall openly before the Priest congregation Num. 5.12.22 Fourthly 〈…〉 Adulterer or adultresse but carry within them a 〈…〉 and snake sent from God into their bosome and thâ—eth them where euer they goe or else their state is farre 〈◊〉 a deadnesse of heart hath possest thâ—… for as the â—â—â—phet Hosheah speaketh Chap. 4.11 â—â—â—â—dome and wine 〈◊〉 away the heart so that of men
among Gods people And thē the poore man maried shal be blessed in the Church of God as well as the rich and as for the most part as daily experience teacheth vs more comforted and blessed in his wife and children Of this point Master * The Martyr Hooper speaks on this manner They be worthely condemned that for pouertie foolish vowes or for easinesse of life refuse matrimonie and tarrie in the present danger of fornication of the concupiscence of the flesh c. Lastly the old Pagan Romaines commended mariage in the poorest Secondly the second barre and preseruatiue of a chast life in temperancie and sobrietie in meates and apparell how profitable this vertue is at all times and how needfull also the religious fast and abstinence is for the humbling of our soules and bodies as often as wee bee called and occasioned hereunto all wise men know and haue euer testified with God and his word in all ages And contrarily how fulnesse of meates and excesse in apparell doe so carry men headlong into all loosenesse that they cannot bee contained by any good meanes within the bounds and lysts of a chast life Thirdly the third barre and preseruatiue of chastitie is prayer This is such a holy worke of the spirit of sanctification in vs as can neuer proceede from vs vnto God nor returne vnto vs with comfort but when the heart is purified by faith and our whole bodie and soule and spirit bee kept as chast vessels of holinesse and honour to serue the liuing God So that prayer preserues chastitie and chastitie fits and helps vs vnto prayer Fourthly the fourth barre of a chast life is the societie and companie of the faithfull This the Apostle sheweth saying flee lusts of youth follow after righteousnes faith 2. Tim. 2.22 loue and peace how this may be done is intimated in these words keepe with them which call on the Lord with a pure heart And of this Salomon speaketh Prou. 13.20 he that walketh with the wise shall be blessed but a companion of fooles shall bee afflicted Of this the Psalmist warneth vs by his owne example Psal 119. saying I am a companion of such as feare the Lord. And wee bee often charged at no hand to conuerse with the wicked Psal 1.1 least we be tainted by them for he that toucheth pitch can not be vndefiled and a speciall prohibition is giuen vs to auoid the cōpanie of all vnclean persons Ep. 5.3.4.5 where the Lord assuring vs that such haue no portion of inheritance with Christ in his kingdome he cōcludeth be not therefore companions with them Fiftly the fift barre and preseruatiue of a chast life is to trauell and labour in a calling allowed of God How dangerous idlenes is pestring the Church and common wealth as with many grose sinnes so with the sins of whoredomes and adulteries in speciall manner was before shewed Contrarily the continuall labour of an honest calling doth so exercise body and minde and the whole man that such men specially hauing tasted of godlinesse and hauing put on Christ can not so easily be baited when occasion is offred neither doe they take such thought as the Idle man for the flesh to fulfill the lusts of it Rom. 13.14 Quest 133. Now proceede to the examination of the Conscience Ans Heere for the vse of all that hath beene taught concerning this Law euery man must enter into his owne heart for the diligent examination of his owne Conscience And because Christ hath taught vs that there is an Adultrie of the heart as wee haue heard First inquire whether in any place or time thou hast giuen thine heart leaue to thinke vpon vncleane and filthie matters and motions how farre thou hast intertained and delighted and dwelt on such vnchast matters if thy Conscience herein pleade guiltie of any consent it is the breach of this commandement and this Law comdemnes thee Secondly Inquire whether seeing any woman young or old thou hast burnt inwardly in lust towards her and in this lust hast consented and practised to obtaine thy filthy harts desire if thy conscience cries guiltie this Law condemnes thee Thirdly inquire whether thou hast vsed any lures to fill thine eyes with adultry as naked pictures an vnchast countenance becks signes as painting laying out of haire stage-plaies amorous dauncings strange and whorish attire drinkings feastings and such like if thy conscicence cry guiltie this law condemnes thee Fourthly inquire whether selfe-loue hath so beewitched thee that thou hast thought thy selfe eyther for beautie or other gifts of body or minde to bee the very minion of the world able to allure any to commit filthinesse with thee if thy conscience cry guiltie this Law condemnes thee Fiftly inquire whether thou hast beene infected with the lures of vanitie to fill thine eares with adultrie whether thou hast taken any delight in reporting and remembring thine owne or other mens vncleane practises filthie vnsauerie wanton and whorish speeches amorous lookes songs if thy conscience plead guiltie this Law condemnes thee Sixtly inquire whether thou hast fedde thine owne senses and parts of thy body with any other inticements vnto vncleannesse as the braine by curious and costly confections of strange perfumes to allure thy selfe and others to vncleannes if thy conscience plead guilty this Law condemnes thee Seauenthly inquire whether thou hast liued in a lawfull calling honestly or followed idlnesse or willingly consorted with such by whom thou mightest bee enticed and drawen away to commit filthinesse if thy conscience plead guilty this Law condemnes thee Eightly inquire whether thou hast euer committed any of the grose sinnes of actuall Adultrie or of whoredome or of incest or of those most vnnaturall sinnes of Sodome if thy conscience plead guiltie this Law condemnes thee Ninthly inquire whether thou hast maried for carnall respects for riches beautie and to satisfie thy carnall lusts with idolatry Atheist and such like and not in the Lord whether without consent of parents and parties if thy conscience plead guiltie this Law condemnes thee Tenthly inquire whether in the maried state thou hast beene carefull to keepe the mariage bed vndefiled carefully auoiding all bitternesse and occasion of iarres as also all whorish and immoderate lustes if thy conscience pleade guiltie this Law condemnes thee Eleauenthly inquire further whether thou hast giuen thy selfe any heathenish libertie or counselled others to fall into the sins of polyganie diuorcements or practised or occasioned or wincked at any pollution or vncleannesse which thou mightest by authoritie thy place word or countenance haue restrained if thy conscience plead giuiltie this law condemnes thee Twelftly Inquire with what care and conscience thou hast vsed the good helpes remedies and meanes which God hath giuen thee to preserue thy soule and bodie in holinesse and honour whether thou hast reiected mariage either as vncleane or as an vnquiet state of life whether thou hast carried thy selfe in a sober course of
violence to no man 1. Thes 4.3 This is the will of God euen your sanctification ver 6. That no man oppresse or defraud his brother in any matter Thirdly prodigalitie or the wastfull mispending of Gods blessings is here condemned many other sinnes are linked to this Pride Whoredome Gluttonie Drunkennesse Idlenesse These and the like doe both breede and follow this kinde of Theft One of these theeues consumes so much as would well serue for the benefit and good of many of Gods people And many vncleane birds attend this kind of Epicures daily to suck and feede on them as the crowes doe on carions till all be deuoured Pro. 21.5.17 and 12.26 Ioh. 6.12 Quest 139. In the next place number those thefts that are committed in not restoring our neighbours goods when they be in our possession Ans First the Vsurer is here againe condemned as euery common theefe not onely for taking from any man his goods vniustly but also for deferring restitution Prou. 3.28 detaining and withholding his goods at any time from his vse and possession The like is there condition and sinne which restore not the a Ezech. 13.7 pledge in due time things b Deu. 24.6 Exod. 23.4 Deu. 222.3 found things c Psal 37. borrowed for in all these wee must bee mindefull and tenderly affected towards our brethren yea our very enemies that wee keepe not from them any the least parcell of their substance which is necessarie and commodious for them howsoeuer it is come into our possession This is taught vs in that Law made concerning the restoring the enemies Oxe if we finde him going astray Exod. 23.4 If thou meet thine enemies Oxe or Asse going astray thou shalt bring him to him againe Secondly the retaining of the hirelings wages when it is due is a very theft condemned in this place against this theft Saint Iames complaineth in these words Chap. 5.4 Behold the hire of the Labourers which haue reaped your fields which is of you kept back by fraude cryeth and the cryes of you which haue reaped are entred into the eares of the Lord of Hosts Quest 140. Proceede to the affirmatiue part and let me heare what the Lord commaundeth vs in this Law Sitis contenti praesentibus Ans First the Lord God here requireth of vs that we be contented in heart with our present state and condition first I say contentation is here commanded Heb. 13.5 be content with things present We shall neuer rest contented in our harts nor performe any branch of obedience here commaunded vntill first wee rest quietly in our hearts by faith on Gods prouidence being assured that because God hath bound and charged himselfe for vs by his promises in things necessarie as well for our bodies as for our soules therefore hee will neuer faile vs nor forsake vs This faith will consume many cares and feares which greatly disquiet and consume vnbeleeuers in this life Secondly to walke in the obedience of this Law we must labour to finde our hearts and mindes contented with that which wee haue in present possession resting in it as in a rich portion with thankfulnesse euer bearing our port and countenance in all our doings accordingly without any exceeding whatsoeuer for if once our affections shall ouerflow the banks of our owne condition so that in minde we burne with the desire of a better state for our doings then we can neuer be perswaded that they must so neerely bee looked at but that they may borrow a little of conscience and equitie to make prouision according to the harts desire Rules here to bee remembred are these First we want often outward things because wee esteeme no more of inward graces Secondly this is a pollicie of Sathan to lay before vs the great benefites which wee want to cause vs to murmure for them to disgrace the present benefits which we haue least wee should be thankfull Thirdly the Lord oftentimes giueth his children no open riches but his promise made vnto them which they must wholy depend vpon vntill the Lord seeing them ready for the thing in the Testament beequethed vnto them shall in wisedome giue them their legacies Fourthly If we can not rest in the fauour of God though we want outward things it is certaine that wee neuer truely esteeme the fauour of God and those neuer felt truely the forgiuenesse of sinnes which hauing it can not bee content to forgoe other things wee must then learne to rest in the fauour of God whatsoeuer it bringeth with it Secondly the Lord here requireth of vs that with all simplicitie and truth and iustice wee giue euery man his owne right endeuoring the preseruation of the goods of our brethren as of our owne To this ende euery man must first speake the truth with all simplicitie as it is in his heart for his neighbours good Psal 15.2 Secondly in all contracts respect iustice that equitie be obserued that wee doe to other men as we would haue others to doe vnto vs thirdly that we obserue faithfully all lawfull couenants and promises albeit to our owne losse and hinderance Psal 15.4 Prou. 25.14 Thirdly mercifulnesse to our brethren is here commanded This hath many branches First in releeuing the poore and needy with our goods for we are but stewards of them paying the cheefe Lord an yearely rent for them the which rent hee hath apointed his poore children to receiue at our hands First this mercifulnesse God commandeth and commendeth often in his word Phil. 4.18 2. Cor. 9.6 Luke 11.41 Mat. 6.2.3 Gal. 6.7.10 Psal 112.9 Iob. 29.12 Luke 12.33 Secondly It is a true signe of Gods fauour in the remission of our sinnes Thirdly this man gaines many blessings for many supplications are made for him Secondly in lending freely to the poore distressed neighbour according to his necessitie with wisedome and deliberacion Deut. 15. Luke 6.35 Psal 112.5 Thirdly in restoring the pledge or pawne of the poore which hee can not want but to his great hinderance Exod. 22.26.27 Deut. 24.10 Fourthly restitution is here commanded of all our neighbours goods which are come to our hands first committed to our trust and safe keeping Prou. 3.27 With-hold not the good from the owners thereof though there be power in thine hand to do it Say not to thy neighbour goe and come againe and to morrow will I giue it thee if thou now haue it If it bee lost by our negligence it must bee restored if stollen we are not bound to any compensation Exo. 22.7 Secondly that which is found must bee reserued for the true owner and beeing knowen it must forthwith bee restored Deut. 22.1 Thirdly by what kinde of stealth or iniury or vniustice by word or deed howsoeuer wee possesse the goods of other men restitution is here commanded The Lords will is very manifest for this point for by his Prophets he teacheth that such as detaine the goods of other men are vnmeet to worship and serue him
iniquitie like water And againe thus hee testifieth of mans nature Eph. 2.3 We are all by nature the children of wrath Iewes and Gentiles that is all men vnder the Sunne without any exception of any but onely of the immaculate Lambe the Sonne of God Iesus Christ Secondly the holie Saints of God haue found this true by their owne experience beeing enlightned by a supernaturall grace for they professe and confesse that there is nothing by nature good in them Dauids experience and confession is this Psal 51.5 Behold I was borne in iniquitie and in sinne hath my mother conceiued mee Pauls experience and confession is this Rom. 7.18 I know that in me that is in my flesh or nature dwelleth no good thing Master Hooper the Godly Bishop and Martirs experience and confession in this in his holy praiers in the dungeon he saith O God euen Hell it selfe is in me meaning his very nature was hellish and prone to follow Sathan Eph. 2.2 Thirdly I answere that God here condemnes all the vncleane motions thoughts and desires wee haue vnto sinne albeit our hearts neuer consent nor subscribe vnto them The minde of man is euer full of motions and the heart of affections as the Sea neuer at rest Where wee must be aduertised that wee are not here to vnderstand all fansies and dreames which are in the head but those onely which being before in our mindes bite and strike also the heart with lust for wee neuer wish for any thing wee affect but our heart is stirred vp and leapeth therewithall giuing inwardly some signes of ioy in the possession and vse of that wee desire Here then the Scripture principally condemneth the heart of man as the very fountaine and head-spring of all vncleane and euill thoughts Ge. 6.5 All the imaginations of the thoughts of his heart are onely euill continually Againe Ier. 17.9 The heart is deceitfull and wicked aboue all things who can know it Againe Christ teacheth vs. Mark. 7.21 that out of the hart of man proceed euill thoughts and how much these first euill motions to sin displease god howsoeuer men thinks thoughts bee free attend his owne words Prou. 12.2 Prou. 21.27 A good man getteth fauour of the Lord but a man of wicked thoughts will he condemne To this agrees well Saint Peters speech to Simon Magus Act. 8.21.22 Pray God that if it be possible the thought of thine hart may be forgiuen thee The author of that Apocriphal booke called the booke of Wisedome Chap. 1.3 saith that wicked thoughts separate from God And ver 5. that the spirit of God withdraweth himselfe from the thoughts that are without vnderstanding And ver 9. Inquisition shall bee made for the thoughts of the vngodly And here wee ought euer to remember what great euill follow these first motions vnto sinne for if they be not slaine in the breeding they will grow vp like Serpents and in time poyson and bring euerlasting perdicion on the whole man for this cause the Apostles forewarne vs of these secret and hidden seedes of sinnes deceitfulnesse that if wee suffer our selues to bee caried away by them from God then Sathan will lay so many baites and traps for vs that he will cause vs to entertaine them and as it were to conceiue and wax big with sinne Iames. 1.13.14 and then these deceiuable lusts will breake forth so dangerously that our hearts being once softned by grace Principijs obsta meet with a mischeefe in the beginning shall againe be hardned by sinne which is most perillous for few returne after such relapse but proceed on without Gods speciall grace preuenting them from euill to worse to their owne endles destruction both of bodie and soule Heb. 3.12.13 Againe whereas these speciall examples are here set downe of House Wife Man Maid Oxe Asse We must bee warned that the Lord hath set downe these for that at all times and in all places wee feele these to stirre in vs and to desire as it were to kindle in vs wherefore our charge is foorthwith to quench this flame of lust and not suffer our hearts to bee possest with any such motions but so often as they offer themselues in sight to reiect them as vncleane greefes And here for our better instruction concerning this present argument wee bee taught of God that there are three kindes of motions which touch and stirre our hearts often The first is an insensible impression which Sathan in a strange maner which we can hardly conceiue nor perceiue at the first much lesse expresse breath or iniect into mens hearts This kinde of motion the naturall man doth embrace as the motion of his owne heart yea otherwhiles albeit his iudgement and conscience fight against it yet his heart entertaines it and likes it as wee see in Iudas betraying his Master Iohn 13.3.4 hee knew hee was moued to betray innocent bloud in iudgement yet Sathan so preuailed with his heart and affections that hee ceased not till he had brought forth the monster which his heart conceiued This kinde of motion doth much disquiet Gods children for that they feare much it is a serpent of their owne broode and next for that they haue within a great fight of the spirit against it But the Godly howsoeuer hereby they haue iust cause to be humbled to fight strongly and to pray instantly against such monsters which Sathan seeks to fasten on them yet they are not to bee dismaide so long as they feele their iudgement conscience heart and affections reiect such motions For I haue knowne some godlie persons euen in their flesh and whole bodie to tremble at these motions and yet not able to recouer and to be freed from them for a long season and to grone and mourne at the sight of such euils stirring in their hearts The best of the Saints of God haue neede otherwhiles that Sathans messenger bee sent vnto them not to kill but to cure them least they bee puffed vp and poisoned with spiriturall pride 2. Cor. 12.7 The second kinde of motions which smite the heart proceede from our owne inherent corruption These the regenerate doe obserue and albeit they tickle the heart with the lures baites and pleasures of sinne yet by grace they are resisted and reiected And yet by this Law the Godly be here taught to bee humbled and to obserue well what a hidden puddle and vnsauery sincke of corruption and vncleannesse they carry about with them which sends foorth and fomes continually such vncleane matter euen in the presence of the most mightie God the searcher of all hearts This humbled euen the holy Apostle for he cryeth against his corruption saying Rom. 7.24 O wretched man that I am who shall deliuer me from the body of this death The third kinde of motions workes more effectually and makes a deeper impression in the heart for the heart yeelds consent subscribe or as saint Iames speaketh the heart so intertaines them that there followeth a
not sufficient to Saluation to beeleeue in God confusedly but we must beleeue that God the Father is our Father God the Sonne is our redeemer and that the holy Ghost is our comforter and sanctifier And we must not worship the Father without the Sonne and the holy Ghost nor the Sonne without the Father and the holy Ghost nor the holy Ghost without the Father and the Son for then wee worshippe an Idoll of our owne braines inuention The first person in Trinitie is called a Father in respect of nature and of grace first by nature in respect of his onely begotten Sonne Iesus Christ next by nature for that all things that are Rom. 11. haue their being and mouing in him and for him Next hee is a Father in respect of grace beecause hee doth adopt and accept all the Elect for his children in Iesus Christ first God the Father begets the Sonne before all eternitie Sonne and the Father equall in time but in naturall generation the Father is before the Sonne Secondly God the Father committeth to the Sonne his whole affaires so doth not nor can the earthly Father but hee should come to nothing Thirdly hee begets the Sonne in himselfe and not without Comforts which follow this Faith First the Diuell is no more our Father Iohn 8.44 but wee haue a prerogatiue by our Faith in Christ to bee Gods children Iohn 1.12 Secondly a moderate care will serue for the things of this life for if I bee a child in Gods familie the heauenly father will not faile mee for I know that in a familie the Father prouideth for all Mat. 6.26 Heb. 13.6.7 And Christ saith Your heauenly Father knoweth all your wants Thirdly if God bee our Father hee will tenderly respect vs in all our infirmities tentations and grieuances in this life Psal 103.13 Fourthly if God bee our Father his loue is immutable albeit wee bee changed euery day yet hee is euer the same Iames. 1.17 Fiftly if God bee our Father wee may freely come to his presence continually and acquaint him with all our greefes Luke 11.13 and if wee call instantly for the best things hee hath in store yea euen for his holy spirit he will graunt our request Secondly for the title Almightie Almightie 2. Difference betweene the true God and the false here I professe that I am perswaded and assured that the true God which I serue and vpon whom I wholy depend is not like the weake false gods which perish but as hee is willing in Christ Iesus so is he all sufficient to performe all his promises vnto mee and to deliuer mee and to keepe mee from all dangers both of body and soule temporall and eternall Comforts which follow this Faith Frst albeit thou hast beene a grieuous sinner and of long continuance in sinne yea in most grose and vile sinnes yet this great God is most able and all sufficient to loosen by Iesus Christ all the works and power of Sathan if thou wilt renounce thine vnbeleefe and seeke God in Christ by his word in Faith vnfained and in repentance sorrowing seriously and renouncing all dead works Rom. 11.23 Heb. 6.2.3 Secondly this is a singular consolation in all the troubles of this life that I am thus perswaded in mine hart that God is my louing Father 1. Ioh. 5.4 Psal 23.4 and an Almightie Father most sufficient as hee is willing for good in all respects Iohn 10.29 The third title Maker of heauen and earth And here I say this much in effect 3. Difference betweene the true God and false As. Esay 45.6.7 that I know by the light of Gods word and am perswaded in mine heart by the work of Gods spirit by whose grace I professe and confesse that the true God which I serue is hee which created heauen and earth in the beeginning which preserueth and vpholdeth heauen and earth and all things therein to this day and shall doe it to the worlds end disposing also of all things euen the least accident which the heart of man can thinke vpon in any of his creatures according to his owne most holy will and wisdome For I doe not now imagine as some heathens haue done that God stirs and moues the world by an vniuersall motion but also cherisheth careth for and susteineth euery thing by a singular prouidence And this is that I professe in these words Here it may be doubted first that it is said the father hath made all things seeing it is certaine the Sonne and the holie Ghost did ioyne in this worke Ans First these words of the Creed stand distinctly thus I beleeue in that true God which is Father Sonne and holy Ghost secondly which is Almightie thirdly which is Creator of heauen and earth Secondly it may be doubted if he hath created all things then surely hee hath decreed all things if hee hath decreede of all things how then comes in sinne into the world Ans God doth not simply will or decree sinne but in part and with respects First not as it is sinne but so farre forth as sinne is either a punishment chasticement tryall action or hath being in nature Secondly God can so vse euill instruments that the work done by them being a sinne shall neuerthelesse in him bee a good worke because hee knowes how to vse euill instruments well as Iudas Pilate Cayphas and the rest in crucifying of Christ Act. 2.23 Thirdly if the blessed Trinitie made heauen and earth in the beginning of nothing onely by a * Psa 148.3 Gen. 1.3 word speaking it may bee demanded what this word was Ans The word of God in Scripture is taken three waies first for the substantiall word which was before the creation and this is Christ Iohn 1.1 Secondly for the sounding or written word of God in the Scriptures Thirdly Heb. 1.3 for the powerfull word of God which is nothing else but the pleasure will and appointment of God Comfortable meditations vpon this point of the Creation of the world First the doctrine of the Creation and meditation in Gods works is commended often as Psal 111. Psal 147.148 The works of God ought to bee sought out of all them which feare him And the skilfull workman thinks himselfe much disgraced to haue men passe by and not to respect his work So is it with the Lord when his people passe by this meditation this serueth much for instruction and consolation for in the works of God wee may see Gods power wisedome loue mercie prouidence And how greatly God respecteth this appeareth in that he appointed this as a speciall seruice done vnto him in the sanctification of the Saboth Psal 92. Secondly when I say I rest vpon the Creator of heauen and earth it yeelds vnto mine heart a speciall comfort thus God will assuredly keepe me in all dangers for like as no man is so tender ouer any work as hee that made it for hee can not abide to see it any way
abused Iob. 10.3 So God being a faithfull Creator tenderly loues all his Creatures And if the worke any way happen to miscary hee will turne it euery way to frame it againe to his will as the Potter but if no meanes can preuaile he dasheth it all in peeces Quest 17. But what say you here concerning prouidence for if God made the world of nothing surely by the same power he vpholdeth and preserueth all things in heauen and earth Ans Prouidence is the mightie power of God sustaining and ordering all creatures in heauen and earth and disposing of all causes and effects and bringing all things to that end which in his owne secret counsell hee hath appointed God is a faithfull Creator For God did not onely make heauen and earth and so leaue them as Masons and Carpenters leaue houses when they are built vp but by his prouidence still watcheth ouer all gouerneth and disposeth of all that hee hath made Testimonies of gods prouidence 1. Scriptures 2. The beautifull order of al things in heauen and earth 3. Conscience speaketh to him secretly 4. Prophecies of things to come First the Scriptures testifie this Psal 115. Our God is in heauen and doth whatsoeuer pleaseth him Act. 14.17 God hath not left himselfe without witnesse giuing vs raine and fruitfull seasons filling our hearts with meat and gladnes Act. 17.25 Hee giueth vnto all men life and breath and all things Secondly wee see a goodly order as of the whole frame of heauen and earth continued beefore our eyes So of the members and parts of it and all to serue God as hee is wise and prouident that ruleth all Thirdly the terrors of an euill conscience in malefactors argues plainely that there is a prouidence of God respecting and gouerning all things for if conscience can so finde out a sinne and so torment a man as Nero after hee had murthered his mother and Iudas after hee had betrayed his master how much more shall God the Lord of the conscience finde out all things 1. Iohn 3.20 Lastly the complement of all prophecies in Scripture so fitly answering in all circumstances and respects all diuine predictions from the beginning argue plainely that almightie God disposeth all things Quest 18. Doe you meane that gods prouidence doth extend it selfe to all actions and motions of men and Angels if so what shall wee say to wicked actions surely God hath no more but a sufferance in them Ans Such as say so want iudgement and follow not the Scriptures of God for euerie action in it selfe is good the sinne which is in any worke is to be imputed to the instrument which doth it Gen. 37.28 Psal 105.17 In the sale of Ioseph the brethren meant it for euill God meant it for good The like is to bee said of Dauids affliction by Achitophell and Absalon 2. Sam. 12.9.10 of the death of Christ by Iudas and the Iewes yea the very Diuels are * Iob. 1.6 7.8 chained continuallie by his prouidence or else it were wide with vs all on earth Obiect Where Gods prouidence ruleth there is order but wee see but confusion and disorder in all parts of the earth Ans There is confusion and disorder since sinne came on earth and Sathan and sinners continually fight for confusion but God in the very midst of confusion by his prouidence euen among Pagans stirreth vp instruments to obserue order as we see in all well gouerned common wealths which haue beene or bee among the Gentiles Obiect It is a heauie temptation to the godly to see themselues in greatest wants and miserie on this earth and this causeth them to doubt of prouidence Ans First the 37. and 73. Psalmes were written purposely to answere this and the like obiections of our flesh against prouidence Secondly the Lord giuing his children spirituall graces which hee denies all the vnbeleeuers of the earth causeth them to rest more contented with the least portion then the wicked are or can bee if they did possesse all the blessings of the earth Psal 23. Lastly the Lord by their wants and afflictions intend nothing more then to weane the hearts of his children from earthly things and to settle them on the heauenly riches which are purchased and laid vp for them in heauen by Iesus Christ Col. 3.1 Quest 19. What duties and comforts follow this faith in gods prouidence Psal 13.9 Ans First this all-seeing prouidence being present with vs in all places and actions wee are to looke well about vs in all our wayes not to offend so great a master but to walke as hand in hand vprightly before him as euer in his presence it is his charge I am God all sufficient walke thou before mee and be thou vpright Gen 17.1 Iob. 1.1 Secondly this faith in gods prouidence breedes contentation the daughter of pietie 1. Tim. 6.7 and causeth patience in afflictions 2. Sam. 16.10 for wee must say with Iob and Dauid it is the Lords prouidence hath done this who dare then say wherefore hast thou done so As body and soule during life are euer together albeit wee see but the body onely so Gods prouidence is euer ioyned with the thing done albeit inuisible to the eye of the bodie yet not to the eye of faith which beholds the inuisible God Heb. 11.1.26.27 Lastly Faith in gods prouidence bringeth a heauenly securitie wherewith Gods Children are notably fenced after experience of Gods prouidence 2. Sam. 16.22 Rom. 8.28 as wee see in Dauid after his experience Psal 23. and 91. and Paul 2. Tim. 4. not long before his death Quest 20. Now proceed on to the second branch of the first part of the Creede which concernes principally as I thinke our faith in our Lord Iesus Christ Ans The words first are to be read thus And I beleeue in Iesus Christ c. to the last words shall come to iudge the quicke and dead for all this portion is concerning Christ and our faith in him Where wee may obserue generally First his titles foure in number first Iesus secondly Christ thirdly his onely Sonne fourthly our Lord. Secondly his natures first diuine very God for the onely begotten Sonne of God conceiued by the holy Ghost secondly humane Borne of the Virgin Mary Thirdly his offices first hee is Christ the king anointed by his Scepter to rule ouer all secondly hee is Christ the anointed Priest by his death to saue * Elect. all thirdly hee is Christ the annointed Prophet by his Gospell to teach all Fourthly in the great worke of our redemption by him wee are to note First his suffrings and humiliation and in it three degrees first his death secondly his buriall thirdly his descention into hell Secondly his glorious exaltation and here are three degrees first his Resurrection secondly his Ascention thirdly his Session at the right hand of God c. First of the title Iesus when wee adde the words 1. An excellent
the Father then the light of one torch or great light doth the light of an other from which it is taken Sundrie persons most impiously haue taken this title vppon them falsely to bee called Gods Christ is the Sonne of God Note it well whosoeuer did it from the beginning of the world to this day he neuer wanted the fearefull signes of Gods wrath vpon him our first parents for affecting diuine honour Gen. 3. lost all their excellencie and beecame the children of wrath Herod was ambitiously impious this way but sodenly the Angell of God smote him The conuersion of the Gentiles is an argument of arguments to assure vs that Iesus Christ was the onely Sonne of God against all Atheists of all ages for how could that be that so many nations should turne subiects to his scepter but that the diuine power of God was in this worke and that this our Lord and God manifested in the flesh was so mightie and powerfull in and by his Gospell to conuert soules vnto him 2. Cor. 10.3.4.5.6 Lastly That Christ is very God speciall rules of proportion require this that Iesus Christ bee very God first It is a worke of omnipotencie to bee a Sauiour of body and soule such a Sauiour was Christ secondly there must bee a proportion betweene the sinne of men and the punishment of sinne The sinne of men being against the infinite maiestie of God must haue a punishment infinite therefore such an infinite Redeemer Thirdly there was nothing could so quench the fierie darts of Sathan Epe 6. and the pollution of sinne in our consciences but the bloud of such an infinite Mediator Fourthly God herein doth manifest his grace and loue vnto vs in that he giues vs such a redemption by his Sonne Rom. 5. and such a satisfaction as should not onely bee equall to our sinne but also by many degrees goe beyond it And these very words that Iesus Christ is the Sonne of God yee haue often set downe in the Scriptures Confer these places 2. Pet. 1.17 Mat. 3. and 17.5 c. So also is hee called the onely begotten Sonne of God Iohn 1.14 Ye saw the glory thereof as the glory of the onely begotten Sonne of the Father full of grace and truth and ver 18. and Chap. 3.16 And thus Iesus Christ our Lord is the onely begotten Sonne of God not by creation nor by adoption nor by reason of the personall vnion of two natures but by nature and as hauing of the substance of the Father before all worlds Quest 25. What vse is there of this title and what comforts follow this Faith 1. Vse Humiliation Ans This serues well both for humiliation and consolation First for humiliation thus When I see that nothing could appease the wrath of God for sinne but the hart-bloud of his onely begotten Sonne I see it cleere that without this Sauiour all the Sonnes of Adam were in the wofull state of damnation hauing so offended the high maiestie of God that nothing could serue for reconciliation but the death of the Kings owne Sonne the consideration and meditation of this I say ought to smite my heart with a holy feare of sinning against God for that so great a price was laid downe for my sinnes 2. Vse Consolation Secondly for our further consolation I am continually as to behold here the inspeakable and infinite loue of God Iohn 3.16 so also to esteeme and value all the works following acted and done by Iesus Christ for mee according to the worthinesse and excellencie of his person Thirdly this gift of God in giuing vs his Sonne Rom. 8 5â— in not sparing his owne Sonne but giuing him for vs all to death this gift I say should moue vs continually to sing in our hearts 3. Praise God alwaies and to say with Dauid My soule praise thou the Lord and all that is within mee praise his holie name my soule praise thou the Lord and forget not all his benefites which forgiueth all thine iniquitie and healeth all thine infirmities which redeemeth thy life from the graue and crowneth thee with mercie and compassion Quest 26. Proceede to the fourth title Where is Iesus Christ called our Lord and wherefore Ans Hee is so called often in the scripture the Angell to the shepeheards so cals him Luke 2.11 and Christ himselfe teacheth it out of the 110. Psal that hee must bee so called And hee is truly and iustly so called because that redeeming our soules and bodies from the bondage of sinne death and damnation not with gold and siluer but with his owne precious bloud hee may challenge vs for his * 1 Pet 1.12 1. Cor. 6.20 owne by good right And this may hee doe also by right of câ—eâ—tion as also by right of his place and office as beeing the head of the Church which is his body whereof I am a member Duties and Consolations which follow this Faith are these First I binde my selfe to an absolute obedience of euerie word of Christ without any exception and that I obey all my Superiours onely in him and for him Act. 4.19 And I must doe him homage in body and soule because he is Lord of both 1. Cor. 6. Secondly seeing hee is become my Lord I must stand firme by faith in him and rest on him in all feares and euils of this life for hee will neuer faile mee nor forsake mee Ioh. 1.5 hee will not suffer any of his to perish Ioh. 10.28 for that all power is giuen him Mat. 28. Thirdly all Gouernours must remember to be as louing fathers to their inferiours for if they be not so they must giue an account to an higher Lord who is set ouer them this the Apostle teacheth Ephe. 6.9 Yee Masters doe the same things vnto your seruants putting away threatning and know that euen your Master is also in heauen Quest 27. Thus farre of the foure titles and of the first most excellent and diuine nature of the Sonne of God now followes his humane nature incarnation and the vnion of both natures in one person in these words Conceiued by the holy Ghost borne of the virgin Mary Tell me first where is Christ said to bee conceiued by the holy Ghost Ans In all Scriptures wheresoeuer he is called the Son of God as Rom. 1.4 Mat. 3.17 Ioh. 1.14 But these very words are found set downe by Saint Mathew Conceiued by the holy Ghost Chap. 1.19.20 Feare not to take Mary for thy wife for that which was conceiued in her is of the holy Ghost And Luke 1.35 The holy Ghost shall come vpon thee and the power of the most high shall ouershadow thee therefore also that holy thing which shall bee borne of thee shall bee called the Sonne of God Concerning the Incarnation of the Sonne of God wee must know that it is a great * 2. Tim. 3.16 misterie and therefore here obserue First who is Incarnate the second
* Ioh. 1.14 Luke 1.35 person in Trinitie first for that God by him created man and therefore by him must hee bee recreated and redeemed secondly for that he is the a Incarnation a misterie essentiall Image of God to restore the Image of God lost in Adam So this I beleeue the whole Godhead is not incarnate nor any person but the Sonne the person of the Sonne I say subsisting in the God-head Secondly this I must say and beleeue that hee was a perfect man in euery respect like to Adam sinne onely excepted subiect to all vnblameable and generall infirmities which appertaine to the whole nature of men as passions of body and minde Thirdly this I must beleeue and auouch that it was necessarie that he should become man first to satisfie God in that nature wee offended secondly for that not one else could fulfill all righteousnesse which the Law requireth of vs but hee thirdly for that our redeemer must die for our sinnes fourthly hee must bee a Mediator and make requests and speake to God and man for a reconciliation man before the fall could speake to God face to face but now hee can not nor may not come neere but in the face and fauour of Christ whose face is to bee found in the Gospell Duties which follow this Faith First draw neere to Christ and cleaue vnto him for wee see hee is come neere vs and become our Immanuel Esay 7. Secondly Psal 22. Es 53. here is a patterne and president for vs of inspeakable humilitie Phil. 2.6.7 There is a secret pride in all the sonnes of Adam till God change their heart and this pride the lesse wee discerne it the more it is and the more we discerne it the lesse it is This I obserue touching this incarnation of Christ that his conception by the worke of the holy Ghost was wonderfull for it was so done in the wombe of the Virgin that albeit hee tooke of her very flesh which came of sinfull Adam yet was the flesh of Christ I meane his humane nature body and soule without sinne To preuent that originall corruption which comes to man-kinde by naturall propagation the great wisedome of God prouided that his Incarnation should bee by the immediate work of the holy Ghost without any naturall generation or meanes of man on earth or Angell in heauen or earth Heb. 2.14 Quest 28. Proceede on to speake of the birth of Christ he was borne of the Virgin Mary and of the vnion of natures diuine and humane in this one person Ans Thus I beleeue indeed for so did the Patriaches and Prophets of old because of the diuine Oracles which God gaue them concerning the Incarnation of the Sonne of God Gen. 3.18 and 12.3.4 and 21. Esay 7. and 14. and therefore much more ought wee seeing wee haue in the Gospell the complement of all those prophecies Luke 2.7 Mat. 1.25 so beleeue in Iesus Christ borne of the Virgin Mary that is that hee was not onely conceiued by the holy Ghost in the wombe of the Virgin but also in time and according to the course of nature borne of the sayd virgin and brought forth into the world by her First a dutie following this faith is this thanksgiuing for the Incarnation of the Sonne of God as wee see by the examples of the Angels praising God for this benefite Luke 1.14 the Virgin praising God for this benefite Luke 1.46 And the holy Priest Zacharie praising God for this benefit Luke 1.68 Secondly a consolation following this faith is preached vnto vs by the Angell Luke 2.10 when hee saith Beehold I bring you tidings of great ioy that shall bee to all people hence comes first peace with God secondly peace with our owne conscience thirdly with the holy Angels fourthly with all the creatures of God in the frame of heauen and earth The proper name of Christs mother was Mary this is testified often in the New Testament Luke 2.5 c. This name is added for a more certaine and speciall discription of his Mother that my faith may bee the better certified of the truth of all diuine Oracles and Prophecies concerning him A double discent among Iewes naturall by generation legall when one succeed an other in the inheritance being next by for this holy woman being as Mathew and Luke testifie of the noble rase of the kings of Iudah it is cleere that our Lord and Sauiour Iesus Christ came of the seed of Dauid and so of Abraham according to the promise Gen. 12. and 49. Luke 2. Againe shee is called A Virgin both to let vs see the accomplishment of the prophecie Esay 7.14.22 and to assure vs of that is aforesaid that is that hee is the onely begotten Sonne of God conceiued by the holy Ghost and not by the ordinarie course of nature And this blessed mother of Christ a holy * Luk. 1.48 Prophetise wee doe willingly honour her three waies first by thanksgiuing to God for her secondly by a reuerent estimation of her thirdly by imitation of her excellent vertues And thus hauing seene by cleere euidence from the Lord that our blessed Lord and Sauiour as touching his natures is very God and very man it resteth onely that we learne also by diuine demonstration that these two natures are vnited in one person First 2. Kindes of Vnions 1. In nature 2. In person here then wee must bee aduertised that there bee two kindes of vnions vnion in nature and vnion in person Vnion in nature is when two or moe things are ioyned or vnited into one nature as the Father the Sonne and the holy-Ghost beeing and remaining three distinct persons are one and the same in nature or God-head Vnion in person is when two things are in that manner vnited that they make but one person or substance as the body and soule of man meeting together make one man Secondly this vnion of natures then here is this the second person in Trinitie or the Sonne of God doth assume to it a man-hood in such order that the same being void of all personall being in it selfe doth wholy and onely subsist in the second person in Trinitie or depends wholy on the person of the Sonne so that now it is a nature onely and not a person because it doth not subsist alone as in other men Thirdly this then I vnderstand and beleeue here The vnion of natures discribed that the euerlasting son of God without any putting off of his diuine nature without any commixtion or conuersion was made that which before his Incarnation hee was not to wit very man by taking flesh by the power of the holy Ghost from the Virgin and an humane soule created of nothing Personal vnion both which natures being vnited together in a most admirable personall vnion make one most blessed person euen the most sacred person of our onely Lord and Sauiour Iesus Christ Christ very man Fourthly and our Lord Christ
hath in his humanitie so assumed all the essentiall properties of mans nature that he is become in all things like vnto vs. Heb. 2.17 sinne onely excepted for hee hath so personally vnited vnto himselfe our nature that wee can not say properly of his passion that onely the bare humanitie suffered which yet is onely passible but this wee are to say that the person which is very God hath suffred in our nature Fiftly and lastly I must not beleeue that the Lord Christ assumed our nature as hee did sometimes vnder the Law beefore his incarnation take to him the forme of man and Angell for a time but retaines still and for euer Christ God man for euer the very body and soule of man howbeit now glorified for the Apostle saith our Mediator not onely was but also is the man Christ Iesus 1. Tim. 2.5 liuing for euer to make intercession for vs. Heb. 7.25 Rom. 8.34 Consolations following this Faith concerning Christs pure Conception Incarnation and this inspeakeable vnion of natures in this one sacred person are these 1 Christ a comfortable and fit Mediator First I vnderstand and conceiue hee is a most fit Aduocate to his Father being very God and a most comfortable Mediator for me beeing very man well acquainted with all my greuances and one I may boldly draw neere vnto Heb. 2.16.17.18 and 4.16 Secondly I conceiue also that hee hath beene so acquainted in our flesh with our temptations that he hath a speciall experience of our infirmities in his owne sacred person 2 Christ had experience of our infirmities not that the Sonne of God had need of our affections and temptations to make him mercifull vnto vs but for that we can best perswade our selues of his mercy when we learne that hee hath beene acquainted with our passions Quest 29. Tell me now breefly what meane you by the properties of the humane and diuine nature and by the communication or coniunction of properties Ans When I say and beleeue that Christ did assume all the essentiall properties of mans nature I meane hee tooke not onely the soule and body of man but also euery qualitie and adiunct thereunto appertaining excepting sinne for he had the vnderstanding the reason the will and all the affections of man without sinne being made like his brethren in all things Heb. 2.17 Secondly againe when I beleeue and say Christ doth retaine still all the properties of his diuine nature that Christ did retaine in this personall vnion of both natures all the properties of his diuine nature I meane these and the like that hee was this very person now God and man Eternall Almightie Incomprehensible Immutable most Perfect for these and the like bee the properties of the diuine nature Thirdly Communication of properties the communication of these properties as Diuines speake for the better vnderstanding of some Scriptures vttered concerning this sacred person it this when wee ascribe that which is proper vnto one nature vnto the other because of the aforesaid personall vnion of both natures as when the Apostle saith Act. 20.28 God hath purchased the Church with his owne bloud This maner of speaking is with respect to this vnion and herein that which is proper to the humane nature is ascribed vnto the diuine for that this sacred person which did this great worke with his owne bloud is very God But here wee bee also to obserue that there is no communication of the essentiall properties of these natures but in concreat only as Logicians speake not in the abstract as we may say truely and according to the doctrine of Godlinesse that God dyed for vs but wee may not say therefore the Deitie dyed for vs. Quest 30. Tell mee yet more succinctly what diuine reasons haue you to shew the necessitie of this that our Mediator must bee very God and very man and that these two natures must thus admirably bee vnited together and his conception so pure Ans First breefly for the first hee must bee very God 1. Christ our mediator must be very God First because hee had receiued a charge from his Father which did require an infinite power to wit by his merits and vertue to saue the elect for it was needfull that his price should ouer-prise our sinnes Secondly if hee had not beene very God hee could not haue ouercome death Rom. 1.3.4 Thirdly for that it behooued him also to ouercome and kill sinne and death in vs euen in our consciences Ioh. 5. 24.25 and to quicken vs. Rom. 8.11 by giuing vs the spirit of faith to apprehend all his merits and to apply the same vnto our selues Now who can giue the holy Ghost but God himselfe Luke 11.13 Lastly hee was to loosen and to destroy all the accursed works of * 1. Ioh. 3.7.8 Mat. 12.2 Christ our blessed mediator must be very man Sathan in vs. Secondly and for the second point hee must be very man First that God might declare his vnchangeable iustice and hatred of sinne and his inspeakable loue and mercie to the elect the first hee sheweth in punishing sin in his owne Sonne the second hee declareth in that hee punisheth not our sinnes in our selues but in an other Secondly that we might conceiue rightly of the brotherly affection of our Mediator towards vs and how that hee which sanctifieth and they which are sanctified are all one Thirdly for that God had confirmed it with an oth that the Messias should come of the loines of Dauid Psal 133. and 89. and of the seed of the woman according to the Gospell preached in the beginning in paradise Gen 3.15 Thirdly for the third poynt this I beleeue and auouch breefly that saluation could not haue beene obtained for man vnlesse the nature of God and man were vnited together in one person First because otherwise this work had not beene performed by the bloud of the Sonne of God and so it had beene insufficient for vs. Secondly beecause the humanitie of Christ could neuer haue borne that punishment for sinne Thirdly Saluation thus obtained could neuer haue beene maintained but that these natures bee thus knit together for that Christ is and must bee the pledge of our reconciliation for euer Psal 110.1 Mat. 22.44 Fourthly by this meanes we haue as it were kinred with God in Iesus Christ who is become our Immanuel God with vs or God manifest in our flesh Mat. 1.1 Tim. 3.16 Fourthly for the fourth and last branch of the question I say and beeleeue that it was necessary that our Lord and Sauiour should bee pure without the staine of sinne in his conception and that the holy Ghost in this great work did so prouide First for that the most glorious and diuine nature of God could neuer else bee vnited vnto the humane Secondly for that a sinner could neuer haue beene accepted to make this attonement or to offer vp any sacrifice for sinne Thirdly for that hee could not haue
sanctified others vnlesse hee were the most pure and the most holy one of God in himselfe Heb. 2.11 and Chap. 10.9.10 Thus then the Lord Iesus Christ our most blessed Redeemer hath taken to himselfe of the whole masse of mankind being wholy infected and poysoned with sinne hee tooke I say one portion thereof and did perfectly sanctifie it by the power of the holy Ghost and out of it deriues perfect holinesse and sanctification vpon all his elect by imputation of his merits for their iustification and by his holy Spirit working in them inherent righteousnesse and sanctification that so they may serue him for euer in this life and for euer Quest 31. Now proceed to the Articles following Hee suffred vnder Pontious Pilate was crucified dead and buried and descended into hell what thinke you of these first in generall Ans These words containe and set beefore vs all the degrees of his humiliation first in generall in these words he suffred vnder Pontius Pilate Next the manner how and the degrees of his humiliation and suffring are specified first hee was crucified secondly hee dyed thirdlie hee was buried fourthly he descended into hell First as concerning his suffrings in generall I beleeue hee wanted not passions all his life from the houre of his birth vnto his death and this that Euangelical Prophet foretold by the spirit of prophecie Es 53.2.3.4.5 He hath neither forme nor beautie when wee shall see him there shall be no forme that wee should desire him Hee is despised and reiected of men hee is a man full of sorrowes and hath experience of infirmities wee hid as it were our faces from him hee was despised and we esteemd him not Surely hee hath borne our infirmities and caried our sorrows yet wee did iudge him as plagued of God humbled but hee was wounded for our transgressions hee was broken for our iniquities the chasticement of our peace was vpon him and with his stripes wee are healed Hee suffred in all his life many sorrowes in his natiuitie and infancie nakednesse and pouertie as in the whole course of his life on the earth hee suffred Sathan to tempt him hee was a Mat. 4. hungrie hee was b Ioh. 4. thirstie hee was wearie hee suffred many indignities and reproches by the Iewes and Herod by the Scribes Pharises and Saduces for all the Iewish sectaries and Rabbines were set vp as by the Diuell to shoot their arrowes against him 1. Christ suffred in his humanitie And as touching his humiliation this holy person before described was humbled in respect of both natures for first his humanitie was subiect to the infirmities of nature as also to the miseries and punishments due to man for sin 2. How Christ may bee said to suffer in his deitie Secondly for his God-head albeit that can not bee changed yet was it hid as vnder a cloud all the time of his abode on earth without any great manifestation till hee was declared powerfully by his resurrection Rom 1 2.3.4 and ascention to be the onely begotten Sonne of God Here obserue for instruction and consolation There is such a relation betweene the head and the members and such an agreement that looke how it was with him so it must bee with all the faithfull first he suffred Luke 24.26 then hee entred into glory euen so must they doe wherefore first note it is a wretched case for a man to bee euer in ease as the rich man was Luke 16. and the other desired to bee Luke 12. neuer disquieted in body soule goods or good name for wee see by Christs example that through many tribulations must wee passe to heauen Here then must be a very speciall consolation for the Godly afflicted that they must bee crucified with Christ in earth before they can bee crowned with him in heauen Quest 32. Descend to this speciall Article Hee suffred vnder Pontius Pilate why doe you so beleeue what was this Iudge and what did he Ans First I so beleeue because the Lord hath so recorded by the Euangelists his passion Luke 23.14.15 Iohn 19.14 Now as touching this Iudge it is certaine that he was the Romaine Emperours * Luke 3.1 deputie for that Prouince in Iewrie where Christ was crucified Hee did proceed with Christ in forme of Law as men are handled in Courts of iustice for capitall crimes hee was cited or apprehended hee was arraigned before Pilates tribunall seate his indictment read and proued by false witnesses which were accepted for good after this Pilate gaue sentence of death and lastly execution was done accordingly Obiect But how came it to passe that the same Iudge should pronounce him innocent and yet condemne him as an euill doer Ans The first was done by Gods determitate councell that Gods Elect might euer see it that their Redeemer dyed not for his owne sinnes notwithstanding hee was condemned as an euill doer by the same eternall decree and counsell of God because hee was to beare the iniquities of the Elect and to make full satisfaction for the same Herein then this is the meditation I haue by Faith I do by faith beehold the Lord God himselfe exercising iudgement by the mouth of Pilate Iesus Christ is set himselfe beefore the tribunall seat of God here on earth loden with my sinnes ready to receiue the sentence of Gods iudgement and to beare the wrath of God due to me for my sinnes for hee put himselfe in our person as a wicked person before this tribunall seate and Pilate pronounced the sentence of God vpon him hee thinking nothing lesse for that sentence was ratified by God in * 2. Chro. 19.6 heauen For so the holy Ghost hath testified that nothing was done in all this arraignement God hath one purpose the instruments of his prouidence men and Angels haue an other attachment triall indictment and execution but by the Lords owne determinate counsell and from him as if all had beene acted before his owne tribunall seate of iustice Act. 2.23 So then Pilate Iudas and the rest of the Iewes were but instruments to serue for the execution of Gods eternall decrees and iustice Vse First this ought continually to smite a terrour into impenitent sinners for there is no escaping from the iudgement of God but by this arraignement of Christ Such therefore as receiue him not by faith in this life shall be sure to hold vp the hand at the terrible barre of Gods iudgement Secondly this arraignement to the beleeuer is the matter of all his consolation Gal. 6.14 for by this hee is freed from all those euils that daylie bee executed and shall bee for euer as from the iust iudgement of God vpon the wicked Quest 33. What speciall things be we to obserue in and before his arraignement Ans First his preparation vnto his death testified by all the a Iohn 13. Euangelists for when his time drew neere hee set his minde and heart to it and
signified plainely both by words and signes that his death approched where wee are to learne that if the Sonne must prepare himselfe to death Preparation to dye well much more ought wee most miserable sinners who by reason of our manifold weaknesses and wants haue need of a thousand preparations more then hee Secondly that his willingnesse in this action might the better appeare he makes choice of a place well knowne to * Iohn 18.2 Mat. 26.36 Iudas where his enemies might apprehend him safely without any feare or danger of the people Thirdly in that hee prayed so earnestly against the dangers and temptations which were then so imminent and death approching Watchfulnes wee bee taught to bee watchfull in the like case in all kinde of prayers and supplications vnto God Fourthly wee are often to record his agonies in the garden and all that euening before his passion for the Euangelists in many words testifie the same Mark 14.33 He tooke Peter and Iames and Iohn with him and hee beganne to bee afraid and in great heauinesse and hee spake the very same vnto them My soule is very heauy euen vnto the death Luke 22.43 There appeared vnto him from heauen an Angell comforting him but being in an Agonie hee prayed more earnestly and his sweat was like clods of bloud Math. 26.37 He began to wax sorrowfull and grieuously troubled Herein by this exceeding heauinesse most admirable sweat and extreeme passions of minde such as neuer man bare nor can beare by his strong cries and tears by all these and the like arguments Heb. 5.7 wee see if God open the eyes of our vnderstanding by his holy spirit Eph. 1.16 how the burthen of sinne and the heauie wrath of God vpon him for the sinnes of all the Elect pressed him and yet is hee not oppressed but cries vnto his Father and an Angell is sent to comfort him So ought we to doe when wee are plunged in the greatest temptations Obiect It may bee doubted touching his prayer when he cryeth Father if it bee possible let this cup passe c. It may seeme I say that there should bee some combat and fight in the minde will and affections of Christ therefore some sinne Ans There bee three kindes of combats Three kinds of combats in man the one beetweene the reason and the appetite and this fight is alwaies sinfull and was not in Christ the second is betweene the flesh and the spirit as Gal. 5.17 Rom. 7. and this is in the regenerate but not in Christ The third is a combat of diuerse desires drawing a man to and fro this may be in man without fault and was in Christ hee desires to doe his fathers will striuing with another desire of nature struggling as it were or endeuouring to preserue it selfe Fiftly wee bee here to obserue in this blessed example of the Sonne of God that whereas we make so light an account of sinne as if it were nothing to sinne against God here wee may behold as in a glasse how the horror of Gods wrath for our rebellions brought downe euen the Sonne of God himselfe and filled him with extreeme agonies and heauie passions of minde Sixtly and lastly wee bee here to obserue the long and wearisome combat hee had also with his bloudy enemies the instrumēts of Sathan in all that conflict first the maner of the apprehēsion They came to take him as a theef with swords staues Lu. 22.52 Secondly they hurry him being taken from Annas to Caiphas and from Caiphas againe to Annas in the night and that bound as a felon Ioh. 18.13 and 24. Thirdly in the high Priests house they smote him with a reed on the face they blindfolded him they mocked him smiting him they spake scornfully prophecie who smote thee Io. 18.24 Luk. 22.64 they condemned him in their Counsell sent him bound to the secular power or ciuill Magistrate Iohn 18.28 Fourthlie bloudy Pilate hauing acquitted him yet to please the Iewes hee scourgeth him Iohn 19.1 Fiftly to fill him with reproches contempt and paine as an Vsurper of the kingdome they platted a crowne of thornes vpon his head Iohn 19. ver 2. and to the same purpose they put on him a purple garment saluting him scornefully Haile King of the Iewes Iohn 19. ver 3. Sixtly Pilate againe to gratifie Herod sent him to him and hee with his Souldiers despised him and mocked him Luke 23.11 Seauenthly all this tossing and harrying to and fro was after his precious body was scourged and sore wounded all ouer and his head brused and rent with thornes Eighly and lastly they put vpon his wearied body his crosse wheron hee should bee crucified vnder which burthen hee fainted Iohn 19.17 Luke 23.26 And thus the Sonne of God was tryed by the prince of darknes with all kindes of extreeme passions that hee could inuent in that short space of time before his Crosse Thus I say Iewes and Gentiles crucified him first the Iewes they kept him all night in Caiphas hall and at the breake of day gathered a councell and did proceede in iudgement against him and condemned him Mat. 27.1 and forth-with lead him bound to Pilate and hee made as quick a dispatch as they Quest 35. Proceed to speake of the next Article of the passion of Christ which is concerning his execution in these words I beleeue in Iesus Christ crucified Ans All the Euangelists testifie with one accord that this was the forme of his execution hee was crucified on a Crosse and to fill him with paine his hands and feet were fastned with nayles vnto the crosse And all this was done to accomplish Gods eternall decree manifested beefore by the Prophets The brasen Serpent was a picture of this Act. 3.18 Gal. 3.1 Phil. 2.8 Num. 21. Io. 3. for so hee saith himselfe As Moses lifted vp the Serpent in the wildernesse so must the Sonne of man bee lifted vp that all that beleeue in him perish not but may haue life euerlasting And againe Ioh. 12. And when I shall bee lift vp from the earth I will draw all vnto my selfe of this the Psalmist prophecied saying they peirced my hands and my feete Secondly that wee might in conscience bee resolued that Christ came vnder the Law and suffred the curse thereof for vs Gal. 3.13 and bare in his owne body and soule the extremitie of the wrath of God for vs. And albeit other punishments were notes of Gods curse yet was the death of the crosse in speciall manner aboue the rest accursed by vertue of a particular commandement and speciall word pronounced by God himselfe fore-seeing and fore-shewing what manner of death Christ our Lord should dye Thirdly the Apostle assureth vs that in this forme of execution wee may beehold how Christ did vndertake all the malediction due vnto all the elect on himselfe for he saith Gal. 3.13 that hee was made a curse for vs and againe in the like
The signes that Christ had the Victorie and triumphed ouer his enemies on the crrsse are these First the monument of the victorie is this Col. 2 14.15 Christ tooke the hand-writing or debt-bill which was against his elect euer testifying their sinne and debt namely the ceremoniall law and curse of the morall law and nailes them to the crosse Secondly on the Crosse hee also triumphed ouer his enemies as the Apostle speaketh Col. 2.15 for the Diuell and his Angels death hell and condemnation were taken prisoners their armour weapons and stings taken from them so as they shall neuer hurt his elect any more Ro. 8.1.1 Cor. 13.58 Quest 39. Proceede to speake of the second degree of Christs humiliation as namely of his buriall do you beleeue he was buried Ans That I doe for so I am taught of God Christs buriall and commanded and this Faith is exceeding comfortable And here also the Faith of the Church before Christ is the same with the Faith of the Church vnder the Gospell for the elder ages were taught thus to beleeue according to the prophecie Esa 53.9 Hee made his graue with the wicked and with the rich in his death though hee had done no wickednesse neither was there any deceit in his mouth The accomplishment for our further confirmation and setling of our hearts in this faith we haue testified by all the foure * Ioh. 19.38 Math. 27 59. Luke 23.52 Mark 15.46 Euangelists who record the persons time place and manner of his buriall First the persons were honorable and reuerend Ioseph of Aramathea Io. 3.2 19.39 and Nicodemus that disputed with him of regeneration and came vnto him by night These two secret disciples that before this persecution were little seene in following Christ now in the heat of the persecution when the best professours forsooke him the Lord gaue them the spirit of fortitude to professe him openly and to burie him honourably Secondly the manner of his buriall was very honorable for the persons before named prouided richly for it Mat. 27.59 Iohn 19.40 Ioseph for his part brought cleane and fine linnen clothes and Nicodemus of Aloes and Mirrh the waight of an hundreth pounds And the body being wrapped vp in the clothes and sweete odours they laid it in a tombe hewen out of a rock wherein was neuer man before laid Next they make the place sure closing it vp with a stone to couer the mouth of it Mar. 15.43 Lastly the Iewes seale vp the stone that none might presume to open it and for this they set Souldiers to watch it And all this was done that it might more cleerely yet bee manifested by his glorious resurrection from the dead Rom. 1.3.4 that hee was the Sonne of God The vse of this Faith and what consolation and confirmation we haue hereby is this First wee haue by his buriall a further confirmation of his death for in that this is sufficiently testified vnto vs it is most manifest that hee certainely dyed for that hee thus far humbled himselfe to haue his precious body inclosed in the graue Againe his resting for a time in the graue serues well for the same purpose against all enemies which will denie the truth of his death Secondly wee bee taught here that like as Christ being now dead for our sinnes rested in the graue so wee also hauing a misticall and admirable communion with him by faith and the secret working of the holy Ghost in our hearts wee I say must doe as hee did that is like as he by the power of his God-head did ouercome the graue and power of death in his owne person Rom. 6.3 and 8.11 so must we by the very same power receiue grace to kill sinne and bury sinne in our selues Thirdlie let vs neuer feare the power of the graue any more nor the wrath of God in it for that Iesus Christ by his death and buriall hath taken away the power of the graue from vs yea hath made it a bed to sleepe in for his elect vnto the day of his glorious appearance Quest 40. What can you say of the third and last degree of his humiliation doe you beleeue hee descended into hell Ans I doe so albeit this Article hath beene a Ruff in exposi Symboli doubted of many and of many Churches in their confessions pretermitted for it seemes vnto me the holy Ghost speakes to this effect Act. 2.24.25.26 Thou wilt not leaue my soule or my life or my person in the hell or in the graue neither wilt thou suffer thy holy one to see corruption Here the greatest is what the word which is of some translated Hell of others Graue here should signifie for that it hath many acceptions or signification in Scripture First it signifieth the graue as Gen. 37.35 I shall discend to the * Sheolah so Gen. 42.38 graue sorrowing Secondly by translation or a Metaphor it signifieth the place of the damned as Psal 49.14 and Num. 16.33 So they and all that they had went downe into the graue Psal 49.14 or hell Thirdly this word signifieth also extreeme sorrowes as Psal 18.4 Psal 18.5 The sorrowes of the graue haue compassed me about 1. Sam. 2.6 Fourthly it is also taken for the state which is in buriall and which followes the graue as that condicion of the dead lying now as lookd vp and as it were swallowed vp of death as Esay 14.11 Thy pompe is brought downe to the graue speaking in contempt of the pride of the king of Babilon Now I can not beleeue that hell in this Article signifieth the graue for that were but to darcken and obscure that which was cleerely set downe before which is not vsuall with Gods spirit specially in so short an abstract Secondly I can not vnderstand this place of the hell of the damned Luke 1.3 First for that the Euangelists specially Luke promising so exactly to write of all points spake nothing of locall descention to the place of the damned Secondly If he descended into hell it must be in his god-head or man-hood the God-head can neither ascend nor descend for it fils at all times all places If in his man-hood hee descended it was either in soule or body the soule was the same day in Paradise Luke 23.43 the body three daies and three nights in the graue and I can not see how in eyther of these parts hee descended into hell Thirdly there is an analogie betweene the first Adam and second Adam the first Adam the same day he sinned was cast out of Paradise the second Adam the same day he made satisfaction for sinne went immediately into paradise Fourthly many confessions of faith in former ages mention no such locall descention of Christ yea a great number haue clean omitted it as is aforeshewed I know there is great strife concerning this poynt but wee may not striue for that wee bee brethren but aske that wisedome
of God which hath these holy properties Iames. 3.15.17 it is pure next peaceable sober tractable ful of mercie and good fruits without iudgeing or dissembling The Papists endeuor to defend the locall descension with traditions and authoritie of the Church some Protestants which hold this defend it or desire to doe it by Scripture And albeit both agree touching his descent yet they disagree touching the end of his descension The Popish tradicion or vnwritten veritie is that there bee foure chambers in hell The first is purgatorie the second is the Limbo of the fathers beefore Christ the third is the Limbo of infants not baptised the fourth is the lowest place or hell of the damned Now they affirme forsooth that Christ went downe to the Limbo or lake where the Fathers were before his comming kept as it were in a barren drie cold wildernesse as in a prison for they spake of this place as of the porch or entrance into hell and they say they haue Scripture for it Psa 107.16.18 Zach. 9 11. Es 38.10 I answere first this popish inuention is farre from Scripture for wee neuer read of any such place or words tending to such a purpose Secondly the Scripture neuer speakes but of two places one for the elect and an other for the reprobate men and Angels thirdly as for Abrahams bosome it can not signifie either Purgatorie or any Limbo First for that there was ioy in Abrahams bosome but here as they say is none Secondly for the distance of place was so great betweene it and the hell of the damned Luke 16. that it can not bee any Limbo which as they say is so neere hell as if there were but an hedge betweene them Thirdly wee say the Fathers had the same Christ with vs. He. 13. the same faith Heb. 11. the same Sacraments in substance 1. Cor. 10.1.2.3 Ergo they had the same glory and therefore neuer came to Limbo Lastly it is cleerly auouched that the soules departed before Christ went to God that gaue them Eccles 12. The Protestants which defend a locall descention are of this iudgement for that they finde some Scriptures which seeme to serue well for this purpose The first Scripture which is most cited to this ende is 1. Pet. 3.19 Christ was quickned in spirit by the which spirit hee went and preached to the Spirits which are in prison First for this Scripture it is like that hee alludes here to that which is written Gen. 6. ver 3. My spirit shall not alwaies striue with man For it was the spirit of Christ which then preached by Noah and the ancient Patriarches before him against whom those Gigantine spirits of Cains progenie did so resist to their owne perdition I say therefore that the spirit of Christ which is here said to preach was not his soule but his God-head or the holy Ghost who proceedes from the Father and the Son And againe this is said here that this spirit did quicken him or rased him from the dead Now it is cleere that the holy Ghost quickned Christs dead body vniting his soule and body againe together in his resurrection and that by his owne almightie power Rom. 1.3.4 and 8.11 Further it is here said that he went to preach to the spirits that are in prison whereby they vnderstand the damned I answere take the words following which were disobedient in the dayes of Noah And now see what can they make of it But that he must goe preach to a few damned Ghosts and not to all in hell To be short then the meaning of this place is this that Christ in his eternall God-head did preach by Noah as by other Patriarches vnto the soules that are now in prison which in the dayes of Noah were men liuing on the earth at which time Christ did preach vnto them and neuer since The same Apostle hath the like speech 1. Eph. chap. 4. ver 6. Vnto this purpose was the Gospell preached vnto the dead The second Scripture most vrged for this purpose is the place before cited Act. 2.37 Thou wilt not leaue my soule in hell neither wilt thou suffer thine holy one to see corruption I answere Saint Peters drift here is plaine hee alleadgeth this Scripture to proue the resurrection as ver 33. He seeing this before spake of the resurrection of Christ what spake he namely these words his soule was not left in hell Now I trust no man will say there is any resurrection of the soule The word Soule signifies often the whole person Rom. 13.1 1. Cor. 15.41 Reue. 20.14 1. Co 1.15.55 as Leu. The Soule that sinneth shall dye The word here translated Hell signifies also as often the graue And Peters opposition betweene Dauids graue and Christs hell is to be obserued for Dauid saw-corruption in his graue but Christ did not albeit hee were locked vp in the graue as sure as he for three dayes Quest 41. I pray you passe by all other arguments and controuersies concerning this Article and let mee heare your iudgement and beleefe plainely as you can and what vse you make of this faith Ans I must then passe ouer their iudgement also which take the word Hell for the extreeme hellish sorrowes which Christ suffred on the Crosse and in the Garden And I will doe so willingly for I trust none of them loue to bee contentious Yet to giue reason of my dislike of this acceptation I answere such as bee brethren on this wise breefly First that Christ in his death and before did suffer extreeme sorrowes and therefore the same set downe clearely before may not here bee obscurely repeted Secondly that his passions before death were inuisible and inexplicable not terrors but hellish torments his bloudy a Luk. 23.24 sweat his b Mat. 27.47 strong crying his c Heb. 5.7 amazednesse are cleare and most euident demonstrations I doe therefore iudge these words hee descended into hell are best vnderstood in the fourth acception of the word for by the graue or this word Hell that base condition of the body lying in the graue as it were in the dungeon and bondage of death is often vnderstood and in this state was Christ in the graue all which time the Diuell and the Iewes and death seemed to triumph ouer him for thus the Scripture speakes as of him Es 53.8 Hee was taken out from prison wherefore for a time hee lay as swadled in the bands of death so of his type Ionas cha 2. ver 2. In mine affliction haue I called vpon the Lord and he hath heard me from the belly of Hell haue I called vpon thee and thou hast heard my voyce And albeit Christ was exceedingly humbled on the crosse and accounted as one forlorne and forsaken of God yet the rage and madnesse of his enemies had not beene satisfied vnlesse hee had wholy lyen shut vp and bound vp in the graue For they were not quieted nor secure touching their victorie
but as hee is a terrible Iudge and to execute iustice on them Now to the faithfull Christ is said to be the first fruits of them that sleepe 1. Cor. 15.16 because as in the first fruites of corne being offred vnto God the owner had an assurance of Gods blessing on the rest so here by Christs resurrection the beleeuers haue a pledge of their owne resurrection Quest 44. Thus farre the first degree of his exaltation now let me heare of the second what doe you beleeue his ascention into heauen Ans That I doe for this is not onely prophecied of in the old Testament but also recorded and testified in the new Testament And therefore I know beleeue and professe this to bee the most sacred truth of God that Iesus Christ the very Sonne of the liuing God Act. 1.2.3 fortie dayes after his resurrection from the dead did ascend vp into heauen The prophecies in the old are these Psal 68.17.18.19 The Charets of God are twentie thousand thousand Angels c. Thou art gone vp on high thou hast lead captiuitie captiue The complement of this in the new Testament is Eph. 4.8 where the Apostle testifieth plainely that the Psalmist spake by the spirit of prophecie of Christs ascention and of his gracious blessings powred then as in a solemne triumph in anguration or coronation of a mightie prince vpon his Church and people Againe that Dauid prophecied not of himselfe in Ps 110. Saint Peter auoucheth speaking of the resurrection of Christ Act. 2.34 Dauid is not ascended into heauen but hee saith The Lord saith to my Lord sit at my right hand c. And Christ himselfe fore-sheweth his ascention into heauen Ioh. 16.28 I leaue the world c. Ioh. 14. And the holy Euangelists testifie with one accord that his words proued true for that hee did in verity ascend into heauen in his appointed time Mark 16.19 So after hee had spoken vnto them he was receiued into heauen Luke 24.51 And it came to passe as hee blessed them he departed from them and was carried into heauen Act. 1.9 while they beheld he was taken vp for a cloud tooke him vp out of their sight I doe therefore thus vnderstand this mistery in mind and beleeue it in mine heart and professe it with my mouth that the very same Christ who according to his diuine nature was alwayes in the heauens Iohn 1.3 after he finished the whole worke of our redemption on earth and instructed his Disciples fortie dayes as concerning the truth of his resurrection so concerning the propagation of the Church and publication or preaching of the Gospell for the building vp of his misticall body on earth after all this I say accomplished hee ascended vp to heauen in the presence of all his Disciples in that very body and soule wherein hee liued suffred and dyed on the Crosse and in that very body which was buried and rose againe in this body and soule I say Iesus Christ ascended vp into heauen where hee must haue his residence or bodily presence vntill the time of the restoring of all things Act. 3.21 And by Heauen here I vnderstand not the firmament as Gen. 1.1 ver nor the ayre Heb. 12.22.23 Mat. 18.10 1 Cor. 13.2 2. Cor. 12.2.3 Psal 103.19 Mat. 6.26 but the highest heauens where God and his Angels and the spirits of the righteous haue their rest Iohn 14.2.3 Phil. 1.23 Againe whereas the Euangelist Saint Luke saith Act. 1. 9. that he was taken vp the meaning is this was done principally by the mightie power of his godhead and partly by the supernaturall propertie of a glorified body which is to moue as well vpward as downeward without constraint or violence And thus Christ ascended into heauen really and actually and not in appearance onely And hee went also locally by changing his place and going from earth to heauen so as hee is no more on earth bodily as wee are now on earth at is afore shewed And whereas it may bee doubted if hee bee so departed from vs as touching his bodily presence how that may bee true that hee said hee would bee with vs vnto the end of the world Mat. 28.20 The answere is hee said also that hee would leaue the world to goe to the father Iohn 16.28 Wherefore he must bee vnderstood to speake by a distinction True it is he was before Abraham Iohn 8.58 and so is hee with his Church to the worlds end according to his diuine nature in maiestie grace Eph. 4.8 vertue power and effectuall working of his holy spirit Iohn 17.11 and 14.16.17 and 16.13 but his bodily presence is in heauen Secondly if any doubt further whether the natures bee not thus seuered if where the one is the other is not alwaies I answere no for the diuinitie which cannot bee comprehended must of necessitie outreach and yet comprehend the humanitie and thereunto bee parsonally vnited It is not alwaies true that of two things conioyned where the one is there must bee the other also For the Sunne and his beams are both ioyned together yet they are not both in all places together For the body of the Sunne is seated and carried onely in his celestiall orbe in the heauens but his beames are here beneath on the earth In those holy phrases then we must remember that as diuines speake the properties of both natures must bee distinguished in Christ for in such places properties belonging to one nature are ascribed vnto the other because of the hypostaticall vnion of both natures in one person And thus far for the sence of the words of this Article where wee see breefly that Christs ascention is an exaltation or a receiuing vp of his humanitie to sit in the highest heauens till the glorious day of his appearance in iudgement Heb. 1.3 Quest 45. What vse is there of this faith and what comforts follow it Ans First when I doe thus beleeue the ascention of Christ I doe beleeue also all the effects thereof and all the holy adiuncts appertaining thereunto namely these two principall which the Apostle specially mentioneth Eph. 4.8 and 12.1 That when he ascended vp on high he lead captiuitie captiue By Captiuitie vnderstand a multitude of captiues as the Psalmist doth Psal 68. ver 19. that captiues here meant are the world the flesh sinne Sathan and death it selfe and whatsoeuer engins and confederates these had against Christ in his humiliation and his members all their dayes on earth He so triumphed ouer them all on his crosse Col. 1.12 but specially in his ascention that howsoeuer they may feare vs otherwhiles and scare vs to waken vs from securitie yet they shall neuer hurt vs for Christ hath taken away their sting 1. Cor. 15.55 and hath pinioned their hands behinde them as captiues and hath set vs free if wee will come vnto him when hee call vs by his Gospell Wherefore if wee refuse now his call our state is the more damnable A man
saith Chap. 16. 19. After the Lord had spoken vnto them he was receiued into heauen and sate at the right hand of God And the Apostle Eph. 1.20 He raised him from the dead Act. 2.3.4 1. Tim. 3.16 and set him at his right hand in the heauenly places far aboue all principalitie and power Thus then in few words I expresse my meaning and faith concerning this Article I say that our Lord Iesus Christ hauing accomplished all his worke on earth and hauing committed the word of reconciliation for the gathering of his Elect vnto his holy ministers hee doth not now from hence forth after his ascention execute any of his offices in infirmitie as before on earth but in great excellencie and glory in the highest heauens I doe therefore here beleeue that Christ God incarnate beegan after his ascention and not before to sit at the right hand of his father and am perswaded that Christ now sitting in heauen Ioh. 17. Rom. 8. Ephes 1. both heares my prayers and prayes also to his father for mee and I am perswaded that his vertue grace and power is maruelous effectuall in the hearts and consciences of all the faithfull by meanes of his Gospell 1. Thes 2.13 albeit his bodily presence bee as far distant from vs as his seate in heauen is from our hearts on earth for him hath God lifted vp with his right hand to bee a Prince and a sauiour to giue repentance to Israell and forgiuenesse of sinnes So thus I conclude Christ God and man doth actually raigne in heauen with the father in glory and that the father doth and will doe all things by none other and that none other is of power to execute this office of the head of the catholike and vniuersall Church of Christ on earth but onely our Lord and Sauiour Iesus Christ Now in that Christs placing at the right hand of the Father argues an inferioritie in Christ because of one nature as is aforesaid hence it appeares that they bee deceiued who auouch that Christ glorified hath such a transfusion of the proprieties of the God-head into his manhood omniscience and omnipresence c. for this is to make the creature a creator and so Iesus Christ should haue no true humane body and soule in heauen which were not to glorifie his humanitie but to abolish it And whereas the word Almightie is repeted againe in this Article it is to signifie the maiestie of God the father and so the excellencie of Christ who is so aduanced and glorified God and man or the man Christ Iesus by so mighty a maiestie Againe here I professe that by the session of Christ at the right hand c. two things must bee vnderstood first that this blessed person of the Sonne hath the same equalitie of maiestie and glory with the Father Secondly by this phrase is also vnderstood that the humane nature of Christ is exalted to a most high excellencie of glory euen to execute iudgement as he is the Sonne of man Ioh. 5.27 And it may not be here said as in his resurrection that like as Christ rose onely in respect of his humane nature so also hee sits at Gods right hand in respect of the same nature for the session at Gods right hand is not a propertie of nature but signifieth the state of the person of Christ resting now in the execution of his offices as being king and priest and mediator betweene God and his people See Bucanus pag. 260. Sedere igitur c. Quest 47. Now proceed to the fruits which follow this faith Ans The benefites which follow this exaltation and session of Christ at the right hand of God are either in respect of his priesthood or of his kindome The beleeuer gaines these benefites by his priesthood First he is now and may be truely perswaded that as the couenant of grace and priesthood of Christ haue * Heb. 8.6 none end so his intercession for him and for all euery beleeuer shall neuer cease to the end of the world for all Rom. 8.34 1. Tim. 2.5 1. Iohn 2.1 Iohn 17. Christ is risen againe and sitteth at the right hand of God and maketh request for vs and for euery one I haue praid for thee Peter that thy faith faile not The manner of this is this hee appeares in heauen as a publike person in our stead He appeares in the sight of God for vs. Heb. 9.24 and makes the same requests hee made on earth Iohn 17. The difference betweene Christs passion and intercession is this the passion is as a satisfaction to Gods iustice for vs c. and as it were the tempering of a plaister but intercession applies it to the very sore So then the beleeuer is hereby sweetly comforted in heart being perswaded that Christ Iesus God and man now sitting in great maiestie and glory in heauen first heares his prayers in heauen and secondly accepts and sanctifies all his sacrifice and seruice which the beleeuer offers to the father by his hand Heb. 13.15 Psal 119.106 for all our seruice is imperfect yet for his intercession sake it is accepted as perfect A second consolation here ariseth to the beleeuing heart hee may now with boldnesse goe to the throne of grace Heb. 4.16 because wee haue then an high Priest an high Priest that sitteth at the Throne of the Maiestie in the heauens Heb. 8.1 And for this cause the same Apostle in the same Epistle Chap. 10.19.20 biddeth vs draw neere with a true heart and with an vndoubted perswasion of faith And againe most sweetly Phil 4.6 Be nothing carefull but in all things let your requests be shewed vnto God in praier A third consolation is this his intercession preserues euery repentant sinner in the state of Grace that being once iustified and sanctified they may so continue vnto the end whom he loueth once in his Christ who stands before him hee loues him for euer Iohn 10.29 If hee fall the Lord will raise him vp againe Fourthly a most sweet consolation is this the intercession of Christ in heauen casteth downe such beames of grace into the beleeuers heart on earth that it causeth another intercession of the spirit in him or causeth the spirit of prayer to be effectuall and working in him Zach. 12.10.11 Rom. 8.26 Hee giueth vs his spirit which helpeth our infirmities and maketh request for vs with sighes and grows that cannot be expressed but hee which searcheth the hearts knoweth what is the meaning of the spirit for hee maketh request for the Saints according to the will of God The holy Ghost makes request by stirring euery repenting heart to pray with grones and sighes which the mouth cannot expresse and this is a speciall fruit of the intercession of Christ in heauen so that a man may soone know by the spirit of prayer in his owne heart how Christ prayeth for him in heauen A man may soone finde it by his owne coldnesse or feruency
the vile Confer Mat. 3. Ier. 15. by the fame of his Gospell preached so will he by his owne immediate voyce and ministry of his Angels make a finall separation in that day betweene the one and the other The sheepe which heard his voyce and testified their faith by their innocency like lambes they shall stand on the right hand They which contrarilie testified their vnbeleefe by their lasciuiousnesse and lusts like Goates shall be set on his left hand Ezech. 34.18 Seauenthly euery mans particular cause shall bee tryed beefore this Iudge by the euidence which his workes shall giue with him or against him 2. Cor. 5.10 Wee must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his body according to that he hath done whether it bee good or euill Here the better to assure vs of the truth and certaintie of the Lords proceeding of his particularizing of al things in this action the holy Ghost telleth vs that the Lord hath as it were bookes of record to manifest all and euery work of man and his bookes bee three in number First his booke of prouidence which is the knowledge of all particular things past present and to come Psal 136.16 Secondly his booke of iudgement which is diuided as it were into two parts first his prescience knowing euery thing far more euidently then wee know any thing recorded in a booke before our eyes secondly the second part of the booke of iudgement is the conscience of euery man standing beefore him which shall then bee so qualified by the great power of God that it shall bee able to record and testifie so much of all his particulars as shall serue to testifie his faith and iustification by Christ or his most iust condemnation without Christ The third booke is the booke of life which is the eternall decree of God concerning the saluation of his elect by Christ whose names bee so written in this booke that they being as gods precious pearles can neuer bee lost Of this booke read Esa 4.3 and Exod. 32.32 And of this distinction of bookes Reuel 20.12 And I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things which were written in the bookes according to their works And after that mens works are made manifest by these bookes then must they bee tryed whether they be good or euill the Gentiles and Iewes that neuer heard of Christ by the Law of nature which shall proue them inexcusable Rom. 2.12.16 The rest that haue heard shall bee tryed by the Law and Gospell Rom. 2.16 The word of God shall serue as a bill of inditement for the iust condemnation of all such as haue contemned the Law Gospell of Iesus Christ Ioh. 12.48 for the sentence of the Iudge in the last day of generall iudgement shall bee nothing else but a manifestation and declaration of the sentence pronounced and published before by the ministry and preaching of the Gospell touching the iustification and condemnation of euery particular person Eightly after the manifestation of all things and that euery particular conscience sees his blessed iustification by Christ or his iust condemnation by vnbeleefe and for his woorkes then the Iudge shall proceede to his definitiue sentence and this is two-fold The first is pronounced to the Elect in these words Mat. 25.34 Come yee blessed of my Father inherit the kingdome prepared for you from the beginning of the world This sentence is full of affection and loue most sweete and most comfortable recommending the free grace of God their election their adoption and blessednesse in Christ and not their workes for the causes of their saluation and then he addeth the euidence of their Faith by the workes of mercy which they haue done to his members here on earth I was hungry The principall works of men are those which are done to the pore members of Christ Gal. 6.10 and yee gaue me to eate c. The answere of the Saints saying when saw wee thee hungry c. argues that they were far from vaine glory in their works or seeking any iustification by them and Christs last words to them in as much as you did it to the least of these my brethren c. giues vs an infallible argument of Gods child which is not to loue because wee are loued againe but to loue for Christs sake and the liuing members of Christ because wee see his picture and image in them renued this is a speciall grace of God and of this loue speakes Dauid Psal 16. 1. Ioh. 3 chap. All my delight is in thy saints which are in the earth The second sentence pronounced against the reprobate is goe yee cursed into hell fire prepared for the Diuell and his angels for I was hungry and yee gaue me no meate c. in which sentence are contained a heape of woes present and to come For the present what can bee more woefull then to see so many admitted into the kingdome of God and yet themselues shut out and excluded yea peraduenture to see such as they haue hated and disdained and refused to giue any honour vnto as when the rich man shall see Lazarus receiued by God into the kingdome of heauen whom hee vouchsafed not to sit among his seruants and that which is more to see themselues separated haled tugged by an innumerable sort of oughly Deuils out of the presence not onely of God but of their fathers mothers wiues husbands children friends louers and acquaintance who shall deâ—ide and laugh at them forgetting all bands and obligations of nature and reioyce at the execution of God his iustice in their condemnation so that no eye either of God or man shall pittie them nor no teares prayers suites cries yellings or mournings can bee heard or preuaile with him which is their Iudge nor one to mediate or speake for them to reuerse or stay iudgement but needes without mercy without stay without any farewell they shall be presently cast downe to the endlesse easelesse and remedilesse torments of hell Neuer was there poore wretch that was condemned at the tribunall of mortall iudgement to bee compared to this estate for there the conclusion of the Iudges sentence is Lord haue mercie vpon thy soule but here the Lord himselfe shall not onely not shew any token of mercie or louing countenance but also with a voyce surpassing any thunderclap to bee heard in all heauen earth and hell curse them bodies and soules to the pit of hell for euermore And if this were all the present woe yet were not the case so heauie for besides this what guilt of conscience what biting enuie what horrour of minde what distraction what murmuring against the Lord what cursing of themselues their day of birth and father and mother what remembrance
all the workers of iniquitie shall bee for euer damned to hell The Prophet Esay also speaking of a second and renued estate of the Church alleadgeth such things as can neuer in mans reason bee applied to this world till it bee changed As Esa 11. ver 6. The Wolfe shall dwell with the Lambe and the Leopard shall lye with the Kidde And the Calfe the Lyon and the fat beasts together and the little Child shall lead them ver 7. And the Cow shall feede with the Beare their young ones shall lye together and the Lyon shall eat straw like the Bullocke ver 8. And the sucking child shall play vpon the hole of the Aspe and the weaned child shall put his hand vpon the nest of the Cockatrice ver 9. Then none shall hurt or destroy in the mountaine of my holinesse for the earth shall be full of the knowledge of the Lord as the waters that couer the sea ver 10. And in that day the roote of Ishay which shall stand vp for a signe vnto the people the nations shall seeke vnto it and his rest shall be glorious How can this eyther bee expounded of another estate then of this earth after the later day for till the later day I am sure this neuer was nor neuer will be Ans First of all the Prophet Dauid speaking in the forenamed Psalme of the generall estate of good and euill men as of two particular persons describeth by many comparisons the different ends and issues of one and other And I will shew you that it neuer entered into his head or that he dreamed of an earthly habitation after the later day but vnder the title of the lands inheritance of dwelling for euermore of possessing the earth hee meant according to the vse of all the Prophets the accomplishment of the Lords promises to his people Israell for the rooting out of the Philistines and other wicked people For so it pleased God to entise and draw vnto him that infant-church by worldly promises vntill they grew to bee more perfect by the reuelation of Iesus Christ Dauid Psalme 15.24 calleth the estate of saluation an ascending and inheriting the holy hill for whither the soule goeth after the first dissolution thether also shall the body ascend but I trust that there is no man in Christendome so paganlike minded that he date beleeue or once conceiue so much as a thought that the soules of men wander vpon the earth after their departure out of the body and if they doe let the Parable of the rich man and Lazarus confute them And surely the Prophet doth prophecie of the kingdome of Christ in this world before the later day for immediately before in the sixt verse hee speaketh of his incarnation in the flesh and ofspring of Ishai the father of Dauid and of his annointing by the holy Ghost wherby he should rule and gouerne his Church and immediately after he prophecieth the calling of the Iewes and their collection from the foure quarters of the world and that they shall raigne ouer the children of Ammon which they shall not after the later day and therefore that place of Scripture cannot bee applyed fitly to the state of the Elect after the later day But is an Allegorie of their peace after ther returne if so be they would cleaue to the Messias and not bee Infidels denying his person and not caring for all his promises otherwise for their faith and full confidence in God and for their affinitie with Christ in the flesh they should haue seene an end of all hostilitie in the world so that no more a man should striue with his brother nor beast with beast nor any of them against mankinde but all should bee obedient to men as to their Lord which was the estate of Adam in Paradise and this place of the Prophet Esay doth liuely set out vnto vs the louing condition of men and beasts one with other before the time that the Serpent beguiled our first parents And to returne to your first speech in your obiection that it would bee more comfortable to vs to bee righted in this world and here to raigne where we haue endured all misery I answer and say alas what ioy shall ther be to a soule which is fetched downe from heauen to dwell in the earth againe Would it haue beene any comfort for Ieroboam after he was king of Israel to haue gone back againe into Egipt and raigned there like a Lord and whether were it better to bee a king among Angels in heauen or to bee a commaunder and Lord among beasts of the earth Then I will conclude that as Abraham would not let Lazarus goe forth of his bosome into the world againe no not to preach repentance to sinners then much more shall not any of the Saints eyther in body or soule come againe after the later day to haue their owne particular glory vpon this earth refined So then it being cleare that wee shall goe immediately to heauen after the later day and not remaine here vpon earth for which cause those which shall be then aliue shall be taken vp into the ayre to meet with Christ I will conclude that this place of which wee neuer heard euill word ought to bee as the strongest motiue to straine and striue both body and soule for the attaining thereof For if Dauid had rather abide in the courts of the Lords house which was the temple at Ierusalem one day then in any other place a thousand surely one houre in heauen shall bee better then a thousand yeares of pleasure and glory heare vpon the earth For the sight of Christs glory in infirmitie I meane Peter and Iohn saw him transfigured in the mount Mat. 17. made them to forget themselues their wiues children meate drinke and returne home againe and to desire to dwell with Christ transfigured and Moses and Elias Much more therfore shall the sight of Christ in perfect glory and when wee also shall appeare with him in glory engender in vs ten thousand times more ioy and delight then we can haue in earth except heauen and all the hosts both of the Trinitie Angels and all Saints come downe from heauen for to dwell in the earth and therefore I firmely beleeue that wee shall bee in heauen and not vpon earth after the last iudgement Quest 55. Now then you haue perswaded mee in the place of the Sanits glory tell mee also the conditions of that life or so much as God hath recorded in his word and the Diuines haue obserued thereof according to your knowlegde Ans It is certaine that no man with the tongue of men and Angels is able perfectly to describe the estate of the Elect in heauen after the resurrection for the Apostle witnesseth that the eye hath not seene the eare hath not heard and it neuer entred into the heart of man the ioyes that are ordained and laid vp for vs in heauen and yet the seuerall names giuen
life and vsed holy abstinence for the humbling of thy soule and body as thou hast beene occasioned whether thou hast delighted in the communion of Gods Saints and children and continued laboring in a lawfull calling if thy conscience plead guiltie this Law condemnes thee The eight Law Thou shalt not Steale Question 134. PRoceed and let me heare something of the scope and sense and summe of this Law Answere The drift of this Law is the preseruation of our neighbours goods The Lord keepes a speciall order and method in this second Table as in the first In the first Law hauing ordered and set euery man in his place and degree hee commaundeth in the next that euery man so ordered endeuour to preserue the life of his neighbour In the third Law hee commaunds the preseruation of his chastitie because it is most deare vnto him next his life In this fourth Law of the second Table because life can not bee vpholden without goods and the necessarie meanes of this life therefore in this law hee commandeth the preseruation of his goods teaching vs that wee can not possibly loue his life if we doe not what we may endeuor to keepe him from all iniuries in his goods To Steale Sence Gen. 31.20 Synecdoche doth signifie properly to get or take away secretly any part of any mans goods but here by a figure it signifieth all manner of iniuries done to men in their goods Quest 135. Let mee heare what the secret theft of the heart is or the sinne of couetousnesse Ans Couetousnesse is a secret corruption of the heart Vice of the mind pricking and prouoking vs to follow after filthy lucre an immoderate desire of hauing disquieting the heart in the greedy desire of getting and increasing the riches and blessings of this life with an affiance and trust in them when they are possest and gotten whereof there are foure signes First an eger and sharp desire of getting Secondly an pinching and niggardly keeping as in Nabal 1. Sam. 25. Thirdly neglect of holy duties for the minde is so taken vp with earthly things Psal 110. Fourthly trusting in them as if our life were vpholden by them Luke 12.15 The holy Ghost fore-warneth much and often against this sinne First it is an euill signe of an vncleane and irreligious hart Mar. 7.21.22 Secondly it is an enemie to the word for it makes the hart vtterly vnfit to entertaine and retaine the holy word of God Luke 8.14 Therefore the Prophet cryeth Ps 119.36 Lord incline mine hart to thy testimonies and not to couetousnes Thirdly It is an enemie to our externall peace for this cause the Prophet speaketh Haback 2.6.7 how long hee that lodeth himselfe with thicke clay shall they not rise vp sodenly that shall bite thee and awake that shall stirre thee and thou shalt be their pray Fourthly it is the cause often of our want of our inward peace of conscience Esay 57.17 For his wicked couetousnes I am angry with him and haue smitten him I hidde me and was angry yet he went away and turned after the way of his owne hart Fiftly it breakes the whole man with cares Mat. 6. and many sorrowes Ier. 6.13 and causeth a man to fall away from all profession of the faith of Christ 1. Tim 6. and causeth many foolish and noysome lusts to breed in men which drowne them in perdition and destruction ver 9. Sixtly this sinne makes a man a very Idolater for the couetous man makes his money his God he loues it most and hath his greatest rest peace and affiance in it Eph. 5.5 1. Tim. 6.17 Seauenthly the Apostle forgets not to warne the Churches carefully against this sinne The Church of Rome Chap. 1. 29. The Church of Corinth 1. Epistle 6.9.10 The Church of Galatia Chap. 5. 19. 20. 21. The Church of Ephesus Chap. 5.5 The Church of Philippi 3.10 The Church of Colossus Chap. 3. 5. The Church of Thessolonica 1. Thes 2.5 All Churches 1. Tim. 6.7.8 and 17. Eghtly this sin appears in most men by sundrie marks fruits by their not profiting in the word godlines by their so many distractions cares and sorrowes in this life Quest 136. Let me heare of the first kinde of outward theft in taking away thy neighbours goods by secret practises first in contracts 1. Thes 4.6 Ans All secret practises in contracts are here condemned for theft no man shall defraud his brother in any matter for the Lord is the auenger of all such things First all fraude in selling to sell the badde for good as they did in Amos time the refuse of the wheate for the price of good corne Amos. 8.4 Let not the greedinesse of thine affection but the goodnesse of the thing thou sellest be respected that thy gaine may bee reasonable and that thou maist sell good for good meane for meane and refuse for refuse Secondly in buying to vse any deceitfull words to discommend any thing against knowledge and conscience Prou. 20.14 It is naught it is naught saith the buier but when hee is gone apart he boasteth and to buy of him onely when he is constrained to sell Nehe. 5. and then not to pay him iust payment as the commoditie is worth as neere as thou canst giue him a peny-worth for his peny and a peny for a peny-worth Thirdly all deceit in false waight measures colours Deut. 25.13 Leu. 19.35.36 shadows lights are here condemned for very theft Mat. 7.12 Whatsoeuer yee would that men should doe vnto you so doe yee vnto them for this is the Law and the Prophets I doe not loue my brother when I take from him more then I sell him that is more then my wares bee worth for in buying and selling men come as it were to the spoile of a Citie where euery man catcheth and snatcheth and carrieth away all that he can come by Fourthly all secret practises of Ingrossers and Monopolists they store vp in their owne houses all commodities and goods which they can finde of one kinde that they may sell the same to their brethren at what rate and price they please There were such in Nehemias time Chap. 5. but that good Prince caused them to repent and to deale more mercifully with their brethren Fiftly all fraude and vnmercifullnesse in letting house lands beast c. as by racking of rents ouerprizing euery thing for to raise and increase the hire without all compassion of the poore This sinne the Lord saith is this to beate in peeces and to grinde the faces of the poore Es 3.15.16 Amos. 8.6 Michah 3.3 and 5.8 Num. 5.6.7 Iudg. 17.2 A generall rule for all Contracts is this that wee so deale herein with our brethren as that wee bee seene to haue faith towards God and loue towards men Sixtly Theft also is secretly committed in the contracts of giuing The giuer giues his gift with purpose that it shall be euer his to whom it is giuen herein