so much that whereas Suetonius obserueth that Augustus refused the name of Lord Orosius noteth that it was at the time when Christ was borne that all Lordshippe might be ascribed vnto him As euery way so also for that hee ruleth in the conscience Obiect The Father and holy Ghost is Lord. Aun True but the Sonne is called for that all Lordship is committed to him to execute and that he only doth it in the humaine nature As Christ is onely Lord so is he Lord of Lords 1 Tim 6 15 Reuel 17 14 He is said to be our Lord our who professe this Creed True it is that he is Lord of al but specially of the church For 1 Being Lord of all he is also of his Church Psal 2. 2 He created vs all of nothing 3 Hee hath deliuered vs all from the hands of our enemies 4 He hath payed the price for vs 1 Cor 6 20 The thinges which heerein by direction of the scriptures we professe are 1 That we haue the holy Ghost 1 Cor 12 3. 2 Christ is Iehouah 3 I must alwayes speake and think honourably of him 4 That he being our onely Lord Peter is not Mary is not our Lady 5 That Christ onely commaundeth the conscience 2 Cor 1 24 Iam 4 12 6 I am not mine owne nor any thing which I haue 7 I must doe all things for the credit profit honour of my maister and that cheerefully and from the heart 8 In that Christ is our Lord if I thinke of fauours they are for me and mine if of duties I and mine must performe them 9 We must carrie the same minde one to other as fellow seruants and of the same cloath 10 I must not condemne my brother in indifferent things he is an other mans seruant Rom 14 4. 11 Lords ouer others must remember that there is a Lord ouer them and therefore they must not tyrannize ouer their inferiours Eph 6 9. 12 Neither should wee feare any Lords whatsoeuer aboue this Lord. Thus farre of the titles It may be demaunded whether there be nothing but these besides the estates to be known of Christ Aun Yes but these are the most necessary and easie Now follow the estates beginning at conception and so forward till I beleeue in the holy Ghost And heerein we may consider 1 the occasion 2 the distinction of the estates The occasion whereby they beginne to be and that is conception birth For conception is the article Conceiued by the holy Ghost The grounds whereof are Luk 1 35 Math 1 20 Math 1 18 Rom 1 3 4. Obiect It may be obiected this article is not word for word in the scriptures Aun It is in sence manifestly enough that is sufficient The meaning of this article shall appeare 1 By expounding Luk 1 35 Where the Angell deliuereth this doctrine and that by two speeches The first The holy Ghost shall come vpon thee Where is mention of the worker and worke Worker the holy Ghost that is the third person in Trinitie whereof more heereafter The worke is comming vpon the virgin whereby are signified first that this came from heauen and was wrought by God extraordinarily Secondly that it was in a moment wonderfully wherevpon S. Augustine saith O coniunction without filth where speech is the husband eare is the wife Hee meaneth that as soone as the virgin had heard the Angels message and assented to it that she was conceaued The second The power of the most high shall ouer-shadow The power of the most high is the holy Ghost as before Ouer-shadowing implieth that this is a misterie and can not cleerely be seene into so that the virgin her being as it were in a cloud cannot tell how it is wrought So as that we must not seeke curiously 2 By opening the words of the Creede which shewe what is done conceiued and by whom of or by the holie Ghost For vnderstanding that hee is said to be conceiued wee must know 1 who is conceiued 2 what it is to be conceiued 3 wherefore it was necessary this conception should be The party conceiued is Iesus Christ his onely Sonne our Lord. 1 So that it appeareth that hee that was conceiued is God that he might ad merit to the sufferings Act 20 28. Hence is he called Emanuel 2 That he was the Sonne of God 3 1 Because it was meetes as by the word all things were made so to be renued 2 the naturall sonne of God might make adopted 3 the beloued might bring into loue 4 the image of God might renue to Gods image 5 In the word life is said Ioh 1 4 to be 6 God the Father might set out his wonderfull loue to man in giuing his sonne Obiect The second person hath the whole diuine essence therefore the whole diuine essence was incarnate Aun Hee was incarnate according to person not essence Now followeth what it is to be conceiued Conceiued is of conception Conception is a worke in the mother whereby the young shee is with beginneth to be This if wee speake properly is for the first beginning but heere it signifieth besides fashioning and forming So is it Math 1 20. For the holy Ghost did frame him in the wombe as well as worke his conception Conceiued then he is saide to be when hee began to be man In this conception we may consider the parties properties The first part is fashioning and framing the humane nature This hath body soule The holy Ghost made the body of Christ of the sanctified substance of the virgine whereby it was free from sinne This body 1 was true 2 Had infirmities which came not of sinne The soule was made of nothing in the wombe of the virgin and person of the word The second part is assumption vvhereby the Sonne vouchsafed to take to him the manhood and not angely The third is personall vnion Vnion is whereby diuers things are gathered into one Personall when but one person or being is made For better vnderstanding know that vnion is 1 of persons in nature as the Trinitie in the diuine Essence 2 of natures in one person as in Christ 3 of persons and natures in will and affection as diuers men The middlemost is heere meant Whereby the vvord taketh the humaine nature into vnity of person From this vnion ariseth a kinde of speech which they call communication of properties when that which belongeth to one nature is said of the other or of the whole person The properties of this conception are in this and no other First at the same instant was ioyned to the vvord a reasonable soule and organicall body The soule in other conceptions commeth after the conception It is most probable that Christes body at the first in the body was organicall and not Embrye though it might in time increase 1 For the Word was being to mans flesh Mans flesh is not where there is not a reasonable soule a reasonable is not where there is not a formed body 2 He was
at the instant a person therefore perfect 3 It was not meete that the Author of all perfection should be vnperfect Secondly the humaine nature did not subsist or had no being out of the Word Thirdly the vnion of these two after conception is vnseparable Fourthly in this vnion there is no confusion or mixture of natures properties or actions Now followeth wherefore it was necessary that this conception should be 1 That the fall of man might be repaired by man 2 That our Sauiour might die and fulfill the law 3 That he might be our brother Heb 2 11. 4 That he might be mercifull Heb 2 17 18. 5 That his pure conception might excuse our impure Quest It may be demaunded when hee was conceaued Aun Immediatly vpon Maries speech Behold the handmaide of the Lord. This was the 25 of March one yeere sooner then our Church of England so as for 1601 ended is 1602. One might meruaile why this day was not called the feast of the conception of Christ but annunciation of Marie The day when this conception was was as some think wednesday Now followeth by whom Of the holy Ghost Holy Ghost the third person in Trinity The word of in Greeke E K signifieth effectiuely or materially Heere it signifieth effectiuely Well saith Damascene The holy Ghost begetteth not spermatically but operatiuely and Iustin Martyr Not by companie but power Obiect If Christ were conceiued of the holy Ghost then is the holy Ghost his father Aun The Father giueth matter so did not the holy Ghost Christ according to his manhood had no Father according to his godhead had no mother Thus farre the meaning 1 Wee professe heereby to disavowe all fond opinions touching the incarnation of Christ of Marcion Apollinaris Nestorius Eutyches Anabaptists 2 We professe that Christ is without sinne 3 That wee neede not be ashamed of our conception since Christ vouchsafed to be conceiued 4 That women should sweeten their paines of conceiuing and bearing in meditating of Christes conception 5 That Christes pure conception is to excuse my impure 6 That weakenesses naturall without sinne are no disgrace since Christ had them 7 That wee should come boldly to the throne of grace Heb 4 15 16. Looke Heb 2 14. 8 That as Christ tooke my nature I ought to labour to partake the diuine nature in the qualities and holines thereof 2 Pet 1 4. Thus farre the conception the birth followeth Borne of the virgin Mary First consider the grounds of this article 1 Gen. 3 15. Obiect But it may be said there is mentioned a woman this place speaketh of a virgin Aun Woman is a name of sexe opposite to male not to virgin So in the law woman compriseth maide or virgin It is S. Augustine saith the property of the Hebrew tongue to vse Woman for female Paul to the Gal. 4 4. so vseth the word woman Made of a Woman 2 A second place is Esa 7. Avirgin shall conceiue Some Iewes take exception say it is meant of a young woman The Hebrew is Gnalma that signifieth one kept secret and vntouched of man It is obserued that it is but thrice in scriptures ioyned with He notificatiue as Gen. 24. Exod. 2 and Esa 7 14. Now as in the former it signifieth a virgine why should it not heere Well haue the translators said the virgin as of one speciall Therefore the 72 Interpreters haue translated it a virgin Againe God heere shewing a strange signe would neuer tell of a young woman to haue a child that were no newes Besides Luk 1 27 is manifest and Math 1 23. Wierus reporteth a strange story out of Sudas if it be true The Fathers would shew it by likelyhoods from other things as of Aarons rod budding Adams being formed of earth Adrichomius telleth a strange thing if it be true of flowers at the fountaine of Elisaeus hee saith they are called Hiericho roses which shoote out on the day of the natiuity of Christ and shut againe in token of the birth of the virgin One may beleeue this that will The meaning will appeare by the words where we may consider the thing mentioned and the person The thing is borne person virgin Mary Borne sheweth that after conception and perfection in due time he was brought out into the world For the better knowing whereof confider where when how Christ was borne He was borne at Bethlehem a small village laid in a manger When In the fulnesse of time Gal 4 4 According to the prophesies of Daniel From the creation of the world the 3967. Of Augustus raigne 45. After her conception nyne moneths as Vsuardus and Adrichomius think or as S. August nyne moneths and sixe dayes Some say he was borne on a Friday when the first man was borne And that at midnight These are vncerteine The manner how as other children the Virgins wornbe opening For he tooke vpon him all our weakenesses The virgin was purified Christ was presented as first opening the wombe Luk 2 22. Tertullian saith who openeth the wombe as he who openeth it when it was shut Origen The mothers wombe was opened when she was deliuered The person followeth by note and first that she is a Virgin Virgin is of virginitie Virginitie is vntainted chastitie in single life such had Mary She was a virgin before her deliuery in her deliuery and after Obiect But one may say vntill is vsed Math. 1 25 as if afterward Ioseph knew her Aun Vntill doth not exclude for afterward as when Christ saith I am with you to the end of the world And Paul He shall raigne till he hath put downe all enemies There is no deniall in either place for afterward Obiect Againe it may be obiected that Christ hath brothers as Math 12 47. Aun Some thinke they were Iosephs children by a former wife I iudge rather that they were Christes kindred by the mothers side Though Mary was and continued a virgin yet she was no vowed virgin Shee was so a virgin as affianced why was that will some body say Aun I thinke with purpose to haue maried till God disposed otherwise then God turned it to speciall vse 1 That Ioseph being of the line of Dauid of which Mary was it might appeare by his genealogie that Christ came of the line of Dauid For trybes did not marry out of their trybes saue the Leuiticall onely 2 That Mary might be kept from danger of the Law 3 That she might haue an helpe and succour 4 Some thinke it was but vnwarrantably to beguile the deuill that he should not know that Christ was borne of a virgin 5 To try the Iewes faith whether they would beleeue aright seeing there was thoughts as though Ioseph had beene his father Her proper name is Mary the same that Miriam The things we professe heereby are 1 That wee disavow any teaching that denieth the virginity of Mary 2 That I am willing to beare any slaunders of the Iewes in this behalfe 3 That God
full holinesse The effect I shall be whiter then snow An hyperbolicall metaphor meaning he shall be most perfectly cleane Nowe by both these sentences one thing is principallie meant as is often seene in the scriptures In both which ioyntly we may consider 1 The necessitie of this iustice 2 The desire of it 3 The commendation of it The necessitie appeareth in that the Prophet maketh it his first sute wherein alone is euerlasting happinesse Psal 32 1 2. Rom 4 7. So as that indeede without this there can be no fauour looked for at Gods hand It is the vvedding garment and the one thing necessarie without the which like Iacob in Esaues clothes wee neuer shal obtaine the blessing The desire of it followeth Purge mee with Hysope wash mee Wherein are 1 The person purging and washing 2 The thing where-with this purging is Hysope 3 The partie receiuing I Dauid purge me God euen the whole Trinitie purgeth the Father for the Sonne by the holie Ghost And that onely I euen I for mine owne sake put away thy sinnes Esay 43 25. God thus dooing this is said in scriptures to impute that is to account or recken and is a borrowed kind of worde taken frō debts or reckonings as when I owe a great sum and my suretie paieth it for me my creditour cancelling or deliuering my band doth impute that payment vnto mee This is not a putatiue righteousnesse as the Papists falselie charge it to be where they fet themselues against GOD while theyr Priests take vppon them the power and act of forgiuing sinnes The second is the thing where-with this purging washing is and that is heere Hysope and water signifying vnto vs the full righteousnesse of Christ which is his obedience vnto the death for vs. Christ is God and man his man-hoode suffering his God-head giuing merit thereto His obedience is actiue or passiue His actiue is the fulfilling of the morall law in the rigor of it His passiue righteousnesse are his sufferings from the beginning of his incarnation to his resurrection which were very many very grieuous and with the feeling of the anger of God and becomming a curse Both these are counted to vs to the pardon of all sinnes fault and punishment and the counting of all righteousnesse and fauours with that Now that which is said of Christ is to be vnderstoode of him alone without mixture of any other thing whatsoeuer nothing beside beeing able to make so white as Christes righteousnesse The third thing is the partie receiuing that is Dauid And here as there is imputation on Gods part there must be application in the partie praying to wit fayth For as the sprinkling of the Hysope and water was receiued so must Christ be Heere therefore faith is most necessarie to the full vnderstanding vvhereof are necessarie to bee knowne 1 The obiect 2 The partes 3 The properties of it The generall obiect of fayth is the whole word of God but more particulerly the doctrine of saluation by Christ as the marrow and pith of the Scriptures The parts of fayth are three The first knowledge which is a perceiuing of the meaning of the worde of God but especially of saluation by Christ which then we may iudge to be sound when we can discerne falshood when we rest vpon grounds of Scripture when nothing can driue vs frō it The second assent which is a full perswasion that the former is true The third affiance or application whereby wee are perswaded that the word of saluation and so saluation is ours And heere indeede lieth the chiefe force of fayth whereas the wicked may haue the other parts The properties followe 1 Commonly it is small and weake 2 It desireth to increase 3 It maketh the hart to thinke most highly of Christ 4 It will change the whole man The commendation of this iustice followeth I shall be whiter then snow Quest How can this be seeing euery where the Saints in Scriptures doe disauow their owne righteousnesse and are ashamed of it Aun Righteousnes is two-fold of Iustification Sanctification That which the Saints mislike is the imperfectnesse of theyr sanctification not of iustification which can haue no blemish Indeede sanctification is neuer seuered from a partie iustified yet it must be distinguished from iustification Gather then from hence 1 That Christes righteousnesse imputed vnto vs is most perfect that God cannot in the rigour of his iustice finde fault with it els could not the Prophet by it be so white 2 When wee consider of righteousnes to abide the iudgment of God all our owne of neuer so inward sanctification must be remoued 3 That perfectnesse may stand with vnperfectnesse that is perfectnesse of iustification with imperfectnes of sanctification 4 That all iustified parties are iustified equally euerie one partaking the righteousnesse of Christ Mary and Rahab Peter the theefe It followeth not from hence that glorie should be equall Thus much of the first particuler petition the second followeth in the 8 verse Verse 8 Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce This particuler desire is for the further confirmation of the former and is a fruite of that Wherein we may consider two things 1 That which is prayed for 2 The end That which is prayed for is Make me to heare ioy gladnesse The end That the bones which thou hast broken may reioyce In that which is prayed for we may consider what is desired from God to be bestowed then what of the Prophet to be receiued That which God is desired to giue is to Make to heare That which the Prophet would receiue is ioy gladnesse The manner of wordes thou shalt make mee heare it is in steed of make me to heare by a very vsuall maner of speech in the Hebrew tongue Now surely very fitly is this desire ioyned to the former as in the 32 Psalme after the doctrine of forgiuenes of fins reioycing verse 11. So Rom 5 1.1 Iohn 1 4. So as that without the former this can neuer be and where the other is there this is Howsoeuer the wordes heere stande the first in nature which the Prophet prayeth for is ioy and gladnesse Ioy and gladnesse though they much agree in one yet is the latter some increase of the former Ioy is a sweete motion in the soule vpon opinion of hauing some present good Which according to the cause obiect is diuers For when nature is delighted with anie thing pleasing or preseruing it then is naturall or fleshlie ioy so when the regenerate part is delighted with some grace or heauenly thing this is holy or spirituall ioy which is chiefely meant in this place Sometimes indeed God giueth comfort of this world but it is not generall nor simply to be prayed for This is a fruite of fayth And is peace of conscience increased arising vppon the sweet feeling of Gods loue in Christ whereby wee can be cheerefull in
generall particuler He is the God of hostes In this article wee may consider the meaning and the duties which we professe The meaning may easily appeare in the name Almightie which is who hath all might Might in God is whereby hee is of power and can doe things This might and power is absolute or actuall Absolute power in God is whereby hee can doe more then he will as Math 3 9 to raise vp of stones children to Abraham To giue Christ more then legions of angels which he would not Actuall power is that whereby God doth what hee will Quest Whether of the two powers is meant heere Aun Wee must belieue both Neuerthelesse actuall is that which more neerly concerneth vs wherein wee can haue comfort in Of this it is said Psalm 115 3 And hee spake the word and they were made God is said to be thus Almightie 1 Dooing whatsoeuer he will and heere Gods omnipotencie is not in doing sinne Sin hee willeth not Againe sin is of weakenes not of strength 2 Hindering what he willeth Obiect Why doth he not then hinder sin Aun Because he is not bound so to doe 2 for that hee can bring out of sinne good 3 Dooing all things with ease hee but willeth and they are 4 Causing all power where it is euen making weake strong c. Thus farre for the meaning the duties remaine which we doe professe 1 Neuer to presume of the Almighty power of God for vs vnlesse wee know his will to that end For though our faith beleeueth he can doe more then he will yet we neuer can reape comfort of his power disioyned from his will So as Romaine Catholiques not prouing Gods will for transubstantiation say nothing to purpose Or loose professors resting on Gods power as able to conuert them and not vsing meanes doe but beguile themselues 2 Neuer to doubt but whatsoeuer God will shall surely come to passe promised threatned generally particulerly Obiect May one then neglect meanes Aunswer No. They serue for Gods Almightines to worke by in deede in the most vsuall we may easily perceaue Gods power 3 To renounce all trust in creatures 4 To trust wholy in God 2. Cor. 1 9.2 Cor. 12 9. Eph. 6 10. 5 To be strong in faith Rom. 4 21. 6 To be assured of the performance of our prayers 7 To haue contentation in God 2 Cor. 9 7. Heb. 13 5. For indeede God so promiseth to be to vs. Gen. 15 1. 8 In what estate so euer we be to reioyce in God Psal 46 Iob 22 25 26. Thus much for the former attribute the latter followeth Maker of heauen and earth In speaking whereof we may consider it ioyned with the rest and in it selfe As it is ioyned with the rest first why at all it is set down Aun I take it against the poyson of Marcions heresie who thought it not meete to beleeue in God the maker of the world vvhereas the scriptures though teach so to beleeue It is set in this order after the former as a proofe thereof For the maker of heauen and earth cannot choose but be Almighty In it selfe marke three things the grounds of scripture the meaning the things professed The grounds of scriptures are 1 Gods making of himselfe thus knowne Hier. 10 11. Esa 45 7. Esa 66 2 Acts. 7 50. He is so prayed vnto Act 4 24. So beleeued in Psal 124 8. So professed Ier. 32 17. By this name and title praised Psal 136 5 6. So as S. Augustine saith Let any creature that you will come and make a world and I will say it is God Thus is God preached to be beleeued in Act 17 23.24 Act 14 15. This for the grounds of scripture The meaning will appeare by the words where the cause is ioyned with the effect The cause Maker the effect heauen and earth Maker in the scriptures is properly called Creator Creator is who did create Create is to make of nothing 1 This God did 2 By his commaundement 3 Not all things together but in sixe dayes 4 When time began so as there are not yet 6000. yeeres since the world began 5 So as that he ruleth and gouerneth otherwise then Athiests thinke God ruleth and gouerneth for euer Gods ruling or gouerning is his prouidence Prouidence is either generall or speciall Generall prouidence is whereby all things ioyntly are ruled such there is Particuler is whereby euery seuerall is ruled especially most choisely man As to the lighting of a sparrowe vpon the ground to the number of our haires O thou omnipotent saith S. Augustine who rulest all as one and one as if he were alone The effect is Heauen and earth Where by a manner of speech when that which containeth is put for the contained all things are meant all being contained in heauen and earth Heauen is all from the face of the earth vpward There are three heauens ayrie starrie glorious The ayrie heauen is from the face of the earth to the lowest part of the sphere of the Moone Wherein are fowles meteors as winde raine snow haile thunder lightning The starry is from the Moone vpward as farre as motion goeth Wherein are the starres fixed or planets the diuers motions the influences The glorious heauen is aboue all motion where the glorie of the Trinity doth most appeare There is the humane nature of Christ the soules of the elect departed this life the blessed Angels ministring These Angels were created They are ministring spyrits for the necessities of the Church The earth is put for the earth and water together from the face of it to the centre and middle In the water are fishes pearles in the earth are mettals diuers kinds of precious earth stones c on the earth are beasts and cattell but especially man All creatures haue some print or vestigium of God man hath Gods image 1 Now all these things are good Gen. 1 31. Obiect Some things are hurtfull to vs. Aun They are of very good vse being applied by God Quest Whence commeth euill Aun By the disobedience of the reasonable creatures to God Obiect God maketh euill Aun Of punishment not of fault 2 All these make but one world Quest What say you of the deuils Aun God made them at the first good spirits but they haue left their first beginning For their substance they are good not in their qualities This is the meaning the duties professed remaine They are of two sorts either in respect of the creation or prouidence In respect of the creation 1 That wee belieue that the world was ordained by the word c. Heb 11 3. 2 That seeing the creatures were made by GOD wee ought to meditate of them 3 By the creatures to rise more to the knowledge of God Psalm 19 1 Rom 1 25. 4 From the consideration of the creation to get increase of faith for perswasion of performance of our prayers Act. 4 24. 5 To praise God Psalm 136 5 6. 6 To consider of
It procured taking away sinnes reconciliation Looke Heb. 9.28 looke Eph 2.16 Col 1.20 2 By it Christ triumphed ouer all spirituall enemies Col 2.15 The things we doe professe are 1 Disavowing of all corrupt doctrine touching the crosse 1 As that the crosse where-vpon Christ hung is to be adored for the touching of his body For first it is fabulous which is reported touching the finding of the crosse Secondly such adoration is forbidden in the second commaundement Thirdly Ezechiah brake the brasen serpent when it was applied to like abuse Fourthly why might not Iudas lips and the tormentors whips c alike be adored Fiftly one might as well reuerence the gallowes whereon his friend were executed Sixtly such like things doe the Turkes religiously vsing a peece of the Arke of Noah 2 That the likenes of the Crosse is to be worshipped For if not the Crosse much lesse the likenes Obiect Math. 24 30. Mention is made of the signe of the Sonne of man to wit the Crosse An. It is meant of Christ himselfe as Act. 1 11. Reu. 1 7. 3 The signe of the Crosse is venerable Much more then the Crosse but the contrary was shewed before Secondly if the signe should be holy it should be for likenes to the true Crosse but that hath it none The likenes of the true Crosse is T. the signe is ✚ or ✚ or such like Obiect But some Churches vse the signe of the Crosse Aun As an outward or ciuill thing for order not for holines For neither a baptised party hauing the Crosse is thought to haue more holines neither one wanting it is thought for that to haue the lesse 2 Learne what is the true crucifix Christ preached crucified Gal 3 1. 3 That wee by nature are accursed for whom Christ must be crucified 4 That by Christes being crucified wee are freed from the curse 5 That we are deliuered from captiuity to hell sinne and sathan Christ hauing triumphed ouer them all 6 That with Christ wee must be willing to beare our Crosse Math. 16 16. 7 That wee must loue Christ crucified 1 Cor. 2 2. Gal. 6 14. 8 Not to be ashamed of the scandall of the Crosse 9 To be crucified with Christ Gal. 2 1 Gal. 6 14. 10 To aduaunce the Crosse of Christ 1 Cor. 1 17. 11 That if we be crucified with Christ we shall be glorified with him 12 This article should keepe vs from relying on men to much 1 Cor. 1 13. The second perticular is dead For the which are scriptures Gen 3 15. Thou shalt bruse his heele 2 Prefigured in all the bloody sacrifices as is shewed Heb. 9 12.1 Cor. 5 7 Ioh. 19 36 1 Pet. 1 19. 3 Fore-told by Esay 53 7. Dan. 9 26. 4 Christ himselfe darkly fore-telleth it Ioh. 12 24 33 and Ioh 18 32 and Mar. 10 33 34. 5 Euen Caiphas against his will prophecied Ioh. 11 49. 6 The Iewes went about it Ioh 7 19 25 7 They sought for false witnes to this purpose Mar 14 55. 8 They put Christ to death as Peter telleth them Act 3 15. 9 He was dead Ioh 19 33. 10 So the Apostles declare 1 Cor 15 3. 11 And Christ himselfe as past Reuel 2 8. 12 Paul sheweth the end Rom. 4 25. And more Heb. 2 14. 13 The persons for whom are not left out 2 Cor 5 14. Yet so as Paul restraineth them Rom 5 6 8. 1. Thess 5 10. The meaning heereof will appeare if we know First what it is to die To die properly in a reasonable creature is to haue the soule seuered from the body So was it with Christ Obiect Did not this vntie the personall vnion Aun No For though the body and soule were seuered from betweene themselues both were ioyned to the godhead so as the body was preserued from corruption the soule was in happines Quest How could the Prince of life die Aun According to his body and in his body Secondly if we know consider the sort of Christs death Death may be said to be naturall violent Naturall the cause wherof breedeth in ones selfe this we call ones faire death Violent is when the cause is without one as by sword fire strangling c. Christes death was violent foretold by Esay 53.7 by Christ Math. 16.21 and Math 17.23 and Math 21.38 so endeuoured the Iewes Ioh. 7 25 so did they 1 Thess 2 15. Quest But why violent Aun Christ had nothing in himselfe to cause him to die 2 It was meete that so things prefigured in sacrifices might be fulfilled Yet so for all that was it violent as voluntary Ioh 10 18. Therefore is it that Christ crying aloud gaue vp the Ghost Thirdly if wee know whether Christ died as wee were dead or should die Death is first second Or death is worldly spirituall euerlasting Worldly is the seuering of soule from body Spirituall is the seuering of soule and body from sauing grace Euerlasting is the seuering of soule and body from euerlasting glory Christ I take it died onely the first death and ouercame the two other Procuring by his death that worldly death becommeth no crosse to vs. Deliuering vs from spirituall death Causing that euerlasting death shall neuer approach to vs. How should the fountaine of grace and glory be depriued of either The things which the scripture teacheth to professe are 1 That if one died then were all dead 2 Cor. 5 14. That is 1 that euery one must naturally die Heb. 9 27. Obiect Henoch and Elias died not An. A priuiledge taketh not away a law Their translating was a kind of death 2 Euery of vs were dead spiritually Eph 2 1 Colo 2 13 not the virgine Mary excepted 3 That all had deserued euerlasting death Ephe 2 3. 2 To take heede of sinne sithence the stipend thereof is death insomuch as Christ putting our person vppon him could not escape death Rom 6 23. 3 To be perswaded of the loue of God to vs Rom 5 8. 4 That all and euery of our sinnes are satisfied for Rom 4 25 Heb 9 12 Gala 2 21. Insomuch as no punishment shall be inflicted Rom 8 33 34. 5 That I am freed from obedience to the law in the rigor thereof Rom 6 7. Insomuch as mens traditions shall not bind me Colo 2 20 21. 6 That euen the curse of death is taken away hence are places of buriall called sleeping places and death sleepe Ob All die An The sting of death is sinne 1 Corin 15 56 which beeing taken out it shall not hurt vs so to the godly is death the entrance to happinesse 7 That I should die to sinne Rom 6 3 Colo 3 3 5. 8 We must take heed of scandalising our brethren Rom 14 15 1 Cor 8 11. A scandall is occasion of sin Nay wee must doe all the good wee can to our brethren Iohn 1 3 16. 9 The more our outward man perrisheth the more should our inner man be renued 2 Cor 4 10 16. 10 To be
Probably true are such as haue some probability of truth some more some lesse The first opinion is that Christ in his humaine soule after the parting of it from the body went to hell properly so called of the damned and there did tryumph Others there are which seeme to me to haue more probability of truth Of these some be only true others true fit and proper Only true as that which interpreteth this article by buried As also that which holdeth that Christes sufferings on the Crosse in his agonie are signified heere True and fit and proper as I take it yet to be examined by the word of God and doctrine taught in the Church of England is that opinion which holdeth the meaning to be that Christ was among the dead in greatest abasement Christes being among the dead cannot by any that vnderstand Eis adou be denied This abasement is signified Esa 53 when it is said he was oppressed and in Dan. 9 26. In so much as victory is ascribed to Ades 1. Cor. 15 55. We take not to tell what Christ did which the Scripture maketh not mention of This opinion hath distinction of matter from the former articles as being a degree lower hath order as being in time after hath proprietie of words as no learned man can denie The things the word of God teacheth vs to professe frō hence are 1 The wretchednes of sinne to make reconciliation wherfore Christ was so abased 2 The loue of God the Father and Christ to vs that for our sakes he was humbled so low 3 Not to despaire how low so euer we be brought considering our Sauiour Christ in this article Hitherto Christes former estate Hitherto Christes abasement his aduauncement followeth which is noted Luk 24 46 that so it ought to be This is whereby Christ is lifted aboue all creatures Quest Can the Godhead receaue glory Aun No not of addition but of manifestation His humaine nature was freed from all weakenesses His soule from ignorance and griefe His body was immortall nimble and glorious c. This aduauncement is in foure degrees The first is the third day he arose from the dead Scriptures for the which are 1 Prophesie Psal 16 10. 2 Type in Ionas Math. 12 40. 3 Fore-telling by Christ darkly Iohn 2 19 20 21 22 and Math 17 9. 4 Christ manifestly speaketh of it Mark 8 31 32. 5 The euent doth confirme in all the Euangelists 6 Yea an Angell witnesseth it Mark 16 6. 7 Christ himselfe sheweth it was requisite Luk 24 46. 8 Peter treateth at large of it Act 2. 9 So doth Paul 1 Cor. 15 14 17. 10 In so much as Mathias was chosen a witnes thereof Acts 1 22. 11 To this gaue the Apostles witnes Acts 4 33. 12 The Iewes themselues could not denie it Math. 28 11 12 13. 13 Iustin Martyr chargeth Tryphon with the same And this article is the more to be held for that Pagans may beleeue Christ to be dead onely Christians beleeue he rose Obiect Thomas doubted Aun That was that we should not doubt as well obserueth Leo. The meaning followeth But first the words of the Creed and Math. 12.40 must be reconciled In Mathew the words are vsed by Synecdoche as Augustine obserueth And three implyeth not three full but three beginning Sure it is that Christ was not three nights in the graue There is therefore a Synecdoche In the words of the Creede is the time the thing Time the third day Thing arose from the dead Day to speake properly is 24 houres space heere it is taken for part thereof The third day is from the buriall He was buried on that we call Friday before the Sunne setting and rose on Sonday morning at or before the Sunne rising The Iewes counted their day from euening to euening so as the light on the day we call Friday was part of their former day so as Christ was one whole day in the graue part of two The day Christ rose on was the first day of creation of the world now called Reuel 1 10. the Lords day not to be changed from religious vses Rose that is his body rose the Godhead could not the soule did not From the dead that is out of the graue So as that the body arose that is was quickned by the Godhead and that to fulfill the prophesies touching this as also to verifie the euerlastingnes of his kingdome and to shew himselfe a victorious tryumpher In this article the Scripture teacheth 1 That Christ is God Rom 1 4. 2 That we are iustified from our sinnes Rom 4 25 Cor 1 15 17 Rom 8 34 Cor 1 15 55. 3 That we must rise from sin to newnesse of life Rom 6 4 Phil 3 10. 4 That we should set our affections on things aloft Colo 3 1. 5 Our head beeing risen that we should rise Christ is the first fruits The second degree is He ascended into heauen 1 For this are scriptures Psalm 68 18. 2 A forerunning example in Elias 2 Kings 2 11. 3 Signified by Christ aloofe of Iohn 6 62 more plainly Iohn 14 19 and Iohn 16 16. 4 In so much as Iohn 16 7 Christ witnesseth it to be very expedient for that hee goeth before to prepare a place Iohn 14 2. 5 This as the time drew neerer Christ himselfe spake more plainly of as Iohn 20 17. 6 The fulfilling thereof wee may reade Mark 16 19 Luk 24 51. 7 So as the manner is not left out Acts 1 9. 8 The same doth Peter preach Act 2.33 34. And Paul writing stand vpon it Eph. 4 9 10. Noting it as a chiefe part of the misterie of godlines 1 Tim. 3 16. 9 Some take vpon thē to note the very particuler place as hauing some marke at this time so euident is it The meaning may appeare out of the words which implie a mouing to a place The mouing in the word ascended the place heauen For better knowing of ascended marke the signification of the word what ascended by what meanes and to what end Ascended signifieth lifted or mounted vp on high So as whereas Christ bodily before on the earth he doth no more so now Therefore is it said he was carried vp Luke 24 51 as Acts 1 9 and therefore is Tim 1 3 16 glory added The Godhead did not nor could ascend beeing euery where The manhood onely ascended wherby is implied an absence thereof Ob Christ saith I am with you to the end of the world An. To all creatures by his diuine essence power and prouidence to his children by mysticall headship gifts of the holy Ghost not bodily The Godhead caried vp the manhood He ascended 1 To shew Angels and powers subiect to him 1 Pet 3 22. 2 To giue gifts to his Church Ephe 4 16 Iohn 16 7. 3 To declare he had led captiuity captiue 4 To find eternall redemption Heb 9 12. 5 To prepare a place for vs Iohn 14 2. Therefore is hee called our forerunner Heb
more they who doe not 1 know 2 acknowledge 3 loue 4 belieue 5 obey Christ Now if Christ the King of heauen and earth was not receiued why should we thinke much if we be not The eyght thing said of the VVord is whosoeuer Verse or as many as receiued c. VVherein we may consider what he doth and to whom He giueth prerogatiue to be the sonnes of God to such as receiue him These are noted by two markes of fayth and regeneration In that which he doth we may marke what it is called who doth it and the thing done It is called a gift in that it is sayd he giueth Giuing is free bestowing of property this is free else were it desert or bargaine or some such And indeed Christ was giuen to vs. Esay 9 6. Iohn 3 16. But it may be obiected that it is a ransome or purchase Answere As it is from Christ to God the father so it is a ransome but from the Father and Christ to vs a free gift So as that there is nothing in our selues to procure this nor keepe it but all is fauour which wanting we must pray for hauing we must prayse God He that doth this is the Word It may be obiected that euery good gift is from the Father of lights and so from the Father Father Iames 1 17 is a name common to the three persons But putcase it be for the first person the Father giueth all to the Sonne whereupon we may see that the Sonne is God in that he can make sonnes of God and this of being a child of God cannot but be an excellent fauour in that the whole Trinity giueth it The thing done followeth prerogatiue to be the sonnes of God wherein is the kind of the thing and the commendation The kind to be the sonnes of God commendation prerogatiue The Word translated sonnes were better children as it signifieth so as that ignorant people might not be hindred of their comfort intended heere being of womans sex These children are sayd to be of God Child of God is either by nature or fauour By nature as the Word and Christ nothing else It may be obiected 2 Peter 1 4 that we should be partakers of the diuine nature Answer nature doth signifie qualities and properties flowing from the diuine nature not the essence it selfe It is not meant therefore heere Children by nature By fauour are Angels or mankind We neuer shal be Angels for we shall haue our soules at the last resurrection ioyned to our bodyes Angels are spirits We shal be like Angels for immortality needing no bodily thinges being in the presence of God otherwise not Mankind or men and women may be the Children of God by creation or generation adoption regeneration imitation By creation as Adam and Eue whom God himselfe immediatly made By generation as all other men and women Adoption by being made a Child after one is not by nature Regeneration when the beginning of heauenly life is wrought in a party Imitation when one indeauoureth to be like God in recouery of his image Creation is not heere vnderstood For so are all creatures after a sort the children of God and heere the Euangelist setteth out an especiall fauour The other three sortes are true but yet adoption is cheefely meant whereof so much is mentioned in the scriptures and is the forerunning cause of the other two folowing A doption is a word taken from the ciuill lawe Heere it signifieth Gods fauour to some of Adams posterity whereby he taketh them to himselfe in speciall sort giuing them the rites and dues of children Hence commeth the household of faith Galat 6 10 the father-hood Ephe 3. For better knowing heereof we may consider the benefites gotten by this adoption and the properties thereof In the ciuill lawe it is sayd the adopted getteth the adopters name mony and holy thinges as place of buriall c. Ours doe far surmount these for we obtaine Gods fauour and indulgence toward vs. Malac 3 17. Wherein is 1 free forgiuenesse of sinnes all fault and punishment this is blessednesse hath peace of conscience c. 2 Acceptance of imperfect obedience Secondly the Spirit of adoption whereby we cry Abba father This hath a gift and ability to pray promise and perswasion to be heard 3 That our father doth lay vp for vs 2 Cor 12 14 Heb 11 40. 4 Protection in good estate deliuerance out of euill so God dealt by Israell Exod 4 22 23. 5 Quietnesse of conscience in the vse of the creatures Eccle 3 12. 6 Inheritance in the heauens 7 Causing of all thinges to worke for the adopteds good The properties are that this adoption is 1 To a better estate then all the world can afford 2 With exception of the crosse 3 It is permanent though it may be shaken it neuer shal be vndone Thus far the thing The commendation foloweth prerogatiue Some abuse this word for power by nature to some good thing vntruly vnlearnedly They read it so power as that it should be meant to be in the parties power if they would to be the sonnes God Heere it cannot be so taken as being sayd of such who haue the Spirit Sure it is that for first conuersion we can doe nothing but are only passiues Besides I say vnlearnedly for that the word is vsed for prerogatiue or priuiledge diuerse times elswhere 1 Cor 〈…〉 This may appeare to be a very great prerogatiue 1 If we consider who bestoweth it to wit God infinit 2 Vpon whom his vtter enemies most miserable 3 What thinges as of adoption The estate of being a child is inestimable looke Hottom in instit 42. 4 Passing by how many mighty noble c. Iustly then ought we remembering whence we are raised to how great estate cary our selues humbly all our life long 2 Shew all reuerence to God who hath shewed these fauours on vs. 3 Cary our selues so to the world as not discrediting the house we are of 4 Prefer being a sonne or daughter to God aboue all thinges in the world beside Thus far what he doth Now followeth to whom as many as receiued him these are noted by their beleeuing in his name and by their begetting c. These to whom are set out by their duty of receiuing him their generality as many The duty we haue knowen before heere it is set 1 As necessary as no way to be the children of God without it of what condition soeuer one be 2 Noting the tyme of receiuing him to wit when he came among them and proffered himselfe vnto them So that though we haue purpose to receiue him and doe not when he offereth we are neuer the neerer when once the doore is shut looke Luke 13 25. Mathew 25 10. The generality shutteth out no receiuer neither in the manner of receiuing nor in the measure nor in the condition of the receiuer Some cannot receiue Christ euery way outwardly though it be but with a cup of