of about an hundred pound weight Ioh. 19. 39. Mark 15. 46. but it was done without washing or embalming Lastly it is noted it was done after the manner of the Iewes buriall For the first in that Ioseph makes such haste in respect of the Sabbath approaching it shewes that all men that haue worke to doe towards the end of the weeke should order the matter so as they take vp not any part of the Lords day but vse the more haste and prouidence to haue all dispatched that they may wholly attend vnto Gods worke in that time which he hath consecrated to himselfe And by the way here seemes to be an intimation that burials are not so conuenient to be performed vpon the Sabbath day vnlesse it be in some case of necessitie when the bodie will not keepe till after the Lords day and cannot be prepared for buriall before it begin For the second Christ was buried openly that so there might be no colour of obiecting that there was any fraud vsed about his buriall and besides to testifie that the fruit of his death and buriall did belong to all men and withall it shewes the courage and strength of faith in these disciples that are now no more afraid of men and their terrors but giue glory to God in their hearts and will suffer what can come of it For the third point diuers things may be noted 1. From the cost they are at we may obserue that men that will follow Christ and be true disciples must not thinke much to be not only at labour but at cost also in what may be requisite for the seruice of Christ liuing or dead If rich men must be at cost with the dead bodie of Christ then must they also doe to the liuing members of Christ And further hence it is manifest that it is not vnlawfull to be at cost about the funerals of the dead Saints God makes great account of the dead bodies of his people that haue beene the Temples of the Holy Ghost and therefore it is no sinne according to mens estate to be at such cost as is requisite to comely and decent buriall according to their condition though vaine ostentation or idle ceremonies are not to be iustified 2. In that he was wrapped in pure linnen and with such costly spices it was 1. To proclaime the innocencie of Christ and to take away the ignominie of the Crosse and therefore they would not suffer his bodie to lye amongst the carkasses of theeues and malefactors They tell the world hereby that Christ was no such man 2. To signifie that the memoriall of the iust is blessed after they are dead Therefore they vsed things of such sweet smell in burying the dead that they might thereby signifie how sweet the memorie of the departed Saints is They are amiable euen when they are dead 3. It might in speciall signifie that from Christ dead and buried should arise a most sweet sauour in the heâ—rts of men brought vnto them by the efficacie of the Gospel causing Christ to dye and be buried in their soules 4. This cost about the bodies of the dead was vsed to signifie their assured hope of resurrection and therefore they bestow that cost as knowing that it is bestowed vpon bodies that shall liue againe Yet for all this cost Christs bodie was not embalmed which in respect of them came to passe by reason of the shortnesse of the time the Sabbath was so neere and therefore the women came the third day to annoint him after the Sabbath was ouer but he was rifen But in respect of God this embalming was not performed that thereby might be signified that Christs bodie needed no embalming because it could see no corruption in the graue Psal 16. 10. and that this incorruption might not be imputed to skill or medicines of men but only to the diuine power and withall to signifie that by Christ wee should be freed from that corruption which the sinne of the first Adam brought vpon vs all Lastly in that it is said that Christ was buried after the manner of the Iewes burying it shewes plainly that respect is to be had to the customes of any country or place where we liue and that Gods seruants haue beene carefull to obserue them and not willing to giue offence by crossing such customes This is true of all customes that are not sinfull and against the word of God though they be such vsages as are not commanded in Scripture for this manner of buriall was no where commanded in Gods word and yet the custome preuailes and good men obserue it Now in this place I may adde further two adiuncts of the buriall of Christ The first was the rowling of a great stone vpon the mouth of the Sepulchre which was not done so much out of any fashion as first that the bodie of Christ might not be exposed to any indignities or vile vsages by the enemies and further that thereby the glory of the power of Christ might the more appeare that could rise though a great stone were rolled vpon the mouth of the Sepulchre The second adiunct was the presence of certaine women that were witnesses of the buriall when the Apostles were fled Which also was done the better to shew the glory of Christ and his power and triumph that could make such weake ones strong and braue the enemies of mans saluation by setting weake women in the forefront of the battell that hold out the confession of Christ and giue not backe for all the furie of the aduersaries And thus of the manner of his buriall Now for the last point our Sauiour continued in the graue till the third day for he was buried the euening before the Iewish Sabbath and lay in the graue all the Sabbath day and rose about the beginning of the first day of the weeke Matth. 28. 1. and a little after his buriall his aduersaries desired of Pilate that the Sepulchre might bee watched lest his Disciples should steale him away by night Pilate grants them the Band of Souldiers who were appointed for the guard of the Temple and these they set to watch the Sepulchre and besides sealed the mouth of the Sepulchre now in all that time the bodie of Christ did suffer no putrifaction or corruption Now of all this foure questions may be demanded Quest 1. Why did our Sauiour continue in the graue three daies Answ That the type of Ionas might be fulfilled As Ionas was three daies and three nights in the Whales belly so must Christ be three daies in the belly of the earth Matth. 12. 40. Quest 2. Why did he rest in the graue on the Sabbath day Answ 1. Because as God when hee had finished the works of the Creation especially the making of man rested the seuenth day So Christ hauing finished our Redemption on the Crosse rested the seuenth day in the graue Answ 2. That this resting of his on the Sabbath might be a pledge of our
vs in diuers things page 192 Wicked men likened to Beasts page 193 Gods seruants must learne of Beasts page 194 Beast hurt without the Campe fore signified Israâ—l page 382 How Christ is Begotten page 237 How the Father did Beget the Sonne shewed by way of negation in seuen things page 129 Gods Begetting of Christ informes vs of two things page 130 A threefold manner of Being of things page 120 A two fold Beginning page 103 I Beleeue the Christians answer all his life page 17 Truely to Beleeue the Articles hath in it six things page 18 Beleeue aboue reason page 409 Beleeue in Christ page 209 Right Beleeuing in Christ casts out six things page 309 It hath in it foure things Ibid. Beliefe of our saluation in Christ hath in it six things Ibid. How we must Beleeue in Christ. page 210 Foure Rules for the attaining this right Beliefe page 211 Foure motiues to this duty Ibid. Eight benefits that come to vs by Beleeuing in Christ page 212 What it is to beleeue in God page 113 Three sorts of men doe not Beleeue in God page 114 Tenne things in the manner of Beleeuing these Articles page 19 Christian simplicity in Beleeuing must haue two things in it page 21 Questions about Beleeuing answered page 38 Christ Betrayed many waies page 333 Christ abased at his Birth for three Reasons â—18 Bishops of Rome oppose Christs Kingdome page 358 What it is to Blesse page 479 Christs Bloud shed vpon the Crosse for seuen reasons page 391 Body of man excells all other Bodily creatures in fiue things page 195 Gods Workemanship to make a Body Ibid. Christs Body needes no embalming page 441 Why it did not putrifie page 442 Fiue Books opened at the last day page 521 Not a Bone of Christ broken page 428 Creatures in Bondage how page 531 Christs Buriall He was Buried for seuen reasons page 434 Place where he was Buried page 435 Christ Buried by whom page 436 By rich men why Ibid. Manner of Christs Buriall page 439 He was wrapped in fine linnen page 440 C. TWo signes of a Childe of God page 356 Christ the signification of it page 218 Christ doth two things for vs. page 320 Christ carried from Annas to Caiphas page 351 The indignities the Iewes offer to Christ page 355 Christ indited and condemned for three reasons page 357 Christ charged with three things page 364 Christ falsely accused Ibid. Christ a King page 365 Christ stripped of his clothes why page 381 Christ slaine from the beginning in seuen respects page 426 Christ a sweet Sauiour page 440 Christ suffered strange indignities and scornes for two reasons page 380 Christ lifted vp vpon the Crosse for three reasons page 391 Why Christ did not saue himselfe from the Crosse page 394 Christ first humbled then exalted page 302 Christ did absolutely fulfill the whole Law for three reasons page 103 Christs conception declared by an Angel why page 259 Christ conceiued of the holy Ghost page 260 An Obiection answered Ibid. Two things done by the holy Ghost in this conception page 261 Christ conceiued without sinne page 262 Diuers Obiections answered Ibid. How Nature proceeds in the conception page 263 The manner of Christs conception page 265 Why Christ was so conceiued page 266 When the Virgin conceiued Ibid. Effects of Christs conception Ibid. Christs conception a medicine against originall sinne page 269 Christ Crucified The place where he was Crucified page 382 Crucified without Ierusalem for foure reasons page 382 Christ Carried his Crosse for two reasons page 384 Christ Crucified for foure reasons page 387 Christ Crucified becomes a sacrifice page 388 Christ crucified with his hands spred abroad for two reasons page 391 Christ lifted vp vpon the Crosse for three reasons Ibid. Christ crucified in the midst of theeues for foure reasons page 392 Christ tooke a true body page 267 Christs call at the last day page 533 Difference of being in Christ page 267 Christians like Ezekiels bones page 477 Christians resemble sheepe in foure things page 518 Distinction of true Christians page 438 Coniunction betweene Christ Christians page 526 Christians highly to be esteemed page 553 Church The originall of the Church page 429. 561 Church diuersly taken in scripture page 556 Definition of it page 557 The generall nature of it Ibid. How the Church from the beginning is called Catholike page 558 From what the Church is called page 560 To what it is called page 561 Members of the Church written in the Booke of life page 562 Church borne of God Ibid. Christ the Head of the Church Ibid. Churchmen most malicious against Christ page 358 Computation of the Romans page 440 God communicates himselfe vnto the creature three waies page 257 Christ condemned that we might bee saued page 378 A true Conuert cannot abide sin page 406 A true Conuert loues Christ better then his old acquaintance page 407 Euil Conscience what it doth page 347 377 Cost in Christs seruice page 439 Couetousnesse the cause of Iudas sinne aggrauated page 328 Beware of Couetousnesse page 331 Couetousnesse defined Ibid. Couetous heart not without the Diuell in it Ibid. Couetousnesse foure signes of it page 332 Couetous care vaine in diuers respects Ibid. Couetousnesse 4. vile effects of it page 333 Counsell of God cannot be altered page 368 Testimony of Counsels no infallible markes of truth page 359 Counsels against Christ as well as for him page 226 Sentence of condemnation at the last day page 527 Creation CreatioÌ„ a work of the whole trinity page 145 How all-things were created page 169 Created in six dayes why page 146 Creation the end of it Gods glory page 147 Gods power manifested in the Creation Ibid. Gods goodnesse appeares in the Creation page 148 Gods wisdom appears in the CreatioÌ„ Ib. A curious question about the Creation answered Ibid. Creation teacheth eight things page 149. Giue God the glory of our Creation page 200. Wee should answer the end of our Creation page 201 Doctrine of the Creation terrible to wicked men page 150 Comfortable to the godly page 150,202 Creation of new Heauens page 531 Creatures set at liberty at the last day page 532 Creatures how they discerne things page 59 How God knowes them page 60 Creed The Analysis of the whole Creed page 16 What the Creed is page 3 Why the Creed is called a patterne page 5 Creed called a little Bible Ibid. What respect wee should haue to this Creed page 6 Twelue reasons for it Ibid. Doctrine of the Creed Catholike page 7 No Science hath such a subiect as the Creed page 6 Creed food for all sorts of Christians page 9 Creed the character of the Church Ib. Creed a touchstone to try all religions by Ibid. How called the Apostles Creed page 11 Creed not collected by the Apostles Ib. Gathered out of Apostoticall writings page 12 Creed came not in all at once page 13 When it was finished page 14 Why called the Apostles Creed Ibid. Diuers
there are many things should inflame the hearts of Christians to a great desire after the doctrine concerning God and his nature as 1. It is the most glorious subiect of all others in the world no doctrine can tell vs of such marueilous things as the doctrine of God doth 2. It is the end of our Creation all other things though made by God yet they haue no discerning of him Now God made man and gaue him a reasonable soule that hee might see God and the great workes he had done els in the Visible world there had bin none to know or praise God Nothing therefore can be more contrary to the end of our Creation then if wee spend our time and do not labour to know and praise God 3. The whole doctrine of Religion is called Theologie which word in the originall taken a funder is a speech or doctrine concerning God to signifie that without the true knowledge of God there can be no true Religion or right vnderstanding of any thing God is the principall Subiect of all Religious doctrine 4. Of all doctrines this is most profitable for vs for the doctrines that concerne God haue the most power ouer our liues to reforme them and to make vs carefull of good workes Colos 1. 10 euen the more we know of God the nearer we come to the perfectiō of our natures Besides these doctrine doe fill the heart more then any other truthes Yea it is eternall life to know God and Christ It is Heauen vpon Earth It is the very beginning of the glory of Heauen which consists in the Vision of God Ioh. 17. 3. 5. To want the knowledge of God is extreamely base and vncomely for a Christian It is a poore thing to bee pleased with the knowledge of other things and bee ignorant of God and the rather because what we loue or admire in other things that are good are most perfectly in God and no where else besides shall we bee ignorant of him from whom we receiue al good things and from whom al things might make vs happie are to be expected Is not he liberty life glory sufficiencie blessednesse perfect and holy pleasure and the Rest of spirits as a Father saith Further shall not we know him that is euery where Can we goe no whither from his presence and shall we in all places bee be still without God who yet fills Heauen and Earth It is a true Theorem in Diuinity that God onely hath a being other things cannot be said to be Men are the best of visible creatures and the Prophet saith all Nations before him are nothing If men are nothing not worthy to bee reckoned as things that haue being much lesse other Creatures These things are scarce worthy to be said to be of which it may bee said either it was not or it will not bee then it will follow that the knowledge men get in other things is to know nothing then wee know something when wee know God finally a necessity lieth vpon vs to bee rightly enformed concerning God if to speake or thinke vilely of men bee an offence what is it to conceiue or thinke erroniously or meanely or basely concerning God The consideration of these and such like motiues should stir vp in vs a great willingnesse to be taught concerning God but before I breake open the particular assertions concerning the Nature of our most glorious God there are certaine generall considerations that must take vp some Roome in our hearts and it is profitable for vs to approach vnto the contemplation of God by degrees and therefore by way of Preface I conceiue these things are needfull to be thought on 1. How hard a thing it is to attaine the knowledge of God 2. By what meanes the darke heart of man is guided to the vnderstanding of God 3. How farre forth God may be knowne 4. What Rules must of necessity be obserued by all such as can haue any hope to know God For the first of all knowledges it is the hardest to attaine the true knowledge of God and there are many things that hinder and hide God from vs as 1. The transcendent glory of Gods nature the brightnesse of which is such that the eyes of our mindes are not able to look vpon it much lesse can any senses of our bodies attaine him Gen. 32. 29. Iudges 13. 18. God is inuisible wee cannot see him he is ineffable no words can tell vs what hee is we may reckon a thousand things and yet none of them is God whether we looke about the earth seas ayre or heauens God is that thing which no opinion can reach Hee is more then words can tell or thoughts can thinke God is such a thing as when we name him hee cannot bee named when we goe about to estimate him he cannot bee estimated when we goe about to compare him hee cannot bee compared when we would define him hee increaseth bigger then any definition He is greater then all words then all senses it is peculiar to God to exceede knowledge wee may admire by silence but cannot expresse him by words and the Reason is that which is finite can hold no proportion with that which is infinite And therefore hee that would define God had neede to haue Gods Logick for no mans Logick can reach to it for though nothing be more present euery where then God yet nothing is more incomprehensible God is immense and therefore who can tell as one saith the length of his Eternity or the breadth of his Loue or the height of his Maiesty or the depth of his Wisedom And though it bee true that there are diuers names giuen to God yet those names do not explicate what God is but onely so much of him as of vs can bee conceiued for that which is said of God is not God because hee is ineffable The Heathen man could say that it is a hard labour to finde out the Father of the world but hauing found him it was impossible to describe him with fit words especially to make the vulgar sort to conceiue of him And therfore he is fitly styled a light inaccessible 2. The defect of measures hinders vs. All the things by which we trie and measure other things are of no vse in describing God for he is good without quality great without quantity euery where whole without place euerlasting without time he makes all sorts of mutable things without mutation in himselfe or suffering any thing hee needs not a body to make him to be nor a place to make him to be heere nor time to make him to be now or hereafter or heretofore he needs no subiect in which he should subsist or to which he should adhere He is mercifull without passion and Lord of all things without addition of any thing to his wealth 3. Wee want the benefit of similitudes for Gods nature differs infinitely
all this heate of Anger flie to Christ Iesus and neuer cease begging of mercy from him to thy soule The wrath of God is such a fire as all the water in the Sea cannot quench It is a fire can bee quenched onely with bloud and teares No bloud will doe it but the bloud of Christ and no teares but the teares of the offender himselfe And let men take heede of Procrastination for euen the longer men stay in sinne the fiercer will his fire grow GOD heapes vp wrath as men heap vp sinne It may come to that at length that Gods anger may come to that degree as to be expressed by these words to be called Ira furoris sui magni the anger of his great fury Ira indignationis the furie of his Indignation Deut. 29. 24. Psal 78. 49. then God may sweare they shall neuer enter into his rest Let men therefore take heede how they abuse Gods patience and mercy any more Godly men also from the consideration of the fearefull Iustice of GOD towards wicked men may learne foure things 1. To get out from amongst them and euery one deliuer his owne soule from the fierce anger of the Lord which will fall vpon the wicked Ier. 51. 45. 2. Neuer to freâ—â—â— their prosperity seeing so fearefull things abide them 3. When they see Gods hand vpon the wicked they should sanctifie and exalt the God of Iudgement Esay 5. 16. 4. Euer the more terrible the wrath of God is towards the wicked the more heartily they should kisse the Sonne and make much of Christ by whom they are deliuered from so great wrath Psal 2. vlt. Hitherto of the Iustice of God The Glory of God followes The Glory of God is his wonderfull excellencie aboue all things and so his Glory is either absolute or Relatiue The absolute Glory of God is that in which hee is glorious in himselfe without relation to any other and so he is glorious foure waies 1. In the Excellencie of his Nature 2. In his Blessednesse 3. In his Liberty 4. In his Maiesty 1. The Glory of his Nature is nothing else but his surpassing Excellencâ—◠〈◊〉 all the praises belonging to his Nature and so he is gloâ—â—â—s in knowledge goodnesse Iustice greatnes omnipotencie c. And this glory of God is described in the doctrine of his Attributes and was the glory shewed to Moses Exod. 33. 18 c. 2. His Blessednesse is his essentiall glory whereby he is after a matchlesse manner most happie in himselfe 1. Tim. 1. 11. and his happinesse is to be adored 1. Because he abounds with all that can be possibly good to him any way and is seated in such felicitie that no euill can come neere him 1. Tim. 6. 15. 1. Ioh. 1. 6. 2. Because he perfectly knows all his happinesse and so hath infinite liking and ioy in his condition 3. Because he is sufficient to himselfe and from himselfe so as he needs not any good thing from vs or any thing without himselfe Psal 16. 2. 50. 7. 14. 3. He is glorious in his liberty and so he excells in a threefold liberty as he is free from compulsion from seruitude and from miserie He is free from compulsion because he is not tyed to second causes nor maistered by any higher cause but is and doth whatsoeuer he will without the Coaction of any necessity without himselfe Psal 115. 3. Esay 40. 13. Daniel 4. 35. He is also free from seruitude he is bound to none indebted to none subiect to none Rom. 11. 35. 36. He is also free from the burthen of miserie hee alone being such by nature that no kinde of miserie either of fault or punishment can befall him 4. He is glorious in his essentiall Maiesty which is an vnconceiueable splendor or beauty and shining brightnesse beyond all that Maiesty can befall any creature Thus God is said to be light and to dwell in the light which no man can approach vnto 1. Tim. 6. 16. and thus hee is the King of all Kings And in this absolute Glory God doth excell all the Kings of the earth 1. Because his Glory is aboue all praise and blessing so is not theirs Nehemiah 9. 5. Psal 145. 3. 2. Because the Kings of the earth doe giue him glory and praise him owe their Homage to his glory Psal 138. 4 5. God exceedes them in Glory more then they exceede their meanest subiects Daniel 4. 35. and no wonder seeing the glorified creatures in heauen throw downe their crownes before him as acknowledging him onely worthy to receiue honour c. Reuel 4. 10. 11. 3. Because their Glory is mortall but God is a King immortall and his Glory endureth for euer Psal 104. 31. 1. Tim. 1. 17. 4. Because hee hath it in himselfe and from himselfe as was shewed before Thus of his absolute Glory The Glory of God as it is in relation is either internall or externall The internall Glory of God as it is in relation is the personall Glory and so is the Glory either that is proper to each Person in the Trinity or else that peculiar Glory of the second Person in the Trinity as he is called the brightnesse of his Fathers Glory Heb. 1. 3. The externall Glory is that which comes vnto God from the creatures as hee stands in relation to them and so his Glory shines 1. In his workes which are therefore called his Glory and so both his works of Creation Psal 19. 1. and his workes of Iustice vpon the wicked Exod. 15. 6. 7. and his workes of Mercy in deliuering and sauing his people Psal 85. 9. 102 15. 16. 108. 5. Zach. 2. 5. and workes of omnipotencie and wonder Rom. 6. 4. 2. In the signes of his presence such as he gaue extraordinarily on earth as the cloud and pillar of fire Exod. 16. 8. 11. or that likenesse of consuming fire on the toppe of the Mount Exod. 24. 17. the cloude that filled the Temple 1. Kings 8. 10. 11. or the formes mentioned in Ezek. Chap 1. 28. 3. 23. 10. 4. 18. 11. 22 23. or else such as hee giues in heauen in the presence of his Glory to the Saints and this was that Glory of God which Stephen saw Acts 7. 55. 3. In his word especially the Gospel which is the doctrine of the Glory of the blessed God 1. Tim. 1. 11. 2. Cor. 4. 4. 4. In his children Israel he calls them his Glory Esay 46. 13. and so are the godly called because they resemble God and in that respect excell all other people All other men haue therefore failed of Gods Glory because they haue failed of his Image Rom. 3. 23. And in these foure waies of relation God is glorious but it is with a glory which himselfe hath printed and stamped vpon these things There is another way of glory which is in a speciall manner also called Gods glory and that is the glory which the reasonable creature giues vnto God
of himselfe without any dependance The manner of subsisting is the furnishing of a thing with peculiar Relation including a Person Now then the Persons in the Trinity differ from the Essence onely in the manner of subsisting because the Essence subsists in one manner in the Father and in another in the Sonne c. They doe not differ in Essence for all of them haue the same but onely in the manner of the subsisting of the Essence in each Person In the Trinity there is another and another but not another thing there is another that is another Person there is not another thing that is not another Essence In Christ now there is another and another thing for his diuine Nature is one thing and his humane Nature is another thing and yet there is not alius that is another Person But it is otherwise in the Trinity The being of the Father is the being of the Sonne and the being of the holy Ghost but to be the Father is not to be the Sonne or the holy Ghost Thus the Persons differ from the Essence They differ one from another foure waies In order in personall proprieties in number and in operation First in order they differ for the Father is the first Person the Sonne the Second and the holy Ghost the Third This Priority must not not be mistaken for one Person is not before another in time or in dignity but onely in Nature or in order of Nature so as one Person depends vpon another As the Sun is before the beames of the Sun not in time but in order of Nature because the beames are from the Sun so in the Trinity the Son and holy Ghost are after the Father not in time but because they receiue the originall of their Persons from the Father Relatiues are together in time onely note that Nature heere signifies the manner of subsisting not of essence for in respect of Essence there is no priority in the Trinity Secondly they differ in personall Proprieties As the personall Proprietie of the Father is to be of himselfe in respect of his Person vnbegotten The personall Proprietie of the Son is Generation or to bee of the Father by begetting The personall Propriety of the holy Ghost is to bee of the Father and the Son by Spiration or proceeding and thus each Person differs from other by incommunicable Characters Thirdly they differ in number they are the same in number in respect of the Essence because one God is Father Son and holy Ghost and yet in respect of those Characters in the manner of subsisting each Person hath a subsisting by himselfe which in number is not the same with the other Persons The Father hath one manner of subsisting in number the Son another and the holy Ghost another Note that I say each Person hath his subsisting by himselfe not of himselfe Fourthly they differ in operation and so both in externall and internall operations In externall workes though in respect of the things wrought they are common to all three persons yet in respect of the manner of working there is distinction of the persons for the Father workes by the Son in the holy Ghost The Father worketh from none the Son from the Father and the holy Ghost from them both Gen. 19. 24. Iohn 5. 19. 30. 8. 28. 16. 13. There are two principles to be marked for the vnderstanding of this point The one is that the workes of the Deity that are outward are common to all three Persons The other is that looke what order there is of existing in the Trinity the same order there is in working as was said before the Father worketh by the Son in the holy Ghost Thus Creation Adoption Sanctification are the workes of the whole Trinity as the Scriptures proue that attribute Creation to the Father and to the Son and to the Spirit and so of the other workes all three Persons worke the same Apotelesma or worke but not all after the same manner as for instance in the worke of our Redemption the Father workes by sending the Son the Son by assuming our Nature the holy Ghost by sanctifying and forming the bodie of Christ out of the flesh of the Virgin c. so in the Creation the Father wils it the Son by the holy Ghost effects it But this is withal to be noted that as any outward worke hath more resemblance in any part of it to any person in the Trinity so it is more specially attributed to that Person so in the Creed and in the Scriptures too Creation is attributed to the Father who being of himselfe fitly giues being to the creatures Redemption is attributed to the Son who as he resembles his Fathers Image is fittest to represent vnto mankinde his mercy and being an eternall Word in the Fathers minde doth fitly by his Word tell vs his Fathers meaning Sanctification is attributed to the holy Ghost who as he is breathed as it were from the Father and the Son per modum voluntatis amoris so doth hee fitly by breathing or inspiration inlighten and sanctifie our wills and affections And as they differ in externall workes so doe they in internall for the Father onely begets a Sonne the Father and Son as it were breathes forth the holy Ghost And thus of the matter of the Doctrine of the Trinity the Termes follow to bee considered of These words Persons and Trinity Essence c. were taken vp in the Primitiue Church as the fittest words to expresse what they conceiued of these glorious Mysteries The speech of man in many things extreamely doth want words Wee say three Persons not as if thereby the mystery were vttered but that it may not be vtterly concealed for that which is of such ineffable eminencie cannot be expressed in such a word wee speake therefore of these things as the Father said not as wee ought but as wee can And againe the same Father saith It hath bin lawfull for vs for discourse and disputation sake to say three persons not because the Scripture saith so but because it doth not contradict it and a kinde of necessity brought the Ancient Church to inuent the words for when Heretikes would yeeld to the termes of Scripture and varied vpon the corrupt senses they put vpon the words the Ancients were driuen to inuent words which did expresse the true sense that thereby the Heretikes might be tryed whether they hold the right Faith or no which termes that before were promiscuously vsed in other learning being in the daies of the first Christian Churches made free in the Cittie of God haue euer since enioned their freedome and may not now be turned out without suspition of contentiousnesse selfe conceit and Schisme The sense is in Scriptures though the words be not there As the Scripture saith there be three in Heauen which are one which the Church adds the three are Persons and the one is essence It adds not to
39. The iudgements God will bring vpon them cannot be auoided Esay 14. 25. 27. Lastly the consideration of Gods Almightinesse is wonderfull comfortable first to the godly and that many waies for first they neede not feare any wants for they haue a father that is almighty and besides they neede not feare any aduersaries for the gates of Hell shall not preuaile against them Mat. 16. 18. and they shall ouercome all aduersarie power because he is great that is on their side 1 Iohn 5. 4. though they should walke through the valley of the shaddow of death they neede feare no euill Psal 23. 4. and for spirituall enemies they neede not feare because God is able to keepe their soules which they haue committed to him 2 Tim. 1. 12. and we shall be kept by his power to saluation 1 Pet 1. 5. Againe it may be a great comfort to them in prayer because God is able to doe aboue all that they can aske or thinke Ephes 3. 20. 21. and further Gods power may settle them and establish their Faith and Ioy in those great workes of God propounded and promised in his word such as are the forgiuenesse of all sinnes the resurrection of their bodies and eternall life 1 Cor. 6. 14. Moreouer that God their father is Almighty may comfort them in this respect because then by his power they also may doe all things What is it a Christian cannot doe that hath the vse of Gods power Paul can want and he can abound c. by the power of Christ in him Phil. 4. 13. But that these comforts may bee effectuall wee must often pray that GOD would open our eyes to see the exceeding greatnesse of his power to them that belieue Ephes 1. 19. Secondly euen grieuous sinners may conceiue comfortable hope from this doctrine also I meane such as haue liued a long time vnder the power of strong corruptions such as are swearing whoredome drunkennesse and the like and therefore now feare that they can neuer be fit for the Kingdome of God These must remember Pauls argument for the Iewes that had liued so long vnder the power of vnbeliefe viz. God is able to ingraft them in againe Rom. 11. 23. so should they hope that they also may be conuerted and saued because God is able to restore euen them also if they be weary of their sinnes and would be rid of them And therefore they should goe to God as the Leaper did to Christ and say Lord if thou wilt thou canst make me cleane Mat. 8. 4. Maker of Heauen and Earth Gen. 1. 1. HItherto of the nature and power of God and the Trinity of persons the workes of God follow The works of God are of two sorts some Internall some externall The Internall workes are either personall or essentiall The personall workes of God internall are such as flow from each person in the Trinity according to the Characteristicall propriety of the person such workes were generation of the Sonne and proceeding of the Holy Ghost The Internall essentiall workes were the decrees of God which hee made in himselfe from all eternity concerning all things in the world especially concerning men and Angels these workes are common to all three persons as flowing from the essence of God Now of these workes the Creed makes no expresse mention because they are strong meat and aboue the capacity of weake Christians The externall workes of God are of foure sorts for they are either the workes of Creation by which hee maketh all things to be or workes of conseruation by which he maintaines the things hee hath made in their being or workes of Reparation by which in Christ he restores what was ruinated by sinne or workes of perfection by which hee brings all things to their appointed end and especially makes the Church fully blessed in a better world The workes of Creation are onely mentioned in this Article The workes of Reparation by Christ and of perfection are handled in the Articles following The workes of Creation are expressed in these words Maker of Heauen and Earth By Heauen and Earth vnderstanding the whole world and all the hosts of creatures that are in it Now concerning the making of the world foure things are to be considered 1 Who made the world 2 How it was made 3 Why it was made 4 When it was made For the first the Creation was a worke of the whole Trinity It is attributed here in the Creed to the Father because the Action of the Father was more manifest and euident as Redemption is attributed to the Sonne and Sanctification to the Holy Ghost But yet it is euident by diuers Scriptures that each Person did worke about the Creation for of the Father there is no question and of the Sonne it is expresly affirmed Colos 1. 16. Iohn 1. 3. Heb. 1. 3. and of the Holy Ghost sitting and mouing vpon the first water we reade Gen. 1. 2. For the second God created all things 1 According to the Counsell of his owne will Ephes 1. 11. which hath diuers things in it for thereby is affirmed that he made all things 1 Most freely without compulsion or instigation from any other 2 According to the Idaea of all things in his owne minde for as the Carpenter first conceiues the frame in his head and then builds according to that Idaea in his minde so did God build the world according to the eternall patterne which was in Gods minde 3 According to his owne Decree there was nothing created which was not decreed and nothing decreed to bee which was not created according to the Decree 4 Most aduisedly hauing from all eternity consulted determined and foreseene all was to be made Secondly with a word only he had none to helpe him nor needed tooles or instruments as men doe to effect their workes Gen. 1. Psal 33. 9. Thirdly without labour or wearinesse Esay 40. 28. Fourthly of Nothing men cannot build without Materialls but God made the world of Nothing in respect of the first matter of all things Heb. 11. 3. for he made not the world of his owne essence nor of any other preexisting matter for though it be a saying that of nothing nothing can be made yet that is true in respect of vs not in respect of God and in respect of the order of Nature now not in respect of the beginning of Nature in the Creation And though it be true that some creatures were made of preexisting matter as mans body was made of the dust of the earth yet that preexisting matter was created of nothing Fifthly all good all things at first were made good not in appearance but in deed not in mans iudgement who might bee deceiued but in Gods he saw that all was good and so all creatures were good in respect of excellence distinction numbeâ— fashion and freedome from defects of faculties or power belonging to each creature in his kinde Sixtly not all on a sudden and at once but
in six dayes and that for diuers reasons for God would haue the creation of the first matter of Nothing to be manifest and distinct from the framing and fashioning of bodies out of that matter besides thereby he shewed his power and freedome in producing the creatures making them to be before any naturall cause of them was as to make light before the Sunne and Moone was and further thereby hee shewed his goodnesse and care for the principall creatures prouiding foode before hee brings in the beasts and furnishing the whole world sets man to liue in it and finally hee warnes vs not to slip ouer the meditation of his workes suddenly but with long and continuall deliberation Hee created the world in many dayes to intimate that wee should not thinke a little time enough to wonder at so great glory Seuenthly he made all things without himselfe for though all things are in God as in their cause and Author in whom they liue moue and haue their being yet are they out of God in that they are no parts in God nor the very diuine Essence but haue a nature distinct from the Nature of God they are not separate from God in place as if they could be any where where God is not but are other things then God is and are not in God as a subiect to which they inhere or are fastened Thus of the manner how they were made Thirdly the end why the world was made was the glory of God Prou. 16. â—4 that is that the world might bee a Glasse or Theatre of diuine vertues and a Temple in which God would set forth and teach and make knowne to man his power wisdome and goodnesse Rom. 1. not that God by the Creation doth get to himselfe any glory seeing he abounds in glory himselfe so vnmeasurably as nothing can bee added to it or taken from it but onely hereby he communicates his glory to the Creature and gaue the creatures occasion to admire and commend his glory for by the Creation God makes himselfe visible as it were to the Creatures that are reasonable for though the Essence of God be inuisible yet by the Creation his power or Attributes are set out to be seene and read in that great Booke of nature and if any men see little of God in this mighty Frame of his Workes it is not because God hath declared himselfe therein but obscurely but because we are peruerse and blockish and full of natiue darkenesse by reason of sinne and the effects of sinne in vs. Now though infinite praises of God may be collected from the consideration of the whole world yet especially his power wisdome and goodnesse doe shine in his workes His power we may gather two waies both in that he could make all things of nothing and that he could make such great things as well and as easily as the smallest things and things so many and diuerse 1 Cor. 15. 41. Psal 89. 10. The goodnes of God appeares both in this that he made all things so good and in that he hath shewed means so fit and conuenient powerfull to preserue life and being in euery creature Psal 104. prouiding for creatures of diuers natures appetites diuers food remedies and Armour to preserue and defend them But especially who can expresse the goodnes of God shewed to men Ephes 3. 18. Acts 14. 17. As for Diuels Serpents or venemous Creatures or hurtfull they were not so by Creation but by defection and sinne or as punishments for sinne The wisdome of God is admirably discouered in the Creation in that hee hath made all things in such beautifull order and hath appointed to euery thing such peculiar vses and ends which they obserue men only excepted and that he gouernes them in such a constant certaine and perpetuall course euery thing hauing not onely his fit and proper place in the Frame but indewed also with such variety of vses and seruices Fourthly for the time when the world was made we must know that the world and time were made together so as all things were created in the beginning of time and the computation of the dayes or yeeres since the beginning of the world hath beene kept carefully in the Church the reckoning being made by Moses and the Prophets in the old Testament and since kept by the Christian Churches so as now the world is aboue 5600. yeeres old Before this time there was nothing but God himselfe and if any will needes aske What God did before the world was I may not answer as the Iewes wickedly did That he was making many little worlds which he destroied againe and neuer liked any till this Frame was vp but our answer must be That secret things belong vnto the Lord and reueiled things to vs Deut. 29. 29. or else that of Augustine That God was making Hell for the curious or else That the Frame of all things was in the minde of God from all eternity and so the world was as present to him then as now First we may hence be informed and confirmed that God is onely the true God because he is Creatour of Heauen and Earth Esay 45. 6 7. if any pleade that he is God the answer is at hand let him make such a Heauen and Earth and we will belieue in him else not Secondly the Creation of the World should teach vs many duties 1. To meditate of Gods works and studie the glory of God reuealed in this great booke of Nature all are required to learne to read here and if men will not take it well if their skill shewed in any cunning piece of work be not acknowledged or regarded how much more cause hath the Lord to be displeased with vs for neglecting such a curious and glorious frame so full of admirable variety and skill Whâ—t account shall we make at the last day we I say that are so naturally bent to delight in shewes that are either sinfull or vaine or imperfect such as are plaâ—es or rare sights as we call them or Pageâ—nts or Maskes or the like and yet haue no heart or will to goe out to see and wonder at the mâ—tchlesse shewes that God sets out before vs in his works Eccles 7. 15 Psal 111. 2 3. 2. Nor is it inough to meditate of his workes but wee must giue him the glory of them by praising his power and wisedome and goodnesse shewed in them we must striue to get a Language to that end and so bewaile our barrennesse of heart and words as withall to beseech him that requires vs to learne his praises to teach vs also to profit and to giue larger hearts and better Language Reuel 4 11. Thus haue the Worthies of the Lord done Iob and Dauid and Moses who haue set themselues in speciall manner to celebrate the praises of God in his workes and of them wee should learne to praise him at least make our selues skilfull in their formes of praise Psal 136. 5. 6.
3. Yea thirdly this glory of God should swallow vp all the glory of men this very work of making Heauen and Earth should check vs for admiring and esteeming so much of the creature whatsoeuer since we haue such a perpetuall and surpassing cause of admiration of the Creator Acts 14. 16. 4. Since God made all things we should submit our selues to him and let him dispose of vs and all his creatures as he will he hath iust power in Heauen and earth to giue or take away or dispose at his owne pleasure Ier. 27. 5. 45. 3 4 5 6. 5. It should teach vs not to set our hearts too much vpon the world for that God that set vp this mighty frame of nothing can and will pull it all downe againe 6. It should breed in vs the feare of God and care of seruing him and obeying him that hath not onely supreame right vnto vs being his workemanship but soueraignty ouer all things Psal 119. 73. Psal 33. 8 9. 95. 6. all creatures else doe his will 7. It should teach vs in all straights and neede to flie to God for helpe as Dauid shewes our helpe standeth in the Name of the Lord which hath made Heauen and Earth Psal 121. 2. 124. 8. 8. We should learne hence not to abuse the Creatures of God to ill ends seeing God hath assigned his Creatures to their right ends for his owne glory It is abominable to fight against God with his owne weapons Thirdly the Doctrine of the Creation of the World ought to be terrible to wicked men because God by his workes hath reuealed so much of his glory as they will be left without excuse Rom. 1. and besides hauing appointed them to certaine ends in which they haue corrupted themselues hee will destroy them as a Potter that sees his vessell will not be made fit dasheth it to peeces And besides hence they may know that God can want no meanes to destroy them seeing he hath such Armies of his owne creatures in Heauen and Earth which are all as his mighty ones and sanctified ones for his anger against them There is no way for them but one which is to meete the Lord betimes by Faith and true Repentance Amos 4. 13. Lastly this is very comfortable doctrine for the godly for from the Creation of the world they may gather 1. That God will not cast them off because they are the worke of his hands Iob 10. 3. 2. That all aduersaries shall be defeated whatsoeuer is prouided against them shall not prosper because God made the Smith that bloweâ—h in the Coales and he will suffer no creature of his to be turned against them Esay 54. 17. 3. That God is able to prouide for vs seeing the earth and heauens are his and all that is therein Psalme 146. 5. 6 24. 1. 4. That all the spirituall worke that belongs to our soules may bee effected hee that created the world and made vs good at the first can create the fruit of the lippes to bee peace and can create cleane hearts in vs Esay 57. 19. Psalme 51. 8. 5. That our bodies shall rise againe that God that could make all things of nothing can restore them out of the dust of the earth Thus of Creation in generall Now wee are in particular to consider what was made viz. Heauen and Earth Heauen By Heauen is ment all that part of the world which is aboue the Earth and so it is taken Genesis 2. 1. 24. 5. And so Heauen consists of three parts and euery parte beares the name of Heauen The first part next to vs is the Ayre and all that is betweene vs and the Moone so foules of the Ayre are called the foules of Heauen Gen. 1. 26. The second part is the Firmament in which are the Starres Sun and Moon Psal 19. 7. The third part is the Habitation of God and Angels the seate of the glory of God and his blessed one where the body of Christ now liues Marke 16. 19. and is called the third heauens 1 Cor. 12. 2. and this is the Heauen especially meant Gen. 11. for when there he saith God Created heauen and earth and the earth was without forme c. he notes that God vsed a twofold way of Creation some things he made immediately of nothing as the Heauen of the blessed some things he made of matter which was first made of nothing for out of that Chaos mentioned Gen. 2. did the Lord extract and forme all this visible world both the firmament and light and the elements and all creatures only spirits and the Heauen of the blessed hee made of no praeexiâ—â—ing matter and that honour haue the soules of men which are immediately created of nothing First then we are to intreate of that Heauen where God in his glory Christ in his glorious body are and seeing by Heauen is meant al that is contained in it by Creation we are there to consider of the Angels too and both that Heauen and the Angels belong to the inuisible world and the rest to the visible Concerning that blessed Heauen wee are to wonder at the glory of the Lord in creating it if we consider 1. The names giuen to it It is called the Heauen of Heauens Deut. 10. 14. 1 King 8. 27. Psal 11â— 16. The Temple of God Psal 11. 4. â—8 7. Paradise Luke 23. 42. The heauenly Ierusalem or Ierusalem that is aboue Gal. 4. 26. Heb. 12. 22. and in the same place Mount Sion The most holy place Hebrewes 10.9 Our fathers house Iohn 4. 2. The place of the Habitation of God and his holinesse Deut. 26. 15. Psal 33. 14. Abrahams bosome Luke 16. 22. The Citie of the Liuing God Heb. 12. 22. a Cittie hauing foundation whose Maker and builder is God Heb. 11. 10. our Countrie Heb. 11. 13. 14. 2. The substance of it which is conceiued to be of a marueilous excellent nature farre more perfect and subtile then the substance not onely of the Elements but of those visible heauens which diuers gather thus As any creature is higher then the earth so is the substance of it lesse grosse and materiall As the waters are thinner then the earth and the Ayre then the waters and the Element of fire according to the common opinion of Diuines and Philosophers purer then the Ayre and the Essence of the mighty Firmament yet more pure then the foure Elements as consisting of a fift Essence as they say in Schooles and accordingly we see creatures fitted to each of these places Fishes that cannot liue in the bowells of the earth liue in the waters and foules of a more spirituall being flie in the Ayre Now when we are ascended so high as the highest visible heauens then do our minds conceiue of that glorious place of the blessed made of a more pure Essence then any of these And though Diuines say that the sustance of these heauens must needs be corporeall and
should take heede of reasoning against the Iustice of God in disposing of men to conditions of lesse honour in this life or in damning of wicked men in hell for they are all the worke of his hands and as the clay to the Potter Rom. 9. 21 22 23. 5. Our Originall from the dust of the Earth should teach vs to carrie our selues humbly towards God and men towards God when we speake to him we should remember we are but dust and ashes Gen. 18. and when we conuerse and discourse with men wee should take heede of pride and vaine glory and say as he did in Iob I also am cut out of the clay Iob 33. 6. as also wee should take heed of excessiue cares for the clothing and pampering of our bodies of clay 6. Especially we should striue to answer the end of our Creation Man was made and set in this visible world that God might haue a creature to know him and what hee had wrought and to acknowledge him and serue him and to resemble him in all holinesse and righteousnesse till this be done by man he doth nothing that answers the end of his being he dishonors God that made him And seeing God made both soule and body wee should serue the Lord in both 1. Cor. 6 10. We are not at our owne disposing to doe what we list we are his to command that made vs our very countenances set so as to looke vpwards shewes that we should not be like the beasts that see and regard nothing but earthly things let vs pray God that made vs to direct vs and enlighten vs to do his work and glorifie him Psal 119. 7â— Secondly from the serious meditation of the doctrine of our Creation we may finde many things for Humiliation vnto all men especially to the wicked It may humble all men to consider that they are but men of dust earthly creatures 1. Cor. 15. 47 48. made of myre and clay Iob 13. 12. and that they are in continuall danger of dying They dwell but in houses of clay earthly Tabernacles Iob 4. 19. 2. Cor. 5. 1. 't is as easie for God to destroy vs as it is for the Potter to breake an earthen vessell our breath is in our nostrills if our mouthes and noses be stopped we fall downe as dead carkases especially all men haue cause to bee extreamely grieued to thinke how wofully they are fallen from the glory in which they were created whether they look vpon their soules impurities and filthines or the bodies deformity diseases or the miseries inuade iustly their outward condition with all the fearefull losses spirituall and temporall which haue befallen them for their sinnes More especially the wicked haue cause of grieuous sorrowes that remaine still in that wofull estate of degeneration hauing God and all creatures against them and carrying about bodies and soules so full of sinne and lyable to such fearefull danger Woe to him that striueth with his maker shall the Potsheard striue with the Potter and be safe Esay 45. 9. and the rather they should be afflicted if they consider no part of their wickednes can be hid from God Hee that made them knowes euery part about them there cannot bee a vaine desire thought or lust but God sees it and no darkenesse can hide from him Psal 139. 12 13. Lastly there is great consolation in this doctrine of the Creation vnto godly men that are restored in Christ to the priuiledges of their first Creation for vnto them will God bee for the substance of true happinesse all that he was to Adam their right to Gods fauour and fellowship with God and dominion ouer the creatures is restored they are againe made like to God in Christ Iesus Colos 3. 10. their bodies and soules are the Temples of the holy Ghost They need not feare any aduersaries for God keepeth all their bones and the haires of their heads are numbred Psal 34. 20. and though they haue many frailties bodily and spirituall yet God will pittie them he knowes the mould they are made of and that they are but dust Psal 103. 13. 17. Esay 64. 12. and seeing God hath made vs he accounts himselfe bound to helpe vs and sustaine vs and prouide for vs Isay 43. 7. and will not forget vs Esay 44. 21. The second Article And in Iesus Christ 1. COR. 3. 11. For other Foundation can no man lay then that which is layd which is Christ Iesus HItherto of the Nature of God and the workes of Creation Now it followes that we consider of the Articles that concerne our Redemption by Christ and so the workes of grace And so in the Redeemer Faith lookes vpon foure things First his Titles Iesus Christ the onely Sonne of God and our Lord. Secondly his Incarnation wondering at both his Conception and Birth Thirdly his Humiliation for our sinnes as hee suffered vnder Pilate was crucified c. Fourthly his Exaltation as hee rose from the dead and ascended in Heauen c. But before I come to breake open these glorious Mysteries It is conuenient to consider of three things 1. What neede we haue of a Redeemer to be thus incarnate or thus humbled c. 2. By what right we can be capable of any interest in a Redeemer 3. In what manner wee must beleeue these Articles For the first there are two things in the condition of euery man by nature which may shew euidently that hee doth infinitely neede some course to bee taken to free him out of that misery he is in the one is his sinnes the other is the punishment either is vpon him or he is liable to And first for sinne euery man 1. Is guilty of Adams sinne Rom. 5. 12. 2. He is possessed by originall sinne by which hee is two waies vilely plagued for he hath lost all that righteousnesse and integrity of nature man had in the Creation which he may feele by his want of seruent loue to God awfull feare of God confident trust in God affectionate delight in God shining knowledge of God c. and so by his strange deficiencies in his disposition toward his neighbour and besides he is poysoned and infected with corruption in his nature which is the more grieuous because all men are infected Rom. 5. 12. all are so from the wombe Psal 51. and this insection is in the whole nature of man which he may feele by the very disorder of his naturall appetite to foode sleepe procreation by the corruption of his very senses his eyes ready to wander after vanity Psal 119. if they bee not guarded and watched Iob 31. 1. and so his taste and other senses in his vnderstanding he may feele a strange kinde of power of darknes and disability to thinke of any good things pronenesse to a world of vanities and euil in his affections he may daily perceiue a very vassalage to euil concupiscence giuing lawes of wickednesse to his members Rom. 7. 3.