Two Treatises, The Lords Prayer, The Six Principles, Treatise 2

Two Treatises, The Lords Prayer, The Six Principles · Treatise 2

p. 153THE FIRST PRINCIPLE.

Queſtion. VVHat doſt thou beleeue concerning God?

Anſw. There is one God, Creator and Gouernor of all things, diſtinguiſhed into the Father, the Sonne, and the holy Ghoſt.

All neceſſary knowledge which man is bound to know, may be reduced to two heads; The knowledg of God, p. 154Iohn 17.1. This is life eternall, to know God; and the knowledge of himſelfe, heathens acknowledging their noſſe teipſum, the chiefeſt wiſedome. Now the knowledge of God is firſt in order, as who is the firſt ſampler after which man was created (for we were made after his likeneſſe,) as alſo in whoſe affectionate knowledge the bliſſe of the creature conſiſteth. Concerning God three things are ſet downe to be beleeued: firſt, the vnitie of his diuine nature; p. 155ſecondly, his operation or working without himſelfe: thirdly, his diſtinction of perſons. For the firſt: beſide the euident teſtimonies of Scripture, on which our faith is builded, we may by reaſon demonſtrate this truth. Firſt to vnfold it, then to prooue it. God is one not in beginning and kind, in which regard all men may be ſaid one: nor in conſent, as the multitude of beleeuers were ſaid one, Act. 4. But one in nature, the ſpirituall eſſence of God which is p. 156eternall, knowing all things, paſt, preſent, and to come; almightie, &c. being but one, and no more in number: as this elementary lightſome body of the Sunne is but one, ſo that ſpirituall nature of God, which is a light to which is no acceſſe, is but one ſingular nature, which is not nor cannot be multiplied. Sound reaſon teacheth that God is infinitly perfect aboue all that man can imagine; but were there many gods that had eueryevery one ſeuerally their diuine nature, p. 157as there are many men and Angels, that hauehave ſeuerally their diſtinct, humane, and angelicall natures in them; then we might conceiue a more perfect God then any, viz. ſuch a one as had in himſelfe the perfection of all the other. This therefore doth teach vsus how to conceiue of the diuine nature; not as the heathens did, who thought it multiplied as the nature of other creatures, but as of one ſingular eſſence, which admitteth not any other by it, p. 158as hauing it in ſelfe all perfection which can be found in the diuine nature. Secondly, we ſee hence the incomparable vnity which the Father, Sonne, and Spirit hauehave; as who hauehave eueryevery one the ſelfe ſame nature. To this we muſt looke, that we may in our owne meaſure expreſſe it in being of one heart, thinking and affecting the ſame things. Father, I pray thee that as thou and I are one, ſo theſe may be one, one myſticall perſon.

The ſecond thing is p. 159his working without himſelfe, that is, his voluntary bringing forth the whole creature viſible and inuiſible, in nature and being different from his owne. For as man and woman do ſome works within their owne nature, as propagating their like; ſome without, as build houſes, make other artificiall deuices: ſo God hath his worke within his diuine nature, as the eternall begetting of his Sonne, & breathing of his Spirit; as alſo his workes without his nature, ſuch p. 160as he doth voluntarily of his owne accord, hauing had libertie of will not to hauehave made them, or otherwiſe to hauehave framed them then they are. Now firſt he is ſaid the Creator, which implieth two things: Firſt, his giuing a being to all theſe things we ſee, and to all ſpirituall natures which are not ſeene with the eye, when they were not at all in the nature of things. Nothing can make it ſelfe: and therfore as ſeeing goodly buildings in cities peopled, we gather that p. 161there were excellent workmen; ſo beholding this earthly habitation with the furniture of it, we may conclude, there was ſome moſt wiſe and mighty Spirit that framed theſe things. The ſecond thing in creating is, that God doth continue the kinds of things, and vphold the being which he giueth them. For nothing that is not this or that by nature, can longer continue to be ſo, then the working of the cauſe laſteth which firſt brought it to be ſo. As water is not p. 162hote by nature, therefore longer then fire is vnderunder, which firſt made it warme, it will not continue in heate, but by little and little draw to coldneſſe. So the aire is darke, and therefore as the Sunne maketh lightſome day, ſo longer then it abideth, the day laſteth not. So things not hauing of themſelues their being, kinds, law of propagation, but receiuing theſe things from God; longer then he vpholdeth them in this eſtate they could not endure, but would p. 163returne to nothing, whence they were produced. A man when he hath made an houſe, doth leaue it, & it ſtandeth without him, becauſe he giueth an artificiall order onelyonly, not the ſubſtantiall being, which the matter of the building hath in it ſelfe, not from the builder. But did man giuegive the being eſſentiall as well as order artificiall, were he withdrawne, the whole frame would be diſſolued; as if he ſtirre any thing that moueth not of it ſelfe, where his p. 164motion ſtayeth, the thing ſo mooued doth ſtay likewiſe. Secondly it is ſaid, the Gouernor, that is, he moueth them to ſuch ends as are pleaſing to him. A wiſe houſholder ordereth his whole familie. A wiſe King keeping in his Court, doth by his authority and lawes rule the remoteſt parts of his countrey. So God, Father of all the family in heauen or earth, King & Lord of all the creatures; he in the heauens which is the court of his Maieſtie, doth by his p. 165power, lawes, Spirit of grace, rule heauen, earth, hell; for hell is but a priſon to the great God. But how fareth it then that ſuch wicknedneſſes are committed? Anſwer. There is nothing ſimply euill, but onelyonly in regard of the inferiour inſtrument, who is willing, but not able to peruert the diuine order; and therefore theſe euils we ſee are like two faced pictures, which ſeeme on one ſide beautifull women, on the other vglie monſters. So looke at the lewdeſt workes, as p. 166from God they are moſt beautifull, as from the ſinner monſtrous; as in the crucifying of Chriſt the curſed Iew wrought deſpitefully, but God moſt graciouſly. Ob. He that is a Creator & gouernour, which ſometimes he was not, is changed; but God now is thus, and before the world began he was not, and therefore he is changed. The firſt part is falſe, becauſe the termes of Creator, and gouernor, put no reall change inherent in God, but imply a chang p. 167in the creature. For as the Sunne enlighteneth the earth eueryevery day, and changeth the face of the creatures, without being it ſelfe changed; ſo God createth and gouerneth. Vſes. Firſt, we ſee here a ground of thankfulneſſe to God; we count an vnthankfull child a monſter of men, becauſe he is vnthankfull to them by whom he receiued his being; but how much more groſſe is our vnthankfulneſſe to God, whoſe inſtruments onelyonly our parents were in bringing p. 168vsus forth. Secondly, we ſee hence what cauſe we hauehave to walke in feare: for we moue, hauehave being, liue in him. If one ſhould hauehave vsus ſo ouer a riuer, that if his hold ſhould ceaſſe we could not but drowne forthwith; ô how would we feare to prouoke him who had vsus at ſuch vantage? but thus it is with God, that if his power vphold not, we ſhould come forthwith to vtter nothing. Thirdly, we ſee what a leud part it is, not to acknowledge God. Not to acknowledge a p. 169King in his gouernment, yea not to be readie to take the oath of allegiance, we diſclaime it in any as a part vnworthie a ſubiect; ſo not to ſubiect our ſelues to the liuing God, is a part vnworthie any creature.

The laſt thing to be beleeued is the diſtinction of this one God, in regard of perſons, into the Father, Sonne, and holy Ghoſt; for the conceiuing whereof foure things are to be noted. Firſt, that theſe reſpects of God, begetting, begotten, and proceeding, p. 170do not make any compoſition as diuers eſſentiall parts of one thing, but diſtinction onelyonly; as Eaſt, Weſt, North, South, ſo diſtinguiſh the heauens, that they are not eſſentiall parts whereof they are compounded. Secondly, it is to be obſerued, that theſe three, though there is order of precedency in nature, as the Father before the Sonne, the Sonne before the Spirit, yet they are all coeternal in time; as fire is in naturall conſideration before heate p. 171or light, yet in time they are altogether. Thirdly, it is to be noted, that there are ſaid three perſons, not three Gods: for neither tres dij, nor triplex Deus are fitly ſpoken, becauſe the one multiplieth, at leaſt in appearance, the diuine eſſence; the other reſiſteth the diuine ſimplicitie. Three perſons therefore there are, hauing all one and the ſame diuine nature, as if Thomas, Iohn, and Mathew could be ſuppoſed to hauehave one ſingular ſoule and body common to them p. 172all, & entirely poſſeſſed of eueryevery one. Fourthly, we muſt know that no carnall thing is to be thought of the generation, natiuitie, proceſſion, but the myſterie is altogether ſpiritually to be conceiued; but this myſterie is in regard of clearer knowledge, reſerued, till we ſhall be like Angels. In the meane while aſpici poteſt, introſpici non poteſt, leſt that befall vsus which happeneth to them that looke full againſt the Sunne, viz. leſt our eyes be dazeled.

p. 173The ſecond Principle.

Q. VVHat doſt thou beleeue concerning Man, and concerning thine owne ſelfe?

Anſw. All men are wholly corrupted through Adams fall, and are become ſlaues of Sathan, and guilty of eternall condemnation.

The knowledge of man followeth, which ſtandeth in theſe foure points: Firſt, to know how he was in his ſtate of creation; which is paſſed ouer, and is left to be p. 174gathered by the contrary. Secondly, what is his eſtate as he is fallen. Thirdly, what by grace. Fourthly, what it ſhall be in glorie. The three laſt are opened in this, and the queſtions following. The ſecond eſtate this anſwer vnfoldeth, ſetting downe our miſerie, firſt in reſpect of our corruption; ſecondly in reſpect of puniſhment. The corruption is ſet downe by three circumſtances, firſt from the parties corrupted, all; ſecondly from the quantity of it, wholly; p. 175thirdly from the firſt author of it, Adams fall. The latter of puniſhmēt hath two branches. Firſt, our thraldome vnderunder Sathan. Secondly, our guilt of damnation euerlaſting. Firſt then it is to be marked, that no creature coming of Adam is exempted from corruption. Rom. 5. In whom all hauehave ſinned: We, ſaith Paul of the Iewiſh people, are by nature the children of wrath as well as others. For like as the roote, like will be the branches, and who can bring any p. 176thing cleane from that which is vncleane? So that the Virgin Mary is not exempted, who neither was conceiued, nor yet liued without corruption; who was more bleſſed in beleeuing on God her Sauiour, then in bearing his fleſh within her belly. Chriſt indeed was free. For though he was in Adams loynes, yet he was not of Adam, but miraculouſly framed by the holy Ghoſt; and ſo, as he was exempted from the ordinary line of generation, ſo likewiſe frō p. 177the corruption which was a conſequent of it. Secondly, it is to be noted, that we are not in part, but wholly corrupted, there is nothing in vsus ſincere and vndefiled. So that looke as a man who hath a leproſie ouergrowing him from top to toe, ſo are wee: The imagination of mans heart is euill, yea onelyonly euill continually. Gen. 6.5. & 8.21. Therefore the Scripture maketh vsus voide of all ſtrength to good. Rom. 5.10. We cannot thinke a thought as of our p. 178ſelues. Nay, full of enmitie againſt all righteouſneſſe. Rom. 8. The wiſdome of the fleſh is enmitie againſt God: prone to all euill. Rom. 3. We are, in a word, dead in ſinne and treſpaſſes. Eph. 2. Which doth let vsus ſee how the Papiſt is deceiued, who dreameth of a power in the will vntounto good, if it be looſed & awakened; as in a man aſleepe, or fettered, there is power to go, and ſo forth, if he be waked and ſet at libertie. But the life of God, in which all the power p. 179vntounto good was grounded, is gone from vsus. Epheſ. 4. They were eſtranged from the life of God through ignorance: now twixt them and vsus by nature there is no difference. Ob. Man hath by nature ſome knowledge of God, and his dutie to God and man. Anſw. None at all that is true and ſauing, but ſuch as may ſhew the ruines of time in him, & make him more inexcuſable. Secondly, we muſt labour to hauehave conſcience of this our total defilement: I know p. 180in me there dwelleth no good thing: for it humbleth vsus, and maketh vsus hauehave no confidence in the fleſh, but hauehave all our reioycing in Chriſt Ieſus; and know that what good thing we do, it is in him and through him. The third thing to be marked is, that ſinne wherewith our nature is defiled, is as a loathſome corruption in it: it is the death of the ſoule which maketh it rot in filthie qualities, as odious before God, as the ſtinke and filthie ſauour of a dead corps is in the noſtrils p. 181of man. Yea it doth putrifie the body and make it mortall, fretting it through, often before it be diſcerned, as a moth doth a garment: which muſt the more affect vsus. Were we with Iob from top to toe couered with biles, it would grieue vsus: but our whole ſpirits being fraught with more filthie corruption thē which breaketh out at the eye, mouth, eare, &c. we are not touched.

The fourth thing, through Adam, teacheth vsus whence our miſerie p. 182is deriued, euen from our firſt parent, whoſe ſinne we are guiltie of, and whoſe corruption is propagated vntounto all his poſteritie. For if parents rebelling againſt earthly Princes, their children are tainted and diſinherited, much more is this iuſt with God. And as we hauehave the guilt of his fault, ſo we cannot be free from his infection: Parentem proles ſequitur: Like egge, like bird; as often men hauing the falling ſickneſſe, and be get children hauing the p. 183ſame diſeaſes; which muſt make vsus further bewaile our condition. Were we deſcended of one that had bene executed for treaſon, and ſo were pointed at as a traiterous brood, without inheritance in earth; had we but with our nature the ſtone, or falling ſickneſſe from our next parents, we would bewaile our vnhappy natiuities. The ſecond part of our miſery firſt teacheth vsus, that all of vsus by nature are ſlaues of Sathan. To be a ſlaue or vaſſall is hard, but to be the diuels p. 184vaſſals moſt miſerable. Hence it is we are ſaid to be in his power, and in the kingdome of darkneſſe, and he to be the god of this world. For looke as a man is ſeruant to whom he yeeldeth himſelfe voluntarily to obey, ſo are we, as who reuolting from God hauehave voluntarily enthralled our ſelues to Sathan. For as the ſoule leauing the body, the body dieth, ſo God leauing the ſoule, not in regard of the preſence of power but of grace, the ſoule forthwith dieth. Againe, p. 185as a iailour hath from the King & chiefe Iuſticer power ouer his priſoners, ſo hath Sathan as being iaylour & executioner to Gods iuſtice, power ouer vsus; which muſt make vsus ſtill ſee our miſerie. Woe to the ſheepe whom the wolfe gouerns: were we ſlaues ſeruing vnderunder the Turke in his gallies, how would it grieue vsus? but thus one might be more free then the Turke himſelfe. Were we as the Iſraelites in Egypt, wee would lament: but to be thralled to him that like p. 186a roaring Lion ſeeketh to deuoure vsus, is much more intollerable. Laſtly marke that we are ſubiect to eternall death, death endleſſe and eaſeleſſe, both of ſoule and body; the ſoule is dead, while we liue we feele it not, becauſe wee are dead: the body is mortall tending to death, for as a moth is in a garment, ſo lieth ſin in vsus, corrupting our body by little and little without ceaſſing, till it be diſſolued. In death the ſoule is gathered to thoſe Apoſtate ſpirits, who keepe p. 187it impriſoned in hell till iudgement; then at the great day ſoule and body, hauing ſinned together, ſhall ſuffer together euerlaſtingly. If a man ſinne againſt the maieſty of an earthly mortall Prince, he is puniſhed with temporary death or perpetuall impriſonment, if he could be ſuppoſed to liue alwaies, he ſhould lie in for euer; how much more deſeruedly are we ſubiect to eternall death who hauehave ſinned againſt an eternall God? Which ſtill moueth vsus p. 188to take notice of our eſtates, and lament them while there is hope. If our bodies were in ſuch caſe, threatning death, would we not be touched? if we were condemned to die as malefactors, would we not wring our hands to thinke on ſuch miſerie? How much more ſhold it mooue vsus to thinke that we are ſubiect to euerlaſting death, which hath already ſeized vppon vsus in the ſpirituall death of our ſoules, and mortalitie or dying ſtates of our bodies?

p. 189The third Principle.

Q. VVHat meanes is there for thee to eſcape this damnable eſtate?

Anſw. Ieſus Chriſt the eternall Sonne of God, being made Man, by his death vponupon the Croſſe, & by his righteouſneſſe, hath perfectly alone by himſelfe, accompliſhed all things that are needfull for the ſaluation of man.

The anſwer ſetteth downe two things, firſt, the author of ſaluation, ſecondly his perfect ſauing of vsus. In the firſt p. 190there are two things, firſt who it is, viz. Ieſus Chriſt: ſecondly what kind of perſon he is, after a ſort compounded, viz. the eternall Sonne of God, God with the Father and Spirit; and man alſo, that is, God the Sonne hauing ſuch a ſoule and body, as we hauehave for the eſſentiall nature of them, aſſumed to him into y^e fellowſhip of his perſon. The ſecond, his perfect ſauing of vsus, is likewiſe ſet downe, firſt from his actiue obedience, that is, his fulfilling the righteouſneſſe p. 191of all the cō mandements; and his paſſiue obedience, that is, bearing the curſed death, which are the things whereby our-ſaluation is wrought for vsus: Secondly, from the ſolitary manner of working theſe things, viz. that he did and ſuffered all things due to this end, by himſelfe, without leauing part of this buſineſſe to the Saints and our ſelues. Firſt, for his Name: ſuch as retaine to great perſonages, they know their names and their whole p. 192ſtyle; which comprehendeth all their Signiories, honours, and offices which they hauehave and beare in the common wealth; and we, if wee heare of ſome perſon more famous for this or that, are not well till we hauehave learned his name: how much more ſhould we be affected toward the name of him, that hath wrought the ſaluation of mankind? Now as great men hauehave their proper names and ſtyles of office, honour, &c: ſo Chriſt hath his proper name Ieſus, which ſignifieth p. 193a Sauiour; and of office, Chriſt, which ſignifieth one annointed. Names ſhould admoniſh vsus ſomewhat concerning the nature of things named by them: ſo do theſe names. For he was called Ieſus, becauſe he was to ſaue his people from their ſins, not only from the guilt, which he doth when he bringeth vsus to ſee in him the pardon of our ſins; but from the power of ſinne: which he doth eueryevery day, yea houre, while he tameth & ſubdueth our ſinne in vsus, p. 194preſerueth vsus from the rage of it, and preuenteth the occaſions wherupon it would ſwell and rage in vsus, and trampleth Sathan vnderunder our feete, who is the vnquiet moouer of ſinne in vsus, and muſterer of all occaſions againſt vsus. Now he is the Chriſt, or annointed of God; becauſe that which y^e prieſts & kings annointing did ſignifie, is accompliſhed in him, in whoſe humane nature God dwelleth perſonally; adorning it with innumerable gifts of grace and glory ſupernaturall; p. 195as the ſoule doth bring forth in the body many naturall properties, while it abideth therein as perſonally conioyned with it: and thus he was annointed, that he might be a fit King and Prieſt, and Prophet to his Iſrael. How ſweete then are theſe names of our Sauiour, ſo refreſhing the heart as a ſweete ointment doth the ſenſes! they are mel in ore, melos in aure, iubilum in corde. We muſt therefore enquire after them & gladly know them. He were p. 196a ſorrie ſeruant that ſhould not care to know his maiſters name to whom he belongeth. What ſhall become of vsus, who, profeſſing our ſelues to belong to God our Sauiour, know not the firſt letter of his name?

Secondly, marke what kind of perſon our Sauiour is, ſuch a one who is the eternall Sonne of God made man, that is, God and man in one perſon; the eternall Son being a perfect perſon from all eternitie, taking our nature into the vnitie p. 197of his owne perſon. To open it, firſt note who is incarnate, the eternall Sonne; then how. To the firſt, we are ſons but by grace and adoption, begotten in time by the preaching of the Goſpell. The Angels, & Adam in innocencie were called ſonnes, but in time brought forth of nothing, viz. when time began: but Chriſt is begotten of the ſelfe-ſame ſpirituall eſſence the Father hath, coeternall with himſelfe. Now to know how they are vnited, we muſt conſider p. 198that the three perſons of the Trinitie are one, but in nature which is one and the ſelfe ſame in all the three; but here two natures are vnited in one perſon, God the Sonne hauing a perfect perſonall being, did take a ſoule and body, not into vnion of his diuine nature, but into communion of his perſon. So that the nature diuine and humane are diſtinct, but the perſonall being, which onelyonly before ſubſiſted in the nature of God, doth now ſubſiſt in the nature p. 199of man, which doth no leſſe eſſentially belong to the Sonne of God his perſon, then the diuine nature it ſelfe, in which before it onelyonly ſubſiſted. The ſumme is, God the Sonne from euerlaſting a perfect perſon, being onelyonly in the nature of God, did in his time appointed, create a ſoule and body, not hauing perſonall being of themſelues within his owne perſon; that his perſonall being might as really exiſt afterward for euer in mans nature, with the diuine, as before p. 200it had done in the diuine nature alone. So that as the ſoule and body make vp the perſonal being of one man, ſo the diuine nature and humane are one Chriſt after a ſort. This is the difference, the ſoule hath no perfect perſonall being of it ſelfe before the body, but the ſoule as one part, and the body as another, do mutually conſpire in conſtituting the perſonall being: a third thing, which neither hath by it ſelfe. Whereas God the Son, doth not take our nature p. 201as to make vp a perſonall being, which himſelfe had from euerlaſting; but to receiue frō him, hauing perfect being, that which it ſelfe had not. So that our nature is a part of his perſon, not conſtituting any perfection in it, but ſuperadded to it, as in it ſelfe moſt perfect from euerlaſting to euerlaſting. This compariſon ſhall ſerue; for others of the oake and miſceltoe, of a ſience engraffed into a tree, are not more plaine in expreſſing, how the two natures of p. 202God-man become ſubſtantiall parts, as it were of one perſon: and all ſimilitudes here muſt needs be defectiue, becauſe there is nothing in nature that hath the eſſence and ſubſtance of any thing without the being this or that thing; as Chriſts ſoule and bodie were the common nature and ſubſtance of a man, without being this or that man. Againe there is nothing in nature, which being this or that, can communicate that being it hath with another, as the p. 203Sonne of God doth his perſonall ſubſiſtēce with this body and ſoule, which were alwaies without any being but in him. Our great Sauiour then is God-man. Were be not man, he could not die, nor hauehave right to redeeme vsus, as being not our kinſman, with many ſuch like cō ſiderations: were he not God, his obedience and ſufferings wold not be of value: God hath redeemed vsus with his bloud. Againe, man could not ſuſtaine the curſe, and thoſe powers of darkneſſe p. 204fearefully aſſailing it; hence it was that Chriſt man was not ſwallowed vp, becauſe the Godhead did ſupport it: as one man may be planted in ſome ſtanding ſo impregnably, that he may beare the aſſault of a whole army; ſo how ſtrong was this man which God had created within himſelfe? This muſt aboue all be thought of, this, as the rocke: The naturall Son of God is our Sauiour. Mat. 16. What ſhall the gates of hell do againſt him? The vſe of this is, p. 205firſt, to conſider his infinite louelove, that hath not abhorred the Virgins wombe, that hath made our fleſh and bloud a ſubſtantiall part of his perſon. If great men vouchſafe but to be free of ſome worſhipfull Company, if they condeſcend to be heads of ſome Corporation, it is held a great matter: but ſuppoſe there were a great kindred of poore Iacke ſtrawes which had rebelled againſt the King; ſhould the Prince match himſelfe with ſome poore maide of p. 206the tribe, that ſo he might pacifie the King toward them, here were grace, ſuch as no report of ſtorie could ſecond. The King of heauen hath, when we were all poore rebels, matched himſelfe with our fleſh and bloud, by couenant of perſonall cohabitation with it, neuer to be diſſolued.

Secondly, we muſt hence ſee what reaſon we hauehave to come to God with boldneſſe. God in himſelf is a light, to which is no acceſſe, a conſuming fire: but loe p. 207he hath made himſelfe God-man, that looking at thy owne nature thou mighteſt not be afraid of him. The ancient ſheepheards to make themſelues leſſe awfull, and more louely to their ſheepe, were wont to go couered with their skinnes: So this ſheepheard of our ſoules, that he might not be terrible vntounto vsus, maketh himſelfe like vntounto vsus in fleſh and bloud. Though we feared ſome great man, yet were he married to our houſe, very neare vsus, this circumſtance would p. 208animate vsus not a little: thinke the ſame of thy God, married as aforeſaid to thy fleſh. Thirdly, as this ſheweth louelove, and encourageth; ſo to conſider, that God is he that dwelleth in our nature, will be a ground of hope againſt all euils whatſoeuer. Naked man could not helpe vsus: thou muſt neuer ſtay in ſeeing man. But as when thou ſeeſt a body, thou knoweſt it is ſuch a ones body; ſo when thou imagineſt that glorious body and ſpirit, ſtill thinke whoſe they are, p. 209the eternall Sonnes of God. On this perſon as God fixe all thy truſt; as man, thou haſt encouragement, but as God, thou haſt matter of confidence, as who cannot be withſtood in his gracious pleaſure toward thee: our affiance is built vponupon the perſon that is man, but as he is God, not as he is man. For curſed is he that truſteth in fleſh. Laſtly, ſeeing Chriſt hath for our ſake taken our baſe nature, how equall is it, that we at his requeſt ſhould labour to be partakers of p. 210the diuine nature, that is, of heauenly qualities and condition? Should the Prince hauing done ſuch a thing for the poore ſnakes aboue named, intreate nothing at them but that they would liue at Court with him, and partake in his glorie, were it not an eaſie ſuite?

The next thing that followeth, is that at Chriſt hath done and ſuffered all things for vsus; euen the curſed death. We of our ſelues are bankrupts, who ſtand indebted vntounto all obedience p. 211to eueryevery commandement, which is that perfect righteouſneſſe the Law requireth; who likewiſe are in debt to the iuſtice of God, becauſe we hauehave ſinned, in debt, I ſay, ſo farre as to beare the curſed death. Curſed is he that continueth not in all to do it alwaies. Now God hath put himſelfe ſurety for vsus, he hath in our roome bene obedient to eueryevery commandement, if this be to be asked of vsus; and he hath put his body & ſoule twixt this curſed death and vsus, that ſo we p. 212might be diſcharged. If a man do this or that office for vsus when abſent, ô how kindly we take it, eſpecially if he do it out of his meere good will vnſpoken to of vsus? But how ſhould we take this to heart, that Chriſt hath, when we could not through our graceleſneſſe once aske him, fulfilled all righteouſneſſe, which we were to fulfill? We take it as louelove in men, if ſpoken to, they will do ſmall matters often for vsus. Againe, he that will beare a blow in our behalfe, be bound p. 213for vsus in great ſummes of money, eſpecially he that will lie by it for our good: but how much more are we to acknowledge this grace of Chriſt, who hath bene our ſurety, payed for our deliuerance, not ſiluer or gold, but his precious bloud? Againe, this is the ſure anchor of our faith, our ſurety hath diſcharged all that can be required at vsus. Now a debt in iuſtice once payed cannot againe be demanded. Who then ſhall lay anything to our charge? it is Chriſt that is dead, p. 214yea riſen from the dead for the iuſtifying of vsus. He hath once ſatisfied all in the behalfe of vsus who beleeue; who then ſhall be able to demand ought at vsus?

The next thing is, that Chriſt alone hath done and ſuffered all things for vsus; not Saints, nor our ſelues are to be Sauiours, but the glorie of this belongeth to that Name alone: ſhall duſt and aſhes beſet to helpe out the great God in that he goeth about? Let the Sunne borrow light of candels when this p. 215may be prooued. Whatſoeuer mooueth God to ſaue vsus as without himſelfe, whatſoeuer effectually applieth it, all is in Chriſt. Chriſts paſſion the medicine, Chriſts diuine power the vertue which worketh all in all. True it is that faith, repentance, thankfull confeſſion are required: but firſt, not as cauſes working our ſaluation, but as meanes without which we come not to this ſaluation. I am ſicke, there is a Phyſician which healeth ſuch as I am onelyonly; he p. 216would hauehave his patients hauehave a good perſwaſion of him, be thankfull to him, be ſorrie if they rudely prouoke him. Now ſuch he with his medicines (by his art applying the ſame) reſtoreth to health. Who would ſay, that a mans going to the Phyſician, his ſorrow for offending him, his thankfulneſſe toward him, do properly cure him of his diſeaſe? eueryevery thing neceſſary to this or that end, is not a cauſe of that to which it concurreth as needfull. We hauehave need of meate p. 217and drinke that we may ſerue God, yet meate & drinke are no cauſes of godlineſſe. Secondly, theſe things needfull are begun in vsus, continued, perfected by Chriſt, the author and finiſher of faith and all other graces in vsus. Now the Papiſts do in theſe two branches derogate from Chriſt his abſolute ſauing of vsus. Firſt, that they make man in part to do and endure that which is the medicine healing of him. Secondly, that they make him out of the power of his wil, not p. 218created in him when he is onelyonly regenerate, but remaining in his corrupted nature, to bring forth thoſe things which are neceſſary to concurre, that ſaluation may be applied. Let vsus therefore know that in Chriſt we are compleat, and hauing ſuch an one who is able perfectly to ſaue vsus, let vsus not looke any other way to any creature in heauen or earth. It is Chriſt that is dead, riſen, yea that maketh interceſſion. If the Prince ſhould vndertake a thing, who would wiſh p. 219he might for his further ſecuritie hauehave ſome poore ſubiect ioyned with him; that which is perfect is marred by adding ought vntounto i…. And who will ſay that Chriſts ſufferings, righteouſnes, effectuall application are any way defectiue? Let vsus then with the Apoſtle care to know nothing but Chriſt, and him crucified. A fift wheele helpeth nothing, troubleth not a little; ſo it fareth with all additaments of righteouſneſſe and ſufferings that are ioyned with Chriſts, p. 220in iuſtifying and ſatisfiing for vsus.

The fourth Principle.

Q. BVt how mayeſt thou be made partaker of Chriſt and his benefits?

A. A man of a contrite and humble ſpirit, by faith alone apprehending and applying Chriſt with all his merits vntounto himſelfe, is iuſtified before God, and ſanctified.

This Principle layeth downe foure things, firſt what is the qualitie of the perſon to be ſaued, p. 221in thoſe words, a man of an humble and broken ſpirit. Secondly, the grace, by which as a meane he is ſaued, or the grace apprehending that whereby we are ſaued, viz. faith alone. Thirdly, the thing apprehended, Chriſt & his benefits. Fourthly, the fruits following vponupon Chriſt and his benefits apprehended, our iuſtification and ſanctification. For the firſt, obſerue that none whoſe ſpirit is not broken with conſcience of ſinne, hath benefit by Chriſt. I came p. 222not to cal the righteous, but the ſinner; not ſuch as thinke themſelus iuſt enough, but ſuch as through my working in them ſee their ſinnes, to call thoſe to repentance. Come to me ye that are weary and heauy laden. God commanded that the Paſchall Lambe ſhould not be eaten but with bitter herbes; to teach vsus that without the ſalad of godly ſorrow and contrition for ſinne, Chriſt ſauoureth not. For looke as man muſt be hungry yer he will care for bread, and p. 223muſt feele himſelfe ſicke before he will care for the Phyſitian; ſo it is with vsus: if our ſoules feele not themſelues empty of all goodneſſe and ſicke of ſinne, they will not care for Chriſt, the bread of life, the Phyſitian of diſtreſſed ſoules. We muſt labour therefore to be caſt downe in the ſenſe of our miſery. Were we guilty of faults for which the law of man would ſeuerely puniſh vsus, how would it go neare vsus? for our breach of Gods lawes we take no care: if p. 224we hauehave loſt little things on the earth, we grieue; but to be caſt out of heauen our eternall inheritance, this ſtingeth vsus not. Such is the working of ſin, it is a death of the ſoule, which taketh away ſenſe of ſickneſſe, as in the body, the nigher death y^e leſſer we feele, & the more deadly the ſickneſſe the leſſe it is perceiued. Againe, it doth like drunkenneſſe take away the ſpirituall vnderſtanding of our miſeries. A drunken man feeleth no knocks; ſo we, the diuell hauing p. 225made vsus drunken, feele not how we are wounded.

Secondly, obſerue what we muſt do to be ſaued, Beleeue on Chriſt. Such as would be cured of their ſtings which by ſerpents they had receiued, muſt looke vp to the ſerpent of braſſe, which God did ſet vp: So we that will be cured of the poiſon which the old ſerpent hath conueyed into vsus, muſt looke to Chriſt with our eye of faith. What ſhall we do that we may be ſaued? Beleeue, p. 226ſaith S. Paul. For as it is not enough that there is a Phyſitian which hath a medicine readie for this or that griefe; but the patient muſt go to him and take it: and as it is not enough for vsus being hungry, to ſee and know that there is bread, but we muſt eate it if we will hauehave fruit by the one or other: ſo in Chriſt, we muſt come to him by faith, feede vponupon him in our hearts by vnfained beleefe, before he will profit vsus any thing. Wherefore let vsus not p. 227content our ſelues with the Papiſts faith, which confeſſeth that there is a Chriſt the Sonne of God, but doth not lay hold on him as their Sauiour. This is an hiſtoricall faith which letteth Chriſt hang in the aire, doth not bring him to dwell in the heart. We muſt ſay with Thomas, My Lord, and my God: With Paul, Galat. 2.20. Who hath loued me, & giuen himſelfe for me. For plaiſters muſt be ſpread on the ſore, and medicines taken, before the patient can be amended. p. 228Thirdly, obſerue that faith onelyonly is it which as an inſtrument applying Chriſt doth ſaue vsus. Not that faith goeth alone without other vertues, and care of good life; but becauſe no other grace doth lay hold of Chriſt, as in whom we come to hauehave forgiueneſſe of ſin, & life euerlaſting. (LoueLove indeed claſpeth Chriſt, yet not ſeeking righteouſneſſe and life by him, but cleauing to him for that which we diſcerne him to be vntounto vsus through faith:) euen as p. 229the eye in the head is not alone without other ſenſes, yet it onelyonly ſeeth, and no other ſenſe with it. Which doth let vsus ſee what a precious thing this faith is, as Peter calleth it, and why the diuell doth ſo much labour againſt it, becauſe this is it alone which tyeth vsus vntounto Chriſt our Sauiour, which holdeth him as all in all to vsus. Suppoſe one did hang ouer the ſea, claſping a rocke with his hands; he that wiſhed his deſtruction, need no more thē to looſe the hold he had p. 230with his hands; ſo it is with vsus. Fourthly, marke what it is that faith layeth hold on to ſaluation, onelyonly Chriſt dying for vsus, & fulfilling all things in our behalfe. This is the onelyonly obiect, or matter about which faith is occupied, as it is the inſtrument of iuſtifying and ſauing of vsus; and in regard of this that it apprehendeth, it is ſaid onelyonly to ſaue vsus. Faith iuſtifying doth beleeue the ſtory of the Bible, the threatnings of God; yea may vponupon ſome particular word by p. 231inſtinct or otherwiſe coming to vsus, worke a miracle: but it doth not iuſtifie, and ſaue vsus, but onelyonly as it looketh to Chriſt, who is the righteouſneſſe and the ſaluation of our God; not as beleeuing other things. As a reaſonable ſoule in man doth bring forth ſenſe and motion, doth concoct, expell, doth exerciſe, animall, ſenſitiue, and naturall functions in the body; yet it is not reaſonable as it doth theſe things, but as it conceiueth of things ſimple, or otherwiſe p. 232diſcourſeth: and in this reſpect onelyonly it is ſaid to ſaue vsus, becauſe that it layeth hold on Chriſt our Sauiour; ſo that the meaning of this, faith ſaueth vsus, is, Chriſt apprehended by faith doth ſaue vsus. Whence Rom. 3.9. and Act. 3.9. theſe phraſes are made aequiualent, to be iuſtified by Chriſt, and by faith, to be healed by the Name of Chriſt, and faith in his Name. As if one ſhould ſay, this pot of money maketh me a rich man; we would not thinke the pot made p. 233him rich, but the treaſure in it. So when faith is ſaid to ſaue, it is not to be meant that the act of beleeuing abſolutly cō ſidered doth ſaue vsus, but reſpectiuely in regard of Chriſt our Sauiour, whom faith holdeth. Wherefore let vsus onelyonly hold Chriſt as beſide whom we lacke nothing fully to ſaue vsus. This maketh the diuell as he laboureth againſt faith, ſo he ſeeketh to corrupt men in reſting onelyonly vppon Chriſt. Hence he teacheth them to truſt on their good prayers, p. 234ſeruing of God, meaning workes; and in the popiſh Church many other things, the Church treaſury, the interceſſion of Saints, humane ſatiſfactions, indulgences, workes; that thus he might bring them, while they catch at a ſhadow of righteouſnes, to let fal the true righteouſneſſe; as Aeſops dog making to the ſhadow of meate he ſaw in the water, let fall that which he had in his mouth. Chriſt and theſe will not ſtand together; ſo much as we lay hold on theſe, ſo much we let p. 235go out hold on Chriſt. Laſtly, note what benefit we hauehave being in Chriſt; we hauehave righteouſneſſe and life eternall. We by Adam, firſt ſtand guiltie of ſinne: ſecondly, of euerlaſting death. Now Chriſt hauing bene made a ſacrifice for ſinne, that is, for the taking away of ſin, and pacifying of God his Father, doth not onelyonly obtaine forgiueneſſe of ſinne for vsus that are his, but the grace of adoption and free donation of life euerlaſting. Hence it is, that as by p. 236generation and coming of Adam we partake in ſinne and death; ſo by regeneration, being ſet into Chriſt, we are made partakers of righteouſneſſe, and life from him. And look as a griffe partaketh in the ſap which the ſtocke containeth, or as a member coupled vntounto the head, communicateth in the ſenſe and motion which is thence deriued: ſo we by faith ſet into Chriſt, hauehave his righteouſneſſe cōueyed vntounto vsus, God imputing it to vsus as ours; and life likewiſe conueyed from p. 237him the fountaine of it.

Ob. But then we are ſaued and made righteous with anothers righteouſneſſe, as if any can be made wiſe with anothers wiſedome. Anſw. Chriſts is not anothers, but after a ſort ours, when we by faith are made one with him. Secondly, how was Adams ſinne made our ſinne? Thirdly, if the Pope be pleaſed, he may in his indulgences impute the ſufferings & righteouſneſſe of other men, to ſuch as neuer knew thē; p. 238ſhall it then be vnlawfull for God to impute to vsus the righteouſneſſe of his Sonne? And it is to be noted that he ſaith: we are iuſtified, that is, hauehave in Chriſt forgiueneſſe of ſinne; and are ſanctified, that is, hauehave the life of glorie begun in vsus. For grace is the beginning of eternall life, according to thoſe ſayings: To ſuch as are in Chriſt there is no condemnation: &, Who ſo beleeueth hath euerlaſting life: whom he hath iuſtified thoſe alſo he hath glorified; by faith their p. 239hearts were purified. For looke as not onelyonly Adams fact in eating the forbidden fruite was imputed to vsus, but his corruption which was in his nature, being the death of the ſoule, was alſo propagated to his poſterity: ſo not only Chriſts obedience to the curſed death, is reckoned as if we had borne it, but the glorious life which reſteth in him as a roote of it, is conueyed to vsus. We ſee then what wonderfull benefits we hauehave being in Chriſt. If we had faulted againſt ſome p. 240great man, we would count it no ſmall benefit to hauehave it releaſed & freely forgiuen vsus. Againe, to be recouered vntounto bodily life out of ſome great dangerous ſickneſſe, is no ſmal merciemercy; what bleſſedneſſe then is this, to be ſet free from all our offences againſt God, and of dead men in ſoule, to be made aliue to God?

Secondly, if any thirſt after theſe things, whither muſt they go? euen to this fountaine. Thirdly marke, that the pardon of ſin neuer goeth p. 241to a man, but that clenſing of his nature and ſanctifying of him goeth with it alſo. A counterpoyſon coming to the heart, poyſon is expelled. So Chriſt and Belial will not dwell together in one perſon.

The fift Principle.

Q. VVHat are the ordinarie or vſuall meanes for obtaining of faith?

Anſw. Faith cometh onelyonly by the preaching of the word, and increaſeth daily by it: as alſo by the p. 242adminiſtration of the Sacraments and prayer.

This anſwer layeth downe two things, firſt, the meane or inſtrument both of begetting, and increaſing faith, viz. the word preached. Secondly, the meanes which ſerue only to the further increaſing, not to the firſt begetting of it, viz. the Sacraments and prayer. For the firſt, we may note hence that true faith is bred in vsus by the hearing of the word, and nouriſhed by the ſame. Rom. 10. How can we beleeue without p. 243hearing? ſo the Goſpell is the powerfull inſtrument of God to ſaluation, from faith to faith, I commend you to the word which is able to build you vp. For faith is the credit and aſſent which we giuegive to matters: now how can we giuegive credit to any thing we neuer heard of? Againe, as we cānot heare what is done in France till ſome meſſenger do bring vsus word of it; ſo wee cannot heare what Gods pleaſure in heauen is toward vsus, till he diſpatcheth his meſſengers p. 244vntounto vsus. The ſame word doth after increaſe faith in vsus: for if we beleeue an honeſt mā ſo much the more, becauſe he often goeth ouer, which affirmeth this or that to vsus; how much more muſt we be ſtrengthened to heare God reiterating his teſtification of this or that which he formerly had ſpoken? Euen as in the naturall birth, the ſame bloud of the mother whereof as a ſeede it is framed, the ſame I ſay, is after her deliuery by benefit of the kernels in p. 245the breaſt turned into milke, wherewith the babe is nouriſhed: ſo this word is both the ſeed which breedeth, & the ſincere milke of the Goſpell which feedeth faith in vsus. Yet we muſt not thinke that this word we preach is the principall worker of faith, for it is but an external inſtrument which God vſeth; which as it cānot worke faith without God, ſo God will not worke faith without it; It hath pleaſed God by the fooliſhneſſe of preaching to ſaue his: p. 246otherwiſe. Eph. 1. The ſame power which raiſed vp Ieſus from the dead, is it which bringeth vsus to beleeue. If one were borne without an hand, none could ſet a naturall hand on ſuch a body, but the power which createth and maketh a body; ſo much leſſe can any power but the Lords, create this grace in the ſoule which is as an hand that reacheth into heauen. The vſe of this, is, firſt to examine our faith in this point, by what meanes we found it wrought in p. 247our hearts, by what meane it is preſerued & increaſed in vsus. If it be a true faith, the word preached did beget it, & it feeleth it ſelfe to grow in ſtrength by meane of the ſame word. When as many that ſay they beleeue, they neuer found any vſe of the word to begin their faith; for they cannot remember they ſay, that euer ſince yeares of reaſon, they were without a good beleefe to God-ward; neither do they feele any need of the word to grow by; the p. 248leſſe they hauehave of it, it is the better with thē; ſuch mens faith is a diuelliſh deluſion. Contrariwiſe, if we hauehave come to our faith by hearing, & find that the word is effectuall in vsus to the augmenting of it in vsus; in all this, it is with vsus as it is with true beleeuers. Secondly, we ſee how needfull the word preached is for vsus; no word, no faith; no faith, no ſaluation. This maketh the diuell ſo malicious to perſwade the contempt of it, or at leaſt to beare vsus in hand that it is not p. 249ſo neceſſary. What, were none ſaued that had not Preachers? may we not reade, & pray at home, and ſerue God without this? who are worſer thē many that gad after it? What can they tell thee more then thou knoweſt? They ſpeake great things of it, but what doſt thou feele? He knoweth that if he can keepe vsus from attending on the Word, we ſhall neuer be brought to faith, and ſo neuer hauehave benefit by Chriſt Ieſus. Wherefore let vsus come within this net; and if p. 250we be already borne to God, let vsus like new borne babes crie after this milke that we may grow by it. Secondly, note that by the Sacraments our faith is confirmed in vsus. For euen as men do further ſecure thoſe they deale with, by putting to their ſeale vntounto their couenants; ſo God, willing to giuegive vsus full aſſurance, hath not contented himſelfe to make a will paneld by word onelyonly, but hath written it, yea hath by oath confirmed it by the witneſſe of his Spirit. Finally, p. 251hath put to his ſeale, that nothing might be wanting which might the better ſecure vsus; and all this is not to make his word more ſure in it ſelfe, but to make it more ſure in our perſwaſion. This is the vſe of Sacraments; for the Scripture calleth thē the Couenant, ſignes of the Couenant, ſignes & ſeales of the righteouſneſſe of faith: and therefore ſignes confirming the weakeneſſe of our beleefe, ratifying Gods couenants with vsus; not diſtinguiſhing onelyonly frō p. 252vnbeleeuers (which is Anabaptiſtrie) nor yet inſtruments infuſing the firſt grace into vsus; for Abraham the father of all the faithfull, now being a beleeuer, receiued circumciſion: ſo Cornelius now an approoued beleeuer, was baptized; and we neuer find the fruite of our Baptiſme or the Lords ſupper, till we be taught to beleeue. This then ſhould teach vsus both to acknowledge Gods great grace toward vsus, that thus condeſcendeth to our infirmitie. If a man of worth p. 253be not beleeued on his word, eſpecially if he giuegive a deed of his hand, he will ſnuffe at it, not take it well; but our God who cannot lie, dealeth otherwiſe. As alſo we muſt reioyce to come vntounto theſe Sacraments: ſhould we come to hauehave the ſeale paſſed of ſome great earthly matter made ouer to vsus, how would we reioyce? ſhall we not be glad when we come to hauehave the ſeales which aſſure to vsus pardon of all our ſinnes, and life euerlaſting? Thirdly, we muſt hence giuegive glorie p. 254to God, in beleeuing him without all doubtings and vncertaintie, which popiſh religion perſwadeth. If an honeſt man ſhould giuegive vsus his word, deed, oath, before witneſſe ſhould ſeale this or that; would we not be aſhamed to be incredulous? Much more ſhamefull it is to diſtruſt the liuing God.

Laſtly marke, faith is increaſed by prayer, not begotten, for we cannot pray to him on whom we hauehave not beleeued; it is the firſt fruit that faith bringeth. When p. 255babes are borne, they ſay they crie preſently; but when by faith once the babe of the new creature is borne in vsus, it preſently crieth, Lord helpe my vnbeleefe; I beleeue Lord, Lord increaſe my faith. And as children hauehave no more compendious way to get any thing then to beg it at their parents, no more hauehave we then to beg at our God; who, if parents ſinfull giuegive good things to their children that aske them, will much more giuegive vsus his Spirit that deſire it. p. 256Let vsus then beg increaſe of this and all other graces. Spare to ſpeake, and ſpare to ſpeed; open thy mouth wide, and God will fill it.

The ſixt Principle.

Q. VVHat is the eſtate of all men after death?

A. All men ſhall ariſe againe with their owne bodies, to the laſt iudgement; which being ended, the godly ſhall poſſeſſe the kingdome of heauen: but vnbeleeuers and reprobates ſhall be in hell, tormented p. 257with the diuell & his Angels for euer.

Hauing thus incluſiuely laid downe our ſtate by nature, and expreſly handled our eſtate preſent by grace, he now vnfoldeth what ſhall be the future eſtate of man in glorie, or endleſſe torment. In the anſwer three things are laid downe as matters to be beleeued; firſt, the generall reſurrection of vsus all; ſecondly, the end to which we are raiſed, that we may come to iudgement: thirdly, the things which ſhall follow p. 258vponupon iudgement: viz. the execution of Chriſts ſentence, both touching the bleſſednes of the faithfull, and the curſed damnation of the wicked. For the firſt marke this, what we are to perſwade our ſelues of our bodies and the bodies of all other, viz. that they ſhall at length be raiſed vp. This reſurrection of the body, and of eueryevery mans own proper body to himſelfe, is a point of beleefe grounded in the Scripture, and power of God, which can ſubdue all p. 259things to it ſelfe. Yet ſounder reaſon may make it probable: for as the ſeede ſowne doth not ſo corrupt that it ſhould come to nothing, but that a new body may be ingendred; ſo our bodies do not returne to duſt, that ſo they might vaniſh to nothing, but that ſo in their time they might through Gods power fpring vp into immortall, and ſtrong bodies. And why is it not as credible to think that God can bring againe all thoſe bodies that hauehave p. 260bene, as to be perſwaded that he can create new generations of bodies that neuer yet had being? for, that this ſhould be, which ſometime hath bene, is not more maruellous then that ſuch a thing ſhould be, which neuer yet had being in the nature of things. He that ſhould ſee a little portion of ſeede in a glaſſe, and ſhould ſee the portraiture of a perfect man, (ſay he had neuer ſeene the procreation of mankind) he would as hardly beleeue that euer ſuch p. 261ſeede ſhould become ſuch a creature, as that duſt ſhould be raiſed vp, had he no more ſeene the one then the other. But God hath ſpoken it, and his power can ſubdue all things to it ſelfe; and theſe two are the props of our beleefe in this point. Now though all ſhall be raiſed vp, yet in diuers manner, to diuers ends; theſe by Chriſt as a head bringing ſaluation, thoſe by him as a iudge of all fleſh: theſe to glory, thoſe other to ſhame. For as for the wicked it p. 262were better for them if they did not riſe; as Chriſt ſaith, it was better for Iudas he had neuer bene.

The vſe of this is comfortable to the godly, they die not to be held for euer vnderunder it, but to riſe more glorious. Who doth not endure to hauehave an old houſe pulled downe, that may hauehave a new built vp in the roome? Who taketh it grieuouſly to lie downe to ſleepe, that knoweth he ſhall riſe againe in the morning? Yea this is true, if wee p. 263could be as ſure of this our riſing, as we are of the other. Anſw. Why ſhould we doubt? God hath ſaid it, who gaue being to all things out of nothing, and can much more make vsus this or that, being ſomthing. Againe, reaſon doth demonſtrate it as being not abſurd. Finally, thou haſt in thy ſelfe alreadie the firſt reſurrection of thy ſoule from death in ſinne, which is greater; wilt thou not then beleeue, that he whom thou haſt found able to raiſe thy ſoule frō death p. 264in ſinne, is able to raiſe vp thy body likewiſe? And it is terrible to the wicked; it were well with them if death coming there were an end. Nay the body muſt riſe, that as it was partaker with the ſoule in ſinning, ſo it may be partaker with it in iudgement.

The ſecond thing is the end to which all are raiſed, to iudgment. Obſerue then, that eueryevery one ſhall come before Ieſus Chriſt the great God to iudgmēt. Earthly Princes hauehave their Iuſticers riding their circuits, p. 265and in fit times iudging all cauſes, and perſons ſubiect to iudgment. So God hath his Chriſt, to whom he hath committed all iudgement, who ſhall come gloriouſly from heauen in his time, and iudge all fleſh righteouſly. And needs it muſt be, for here in this life is not ſeene, the puniſhment of wickedneſſe, nor the reward of vertue. Now if a King in his common wealth cannot iuſtly ſuffer ſin vnpuniſhed, nor vertue without encouragemēt, how much leſſe ſhall the p. 266iuſt God let the wicked carry it away for euer, & the godly vnrewarded? ſhall not the iuſt Iudge of all the world ſet all at right in his time? But the Scripture ſaith, that he that beleeueth ſhall not come into iudgement, Ioh. 5. and that he who beleeueth not, is already condemned. Anſ. The righteous ſhall not come into iudgment of condemnation, but he ſhall appeare to be formally and publikely abſolued. The wicked is already iudged and condemned by the word, in p. 267his cōſcience, Sententia Iudicis interloquutoria, not definitiua. The word iudgeth him, his conſcience condemneth him, but the definitiue ſentence is not ſolemnly pronounced. This then is to be thought on, that God will hauehave all brought to iudgement, yea he ſhall reckon with malefactors to the leaſt idle word. As malefactors are brought out of darkſome priſons, ſo ſhall the bodies & ſoules of wicked ones be drawne forth of the priſons of hell & the graue, p. 268to receiue their doome. This not thought vponupon, men are bold to commit wickedneſſe, as we ſay, the theefe wots not the hemp groweth when he ſtealeth. Many thinke, let them hauehave but this day, they will make ſhift good enough; but the more thou preſumeſt, the more ſhalt thou be confounded; the lighter thou ſetteſt by it, thou ſhalt feele it the more vnſupportable. We are afraid to fall into y^e lapſe, to do any thing amiſſe which we are ſure to anſwer before our betters, p. 269if we do it: how is it then that we are not afraid, to do any thing, though we muſt anſwer it before God? This is cōfortable to the godly, that they hauehave yet an appeale lying to a higher iudgemēt then vponupon the earth.

The laſt thing followeth, the glory of the beleeuing, the eternal damnation of the vnbeleeuers. When ſentence is once paſſed in earthly affaires, forthwith there are inferiour officers, which ſee execution accordingly: ſo when this great God hath paſſed p. 270his ſentence, he hath good and euill Angels which ſhall be executioners vntounto him. Firſt, the godly ſhall enter their eternall liſe, and be made partakers with Chriſt in his glory: for, this is part of their dignity, y^t they ſhould as benchers ſitting with Chriſt, applaude his moſt righteous iudgement on wicked ones, who hauehave not beleeued, nor obeyed the Goſpell; and ſo after a ſort iudge the world with Chriſt. Know ye not that the Saints ſhall iudge the world? Now p. 271their eternall life is a thing we beleeue. I beleeue life euerlaſting; for if a man do out of his bounty giuegive often to ſome ſeruitor that hath done him the better ſeruice, a free hold to him and his heires after him for euer, and ſo (if the world could be ſuppoſed to continue, and his name not to grow extinct,) an euerlaſting reward; how much more doth it agree with Gods bountie to recompence the momentany ſeruices of his children, with giuing thē this euerlaſting p. 272inheritance, which out of his fatherly louelove he before worlds prepared for them? Here then is matter of ioy, the beſt diſh is to come, our life is yet hid; we liue now as a tree in winter, whoſe life is hid at the roote of it, ſo is ours with God in Chriſt, the roote of vsus: but when the Spring of our reſurrectiō cometh, it ſhall be manifeſted.

Finally, marke what is the end of wicked ones, eternall damnation with the diuell and his Angels. I ſhewed in the end of the ſecond queſtion, p. 273how it is meete that momentany wicked ones ſhould hauehave euerlaſting puniſhment; for it is againſt an infinite and eternall maieſtie: & kings may iuſtly puniſh with perpetuall impriſonmēt, which a man ſhould euer endure, could he be ſuppoſed to liue alwaies. What paine ſhall here be, when the paine of one tooth may be ſo great as ſeemeth vnſupportable; what ſhall it be when eueryevery part ſhal be filled with ſuch horrible griefe as neuer entred into the heart of p. 274man? To ſee one diuell often, is ſo fearefull that it exanimateth thoſe that behold it; what ſhal be this horror, when the ſoule and body ſhall liue in one manſion with the diuell and all his Angels, and be tormented by them for euer? for euer, euer while God is God, no hope of redemption. To be put by little things and miſſe our marke in this or that earthly hope, how doth it grieue vsus? but to be put by the ioyes of heauen, the bleſſed fellowſhip of God, his Angels, the p. 275righteous, how ſhall this ſting vsus? When after-thought, of hauing ouerſhot our ſelues in little matters, doth go ſo neare vsus, that we are in a hell for the time; what ſhall it be when this thought ſhall vexe vsus, to thinke of our follies in reiecting, and not regarding eternall bleſſedneſſe when it was offered vsus? The Lord therefore keepe vsus from ſin; it is ſweet, but the ſawce is ſowre, this laſt diſh will marre the feaſt: a wofull ſhot will come in for vsus, who learne not p. 276to know God, our miſerable eſtates, and with ſorrowfull hearts to flie to his mercies in Ieſus Chriſt.

FINIS.

End of the text · Paul Baynes, Two Treatises, The Lords Prayer, The Six Principles (1619)