The English Catechism Explained, Commentary · creed (1 of 4)

The English Catechism Explained · Commentary · creed (1 of 4)

p. 17Of the Creede.

Qu. 2. THou ſaiſt that thou art bound to doe as was promiſed for thee, which was that thou ſhouldeſt beleeue the articles of the Chriſtian faith, let mee heare thee therefore rehearſe the ſame.

Anſw. I beleeue in God the Father Almighty, maker of heauen and earth, and in Jeſus Chriſt his onelyonly Sonne our Lord, which was conceiued by the holy Ghoſt, borne of the virgin Mary, ſuffered vnderunder Pontius Pilate, was crucified dead and buried, hee deſcended into hell, the third day hee aroſe againe from the dead, and aſcended into heauen, hee ſitteth on the right hand of God the father Almighty, from thence hee ſhall come to iudge the quicke and the dead: I beleeue in the holy Ghoſt, the holy Catholique Church, the Communion of Saints, the forgiueneſſe of ſinnes, the reſurrection of the body, and the life euerlaſting. Amen.

The Symbol of the Apoſtles.Explan. Before I come to ſpeake any thing of theſe Articles in particular, a few things are to be premiſed in generall. Firſt, touching the name whereby they are called. What articles are, it is well knowne to eueryevery man, and ſo is the other name, the Creed of the Apoſtles. The proper name heereof in Greeke, in which tongue, theſe Articles were firſt penned is foreign, Symbolum Apoſtolorum: which ſignifieth either a note, a marke ſeruing to diſtinguiſh betweene one ſouldier and another, or a ſumme of money caſt in, which wee call a ſhot.

It is likely, and Hiſtory conſenteth heerein, that the Apoſtles diſperſing themſelues ouer the world, according to their commiſsion to preach the Goſpell, aduiſedly compiled an abridgement of the ſame to remaine, as a rule, according to the analogy whereof, (though the Church were ſcattered farre and wide, yet both teachers and hearers might bee held p. 18in an holy agreement of the ſame faith: and hereſies ariſing, being brought heerevnto, as vntounto a touchſtone, might bee tryed, and being found droſſe, reiected. And becauſe that eueryevery one of the twelue compiled ſome part, (which being put together make the whole) it obtained the name of Symbolum: as Auguſtine teſtifieth (if it be his owne) where he reciteth in particular the ſeuerall words put in by eueryevery Apoſtle.Aug. de temp. Con…. 114. Theſe were gathered ſaith hee by Peter. I beleeue in God the Father Almighty. By Iohn, The maker of heauen and earth, By Iames, In Ieſus Chriſt his onelyonly Sonne our Lord: by Andrew, Which was conceiued by the holy Ghoſt, borne of the Virgin Mary: by Philip, Hee ſuffered vnderunder Pontius Pilate, &c. By Thomas, Hee deſcended into hell and the third day roſe from the dead. By Bartholmew, Hee aſcended into heauen and ſitteth, &c. By Mathew, From thence he ſhall come to iudge the quick and the dead. By Iames ſonne of Alpheus. J beleeue in the holy Ghoſt, &c. by Simon Zelotes, The Communion of Saints: By Iudas Iames his brother, The reſurrection of the body: By Mathias, The life euerlaſting. Amen.

All which I hauehave here inſerted, as probable, not as neceſſarily inforcing,Jerom. Epiſt. 41. partis. 1. In the Symbol of the Church of Rome, this phraſe: he deſcended into hell, is not, neither in the Symbol of the Eaſterne Churches. that iuſt, according to this forme, it was firſt ſet forth by the Apoſtles: for both the phraſes of deſcending into hell, and Catholique Church, may ſeeme to bee of later ſtamp: and moreouer, if it were thus certainly penned by them, it were a part of Canonicall Scripture The common opinion of our Diuines is, that it is called the Symbol of the Apoſtles, becauſe it was gathered out of their writings, it may bee by ſome of their diſciples that heard them. For mine owne part, hauing recited thus, what I finde touching the name, and firſt collection of theſe Articles, I will leaue eueryevery man to iudge, as reaſon ſhall induce him to doe.

Secondly, concerning the number of Creedes. It is certaine, that there hauehave beene many, ſome compiled by whole Councels, ſome by ſeuerall learned men of the Church, vponupon ſpeciall occaſion, but none of thoſe, which hauehave beene made by the Orthodox, doe any whit differ in ſubſtance from this of the Apoſtles, they do onelyonly ſet downe in more words, that which is here contained in fewer, and ſo may ſerue inſtead of p. 19ſome Commentaries vponupon this of the Apoſtles. The principall is the Nicene Creede, made ſome three hundred yeeres after Chriſts Incarnation, vntounto which were conſenting 318, Fathers, Conſtantine the great Emperor being Preſident. This (becauſe of Arius, who denied Chriſts Diuinity) is larger in ſetting this forth, how hee is very God of very God, and of the ſame ſubſtance with the Father. Next is the Athanaſian Creede, made by that holy man Athanaſius, who by the Arians was much perſecuted: but he made this as for a teſtimony of his owne ſincerity in the truth, ſo alſo to inſtruct and confirme others. And of like ſort is the Epheſine, the Calcedon, the Agathen, &c. So that we neede not be doubtfull, becauſe there be many, which to embrace; knowe, and receiue this, and ſo thou doſt know and receiue them all.

3. The Creed penned, why.Thirdly, concerning the ends, why this was committed to writing. They were ſundry and excellent. Firſt (as hath been already ſaide) to be a rule of Faith, and a preſeruatiue from Hereſie, 2 That it might bee a meane of diſtinguiſhing betwixt true Chriſtians and heretiques, 3. That eueryevery man entring the profeſſion of Chriſtianity, might continually hauehave before his eyes that faith, for which he ſhould ſuffer perſecution, and to the defence whereof, hee ſhould ſtand vntounto the death; 4. That eueryevery one of the Catechumeni (which were new conuerted Chriſtians) might hauehave in a readineſſe, what to anſwere in their baptiſme: when the Miniſter ſhould demaund, what beleeueſt thou? or according to that of Philip to the Eunuch: (If thou beleeueſt with all thine heart, Acts 8.37.Acts 8:37thou maiſt bee baptized, vntounto which he anſwered, I beleeue that Ieſus is the ſonne of God.) So when one of them was demaunded: Beleeueſt thou aright? he could, according to this forme of confeſſion, anſwere: I beleeue in God, &c. And if theſe be the endes, and according to theſe onelyonly bee the right vſe of the Creede; then muſt it be acknowledged a groſſe abuſe amongſt ſimple people, to vſe it for a prayer; for the remoouing of which, as alſo for ſignification of our readineſſe and conſtancy to defend the true Catholike Faith: it is rightly prouided in our Churches, that all ſhould ſtand, whilſt it is in rehearſing.Standing at the Creeds rehearſing. Some, I knowe, are offended hereat, and doe refuſe to conforme p. 20themſelues to this order, but truely they are too too diſorderly: for beſides, that hence there is a confuſion of geſtures in the Church, ſome ſtanding, ſome ſitting, and others kneeling, to the hindering the ignorant, from the knowledge of the right vſe, how doe they anſwer the reuerent behauiour of the firſt Chriſtians,Auguſt: rom. 10. p. 327. who were wont to ſtand, during the whole time that the Word was in reading, except very aged and impotent perſons, it being now ſo farre yeelded vntounto them, that they are required to ſtand onelyonly in the time of rehearſing the Creed, as being a ſhort abridgment of the Scriptures: Or how doe they giuegive teſtimony of their conſent, in the faith rehearſed, when as conforming themſelues to the Miniſters geſture in prayer, to teſtifie their conſenting deſires herein, they are altogether vncomfortable in the other of confeſſion.

Queſt. What doeſt thou chiefely learne out of theſe articles of thy faith?

Anſw. Firſt, I learne to beleeue in God the Father, who hath made me and all the world. Secondly, in God the Son, who hath redeemed me, and all man-kind. Thirdly, in God the Holy Ghoſt, who hath ſanctified me, and all the Elect people of God.

Explan. In this anſwere, one thing muſt be warily vnderſtood, viz. How Ieſus Chriſt the Son of God, may bee ſayde to hauehave redeemed all man-kinde: otherwiſe, eueryevery mans eſtate ſhall ſeeme good enough, ſith by him all are redeemed. Vnderſtand it therefore, as other like phraſes in the Scriptures,Rom. 5.18.Rom 5:18 as that to the Romans; As by the offence of one, the fault came on all men to condemnation: ſo by the iuſtifying of one, the benefit abounded towards all, to the iuſtification of life, &c. By which is meant, that all men which attaine to the iuſtification of life, are made partakers of this benefit, by no other meanes, either in Heauen, or in Earth, within themſelues, the obſeruation of the Law; or without them, the merits of others, holy men, or Angels; but onelyonly by the righteouſneſſe of Chriſt. So according to Saint Augustines like expoſition of another Scripture phraſe tending hereto:Aug. de predeſt. Sanctili. 174.8… Chriſt may bee called the Redeemer of all mankind: not becauſe all are actually redeemed by him; p. 21but becauſe no man is redeemed by any other but Chriſt onelyonly.

When we ſay, he redeemed all Mankinde, the meaning is, he is the onelyonly Redeemer of all men, who attaine this great benefit of redemption and ſaluation, by no other, according to that memorable ſaying,Act. 4.12.Acts 4:12 There is none other name giuen vnderunder Heauen, whereby to be ſaued, but the name of Ieſus. Such as like better of the diſtinction (viz. He redeemed all men, that is, in regard of the ſufficiency of that hee did, and ſuffered, but not of the efficacie thereof) may followe it if they pleaſe: For the paſſion of Chriſt was ſutable to his perſon, his perſon of infinite excellency could not be ſo abaſed, without infinite merit, accrewing by ſuch humiliation: his dying was more then equiualent to all the worlds periſhing euerlaſtingly in Hell. Wherefore in giuing himſelfe a ranſome for ſinfull man, he is rightly ſaid to hauehave redeemed all mankind, for ſo much as he paid the full price of an vniuerſall redemption: And this is the ſame in ſenſe with that ſaying of Iohn, Behold the Lambe of God that taketh away the ſinnes of the world. Ioh. 1.29. Wicked men and vnbeleeuers are not hereby ſecured; but more iuſtly and deepely damned, as treading vnderunder foote the Sonne of God, and prophaning his blood.

Queſt. 3. Whom do theſe Articles of your Faith concerne?

Anſw. The firſt part of them concernes God; the ſecond the Church of God.

Queſt. 4. In the firſt part, concerning God, what doe you learne to beleeue?

Anſw. Firſt, I learne to beleeue in God the Father: ſecondly, in God the Sonne: thirdly, in God the Holy Ghoſt.

Explan. The articles of our faith, being a ſum of all things neceſſary to be knowne and beleeued vntounto ſaluation (as hath beene already ſaid) comprehend therefore not onelyonly things concerning God, but alſo the Church of God; ſo that they may be fitly conſidered in theſe two parts. And becauſe the knowledge of God is principall, and the greateſt part of a Chriſtian mans taske, the maine things concerning him, are p. 22firſt, and more largely ſet down, and then briefly thoſe of the Church. Now, forſomuch as a Commentary of Catechiſme is in this Treatiſe intended, I would not willingly leaue any ground of our Religion vntouched, & therefore hauehave thought it needfull here to inſert ſome things more generall, concerning God, and then to proceed to the ſeuerall articles as they lye in order. 1. Whether there be a God. 2. What God is. 3. How many Gods there be. 4. That God is both Father, Sonne, and holy Ghoſt. 5. That Father, Sonne and Holy Ghoſt are but one God.

Queſt. 5. How knoweſt thou that there is a God?

Anſw. Many wayes, but chiefely by mine owne conſcience, accuſing me for ſecret ſinnes, which cannot be but vntounto an infinite wiſedome that knowes the moſt ſecrete thoughts of the heart, ſuch as is neither Man, Diuell, nor Angell, but God alone.

Explan. Such is the Atheiſme of theſe times, that this had need be taught for a ground of Religion, though it be indeed a ground in reaſon meerely naturall. Now this is to be read, not onelyonly in the booke of conſcience; but ſecondly, in the booke of Gods iudgements, taking notorious wicked men oftentimes, in the very inſtant of their ſinning, and ſingling out guilty perſons by lots, as Achan, and Ionah, and wonderfully diſcouering murthers, & other villanies, that they might not eſcape vnpuniſhed. Thirdly, in the booke of Propheſies, in which are things certainly, and particularly foretold, long before they come to paſſe, farre paſſing the reach of any creature. And theſe two, the Prophet Eſay produceth as maine arguments againſt heathen Gods, for that they are both wanting in them, and are onelyonly to bee found in the great God of all.Eſay. 41.23.Isa 41:23 Shew the things that are to come hereafter, that we may know, that ye are Gods: doe good, or doe euill, that we may declare it. Fourthly, in the booke of Gods creatures wonderfully made, and ſet in order, and euer ſince their creation preſerued, when as the nature of the earth is to be heauy, and there is no ſolid thing to vphold it, for it is founded vponupon the waters, being ſuſtained in the place onelyonly by the hand of God, the nature of the water is to ouerflow all the earth, and the nature of the p. 23viſible heauens to bee confounded with the waters,2. Pet. 3.5.2 Pet 3:5 from which they were raiſed. Fiftly, the conſent of all Nations, among which there is none ſo barbarous and brutiſh, but acknowledgeth a diuine power gouerning the world, beneficiall to mankinde, and auenging ſinne. Nay, the very nature of man doth ſo farre abhor direct Atheiſme, that rather then hauehave no God hee will make him a God of ſtone or wood. Laſtly, in the booke of holy Scriptures being maintained without any fleſhly arme, againſt the rage of all tyrants, eſpecially ſince the incarnation of the Lord Ieſus, where eueryevery page giueth ſome teſtimony of the god-head.

Queſt. 6. How many Gods be there?

Anſw. But one onelyonly true God, the reſt are but Idols ſet vp by men.

Explan. Strangely did men dote of old, that followed a number of Gods, our light is ſuch (thankes bee to God) that in the darkeſt corner of this land men doe know that there is but one God: And this is moſt cleare by the light of reaſon: thus. God is infinite; but there cannot bee two infinites, for then there ſhould bee ſomewhat beyond the infinite, and vncomprized in it, whic… is a contradiction to it ſelfe. Therefore there can bee but one God. The like reduction vntounto impoſsibility of plurality may bee made out of the attributes of omnipotency, independencie, ſupreme goodneſſe, and the like, which are capable onelyonly of vnity. But heerein I rather referre to the ſound Principles of true Philoſophy, vrged by ſome of the Platonicks and Schoolemen, or rather to the tractates of the Fathers, who hauehave ſpent much time heereabout in their writings, and ſoundly proued the vanity of all other Gods.

Queſt. 7. What is God?

Anſw. Hee is a ſpirituall eſſence moſt ſimple, infinitely preſent, holy, wiſe, iuſt, and mighty, the Creator, preſeruer, and onelyonly gouernour of the whole world.

Explan. Here I call God Eſſence,Exod. 3.14. Joh. 4.20.Exod 3:14John 4:20 becauſe he alone hath being himſelfe, and can ſay I am, other things are all of him, ſpirituall, p. 24becauſe hee hath no body, nor members of a body as we hauehave, moſt ſimple; that is, moſt pure, without mixture of any corporall thing;Pſal 139. Eſay 6.3.Ps 139Isa 6:3 infinitely preſent, that is, filling all places with his preſence, for he is eueryevery where; infinitely holy, for the holieſt Angels are not to be compared vntounto him, infinitely wiſe, for he knowes all things,Prou. 3.19.Prov 3:19 paſt, preſent, and to come, and all ſecrets of all hearts, hee knowes how to turne all things to the beſt for his owne glory, and the good of his people; infinitely iuſt, Exod 34.7. Gen. 17.1.Exod 34:7Gen 17:1hee cannot bee corrupted, he will not ſuffer ſinners to eſcape vnpuniſhed, but will plague them to the third and fourth generation; and infinitely mighty, all power is of him, the mightieſt in the world are limited, and goe no further then they are permitted, hee alone can do whatſoeuer it pleaſeth himſelfe;Gen. 1.Gen 1 the Creator of the whole world, for hee made all of nothing, both heauen and earth, and the great waters, with all creatures;Pſal. 65.Ps 65 the preſeruer it is hee that preſerues and vpholds all things euer ſince they were made, by him the earth is eſtabliſhed, that it moueth not, the waters are maintained for nauigation, and the Heauens, with the Sunne, Moone, and Stars ſuſtained aboue,Act 17.Acts 17 for the comfort of this nether world; by him the fruits of the earth are brought forth for the nouriſhment of man and beaſt, and by him wee feede and liue, and one generation is prouided to ſucceed another. Laſtly, the gouernour, for hee rules in all things by his prouidence both ſmall and great,Math. 10.29.Matt 10:29 a Sparrow falls not to the ground without him, nor one hayre of our head.

Queſt. 8. Into how many perſons is the God-head diſtinguiſhed?

Anſw. Into three, the Father, Sonne, and holy Ghoſt.

Explan. It is not ſufficient for the true knowledge of God, to be ſeene into the nature of the Godhead, which hath been already in ſome meaſure handled, but wee muſt alſo know God, as he is diſtinguiſhed into three perſons, of which eueryevery one is very God. Therefore in this confeſsion, is diſtinct mention made of them all if wee vnderſtand it thus: I beleeue in God the Father, &c. that is, I beleeue in God who is the Father, and in God, who is Ieſus Chriſt his only Sonne, p. 25and in God, who is the holy Ghoſt.Proofe. Moreouer the holy Scriptures doe giuegive large teſtimony heereof: Firſt, that God is the Father, Sonne, and holy Ghoſt.Math. 3.16.Matt 3:16 The holy Ghoſt deſcended vponupon him like a Doue, and a voyce came downe from heauen ſaying, this is my beloued Sonne, in whom I am well pleaſed. Heere is the Father ſpeaking from heauen, the Sonne baptized vponupon earth, and the holy Ghoſt deſcending from heauen to earth: againe, it is commanded to the diſciples.Math. 28.19.Matt 28:19 Goe teach all nations, baptizing them in the name of the Father, Sonne, and holy Ghoſt; and plainely.1 Joh. 5.7.1 John 5:7 There bee three that beare witneſſe in heauen, the Father, the Word, and the Spirit. Secondly, that eueryevery one is very God, not onelyonly the title aſcribed vntounto them, but their very works do declare. For what is the Creator of the world; is it not God? but ſuch is the Father.Gen. 1.Gen 1 In the beginning God created the heauens and the earth, &c. Such alſo is the Sonne.Joh. 1.10.John 1:10 By him were all things made, and without him was made nothing that was made: and ſuch is the holy Ghoſt.Pſal. 33.6.Ps 33:6 By the word of the Lord were the heauens made, and all the hoſt of them, by the breath, or Spirit of his mouth. Againe, is the gouernour and preſeruer of all things any other then God? But as the Father is ſuch, without whom a little Sparrow falls not to the ground,Mat. 10.29. Heb. 1.3. Pſal. 104.30.Matt 10:29Heb 1:3Ps 104:30 ſo is the Sonne: for, the word ſuſtaineth all things, and ſo is the holy Ghoſt, Which is ſent forth, and reneweth the face of the earth.

Queſt. 9. If in the Godhead there bee three perſons, and eueryevery one be very God, how ſay you then, that there is but one God?

Anſw. Although there be three perſons, yet is there but one onley God in ſubſtance, one infinite power, and one eternity.

Explan. This point is very myſticall, and therefore hath bred many hereſies in ſome, denying the Sonne to bee God, and ſome the holy Ghoſt, becauſe they would not ſubiect humane reaſon to diuine miſteries. But the Scriptures are moſt plaine for it: Firſt, becauſe they teach but one God only. Secondly, becauſe they teach this very point in ſo many words. Theſe three are one. Thirdly,Job. 5.7.Job 5:7 becauſe that euer when they expreſſe the Lord God, it is by theſe words, Iehouah, Elohim, properly p. 26engliſhed, The Lord Gods, that is, God in more perſons, which is but one Lord. Auguſtine ſheweth by a compariſon, that this may be in naturall reaſon: The light of the Sun, the light of the moone, and the light enlightening the ayre are three lights, and yet but one Sunne. But what ſhould we enter compariſon betwixt things finite and made, and the infinite Creator of all, betwixt terreſtriall generations, and ſuperceleſtiall: Why ſhould we ſeeke to tye him to the law of nature, who is aboue nature. It is no argument, man cannot beget a ſonne, ſibi Contemporaneum, which begins to bee ſo ſoone as himſelfe, and of whom it can bee ſaid, he makes but one man together with him, therefore neither can the Lord: for ſo the Lord ſhould bee like man, when as in reſpect of him not men onelyonly, but euen all the world is as a droppe of water. It is farre more abſurd,Eſay 40.15. Mark. 12.18.Isa 40:15Mark 12:18 then that of the Saduces, comparing our preſent fraile eſtate, with the ſpirituall and eternall to come.

Serm. 15. ad. frat. in eremo.Ariſtodemus a Philoſopher, ſaith Auguſtine, laboured many yeares in finding out the nature of a Bee, neither finally could hee: and how then ſhould wee comprehend the Trinity? See more in my Tractate vponupon the ſixth to the Romanes, lib. 2. cap. 5. Sect. 3. & cap. 6. Sect. 1.

Queſt. 10. What doe you learne heere to beleeue concerning God the Father, and in which words?

Anſw. I learne to beleeue, that God is my Father, able to doe all things, the Creator of the whole world, and the Lord and gouernour of the ſame, In theſe words. I beleeue in God the Father Almighty, maker of heauen and earth.

Explan. In the handling of theſe Articles of our Faith particularly, my purpoſe is to followe one, and the ſame method throughout, viz. Firſt to ſhewe the meaning of the words, then the ground of holy Scriptures, out of which they are taken, and laſtly, how wee are to expreſſe in our liues, our faith in eueryevery Article.

Firſt therefore touching the ſenſe of this Article. I beleeue, that is, I my ſelfe doe particularly know, and beleeue whatſoeuer p. 27is here ſet down, and acknowledge it my duty ſo to doe, and not to reſt contented with a generall faith, beleeuing, as the Church beleeueth, without knowing the things beleeued: or with a generall faith beleeuing theſe things generally to be true, without applying them to my ſelfe.Jam. 2.19.Jas 2:19 For there is one kinde of faith, which doth onelyonly beleeue theſe things to bee true, ſuch as is the faith of the Diuell, who is ſaid to beleeue, and tremble, and this faith is naturall, and hiſtoricall, reprobates doe attaine vntounto it: there is another, which beleeueth theſe things to be true but yet in the application is altogether doubtfull, and onelyonly hoping well in regard of Gods mercy, which is the vncomfortable faith of the Church of Rome, and this can neuer ſpeed at the hands of God, if that common ſpeech of Chriſt be true, According to thy faith be vntounto thee: & that of Iames, If any man want wiſedome, let him aske it of God, Jam. 1.5.6. The right Chriſtian faith.Jas 1:5Jas 1:6and let him aske in faith without wauering. The true ſauing faith exceeds all this, and certainely reſolues the beleeuer, though in regard of ſinne, there doe oftentimes ariſe doubtings, but theſe are only weakeneſſes in beleeuers, not of the eſſence, or nature of faith. To proceed, I beleeue that God is my Father: that is, I doe not onelyonly beleeue, that God is the Father of the Lord Ieſus Chriſt, nor that he is onelyonly the Father of all things by creation, but that he is my Father by adoption and grace, and that I am his childe, though by nature I be the child of wrath: ſo that he is a Father by generation, by creation, and by regeneration, or adoption. My Father able to doe all things, that is all things, which it pleaſeth him, all things, that are arguments of infinite power, without excluſion of the Sonne, or holy Ghoſt, for the Sonne alſo is able to doe all things, and ſo is the holy Ghoſt, and thus I beleeue him to bee the creator of the world alſo, and the gouernour, for that this is aſcribed vntounto the Father, as his proper worke, as the proper worke of the Sonne, is the redemption of his people, and the proper worke of the holy Ghoſt their ſanctification, neither of them being excluded from hauing to doe in the worke of creation, redemption, and ſanctification. According to that maxim in diuinitie. Opera trinitatis quoad extra ſunt indiuiſa, The workes of the Trinitie without are all indiuiſible, p. 28And onelyonly within hauehave the ſeuerall perſons their peculiar workes, heere the Father onelyonly begets, the Sonne onelyonly is begotten, and the holy Ghoſt onelyonly proceedes, and thus much for the meaning.

Proofe. God is Father. Pſal. 2.7. Heb. 1.6. Math. 3.16.Ps 2:7Heb 1:6Matt 3:16Secondly, for the grounds of this Article, and firſt, that God is a Father, and firſt by generation. Hence it is, that he calleth Ieſus Chriſt his Sonne. Thou art my ſonne, this day hauehave I begotten thee, and his firſt borne. When hee bringeth in his firſt begotten, hee ſaith, Let all the Angels worſhip him, and, This is my beloued Sonne: And in this generation doe three wonders concurre Firſt, he that is begotten, is equall in time with him that begat him, for hee is the Eternall God without beginning.The generation of God. Secondly, hee that begat, communicates to him, that is begotten his whole eſſence, for the eſſence of the God-head cannot bee diuided, part being communicated to the Sonne, and part retained ſtill to the Father. Thirdly, the Father begets the Sonne within himſelfe, not without, for there is no place without him, he containes all places within himſelfe. Secondly, that he is a Father by creation, is plaine. For, Hee created the heauens, Gen. 1. Pſal. 104.Gen 1Ps 104and the earth: Hee laide the beames of his chambers in the waters, hee ſet the earth vponupon her foundations, &c. And this his worke of creation was wonderfull, and far ſurpaſſing all other workes of the greateſt in the world beſides. Firſt, in regard of the matter, out of which the world was made, viz. Nothing, for all was made of nothing. Secondly, in regard of litle or rather no paines taken hereabout, for he ſpake but the Word, and all was made, he did but ſay of eueryevery thing, let it be, and it was ſo. Thirdly, in regard of the inſtruments, and tooles vſed, which were likewiſe none. Fourthly, in regard of the time, all things were finiſhed in ſix dayes, not that the Lord needed this time, for he could hauehave made all in an inſtant, but partly, that we might enter into a more diſtinct, and particular conſideration of all his glorious works, to ſet forth his praiſe: partly, that his prouident care ouer man might appeare, for that hee prepared all things fit for him before his creation, to ſtirre vp the greater care of his glory, in man: partly, to make knowne his ſoueraigne power ouer all creatures, when as hee cauſed light to bee without p. 29Sun, Moone, or Starres, & trees, plants to growe without the influence of theſe heauenly bodies, ſhewing hereby, that howſoeuer he doth vſe meanes ordinarily, yet hee is not tyed hereunto, but can, and will, if it pleaſe him, worke all things without meanes, that wee might learne to relye vponupon his helpe, when we are deſtitute of all meanes of comfort; and laſtly, to giuegive example of labouring in our callings the ſixe dayes, and ſanctifying a reſt vponupon the ſeuenth. Thirdly, that he is a Father by adoption, is teſtifyed, where it is ſaide, Of his owne will begat he vsus with the word of truth, and in that of Iohn, Jam 1.18.Jas 1:18Thoſe that are borne of God ſinne not, neither can they, 1. Ioh. 3.9.1 John 3:9for his ſeede is in them. Now to whom he is thus a Father, is declared in the words following: Herein are the children of God knowne, and the children of the Diuell, viz. in that the one ſort commits not ſin, the other doth iniquitie, that is willingly, and wilfully. Fourthly, that he is able to doe all things, himſelfe witneſſeth to Abraham ſaying, I am God alſufficient, and where he ſaith.Gen. 17.1. Reuel. 1.8. Luk 3 7.Gen 17:1Rev 1:8Luke 3:7 I am the beginning, and the end, which is, which was, and which is to come, euen the Almighty. Yea, he cannot onelyonly doe ſuch things, as he doth; but whatſoeuer elſe. He can out of ſtones, raiſe vp children to Abraham, he is able to make many worlds. Fiftly, that hee is the Lord and gouernour of the world, and the preſeruer of all things created, yea, that the ſmalleſt matters are vnderunder his prouidence, hath beene already ſhewed before in the deſcription of God. And moreouer,Pſal. 104.Ps 104 the Prophet Dauid is much in ſetting forth the ſame, how he prouides for things both heauenly, and earthly, both for man and beaſt, and the Lord himſelfe in the booke of Iob. Job 39.40. Proofe.Job 39:40Wherefore that of the Poet is falſe and abſurd. Non vacat exiguis rebus adeſſe loui. Sixtly, and laſtly, that I may come to the proofe of that, which was firſt ſaid, and firſt that all theſe things are to be knowne particularly, and all the articles of our faith.Ioh. 17.3.John 17:3 This is life eternall to knowe thee, to be the very God, and whom thou haſt ſent Ieſus Chriſt: and againe,Eſay 53.11.Isa 53:11 By his knowledge ſhall my righteous ſeruant iuſtifie many: from whence with many like places, it is directly to bee inferred, that I muſt ſtudy for a particular knowledge of God, and of Ieſus Chriſt; and not reſt ſatisfied with an implicit faith, beleeuing as the Church beleeueth, without knowing p. 30what, as their teaching is in the Church of Rome at this day, though Thomas Aquinns, and others not long ſince hauehave taught it, to bee neceſſary to knowe all the articles of the Chriſtian faith, and onelyonly in other, more myſticall points to hold, as the Church holdeth, without prying into them.

Ob. The Apoſtles had a true faith, without this diſtinct knowledge, for they knewe not how the redemption of man was to be wrought, they were ignorant of Chriſts ſpirituall, and heauenly kingdome, euen after the reſurrection, in like manner Rahab, who was ſaued by faith knewe onelyonly, that the God of Iſrael was moſt mighty, and aboue all other Gods.

Sol. I anſwere, and ſo queſtionles many more hauehave beene ſaued without the diſtinct knowledge of theſe things, when either for want of meanes, or through weakneſſe of conceit, they hauehave beene vncapable hereof. But note, that euer where true faith is, there is ſtriuing after the increaſe of knowledge, as in the Diſciples, who were euer attending to their maſters Sermons, and queſtioning with him: Maſter what meaneth this parable? and, good maſter teach vsus to pray, &c.

Secondly, that theſe things are particularly to be beleeued by eueryevery of the faithfull, and without wauering, by reaſon of their weakeneſſe, (though as hath beene ſaid, the infirmity of our faith attaines not vntounto this at all times) is the rather to be confirmed,Seſ. 6. Can. 13.14.15.16. becauſe of the many canons, made heere againſt in the councell of Trent. Examine therefore the faith of any recorded in the word of God, and you ſhall find it to be ſuch, Abraham by faith was fully perſwaded:Rom. 4.12. Gal. 2.20. Act. 8.37.Rom 4:12Gal 2:20Acts 8:37 Paul by faith beleeued, that the Sonne of God loued him, and gaue himſelfe for him: Philip required of the Eunuch before his baptizing, that hee ſhould beleeue with all his heart, &c. Againe, faith is the teſtimony of Gods Spirit,Rom. 8.16.Rom 8:16 according to that, The ſame Spirit beareth witneſſe with our ſpirits, that wee are the children of God, Heb. 11.1.Heb 11:1and who dare ſay then that this is vncertaine. Laſtly, faith is the euidence of things to come, and the very exiſtence of things not ſeene, now it is a poore euidence, that giueth none aſſurance, but leaueth ſtill in ſuſpence, and doubtfull. Thirdly, that I am more ſpecially bound to beleeue, that God is my Father, will appeare, if wee conſider, either p. 31his command willing vsus to call him Father. When yee pray, Luk 11.2.Luke 11:2ſay our Father, &c. or the large promiſes made to thoſe that relye vponupon him, as vponupon their Father. If God prouides thus, ſaith Chriſt, for foules and graſſe, how much more will he for you, O yee of litle faith, Math. 10.Matt 10meaning if by a ſtronger faith they ſhould rely vponupon him, as vponupon their father, or laſtly the examples of holy men, of Abraham, Dauid, Daniel, &c. ſee the Catalogue. Heb. 11.

1. Duty, Obedience.Thirdly, for the duties to be performed by vsus; to ſhew our faith in God the Father, they are foure. Firſt, we muſt obey his will: Hereby we are ſure that we knowe him, that is,1. Ioh. 1.2.3.1 John 1:21 John 1:3 beleeue in his name, if wee keepe his commaundements, and Chriſt publiquely diſclames all ſuch from being his brethren, and ſiſters, but onelyonly ſuch as doe the will of our Father,Math. 12.Matt 12 which is in heauen: and the Lord himſelfe by his Prophet Malachy demaunds, ſaying, If J be a Father, where is my feare, if I be a Maſter, Mal. 2.3.6.Mal 2:3Mal 2:6where is mine honour. As if he ſhould hauehave ſaid, yee are baſtards and no ſonnes, which call me Father, but feare not to offend my will; they doe vainely flatter themſelues, that they are coheires with Ieſus Chriſt vntounto God the Father, but yet doe not his will, they doe but thinke, and not beleeue, that God is their Father, which keepe not his commandements. And this is the eſtate of moſt men, & women in the world, which make their liues a trade of ſinning againſt God, they doe plainely mocke God, and his Church in confeſſing that they beleeue in God the Father.

2. Duty. Like vntounto God.The ſecond duty is, to be like vntounto God, and to beare in vsus ſome reſemblance of his Maieſty, as naturall children doe reſemble their Parents. Wherefore it is ſaid;Epheſ. 5.1. Leuit. 11.44. 1. Joh. 3.10.Eph 5:1Lev 11:441 John 3:10 Be yee followers of God, as deare children. Now this ſtands in two things. Firſt, in holineſſe or life; Be yee holy, as God is holy. Secondly, in louelove, for God is louelove, and he that dwelleth in God, dwelleth in louelove, and this louelove expreſſeth it ſelf by beneficence, an aptneſſe, or readines to doe good;Math. 5.45,Matt 5:45 Doe good to them that hate you (ſaith the Lord) that yee may bee the children of your Father, which is in Heauen, for he maketh his Sunne to riſe on the euill, and the good, &c. More particularly by mercy towards the poore, for the Lord receiues the miſerable Prodigall, and the poore Publican, and the louelove p. 32of God dwelleth not in vsus,Iam. 2.Jas 2 ſaith Saint Iames, if we ſee the naked, and cloth him not, &c. therefore ſee how we ſhall be rewarded. Mat. 25. If theſe things be ſo, then is it not ſo eaſie a matter to beleeue in God the Father, as the world dreames of, and to come to the priuiledge of his children, but our corrupt natures muſt be purged, and all wickedneſſe muſt bee emptied out.

3. Duty. Moderate care for the world.The third duty is, to moderate our cares for worldly things, either food, or rayment: For, what needes he to care for the world, who hath a louing Father, who is al-ſufficient, and ſhall liue ſtill, euer to prouide for him? and how can any true Beleeuer then, diſtract his minde about the things of this life, ſeeing his Father is al-ſufficient, moſt louing, and alwayes liuing, and not onelyonly ſo, but ſuch an one as prouides him a Kingdome? Will the Heyres of Kings take care for pins and points, or not rather hauehave their mindes taken vp with more princely thoughts? So, doe not yee care for ſuch things,Math. 6.32.33.Matt 6:32Matt 6:33 ſaith Chriſt, for thus doe the Gentiles; but ſeeke ye the Kingdome of God, and the righteouſneſſe thereof. As if he ſhould ſay, This is vnworthy, and vnbeſeeming the dignity of your condition, to be ſo baſely minded, and this may ſerue alſo for the fourth duty.

Queſt. 11. In which wordes doe you learne to beleeue in God the Sonne?

Anſw. In theſe. And in Ieſus Chriſt his onelyonly Sonne our Lord, which was conceiued by the Holy Ghoſt, borne of the Ʋirgin Mary, ſuffered vnderunder Pontius Pilate, was crucified, dead and buried, he deſcended into Hell, the third day he roſe againe from the dead, and aſcended into Heauen, hee ſitteth on the right hand of God the Father Almighty, from thence hee ſhall come to iudge both the quicke and the dead.

Queſt. 12. What doe you learne heere to beleeue, concerning God the Son?

Anſw. Two things. Firſt, his humiliation: Secondly, his exaltation.

Explan. Before we come to the particular handling of theſe things, it will not be amiſſe to lay open ſome general things, p. 33neceſſarily to be premiſed, that wee may with the better vnderſtanding proceed to the conſideration of theſe two eſtates of the Son of God, as followeth.

Queſt. 13. What is the Son of God, who is alſo called Ieſus Chriſt?

Anſw. He is perfect God by nature, and of the ſame ſubſtance with the Father, and perfect man, made ſo of his owne good will, that he might become our Redeemer, and thus is he ſubiect to the Father.

Ioh. 1.14.John 1:14Explan. As the Father, ſo the Son, hath beene already proued to be very God, in the generall queſtions concerning the God-head: now that he is alſo very man like vntounto vsus, but without ſinne, is eaſie to be ſhewed. St. Iohn tels vsus, that the Word was made fleſh: And the Authour to the Hebrewes, that, The Son of God tooke part with the children, forſomuch, Heb. 2.14.Heb 2:14as they were partakers of fleſh and blood: Beſides infinite places, wherein hee is called man, and ſaid to be made man, and ſaide to hauehave become man, and that he was without ſinne, is taught in the Epiſtle to the Hebrewes, Such an high Prieſt it became vsus to hauehave, Heb. 7.26.9.14.Heb 7:26Heb 7:9Heb 7:14who is holy, harmeleſſe, and vndefiled: And againe, Ieſus Chriſt offered …imſelfe without fault▪ which is alleadged, to proue that he did much excell all High Prieſts, after the order of Aaron; for they had neede, being ſinfull men, firſt to offer for their owne ſinnes, and then for the ſinnes of the people. Moreouer, that he was made man of his owne good will, the Apoſtle ſhewes to the Philippians; He made himſelfe of no reputation, Phil. 2.7.Phil 2:7and tooke vponupon him the forme of a ſeruant: And whatſoeuer elſe hee did vndergoe for our redemption, was all voluntary. And in regard of this eſtate is it, that he ſaith, the Father is greater then I, and was before ſpoken of, as his ſeruant;Eſa 42.1.Isa 42:1 Behold my ſeruant.

Queſt. 14. How can this bee, that God ſhould bee made man?

Anſw. Not by turning the God-head into the nature of man, but by taking mans nature vntounto the God-head, that ſo one perſon might be both God and man.

Explan. This is ſuch a miſtery, that naturall men cannot conceiue of it, wherefore ſome ſuppoſing it to be impoſſible, p. 34that mans nature ſhould be vnited vntounto the diuine, (which is infinite) but rather, that it muſt needes, vponupon the vnion, bee confounded herewith, hauehave held one onelyonly nature to bee in Chriſt, as when a drop of Wine is caſt into the Sea, wee will not ſay, but that it is all water ſtill, and theſe were the Monothelites.Hereſie a touching Chriſts two natures. Others ſuppoſing that two natures could not concurre in one perſon, hauehave held that there bee two perſons in Chriſt, and theſe were the Neſtorians. But that both theſe be errours, that which is written of Chriſt doth plainely ſhew. Firſt, that the nature of man was taken to the God-head, and not aboliſhed by the Vnion. For, howſoeuer hee is ſaid to hauehave become fleſh, to hauehave beene made man; which may ſeeme to imply a conuerſion, or confuſion of ſubſtances; yet hee is elſe-where ſaide,Phil. 2.7. Heb. 2.14.Phil 2:7Heb 2:14 to hauehave taken vponupon him the forme of man, to hauehave beene made partaker of fleſh and blood, &c. Which latter phraſes may ſerue to expreſſe the former, viz. Thus, He was made man, that is, tooke to his diuine nature, the nature and forme of man, ſo of the like. Againe, if the nature of man were aboliſhed after the Vnion, he was miſ-termed a man, or the Sonne of man, and hee could not poſſibly hauehave beene ſubiect to ſufferings. And on the other ſide it is abſurd to hold two perſons in Chriſt; for, ſo hee muſt not bee one Mediatour, and one Ieſus, but two, the Idioms, and properties of the diuine nature, where falſely in the Scriptures aſcribed to the humane, and thoſe of the humane to the diuine,Ioh. 3.13.John 3:13 as in theſe ſayings; Who hath aſcended vp into Heauen at any time, but the Sonne of man, which is in Heauen? The Sonne of man was not then in Heauen, but God, vntounto whom man being vnited might be ſaid, by the communicating of properties,Heb. 6.6.Heb 6:6 to be in Heauen; They crucifie againe to themſelues the Son of God. The Sonne of God cannot be crucified, nor his blood ſhed, it is a property of the man-hood, and by reaſon, of the Vnion aſcribed vntounto God. To conclude, this errour breakes the Vnion of two natures in Chriſt, and makes his ſuffering without merit, or efficacy.

p. 35Queſt. 15. What neede was there, that the Sonne of GOD ſhould thus abaſe himſelfe to become man?

Anſw. Great need on our behalfe who could not be ranſomed from our ſinnes by Angels, or earthly Treaſures, but onelyonly by his precious bloud.

1. Ioh. 1.7.1 John 1:7Explan. It is the bloud of Ieſus Chriſt, ſaith S. Iohn, that clenſeth from all ſinne; and Saint Peter excluding all other things of greateſt worth, ſets downe this alone:1. Pet. 1..8.1 Pet 1 Yee were not redeemed with corruptible things, as gold and ſiluer, but with the precious bloud of Ieſus Chriſt, as of a Lambe vndefiled.

Q. 16. Doth ſinne deſerue ſo ill, that wee could not by any other ſatisfactory meanes bee deliuered heerefrom, but by the death of the Sonne of God?

Anſw. Yet, it deſerues the infinite curſe of the Law, that is, all iudgement in this world, and euerlaſting damnation in the world to come.

Rom. 6. Deut 27.Rom 6Deut 27Explan The Sone of God did not needleſly ſubmit himſelfe to the curſe of the Law; for without this we had all periſhed: The wages of ſinne is death and the Lord pronounceth all them accurſed, which continue not in all things that are written in the booke of the Law, to doe them. Now God will bee iuſt of his word, not one tittle ſhall fall to the ground. And therefore that Law ſuppoſed to ſtand in force without remiſsion, there muſt bee reall and equiualent ſatisfaction made, either by the perſon offending, or by ſome other in his ſtead: which ſupply and ſuretiſhip cannot bee conueniently performed otherwiſe then by the ſame nature which offended, nor can temporary ſatisfaction bee ſufficient for the acquitting of an eternall puniſhment, vnleſſe performed by a ſacrifice of infinite worth and power. Wherefore Chriſt being God, muſt take the nature of man, that hee might repaire and reſtore man. Certainly no creature was able to performe this; for creatures are finite and cannot beare an infinite burthen, ſuch as is the curſe of God due vntounto ſinne, it muſt then be the Prince of Heauen alone, the Sonne of God, who could not p. 36vndergoe this as meerely God; for God cannot ſuffer: nor atchieue this as meere man; for man cannot conquer. Therefore hee muſt needs become man, remaining God: and ſo he reconciled God and man.

Q. 17. If hee muſt needs bee made fit to beare the curſe, why did he not to this end take vntounto him ſome other nature more excellent?

Anſw. Man hauing ſinned, it was moſt agreeable to the iuſtice of God to receiue the payment of the debt of ſinne in the ſame nature, which committed it.

Caneſ. 2.Explan. It is true, the euill Angels alſo ſinned, but they are without redemption kept in chaines of darkneſſe, as witneſſeth S. Iude: Of other creatures man onelyonly needed a redeemer, man onelyonly hath ſinned, and man onelyonly muſt by the iuſtice of God dye the death, according to that; The ſame day that thou ſhalt eate thereof, thou ſhalt dye the death: and for that thou haſt done this, curſed art thou, viz: thou O man, therefore the ſuffering of any other nature could not bee ſo pertinent, nor kindly ſatisfactory.

Obiect. If Gods law, and abſolute iuſtice bee vrged, this due ſatisfaction muſt bee made, not onelyonly in the nature offending; but alſo by the perſon offending: for, the direct Law is, Amima quae peccat morietur The ſoule it ſelfe which ſinneth, that muſt dye for its owne ſinne.

Solut. I anſwer. The Law of God, and ſo his Iuſtice, may bee ſaid to ſtand two wayes, in rigore, and in vigore. If wee conſider it in the vtmoſt rigor and ſtrictneſſe of the letter, ſurely it doth not admit of any pledge or ſurety; but requireth that eueryevery ſingular man offending, muſt beare his owne perſonall burthen. Can you ſay that the Kings Law is ſatisfied if a condemned Traytor, being to bee executed, ſhall hire his friend to vndergoe that lot for him, like a Damon for a Pithias? But if wee conſider Gods Law as remaining in vigor, and vncancelled in regard of a full weight of debt or penalty to bee payed without remiſsion of any the leaſt graine of it, then is it capable of a ſurety or pledge. As for example, if a man owe mee a ſumme of money, I am no leſſe p. 37ſatisfied if another pay me it for him, then if himſelfe ſhould bring it with his owne hands. This is the admirable temper of Gods mercy in admitting a deputy or pledge in a capitall debt; and of his iuſtice, in receiuing the vtmoſt mites of the debt. Thus, that hee might ſpare vsus, hee ſpared not his onelyonly Sonne. O yee Angels admire and adore this wiſedome.

Queſt. 18. How came it to bee thus with vsus men? were wee created ſinners?

Anſw. No. God at the firſt made man righteous, but by yeelding to the Deuils temptation hee made himſelfe a ſinner.

Explan. This hath beene already further explained. Qu. 3.

Queſt. 19. Wherein did man yeeld to the temptation of the Diuell?

Anſw. In eating the forbidden fruit, and not contenting himſelfe with all other fruits of which the Lord had allowed him to eate.

Explan. Reade of this in the third Chapter of Geneſis, and you ſhall ſee how craftily the Deuill comes to the woman vnderunder colour of wiſhing her well, yea better then God himſelfe; whereupon ſhee yeelds to eate, and offereth of the forbidden fruit to her husband, who did alſo eate. Now what this fruit was, it is vncertaine, and it is but loſt labour to enquire after it.

Queſt. 20. Was God ſo angry, that hee would curſe man for eating an Apple, or Figge, or ſuch like?

Anſw. That was not the cauſe of Gods anger, but his vnthankfulneſſe, pride, diſobedience, and crediting rather the Deuill then God.

Adams ſinne in diſobeying Gods commandement.Explan. In that one ſinne of eating the fruit forbidden, did concurre many ſinnes, all very great. Firſt diſobedience, when there was but one commandement, and man ſo qualified, as that he could eaſily hauehave kept the ſame. Secondly, ingratitude and forgetfulnes of Gods great benefits: for the Lord had done wonderfully for man, prouiding all things ready p. 38for him before his creation, for neceſsity and delight, had giuen him a pleaſant place to inhabit, a Paradiſe, and power to eat all manner of fruit, of all ſorts of trees which hee planted not, only he gaue him a ſtraight charge concerning one tree onelyonly, that he ſhould not eat thereof; for what day ſoeuer hee ſhould preſume to eat thereof he threatned death vntounto him: yet vngratefull man forbeares not, but vponupon the very firſt occaſion ſhewes himſelfe diſloyall and goes beyond his limits. Thirdly, pride, and aſpiring vntounto an higher eſtate, euen to be like his maker, yea to be equall vntounto him, for the Deuill told them that they ſhould be as Gods. He was not content to be man, made after Gods image, and Lord and Ruler ouer all creatures in this world, beaſts, foules, & fiſhes: but ſeeing the great Lord of all to be of greater dignity, he thought to ſit in the ſame chaire of ſtate with him. Fourthly, diſloyalty, content to heare his maker blaſphemouſly diſcredited, as being enuious, and therfore forbidding him that tree, leſt by eating of it, he ſhould become as good as God himſelfe: yea, in his heart he conſented to this blaſphemy, thinking better of the curſed Deuill of hell, then of the God of Heauen, who is bleſſed for euer. So that heere was matter enough againſt him, for which to lade him with curſes, and to packe him out of Paradiſe.

Queſt. 21. But though one man did thus, yet all did not, are wee all then ſinners and vnderunder the curſe?

Anſw. Wee were all in his loynes, and ſo what hee did, and whatſoeuer eſtate he fell into, it is common to vsus all.

Rom. 5. Rom. 5.12.3.23.Rom 5Rom 5:12Rom 5:3Rom 5:23Explan. This may ſeeme ſtrange, and yet thus doe the Scriptures plainely teach; Sinne came in by one man, and death by ſinne, foraſmuch as all men hauehave ſinned: And againe, All hauehave ſinned, and are depriued of the glory of God. Neither indeede ought it to ſeeme ſtrange, for that we ſee the like dayly for matters of this world. A man nobly borne, and accordingly prouided for with a Princely eſtate, yet if hee become a traitor; his children, and ſo his childrens children throughout all generations, remaine without all Nobility, without p. 39all their fathers wealth, vnleſſe it pleaſeth their Prince to reſtore them, and anew to beſtow it vponupon them: Euen ſo our forefather Adam, loſing that eſtate wherein hee was made, wee his children throughout all generations, are without all intereſt therein, vntill it ſhall pleaſe our great Prince and King, out of his grace to reſtore vsus againe, and repurifie our tainted bloud, by the moſt precious bloud of his deare Sonne: in whom hee repoſſeſſeth vsus of the loſt inheritance; and that with aduantage.

Queſt. 22. It ſeemes then that wee are ſinners ſo ſoone as wee are borne, before we hauehave actually done either good or euill?

Anſw. Yes verily, the childe which is but newly borne, yea but conceiued, and liuing in his mothers wombe, is a ſinner, and needs Gods grace.

Pſal. 51.5.Ps 51:5Explan. In ſinne was I conceiued, ſaith the kingly Prophet, and in iniquity was I borne. It was ſaid of Eſau and Iacob euen before they were borne, before they had done good or euill, Eſau hauehave I hated, Iaacob hauehave I loued; Rom. 9.11.Rom 9:11now where there is no ſinne God cannot hate. Eſau then was a ſinner, whilſt hee was yet in his mothers wombe: and as it was with him, ſo is it with vsus all. Otherwiſe we ſhould not be mortall, for where ſinne is not, there is no mortality. And this ſhould make Parents betimes to pray heartily for the grace of God to be ſhed vponupon their children.

Queſt. 23. I perceiue then by this which hath beene ſaid, that wee are all in a miſerable eſtate by nature, but you tell me of Ieſus Chriſt, that hee was humbled for vsus, wherein ſtandeth this his humiliation, and in which of your articles is it ſet forth?

Anſw. In theſe words it is ſet forth. And in Ieſus Chriſt his onelyonly Sonne our Lord, which was conceiued by the holy Ghoſt, borne of the Virgin Mary, ſuffered vnderunder Pontius Pilate was crucified, dead and buried, hee deſcended into hell, and there be three degrees of his humiliation.

p. 40Queſt. 24. Which is the firſt degree, and in which words?

Anſw. Firſt his incarnation: ſet forth in theſe words. Which was conceiued of the holy Ghoſt, and borne of the Virgin Mary.

Of Chriſts humiliation.Explan. Hauing by queſtions, and anſweres premiſed, made a way to the conſideration of the twofold eſtate of the Sonne of God, viz. his humiliation, and exaltation, wee now come directly to open the articles touching theſe, and firſt of his humiliation. For the meaning, conſidering what hath beene already ſaid, I ſhall neede to ſpeake but little. And in Ieſus Chriſt. That is, I beleeue in Ieſus Chriſt, as being very God, equall to the Father, but in the order of the perſons in the Godhead, the Sonne of God, and ſo the ſecond perſon of the Trinitie, and his onelyonly begotten Sonne, for in regard of him onelyonly, is God a Father by generation, as hath beene already ſhewed, though he be the Father of all true beleeuers: alſo by adoption, and regeneration, and this onelyonly Sonne of God I beleeue to be my Sauiour, my Ieſus, to ſaue mee from my ſinnes, I bele…ue him to be Chriſt, that is annointed, or fore-appointed in the councell of the Father, before all worlds, to be the high Prieſt, the Prophet, and the King of his Church. I beleeue him to bee our Lord, that is to hauehave right of Lordſhip ouer vsus, euen as the father hath, and power both of life and death, ouer ſuch as louelove him and are obedient, and ouer the ſtubburne, and diſobedient. Who was conceiued of the Holy Ghoſt: that is, though he was made man, yet not by ordinary way begotten of man, but the power of the holy Ghoſt made the bleſſed Virgin to conceiue without man, borne of the Ʋirgin Mary, that is, this wonderfull conception, was in the wombe of Mary a pure Virgin, of whom he was after borne, brought forth, and brought vp after the manner of other children.

1. Proofe.Secondly, for the grounds of holy Scriptures, from whence all this is taken: and firſt, that hee is very God, and Lord, equall with the Father,Philip. 2.6.Phil 2:6 Saint Paul is plaine. Hee thought it no robbery to be equall with God, and enough hath beene already ſaid aboue, concerning this. Secondly, that hee was made p. 41man like vntounto vsus in all things, ſinne onelyonly excepted, I ſhall need to ſay no more for the proofe hereof. Thirdly, that hee became man after an extraordinary ſort, all the holy Goſpels doe plainely declare. For they ſhew,Math. 1. Luk. 1. & 2.Matt 1Luke 1 how that Mary was contracted vntounto a man called Ioſeph, and before they came together, ſhee was with child by the holy Ghoſt: and that this ſhould be ſo, was propheſied long before: both imediately after Adams ſinning, and puniſhment.Gen. 3.Gen 3 The ſeede of the woman ſhall break the Serpents head: and againe, by the Euangelicall Prophet Eſay: Behold a Virgin ſhall conceiue, and bring forth a Sonne. Pſal. 7.14.Ps 7:14And though the Scriptures doe not plainly teach thus much, yet the Church of God doth conſtantly hold, that Mary, the mother of God, was ſemper virgo, alwayes a pure Virgin, both becauſe ſhe neuer had childe after, and Ioſeph her husband was a man that feared God, and therefore in all likelihood, would not preſume to knowe her, whom the Lord had as it were appropriated vntounto himſelfe. Now for ſo much as we read of his brethren, Iudas, Iames, and Iohn, it will not be amiſſe a litle, to digreſſe to ſet downe the pedigree of Ieſus Chriſt, as it is regiſtred by Epiphanius. He had to his grand-mother one Ann…, Chriſt his brethren.who had three husbands. Firſt …oachim, by whom ſhe had Mary the mother of Chriſt, who were both of the ſame tribe of Iudah, according to Dam…ſcene, but according to Epiphanius, ſhe was of the tribe of Leuy, then hee being dead, ſhee was wife vntounto Cleophas, by whom ſhee had a ſecond Mary who was afterwards wife to Alpheus, and bare him Iames ſurnamed the ſonne of Alpheus, and Simon Cananeus, and Iudas Thaddaeus. Laſtly, ſhee was wife vntounto Salome, who begat of her another Mary which was wife to Zebedeus, and bare vntounto him Iames, who was ſpecially called the brother of the Lord, becauſe moſt like vntounto him, if it be true, which is written vnderunder the name of Aege…ppus, that liued next to the Apoſtles times, where it is alſo added, that becauſe hee was like vntounto the Lord, they ſent Iudas before to ſhewe the one from the other, ſhe bare alſo Iohn the Euangeliſt. So that all theſe were but his couzen germans, and called his brethren onelyonly according to the Hebrew phraſe, by which Abraham, who was Lots Vncle,Gen. 13.8.Gen 13:8 tells him. We are brethren.

p. 42To returne againe, vntounto that, from which we hauehave digreſſed, this birth of the ſonne of God is the chiefe and moſt ſtupifying wonder of the world.

The wonderful birth of Chriſt.Firſt in that a Virgin is a mother, that ſhe beares a Sonne, who neuer knew man, all the Hiſtorians in the world could neuer tell of the like, all the Philoſophers cannot finde out, how this may be. Another, and farre more vnſearchable and venerable wonder is, that the infinite God, whom the Heauens cannot containe, is borne of a woman, the Creator of all becomes a creature, hee that comprehends the world in his fiſt, is comprehended in the ſteight compaſſe of a ſilly womans wombe, hee that giues foode and raiment to all, becomes naked, and deſtitute of all things, hee that is ruler of all is made obedient to poore man, he that is eternall, without beginning, and end of his dayes, is made mortall, and ſubiect to the arreſt of violent death: nay, of the moſt reproachfull and ignominious puniſhment. And in this admirable birth of the Sonne of God, of a woman, there is a wonderfull correſpondence to the fall, which came by a woman. Eue the firſt woman drew the curſe vponupon man, Mary the beſt-beloued of women, brought the ſaluation vntounto man, ſhe gaue the fruit to man, by which hee loſeth Gods fauour, becomes a ſinner, and ſubiect to death and damnation; but this woman giues him fruit, whereby he comes into Gods fauour, is made righteous, and inheritor of life, and ſaluation. And thus much for this, that he was borne of the Virgin Mary.

Math. 1 21.Matt 1:21He is Ieſus, viz. a Sauiour of his people, for this name was Ioſeph inſtructed in by the Angel before his birth: ſaying, Thou ſhalt call his name Ieſus, for he ſhall ſaue his people from their ſins and in the Epiſtle to the Hebrewes,Heb. 7.25.Heb 7:25 He is able perfectly to ſaue them, that come vntounto God through him, and beſides him there is none that can ſaue vsus,Act. 4.12.Acts 4:12 according to that. There is no name giuen amongſt men whereby we may be ſaued, but the name Ieſus: and that of the Prophet,Eſa. 43.11.Isa 43:11 I am the Lord, and beſides me, there is no Sauiour. And for the fur…er proofe hereof, ſee what hee hath done. Was it neceſſa…, that to ranſome vsus, hee ſhould empty the treaſures of his riches, and become euen poore and of no reputation?Philip. 2.7.Phil 2:7 He did thus. He made himſelfe of no reputation. Muſt p. 43hee endure the fierceneſſe of Gods wrath againſt ſinne, his very curſe due thereunto? He did thus alſo,Gal. 3.13.Gal 3:13 He hath redeemed vsus from the curſe of the law, being made a curſe for vsus. Muſt hee performe abſolute obedience to the law, which we could not doe? he did this alſo. I came not, therefore ſaith he, to diſſolue the law, Mat. 5.19.Matt 5:19but to fulfill it, Laſtly, muſt he liue euer to prouide that what he hath done, may be effectuall for our ſaluation? Loe, He ſtill euer liues, Rom. 8.34.Rom 8:34and ſtands at the right hand of God, making interceſsion for vsus. So that he is truely another Ioſua, bringing vsus out of the wilderneſſe of our miſerable eſtate by ſinne, trampling our ſpirituall enemies vnderunder our feete, and victoriouſly putting vsus in poſſeſſion of our heauenly Canaan.

Pſal. 2.2.Ps 2:2He is alſo Chriſtus Domini, the Chriſt, or annointed of the Lord, for this name is commonly annexed vntounto the other. Christ Ieſus: In Hebrew he is called, Meſsiah, by a word of the ſame ſignification. The Princes are aſſembled together againſt the Lord, and againſt his Meſsiah, or annointed; and againe it is ſaid of him, God hath annointed thee with the oyle of gladneſſe aboue thy fellowes: Pſal. 45.7.Ps 45:7and more peculiarly of Chriſt ſaith Daniel, Dan. 9.26.Dan 9:26After threeſcore and two weekes ſhall Meſsiah be ſlaine, though one of our owne men lately commenting vponupon this, hath fowlely defaced this moſt pregnant teſtimony, interpreting this Meſsiah, the Kings and gouernors of the Iewes. And this name, Meſsiah, Chriſt, or annointed, was familiarly knowne vntounto the Iewes before his comming; witneſſe that ſpeech of the woman of Samaria, who could ſay, I know well, that the Meſsias ſhall come, who is Chriſt, Ioh. 4 25.John 4:25and he will teach vsus all things. Now he is Chriſt, that is annointed vntounto a threefold office. Firſt of a King, that he might bee King of his Church, ruling in it by his lawes, and in the hearts of beleeuers by his Spirit, and defending it againſt all enemies: for this, is he ſaid, partly, to be after the order of Melchiſedeck that is, the king of righteouſneſſe, and he is alſo called Melchi Salem, Heb 7.Heb 7that is King of peace, according to the laſt title giuen him by the Prophet: Prince of Peace. Secondly,Eſa. 9.6.Isa 9:6 he is annointed to the office of a Prieſt, that he might ſacrifice for the ſinnes of his people, euen one all-worthy ſacrifice, that is himſelfe vponupon the altar of the croſſe, as a large diſcourſe is had hereof in the Epiſtle to the Hebrewes. Thirdly, to the office of a Prophet, that he might reueale p. 44the will of his Father vntounto vsus, enlighten our vnderſtandings therein, and continually pray to the Father for vsus. Of Chriſt vnderunder this name did Moſes foretell.Deut. 18.15.Deut 18:15 The Lord ſhall raiſe you vp a Prophet from amongſt your brethren, like vntounto me, him ſhall ye heare: chiefely meaning the head of all Prophets Jeſus Chriſt. And according to this office it is ſaid:Ioh. 1.18.John 1:18 The onelyonly begotten Sonne. who is in the boſome of the Father, he hath declared him: and again, In theſe laſt dayes he hath ſpoken to vsus by his Sonne: Heb. 1.1.Heb 1:1whereas he was wont to ſpeake ſundry waies by his Prophets, as if hee ſhould hauehave ſaid, now he hath ſpoken once for all by his greateſt Prophet of all.

Ioh. 6.20.John 6:20The Sonne of Mary the Virgin, is this Ieſus, and Sauiour of the world, annointed, and none other in the world beſides: for vntounto him agreeth the time of the Meſſias birth, and ſuffering, the manner of his comming, of a pure Virgin, poore, and in the forme of a ſeruant, of the tribe of Iudah, of the ſeede of Dauid, the wonders he ſhould worke the vniuerſall Peace ouer all the world, the departure of the Scepter then from Iudah, the teſtimony of diuels the heathen Gods and prophets, the witneſſes from Heauen at his baptiſme, his miracles in healing maladies, rayſing the dead, darkening the Sunne, his glorious reſurrection, and aſcenſion, the miſerie of his enemies the Iewes, and the wonderfull acts done in his name by his ſeruants, the paſſage and power of his Goſpell through the world, the ſubiection of kings Scepters thereto, the continuance of it to this day manger the rage of tyrants and perſecutors. Seuenthly, that I am to beleeue in his name, it is the ſumme of his preaching. Repent, and beleeue in the Goſpell. And this is the worke of God, ſaith he, that ye beleeue in him, Ioh. 1.12.John 1:12whom he hath ſent. And they only are iudged to bee ſuch, as vponupon whom he will beſtow eternall life, which receiue him, and they onelyonly receiue him, which beleeue in his name.

1. Duty.Now follow the duties, by which we are to expreſſe this faith in Ieſus Chriſt, which are ſundry. Firſt, a thankefull admiration of this vnſpeakeable fauour of the Lord towards vsus, we were miſerable vnderunder the curſe, and through feare in bondage to the diuell all our life long,1. To prayſe God for Chriſt there was no way to be deliuered, but the glorious Sonne of God muſt become vile and wretched man, the King of Heauen muſt put off his glorious robes, lay aſide his p. 45princely Scepter, and come out of his royall throne of heauen, from riding betweene the wings of the winde: and bee baſely cloathed as a ſeruant, bee ruled like a babe, and lodged in a ſtable with bruit beaſts. If mans heart be not lifted vp to more then ordinary thankfulneſſe for this, the very heauens will wonder, the earth will bee amazed, and the ſtones will vtter his praiſes, and cry out vponupon mans ingratitude. Mary that bleſſed virgin, that bare him, breakes out into Magnificat anima mea, &c. My ſoule doth magnifie the Lord, Luc 1.40.Luke 1:40and my Spirit reioyceth i… God my Sauiour, Iohn that was to be his cryer did but heare the ſound of his mothers feet, whilſt hee was yet in the wombe, and skipt for ioy,verſ. 41. and Simeon no ſooner ſaw him, but as though ouercome with ioy falls into Nunc demittis, Luc. 2.29.Luke 2:29Lord now letteſt thou thy ſeruant depart in peace according to thy word, to omit Zachary and Anne, The Angels and ſhepheards ſinging, wondring, and ſetting forth the Lords praiſe for theſe things. But wee vnworthy wretches looke for as much good at his hands, yet do no way ioyne in thankfulneſſe with this holy company. When Moſes with the Iſraelites had beene deliuered from the Egyptians by the red Sea, they ſung praiſes:Iude. 3.Jude 1:3 When Deborah and Barack were freed from the Midianites, they ſang praiſes, and ſo did Mordecay and Eſter, when they had the vpper hand of their enemies, euer ſtill we heare the ſound of praiſes; and greater deliuerance is wrought for vsus, but where bee our praiſes? what teſtimony doe we giuegive of our thankfull hearts therefore.

2. Duty. In humility to ſerue one another. Phil. 2.Phil 2The ſecond duty, is humbling our ſelues, to ſeeke the good one of another; for the Apoſtle propounds this, as a ſound argument. This minde was in Chriſt, that being equall in glory with God, he became vile for our good, therefore wee ought to humble our ſelues for the good of our brethren: and Chriſt himſelfe vſeth the ſame. He takes water and waſheth the feet of his Diſciples, and wipes them, with a towell,Math. 23.Matt 23 ſaying, What I hauehave done, ſee that yee doe likewiſe. Wee muſt thinke that wee are beſt and greateſt Chriſtians, when wee are moſt ſeruiceable, through louelove one towards another, according to that; Hee which is chiefe amongſt you, Ioh. 13.15.John 13:15let him bee ſeruant to all. This is the honor and Lordſhip ouer one another p. 46that we muſt affect, and the higher our places bee, the more muſt wee exceed this way. Not as ſome fooliſh Monks hauehave done, to ſhew the lowlineſſe of their minde, embrace lazarous perſons, kiſſe their vlcerons bodies, and drinke the very water wherein they hauehave been bathed, nor yet wilfully to impoueriſh our ſelues of all worldly goods, with the Mendicant Fryers:Gal. 6.1.Gal 6:1 for it may rightly be ſaid, Who required theſe things at your hands? But firſt wee are in meekeeſſe to reſtore ſuch as are fallen through infirmity, and not proudly inſult ouer them. Secondly, we are to lay aſide our greatneſſe and ſuperiority ouer our brethren, in the caſe of offence, and to goe vntounto them, and be reconciled, according to that of our Sauiour Chriſt;Math. 5.23.Matt 5:23 If thou bringeſt thy guift vntounto the Altar, and there remembreſt, that thy brother hath ought againſt thee, goe firſt, and bee reconciled to thy brother, and then come and offer thy guift; and not to ſtand vponupon this; I am a better man then hee, let him come to me if he will. Thirdly, we are euen to forget our eſtates, and to viſit poore mens houſes, in the caſe of ſickneſſe, and to put to our helping hands, for the reliefe of our brethren, in the caſe of danger, by any ſudden caſualty, according to that allegation, to the comfort of Chriſt his ſheep at the laſt day;Math. 25. Exod. 23.5.Matt 25Exod 23:5 J was ſicke and in priſon, and yee did viſit me: and to that precept of old; If the Aſſe of thy very enemy falls vnderunder his burthen in the way thou ſhalt helpe him vp againe. Fourthly, we are to abate of our dainty fare, and of our coſtly apparell; yea, we muſt ſpare out of our owne bellies, for the comfort of others in the time of extreame want, according the commendable practice of the Chriſtians in Macedonia, of which the Apoſtle witneſſeth, when the famine was at Ieruſalem, ſaying,2. Cor. 8.3.2 Cor 8:3 According to their power (I beare them record) yea, beyond their ability, that they were willing.

3. Duty. To be lifted vp in heart to heauen. Col. 3.Col 3The third duty is (in the remembrance of this admirable Vnion of God vntounto man, whereby man is beyond meaſure graced) to put vponupon vsus high ſpirits, both by hauing our hearts lifted vp to Heauen, where our nature ſits at the right hand of God; and alſo by being vndaunted at the greateſt dangers that may befall vsus, or at the greateſt terrours, that the Deuill can ſtrike into vsus;Pſal. 23.Ps 23 wee muſt ſay with Dauid, Though I walke p. 47in the vale and ſhadow of death, yet will I feare none euill, for the Lord is my Shepheard; for the Lord (wee may ſay) is in vsus: and with Paul, God is on our ſide, who can bee againſt vsus. Rom 8.Rom 8Wee muſt ſtand faſt in the euill day, when wee are aſſaulted, not with fleſh and bloud, but with ſpirituall powers.Eph 6.12.Eph 6:12 For if our eye bee but opened, to ſee who is with vsus, as Eliſha prayed for his ſeruant; Lord open his eyes, wee ſhall aſſuredly bee without feare,2 K…ng 6. more being with vsus, then againſt vsus. If it were a duty flowing from faith to be high-ſpirited, according to the world, I know that many, yea all, would eaſily frame themſelues vntounto it; for eueryevery mans ſpirit is too high this way, all meditate matters too high for them. But this highneſſe muſt be abated and brought low, that roome may be made for that which ought to be: Thou muſt not be altogether without an high minde; for eueryevery man is by all meanes to ſtriue to exceed heerein, onelyonly be ſure, that it aſpire to the higheſt thing of all (which is Heauen.)

4. Duty. To reuerence Chriſt our Lord.The fourth duty is, to yeeld due reuerence to this Lord, and gracious Ieſus of ours; for that wee are his, hee hath bought vsus: Neither are wee vnderunder our enemies hands, neither are our bodies our owne (that I may ſpeake with the Apoſtle) wee are bought with a price, therefore glorifie God in your bodies. 1. Cor. 6.20.1 Cor 6:20He may rightly challenge at our hands, as the Father doth, If I be a maſter, where is my feare, or my reuerence. Now,Mal. 1.3. Phil. 2.16.Mal 1:3Phil 2:16 what this reuerence is, is expreſſed to the Philippians, God hath giuen him a name aboue all names, that at the name of Ieſus all knees might bow, &c. that is, that all might outwardly reuerence the name Ieſus, be reuerently affected inwardly, at the very ſound thereof, and ſubmit themſelues to obey his will, at the very firſt comming of the ſame to their eares, for that it is of him, who is our Lord Ieſus: as may beſt bee vnderſtood, by comparing this place with that of the Prophet, vntounto which the Apoſtle alludeth;Eſa. 45 23.Isa 45:23 I liue (ſaith the Lord) eueryevery tongue ſhall ſweare by me, and eueryevery knee ſhall bow vntounto me. For ſwearing by Gods name is vſually put for worſhipping, and ſeruing him. Wee are therefore to ſerue the Lord Ieſus, and in all things ſo to behaue our ſelues, in our ſoules and bodies, as thoſe that remember they hauehave ſuch a Lord. Maſters muſt p. 48entreat their ſeruants gently,Epheſ. 6.9Eph 6:9 for that they alſo hauehave a Lord and maiſter, Ieſus Chriſt, vntounto whom they muſt giuegive account: all higher powers and great perſons muſt ſo vſe their authority ouer others,Math. 24.Matt 24 as that they may not be found by this their great Lord,Math. 25.Matt 25 ſmiting their fellowse at his comming; all men of all ſorts muſt take heed, that they hauehave ſo vſed their talents as that they be not found to hauehave gained nothing at his comming. If thou bee ſuch an empty and barren Profeſſor of Chriſts name and ſeruice, though thou weare his badge, though thou with thy mouth call him Lord; yet hee will bee a terrible Lord to thee at his comming, hee will cut thee off, and giuegive thee thy portion with hypocrites, hee will bid, Take this bad ſeruant, binde him hand and foot, and caſt him into vtter darkneſſe.

Queſt. 25. Which is the ſecond degree, and in which words?

Anſw. He ſuffered the death of the Croſſe for my ſins; ſet forth in theſe words? He ſuffered vnderunder Pontius Pilate, was crucified dead and buried.

Gen. 49.Gen 49Explan Hauing explained the firſt degree of the humiliation of the Son of God, we come now to the ſecond; He ſuffered vnderunder Pontius Pilate That is, a Heathen Iudge ſet ouer the Prouince of the Iewes, by the Roman Emperour: for hitherto they had Gouernours of their owne, according to the Propheſie of old Father Ia…cob, ſaying, The ſcepter ſhall not depart from I dals nor a law giuer from betweene his feet▪ vntill S…loh comes. Euſeb. Ioſeph.For Herod the ſonne of A…tipater, was the firſt ſtranger that was Gouernour ouer them, and the two and thirtieth yeare of his raigne was the sonne of God borne, and in the two and fortieth of Auguſtus Caeſar the Emperour. Olympiad. Luc. 3.1.Luke 3:1194. And after this Herod was Pontius Pilate ſet ouer Iudea, vnderunder the Empire of Tiberius Caeſar. Before theſe, were men of the Hebrew Nation, Rulers there, viz. Ariſtobulus, Hircanus and Antigonus, thirty fine yeares, and ſo aſcending vpward to the times of Iudas Macchabeus, &c. VnderUnder the gouernment then of this Pontius Pilate, Chriſt began to execute his office, for which he was ſent, viz. To preach the p. 49Goſpell both by himſelfe, and his Diſciples: and continuing thus to doe, and to worke many miracles, was ſpitefully entreated of the wicked Iewes, for the ſpace of three yeers and vpward, then villanouſly betrayed by one of his Diſciples apprehended, abuſed, & crucified, being full thirty three yeeres of age; Hee was dead: That is, he was not onelyonly faſtened to the Croſſe, to the ſhedding of ſome of his blood, where the nailes entred into his hands and feete, but there gaue vp the Ghoſt, was after pierced to the very heart with a ſpeare, ſo that water and blood came out, and being found certainely dead, he had not his legges broken, as theirs were, which had beene crucified with him, And buried: That is, for the more certainty, that his ſpirit was departed out of him, he was taken downe from the Croſſe, and laid into the graue. And this briefly ſhall ſuffice for the meaning.

Now followe the teſtimonies and grounds of holy Scripture, out of which this is taken. Firſt,1. Proofe. that he ſuffered vnderunder Pontius Pilate. 2. That he was crucified, and dead. 3. That he was buried. 4. That he did vndergoe all this for our ſinnes. For the firſt: It would be ouer-tedious to rehearſe all, that the Lord ſuffered, according as it is recorded at large by the Euangeliſts. We may therefore referr all briefly to theſe two heads: Firſt, to that he ſuffered before his manifeſting himſelfe to the world, whilſt he was vnderunder age, and then to what he ſuffered after, whilſt he was vnderunder age, great was the perſecution, which was raiſed vp againſt him.Math. 1.Matt 1 Herod the King vnderſtanding, that one was borne, who ſhould bee King of the Iewes, fearing to be depoſed, called a Councell, and learning certainly, that Bethelem was the place of his birth, firſt ſends cunningly by the wiſe men, which came out of the Eaſt to worſhip this new borne King, to be better aſſured of the houſe where he lay, pretending to come himſelfe alſo & worſhip him: the wiſe men hauing found out the Babe, forbeare to certifie the King hereof, and depart home another way, as they were admoniſhed from aboue, whereat hee being more incenſed, gaue charge forthwith to ſlay all the male children in Bethelem, that were two yeeres olde, and vnderunder without ſparing any, inſomuch, that as by ſome is recorded, his owne p. 50childe being nourſed there dyed alſo: whereupon one ſaide, he had rather hauehave bin Herods hog, then Herods childe. But the Lord prouided wonderfully for the ſafety of his ſonne at this time, by admoniſhing his parents ſecretly to haſten away before this bloody Maſſacre, and ſhedding of innocent blood. Thus the Lord of life was faine to flee for the ſafegard of his life, whileſt he was yet in his ſwadling clouts.

Luk. 9.59.Luke 9:59Moreouer, hee ſuffered by want and pouerty, wherefore he ſaith, The Foxes hauehave holes, and the Birds hauehave neaſts, but the Sonne of Man hath not whereon to reſt his head. For this is not only true of him afterwards, but from his birth vpward. His parents were ſo poore, that when his mother ſhould be deliuered of him, ſhee had none other place to bee in, but euen without the towne,The Manger wherein Chriſt was laid. Luk. 2. Baſil.Luke 2 in a caue of a rocke, called the manger, where poore people reſted that could get no roome in the towne, as one well obſerueth vponupon that place of Luke, where this hiſtory is ſet downe, viz. Baſilius Magnus. For otherwiſe the Shepheards could not hauehave found him out in the night, but muſt hauehave ſearched in the ſtables of ſundry Innes; moreouer the article Te prefixed in the Greeke, ſeemes to inſinuate, that ſome certaine Maunger knowne by that name was meant.Iuſtin Mart. Hereunto conſenteth alſo Iuſtin Mart. In dialogo cum Tryphone: after other words he ſaith, that they reſted in a certaine caue neere the Towne;O…ig contra. Celſum. and Origen ſaith, it was a thing commonly celebrated amongſt the Chriſtians: namely the caue, where Chriſt was borne. So alſo Epiphanius, Theodoret, and all antiquitie.Luk. 3.23.Luke 3:23 After that he grew to be thirty yeeres of age, he began to manifeſt himſelfe vntounto the world, following herein the rule ſet down by the Lord concerning the Leuits. From thirty yeeres old and vpward, Numb 43.euen to fifty yeeres old. Though he attained but to the thirty foure yeere of his age, according to the conſent of Chronologies, howſoeuer it may ſeeme otherwiſe by that which the Iewes alledge againſt him. Thou art not yet fifty yeeres old. Ioh. 8.57.John 8:57Whereupon Ireneus concludes, that he was about this age, when he ſuffered vponupon the Croſſe, and ſaith, that the Elders of the Church learned the ſame of Iohn, and that place of Numbers, may ſeeme to giuegive ſome light and credit hereunto. Now, Tertullian and Lactantius contrariwiſe teach, that he was but thirty. In this great variety, becauſe p. 51the Word of God ſaith nothing, but that of John 8.57. It is hard to define infallibly his certaine age. But to me the former opinion ſeemeth moſt probable. The Lord at thirty yeres of age, as hath beene ſaid beginning to manifeſt himſelfe vntounto the world, was ſtill more and more hardly vſed of the world. Firſt, of the Diuell; then of men.Math. 4.Matt 4 He being led into the wilderneſſe by the Spirit,Chriſts ſufferings by the Diuell, by men. did vndergoe the want of all things forty dayes, and forty nights, and then was moſt ſtrongly aſſaulted by the Diuell, when he was ſuppoſed to be weakeſt, by reaſon of his continuall faſting. Of men he was hardly vſed. Firſt, by vile and ſlanderous ſpeeches,Math. 11.19. …ho. 8.48.Matt 11:19 they calling him a glutton, and a Drunkard, a Friend of Publicans and Sinners: ſaying, that he was mad, that he had a Diuell, and that through Belzebub the Prince of Diuels, he did caſt out Deuils, and that he was a Deceiuer, or Impoſtor, and if any thing more vile could be deuiſed againſt him,Math. 27.63.Matt 27:63 or his followers. Secondly, by their practiſes againſt him, without any open violence: if any man followed him,Ioh. 9.22.7.49.John 9:22John 9:7John 9:49 he was excommunicated out of the Synagogue, he was pronounced accurſed: therefore hee himſelfe was much more excommunicated and accurſed; they called a Councell againſt him,Ioh 11.John 11 as againſt a dangerous Arch-Heretique. Thirdly, by their practiſes againſt him ioyned with violence, but without effect.Ioh. 7.John 7 Once they ſent officers to apprehend him, who being ouercome with the grace of his ſpeeches, returned without doing their office: another time,10.31. they tooke vp ſtones to hauehave ſtoned him: and a third time they led him to the ſide of an hill,Luk 4.Luke 4 thinking to throw him downe head-long, but he went thorow the middeſt of them, and eſcaped. Yea, ſuch, and ſo vnceſſant was their rage againſt him, that whereas many Rulers did eſteeme of him, yet they durſt not profeſſe it,Ioh. 12.42.John 12:42 for feare of the Phariſees. Laſtly, drawing neare to his laſt Paſſion, he had the apprehenſion of the wrath of God wreſtling with him, which made his ſweat like drops of blood,Luk. 22 39 40. &c.Luke 22:39 the like to which was neuer heard of, being exceeding heauy and ſorrowfull, ſo as that hee could take no reſt in the night, but prayed againe, and againe; and the third time; Father, if it be …, let this cuppe paſſe from me. And theſe almoſt were his ſufferings p. 52in generall, which made him a man of ſorrow, according to that of the Prophet;…a. 53.3. He is a man full of ſorrowes, and hath experience of infirmities

2. Proof…. Chriſt crucified. Luk. 23.45.46.Luke 23:45Luke 23:46Secondly, that hee was crucified, and dead, is alſo planely ſet downe by the Euangeliſts; with the circumſtances aggrauating this his accurſed death; He was hanged (ſaith St. Luke) betwixt two theeues, and from the ſixth houre to the ninth, there was a darkeneſſe ouer the land, then he cryed with a loud voyce, Father, into thy hands I commend my Spirit, and gaue vp the Ghoſt. And St. Peter vpbrayds the Iewes herewith,Acts 2.23. Gal. 3.13. Ioh. 19.33.Acts 2:23Gal 3:13John 19:33 telling them, that they had curcified, and ſlaine him. And St. Paul ſaith, Hee was made a curſe for vsus, for it is written, Curſed is eueryevery one that hangeth on a tree. Moreouer, that hee was dead, the Souldiers that came to breake his legs did teſtifie, for ſeeing this, they let him alone. As for the circumſtances of his death, they make the matter farre more haynous on the Iewes part, and more grieuous on Chriſts part Firſt,Ioh. 18. Chriſt his apprehenſion.John 18 they apprehend him like a Varlet, that had done ſome outrage, comming vponupon him with ſwords and ſtaues in the night time; Iudas, one of his Diſciples, being their Guide, who was hired vntounto this with thirty peeces of ſiluer, and moſt obſtinately proceeded they in their enterprize, though hee gaue them ſome taſte of his Diuine power,Verſ 6. for he did but ſay, I am he, and with the breath of his mouth, they fell to the ground backward, he did but touch the eare of one, which was cut off, and healed it. Secondly, they carry him firſt to one High Prieſt,Ioh. 18.13. &c.John 18:13 and then to another, then to Pilate, then to Herod, and backe againe to Pilate, amongſt whom he is mocked, laughed at, ſcornefully entreated, and buffeted, queſtioned withall, ſpitted vponupon, and crowned with thornes.Ioh. 19.17.John 19:17 Thirdly, they compell him to carry his heauy croſſe, till he fainted vnderunder the burthen, being without all pitty and compaſſion towards him. Fourthly, though they could charge him with no fault at all, worthy of any puniſhment, inſomuch, as that Pilate the heathen Iudge would hauehave acquited him,Luk. 23.Luke 23 yet they cried out, Crucifie him, crucifie him, and had rather, that Barrabas, a Traytor & Murtherer, ſhould be ſpared,Eſa. 53.9.Isa 53:9 then he. Fiftly, they hung him vp betweene two theeues; the moſt harmeleſſe and innocent man in the world, p. 53is numbred amongſt the wicked, and euill doers. Sixtly, not content to pierce his hands and feete, in moſt bloody manner, with nailes, by faſtning him to the Croſſe, like moſt hard-hearted wretches, they giuegive him vineger mingled with gall to drinke in his great heat and thirſt,Luk. 23 35.Luke 23:35 they doe whatſoeuer they can, to increaſe his ſorrowes, by nodding the head at him, by vpbrayding him with the ſauing of others, and telling him, that he could not ſaue himſelfe: Otherwiſe, ſay they, let him come downe from the Croſſe, and wee will beleeue in him. When in his greateſt pangs, he cryed out, Ely, Ely, lammaſabactani, they mercileſly ſcoffe at him, and ſay, he calles to Elias, when they knewe well enough, that he called vponupon his God. Laſtly, not being aſtoniſhed at the admirable Ecclipſe of the Sun, contrary to the courſe of nature, (it being about the full of the Moone, an obſcuring not of ſome degrees, but of all the light of the Sunne, and for three houres together) nor moued at the vaile of the Temple being rent, the opening of the graues, and the comming forth of dead bodies, all wonders of the world, they rage againſt him, when hee is now dead,Ioh. 19.34.John 19:34 a Souldier runnes him into the very heart with a ſpeare, ſo that the very water, which is placed there, for the cooling of the heart, came forth together with the blood.

Thirdly, that hee was alſo buried,3. Proofe. 19.38. the Text doth plainely ſet downe; Ioſeph of Arimathea, an honourable man, went and begged his body of Pilate, and buried it in a new Sepulcher, in a garden, neere the place of his ſuffering. And this was, according to the propheſie of Eſay; He made his graue, with the rich, Eſa. 53.9.Isa 53:9in his death Which is alſo particularly in our Creede expreſſed, both for the confirmation of his death, and for the myſtery of our not onelyonly death, but buriall vntounto ſinne, prefigured hereby.

Fourthly, that all this was vndergone for our ſinnes onelyonly,4. Proofe. Ioh. 10.11. Ioh. 11.50.John 10:11John 11:50 is plentifully teſtified: 1. by himſelfe ſaying, I am the good ſhepheard, the good ſhepheard giueth his life for his ſheepe, then by his enemy Cataphas the high Prieſt, ſaying; That it was expedient, that one ſhould die for the people, and not the whole nation to periſh, which he ſpake, not of himſelfe, but being High Prieſt for the p. 54yeere, Prophetically: Thirdly, by his vnerring ſeruants, the Apoſtle Paul, Rom 4. Pet. 1.18.Rom 4ſaying; He was deliuered to death for our ſinnes, and roſe againe for our iuſtification: Saint Peter ſaying; We are redeemed, not with corruptible things, but with the precious blood of Ieſus Chriſt; to omit what is ſaid to the ſame purpoſe, in the Epiſtle to the Epheſians,Eph. 5. Heb. 8.12.Eph 5Heb 8:12 He gaue himſelfe for his Church, to ſanctifie it: and in the Epiſtle to the Hebrewes, The blood of buls, and goats, is not able to deliuer, o… cleanſe from ſinne, but that of the Sonne of God: And that of Saint Iohn, 1. Iohn. 3.16.1 John 3:16Hereby we perceiued his louelove, that hee laid downe his life for vsus: with infinite like places. Nay, it is the plaine propheſie of Eſay, Eſa. 53.5.Isa 53:5He was ſmitten for our ſinnes, and broken for our iniquities, the chaſtiſement of our peace is vponupon him, and with his ſtripes we are healed. And to the ſetting forth of this, tend all the types and figures of him, that were before his comming. All the ſacrifices and ſlaying of ſheepe, and oxen, calues, lambs, and feathered fowles, made by the Iewes, were types and ſhadowes of this grand ſacrifice, for the expiation of ſinne: For, when men had ſinned; they were appointed to bring theſe ſacrifices, that they might be forgiuen,Exod. 29.39. Ioh. 1.Exod 29:39John 1 and more ſpecially, a lambe was to bee ſlaine in the morning, and a lambe in the euening, eueryevery day continually, which in truth was the Lambe of God, Ieſus Chriſt, that takes away the ſinnes of the world. Againe, hee that was not circumciſed, muſt die, as none of Gods people, and the blood of the Lambe in the Paſſeouer,Exod. 12. Numb. 21.9.Exod 12Num 21:9 ſtriken vponupon the vpper poſt of the doore, deliuered from the deſtroyer, Laſtly, the brazen Serpent healed them, that looked thereupon, being ſet vp aloft in the wilderneſſe:Ioh. 3.14.John 3:14 ſo doth Ieſus Chriſt heale all ſuch, as by the eye of faith looke vponupon him, being lifted vp vponupon the croſſe, as he himſelfe applies it, ſaying, As Moſes lifted vp the Serpent in the wilderneſſe, ſo muſt the Son of Man be lifted vp, which he ſpake, ſignifying, what death he ſhould die. And theſe his horrible ſufferings muſt needes bee for our ſinnes, for he himſelfe was without ſinne: There was no guile found in his mouth, 1. Pet. 2.22.1.19. Eſa. 53.1 Pet 2:221 Pet 2:11 Pet 2:19Isa 53neyther did he any ſinne. Hee was the vndefiled Lambe of God, and without ſpot: Hee was led as a ſheepe to the ſlaughter, without any deſert of his owne, ſo that hee was able to challenge his enemies.Luc 23.4.Luke 23:4 Which of you can accuſe mee of ſinne, yea, Pilate himſelfe confeſſeth, that hee found in him no fault at all, and Pilates wife, that he was a iuſt man.

p. 551. Duty. Godly ſorrow for ſinne.Touching the outlets, whereby wee are to ſet forth our faith herein. The firſt is godly ſorrow, in bewayling our ſinnes, the onelyonly cauſe of theſe great ſufferings of our deere Sauiour. The women that followed him to his death, wept for him moſt pittifully but he inſtructs them better, ſaying,Luc. 23 28.Luke 23:28 Daughters of Ieruſalem, weepe not for me, but weepe for your ſelues, and for your children. So are we to weepe for our ſelues, the cauſe of this heauines being our naughtineſſe.Zach. 12.5.Zech 12:5 They ſhall ſee him whom they hauehave pierced (ſaith the Prophet) and ſhall weepe eueryevery familie apart, &c. ſo there is no true Iſraelite ſo ſtoically void of all motion, but hee will weepe to ſee, how by his ſinnes he hath ſtricken through, as it were, with ſorrow, his moſt louing friend, maſter,Ephe. 5.Eph 5 and maker. If a man hath fooliſhly runne into any ſuch vnlawfull actions, as that he muſt needes die therefore, or ſome ſpeciall friend, vntounto whom his heart is moſt entirely knit: he is more then flint-like hard, if it pricks not his very ſoule, and much more if a woman hath done thus, and her beſt beloued husband muſt ſuffer. But ſuch is the Lord Ieſus vntounto vsus, and ſo ill deſeruing are the actions, which we hauehave, and doe daily runne into, either wee our ſelues muſt die therefore, and ſtill moſt hideouſly liue, euer dying, or our beſt friend in the world (vntounto whom wee are a ſpouſe, and he the husband) muſt lay downe his life for vsus, yea, he hath done it, and we cannot but daily behold it in the Goſpell. O then let vsus weepe with Rachel, and not bee comforted, let our hearts breake with ſorrow for our ſo heynous iniquities, and let it continually afflict vsus inwardly, as wee are continually ſubiect to ſinning: and the rather for that ſo doing we ſhall bee comforted according to that. Bleſſed are thoſe that mourne, Math 5. 2. Cor. 7.10.Matt 52 Cor 7:10for they ſhall be comforted: and godly ſorrow breedeth repentance vntounto ſaluation neuer to be repented of.

1. Duty Mortification of ſinne. Heb. 6.6.Heb 6:6The ſecond duty is the mortification of our fleſhly members and ſinfull concupiſcences, and that for three ſpeciall cauſes: Firſt becauſe that by liuing ſtill in ſinne, we come to bee acceſſarie to this odious murdering, and killing of the Lord of all: for they that liue obſtinately in ſinne, do crucify againe the Son of God, and make a mocke of him, ſo farre are they from beleeuing in him crucified. Their daily practiſe is to draw Chriſt vntounto the croſſe, to driue nailes into his hands, and feete, to ſcoffe at him, and to p. 56runne him in with a ſpeeare to the very heart, howſoeuer in word they defie and ſpit at ſuch practiſe.

Rom. 6.4.Rom 6:4Secondly, becauſe all ſuch, as vntounto whom Chriſts death is effectuall to doe away their ſinnes, are conformable vntounto him in his death, and buriall. All that are baptiſed into Chriſt, hauehave put on Chriſt, and are by baptiſme buried with him into his death &c. If the head be dead, and buried, the members cannot be aliue ſtill, no more can any true member of Chriſt, bee aliue vntounto ſinne, ſuch as is eueryevery true beleeuer: hee doth but prate then, and not beleeue that Chriſt was crucified, dead, buried, whoſoeuer liueth ſtill willingly in any ſinne. Thirdly, becauſe no man following the trade of ſinne, can be Chriſts diſciple. For ſuch an one muſt deny himſelfe, that is, to be as hee is naturally and according to the carriage of his owne diſpoſition, and ſo follow Chriſt. Hee muſt forſake all and goe after him, if occaſion require, father and mother brethren and ſiſters, houſe and ground, and life it ſelfe, that is, all profits, all pleaſures, and whatſoeuer moſt precious things might be an hinderance vntounto him. As hee that would bee into any mans ſeruice entertained, muſt vtterly forſake his old ſeruice vntounto his maiſters enemy, otherwiſe hee cannot belong vntounto him: No more canſt thou belong vntounto Chriſt, if thou be ſtill exerciſed in the workes of ſinne, his vtter enemy. Beſides beleeuing the ſufferings of Chriſt procures wonderfull louelove of Chriſt, and where this louelove is, there is a continuall endeauour in all things to pleaſe him. If theſe things bee ſo, if the Son of man ſhould come now to iudgement, ſhould he finde faith vponupon the earth, I feare hee ſhould finde but a very little, and but in very few.