any one of them but he may iustly be said in effect to denie them all And this is the cause why the Apostle is so earnest in the proofe of this Article But let vs heare the Apostles owne words Quest And first which are his words concerning his Apostolical authority Answ Verse 3. First of all saith he I deliuered vnto you that which I receiued how that Christ arose the third day c. Expli Here is a plaine proofe in deede from his Apostolical authoritie confirmed by the authoritie of our Sauiour Christ himselfe who put him into the office of Apostleship and deliuered vnto him the doctrine which he had preached Question In the next place which are his words of confirmation from former Scriptures Answer Verse 4. He saith to this end that he preached the resurrection of our Sauiour according to the Scriptures Explication and proofe He doth so in deede and namely in the 4. verse And he may well affirme it to be according to the Scriptures For as we haue seene in the handling of the Article of our Sauiours rising the third day from the dead that it was often prophecied of and foretolde in the olde Testament both in the booke of the Psalmes and also in other places of the holy Prophets Question Now thirdly how doth the Apostle reason by his argument of paritie or equall comparison Answer 4. To this purpose hee saith that hee had preached the resurrection according to the Scriptures as well as he had done the death and buriall of our Sauiour Explicatiō It is true And herein hee putteth the Corinthians well in minde that they ought by good reason constantly to beleeue this Article from the authority of the holy Scriptures as well as either of them And the rather also because this is as certainly confirmed by historicall testimonies of sufficient and authenticall eye-witnesses as either of the other were as the Apostle sheweth further by sixe seuerall appearances of our Sauiour after that he was risen from the dead and came out of his graue as it followeth in the text verses 5.6.7.8 Let vs heare the Apostles words Question Which are they Answer 5. He was seene of Cephas that is of Peter then of the twelue 6 After that he was seene of more then fiue hundreth brethren at once whereof manie saith the Apostle remaine vnto this present and some also are a sleepe 7. After that he was seene of Iames then of all the Apostles 8. And last of all saith S. Paul he was seene also of me as of one borne out of time Explication Here is very great euidence in deede and an vndoubted certaintie from historicall proofe touching the fulfilling of all former prophecies in this behalfe as it must needes be acknowledged And these manifold appearances of our Sauiour Christ after his resurrection were not onely so many proofes and confirmations of his owne resurrection as we haue seene more at large in the opening of that Article but they are also as many proofes and assurances to vs that if wee beleeue in our Sauiour Christ our bodies shall likewise be raised vp againe to glory at the last day as the Apostle in this place giueth vs further to vnderstand And let vs herewithall well consider also that in so much as the holy Apostle S Paul did by diligent and earnest preaching deliuer the testimonie of the witnesses here mentioned concerning the sundrie and often appearances of our Sauiour after that he was risen that therefore they are to be esteemed of necessarie vse and profit that they should be preached and accordingly that all whatsoeuer diligence and care which is vsed both in preaching and hearing and studying of them is so authorised by the holy Apostle that we neede not account our former labour therein to be repented of but rather that wee are greatly to blesse and praise God with all our hearts for his gratious direction and assistance therein that we ought to haue often recourse to the same doctrine and to be as readie to preach and heare it againe when iust occasion shal be offered as we were before Thus much concerning the historicall warrant and confirmation of the resurrection of our Sauiour according to the propheticall predictions foretellings of the same Where this is in no wise to be neglected touching the Apostles owne testimonie which he hath giuen vnto it vpon his own certaine knowledge in that he sawe our Sauiour after his ascension which he could not haue done if hee had not beene risen againe that though he doth after his wonted manner confesse and bewaile his sinnes and vtter his vnworthines to be an Apostle yet he doth it in such sort that is with such holy skill and dexteritie that he doth so much the rather magnifie the credite of his Apostleship and of this his present testimonie by how much hee doth more highly extoll the grace of God in that he of his infinite mercie had vouchsafed to appoint him though most vnworthy to that so high an office But letting fall all comparison and leauing the matter indifferently to bee considered hee concludeth after this manner that whosoeuer were the instruments of God to Preach the doctrine which he speaketh of the Corinthians could not denie but that they had heard it preached yea so effectually that by the grace of God and blessing of his holy Spirit they were confirmed in their hearts to beleeue the vndoubted truth thereof And thus hee maketh a notable transition to the disputing of the first question Question In what wordes doth the holy Apostle contriue this artificiall part of his speech Answer 8. Last of all saith he as we reade verses 8.9 10.11 he was seene also of me as of one borne out of time 9. For I am the least of the Apostles who am not meete to bee called an Apostle because I persecuted the church of God 10. But by the grace of God I am that I am his grace which is in me is not in vaine but I laboured more aboundantly then they all yet not I but the grace of God which is with me 11. Wherefore whether it were I or they so we preach and so haue ye beleeued Explicatiō Thus then in these wordes the diuine art and skill of that holy wisedome which God gaue to his blessed Apostle is very plaine both for the vpholding of his Apostolicall credite in his vnfained abasing of himselfe and also in his most commodious transition from the ground of the question to the disputation it selfe as wee shall see further by the wordes which followe in the 12. verse Question Which are they Answer 12. Now saith Saint Paule vpon the premises if it be preached that Christ is risen from the dead how say some among ye that there is no resurrection of the dead Explicatiō Here it is plaine that the holy Apostle entereth to dispute the first question from the former ground of our Sauiours resurrection
euidently performed therein Herein therefore as was said our Sauiour Christ is very earnest reprehensiuely interrogatiuely to affirme assure the truth of these things as being most meete and necessary that they should come to passe euen as they fell out because God had so decreed spoken For this is the manner of the Spirit of God by such a kind of asking the question to affirme a thing more earnestly to the awaking of the dul affection of man then by a simple categorical proposition as the Logicians spake Let vs therefore learne this wisedome from the instruction of our Sauiour that we for our parts do confirme and establish our faith from that which is a stumbling blocke euen to this day vnto all vnbeleeuing Iewes and foolishnes to all vnbeleeuing Gentiles to wit his sufferings death vpon the crosse And let vs wel consider this point of our Sauiours speech that so it ought to be not only that the scriptures might be fulfilled but also because it standeth with al holy reasoÌ„ that it must be so For how could it be that maÌ„ hauing sinned against God so deserued death shuld possibly haue his sins forgiueÌ„ be deliueâ—ed froÌ„ Gods wrath vnles by man the iustice of God were satisfied which could not be vnles such a maÌ„ shuld die as were worthy to work so great a work To this so excellent a purpose let vs furthermore according to the third branch of the reply of our Sauiour diligently acquaint our selues with that which is written of him from point to point through out all the Scriptures of the old Testament euen from the beginning of Genesis the first booke of the Prophet Moses to the end of Malachie the last of the Prophets For this as the Euangelist Luke testifieth did our Sauiour to the end hee might establish the doubtfull and staggering hearts of these two of his Disciples And not without cause seeing the holy Scriptures are giuen of God to be the ordinary outward stay and foundation of the faith of his Church One would haue thought that the word of our Sauiour by his liuely voyce might haue beene of it selfe absolutely sufficient seeing he was not onely the most faithfull witnesse of the truth but euen the truth it selfe But behold he thus farre honoureth the holy Scriptures of God that he maketh them the canon and rule and determiner of the truth He interpreteth the Scriptures indeede for as the godly Eunuch saith to Philip who asked him if he vnderstood what he read How should I vnderstand vnlesse I had a guide neuerthelesse it is plaine that he maketh the holy Scriptures themselues the ground of all that he saide vnto them Wherefore seeing our Sauiour himselfe did so how shall any that commeth in the name of a Minister of Christ and his Gospel dare presume to take any other course then his Master and Lord hath taken before him as being the onely lawfull course for the grounding and establishing of faith Verily it is the duty of a seruant to treade in his Masters steps for the ordering of all such things as he hath as it were in his owne steâ—d made him ruler of and wherein he hath of purpose giuen him an example how he should follow him But touching our present indeuour it may be said for the staying of it that though Saint Luke testifieth thus much that our Sauiour interpreted out of all the holy scriptures those things which were written of him concerning both his humiliation and also his exaltation yet he doth not rehearse the interpretation which our Sauiour gaue nay nor so much as the texts of scripture themselues How then should we know how to doe it Or why should wee thinke it to be necessary to stand vpon the rehearsall of them We answer that the Euangelist omitteth them in this place for breuities sake as was saide before insomuch as hee hath already alledged them from point to point in the course of the Gospel which he hath diligently set downe vnto vs. Wee may and ought therfore froÌ„ thence from the writings of the other Euangelists and of the Apostles to take our light and direction And though we cannot doe it so excellently and exactly as our Sauiour himselfe did yet it is our dutie to indeuour to doe it by the helpe of his grace so well as we can The order which we will follow herein shall be no other then the order of the bookes of the holy scriptures themselues The which also it is most likely was the order that our Sauiour Christ himselfe obserued beginning at Moses as the Euangelist Luke telleth vs. Like as saint Stephen though vpon a contrary occasion doth orderly prosecute and collect the principall heads of the holy story beginning at Genesis and proceeding so far forth as hee could be suffered both to proue himselfe to be a witnes of the truth in testifying of Christ and also to conuince the wicked Iewes to be resisters of the truth of God in opposing themselues against Christ To whom as he concludeth all the Prophets gaue witnes Act. 7.1 c. and verse 52. saying Which of the Prophets haue not your Fathers persecuted and they haue slaine them which shewed before of the comming of that lust one of whom ye are now the betrayers and murtherers c. Genesis First therefore to begin at Genesis the first booke of Moses we haue euen shortly after the fall of Adam and Eue together with the pronouncing of the curse vpon them for their sin the promise also of mercy and saluation through Christ that should come both for them and for all their posterity whosoeuer should repent of their sinnes and beleeue in him So we reade Gen. 3. verse 15. in these words He shall breake thine head that is the seede of the woman shall breake the serpents head to wit the power of the diuell who is the common aduersary of mankinde Now that he should vanquish the Diuell by sufferings and therein by satisfying the wrath of God bent against mans sinne c. the Lord himselfe gaue Adam to vnderstand in that immediately vpon this promise he gaue him also his ordinances of sacrificing to figure and assure the same vnto him and his posterity as it followeth ch 4. verses 3.4 For both Abel and Caine as they had learned of their father Adam did offer sacrifices Caine of the fruit of the grounds and Abel of his sheepe And this Abel did by faith as the Apostle declareth yea euen by faith looking to Christ Heb. 11.4 By the which faith also he was accounted righteous before God as our Sauiour himselfe giueth to vnderstand Mat. 23.35 By faith Noah built the Arke a type and figure of our baptisme into the name of Christ by the washing of whose blood we are saued 1. Pet. 3.21 By the which faith also he offered sacrifice looking to Christ the Messiah to come wherein God was pleased Gen. 8.20 For this faith in Christ all
proceedings so as wee neede not feare the censures of any that proceede not Apostolically and according to the minde and will of our Sauiour himselfe made knowne vnto vs in hâ—â— Gospell And hence it is that the churches of Christ at this day doe securely despise all Popish excommunication and curses though they bee with booke bell and candle as they say Thus then we see what the meaning of our Sauiour is in that he saith to his disciples in regard of their Apostolicall function ministery in his name by vertue of his diuine commission whosoeuers sinnes ye remit they are remitted and whosoeuers sinnes ye retaine they are retained And accordingly no doubt they did through the grace of our Sauiour most discreetly and faithfully fulfill their office and ministerie and the effects heere promised and assured did out of question follow the same as the holy story of the Acts of the Apostles written by the Euang Luke and their owne holie epistles doe make it very euident and plaine both from their more publike and generall preaching and also from their more priuate and particular proceeding Question But that from the holy Apostles wee may come to our selues and all the Churches of our Sauiour Christ succeeding them euer since the fulfilling of their course are we to thinke that all this power and authority and the powerfull effects of the ministerie of the Gospel died with them Answere No. Wee may in no wise thinke so For as the ground and foundation of the ordinarie ministerie it selfe was laide in their extraordinarie ordination and calling so likewise was the ground and foundation of the ministeriall power and authoritie thereof in the name of Christ laid in that extraordinâ—rie power and authoritie which was committed to them Differunt pastores ab apostolis non quod ad substantiam ministerij attinet positam in doctrina et sacramentis sed quod ad modum vocationis et authoritateÌ„ Piscator in Math. 28.10.20 That is Pastors differ not from Apostles as touching the substance of Ministerie which consisteth in doctrine and Sacraments but in respect of the manner of their calling and in the measure of their power authority It is vndoubtedly true For so not onely doth the promise of our Sauiour declare in that hee saith Hee will bee with his Apostles to the end of the world which of necessitie must be vnderstoode of his presence with them to make good and vphold that ordinarie ministerie which they should by his appointment ordaine and plant in all Churches but it appeareth also by that which our Sauiour had saide before that he would so suâ—ely build his Church that the gates of hell should not vanquish it Math. 16. And by that which we reade chap. 18.15.16.17.18.19.20 Where hee establisheth a perpetuall power to the Church for the staying of offences and trespasses or as neede should require for the censuring and correcting of them with spirituall corrections euen to the cutting off of obstinate persons from the communion and fellowship of Saints It is true in deede that the apostolike office had diuers things proper to it as wee haue seene before namely that they were sent immediatly from Christ that they were appointed to be the first founders and the very chiefe or maister builders of the Churches of our Sauiour Christ and that also ouer all the world To the which end they were furthermore endued with an extraordinarie measure of spirituall gifts and graces and likewise with a power of working miracles more then ordinarie Finally they were ordained by the sacramentall breathing of our Sauiour Christ vpon them to the end they might be euery way authorized aboue all exception In all which respects none can be said to succeede them Neuerthelesse that the ordinarie Ministers of the word and sacraments euen to the end of the world should not haue the like authoritie in their limited places succeeding in the like office appointed by one the same Ie Ch to the same end of gathering together the Saints for the worke of the ministrie and for the edification of the body of Christ till wee all meet together in the vnity of faith knowledge of the Son of God vnto a perfect man vnto the measure of the age of the fulnes of Chr. c. Eph. 4.11.12 c. it is without all reason what differences our limitations so euer there be betweene the one and the other in some circumstances either in number or in measure of gifts or in particularity of place or residencie or in any other thing It is of necessity that the ordinary and perpetuall ministery of the word and sacraments should haue an effectuall power and authority giuen vnto it euen such a power as is deriued from the grand commission of the Apostles and is in substance all one with theirs insomuch as they must so feede and gouerne the flocks and congregations committed vnto their care and charges as they may vphold and maintaine the same doctrine and sacraments of our Lord Iesus Christ deliuered at the first to the Apostles among them and seeing they must so order the persons and liues of the same their flocks and congregations as much as in them lyeth that they giue no publike offence nor bring any euill report and slander vpon the Gospel of our Sauiour Christ It is not as many thinke that the Minister of the word hath nothing else to doe but generally to deliuer his doctrine and then to leaue his people to themselues to doe as they thinke good without reproofe of their disobedience to that doctrine which hee in the name and authority of God hath taught vnto them For the word is giuen by diuine inspiration as well to improue errours of iudgement and to correct disorders of life as to teach the truth and to instruct in righteousnesse 2. Tim. chap. 3. verse 16. It is not a formall and outward worshippe onely which the Lord requireth but a worshippe to be performed in spirit and truth ioyned with the power of godlinesse of life And this will not be obtained without a powerfull ministery to the subduing of the diuell and the strange rebellion of our nature To this purpose though we cannot stand neither doth it belong vnto vs to determine all things belonging to this so great and weighty a matter yet thus much we may and ought to teach and affirme that of Ministers of the word and of people committed to their seuerall charges of what degree and condition soeuer they bee whether King or Kesar as they say noble or of meane degree neyther the one that is the Ministers of the Gospel through any ambition and pride doe eyther arrogate too much vnto themselues or of a seruile and base minde prostitute that authority which our Sauiour hath giuen them to the contempt and reproach of any whosoeuer nor that the other that is any of the congregation eyther of profanenesse doe esteeme too lightly of the ministerie of those whom
vsuall manner but we shall all be changed Wherein first the Apostle compareth death to a sleepe to signifie that death is not an vtter destruction of the body as was touched before seeing that as the body though depriued of all sensible vse of the senses as one may say yet awaketh in the morning and findeth all after a sort renewed so the body after that it hath slept his full sleepe till the last day shall then rise againe in that morning to receiue life sense and motion according to that Psal 49.14 The righteous shall haue dominion in that morning Illo manè 1. quo resurgâ—nt pij quasi ex nocte sepulchri cum videlicet Sol iustitiae orietur Christus secundo aduentu suo Vt scité Iunius See more to this purpose in the 2. Booke page 609. where this sentence is englished Secondly the Apostle sheweth in these words We shall all he changed what shall be instead of a death and resurrection to all such as shall be found liuing at the comming of our Sauiour to iudge the world When as to speake properly they shall neither die nor rise againe but onely be after a wonderfull manner set in the same glorious estate with the other Thirdly in the words next following the holy Apostle giuing vs to vnderstand that this change of the faithfull who shall be found liuing at the comming of our Sauiour together with the change of all other creatures and the raising vp of all the dead being to be done with greater expedition then all things were made at the first it serueth notably to set forth the almighty power of God herein And therewithall mightily to strengthen our faith against all doubtings about the matter And yet not so that the moment which the Apostle speaketh of is precisely to be vrged further then to note singular expedition for so great magnificeÌ„t a work far aboue that any would think how it could be so soone wrought Like as Lament chap. 4.6 it is said by the holy Prophet that Sodome was destroyed as it were in a moment because it was done in a short time euen soone after that goodly sun-shine morning wherein Lot went out of it Reade also Numb 16. verses 21.45 Fourthly in the same verse the holy Apostle telleth vs yet further what shall be the instrumentall cause of this change and of the generall resurrection namely the sound of the trumpet of God euen that which 1. Thes 4. he telleth vs shall be sounded by the Archangel of God And the same no doubt in farre more glorious manner sounding to all the world then at the giuing of the law of God to the people of Israel This trumpet out of all question is not that which H. N. hath challenged to himselfe with a most shrill and lowd blasphemie as if he were appointed of God to be the man that should by his doctrine raise vp all the Lords dead as he saith Finally the holy Apostle St. Paul for the further strengthening of our faith concerning this change and the resurrection of all the faithfull to glorie hee assureth vs in the last verse that it is the very determined decree of GOD whose counsell and purpose nothing can possibly frustrate that it must be so For saith he this corruptible must put on incorruption and this mortall must put on immortality Concerning which words of the holy Apostle note we diligently that for further euidence and confirmations sake hee doth as it were point with the finger to this very body which wee carry about with vs as though he should say euen this and no other then euery mans owne body shall certainely rise againe according as Iob guided by the same Spirit of faith saith in the 1â— chapter of his booke verses 25 c. O that my words were now written c. For I am sure that my Redeemer liueth and that the last man shall rise to stand vpon the earth And though after my skinne wormes destroy this body yet shall I see God in my flesh Whom I my selfe shall see and mine eyes shal behold and no other for me after my reines are consumed with my bosome As though he should say though both barke and belly euen the thickest part of the body be wholly consumed to dust c yet shall I see the Lord my Redeemer For like as our Sauiour Christ at his first comming in all the cures which he did both to the bodies also to the soules of men he did not giue them other soules nor other members to their decaied lame or withered bodies but onely a new renewed qualitie and disposition to either of them as sight to the same eyes hearing to the same eares strength to the same legges which before were lame as for example concerning the eare of Malchus which Peter strooke off our Sauiour Christ did not make another eare to grow out of his head but caused the same eare to grow to his head againe for as the holy Euangelist writeth he touched that eare which was stricken off and healed the man Luke 22.51 so at his second comming our Sauiour will not giue men other bodies but he will by his mightie power raise vp the very same bodies though by his grace endued with far more excellent qualities and aduanced to a farre more excellent estate then they were in before I speake of the bodies of the faithfull Neuerthelesse euen concerning the wicked this also is very equall and iust that the very same should be raised vp againe insomuch as the same that haue sinned and died in sinne are to be punished in the iustice of God and no other for them as well as that the same bodies of the faithfull which haue beene redeemed and done faithfull seruice to God should of his mercy be rewarded and no other instead of them This is the rather to be diligently obserued and soundly digested in our mindes because some not considering the almighty power of God haue in their weakenesse beene carried away to thinke that though we shal rise againe yet it must be with other bodies Wherefore beloued let vs be the more carefull so to settle and resolue our selues in the beliefe of the almighty power of our God and Sauiour Iesus Christ with like assurance of the good pleasure of his diuine will in this behalfe that we may be throughly perswaded that no burning of our bodies in the fire no deuouring of them by wilde hearts or by the rauening foules of the ayre c can possibly hinder that God should not easily gather together the same substance and the smallest resolued dust of it euen the same very first matter whereof the body was composed and framed at the first But yet more carefull ought we to be against the heresie of H. N. who maketh no reckoning of the resurrection of the body at all And as a fruit thereof in the 6. chapter of his Documentall sentences feareth not to contradict the plain meaning of the Apostle
of any faith of righteousnesse and saluation by it without the parties owne personal inherent and perfect obedience to the same So that then to be vnder the law or as the Apostle Paul speaketh of the law or in the same sense of the works of the Law that is for a man to be of this mind to seeke and challenge righteousnes euerlasting life thereby and to be vnder grace that is to be such a one as waiteth for iustification saluation from the free grace fauour of God through the faith of the Gospell it is to be in a cleane contrary state and condition For the which read Rom. 3 28 4 14 6 14 7 6 chap. 11 vers 11. Col. 2 15 c. and chap. 3 â—0 11 12 18 23 25 chap. 4 21 c. and chap. 5 verels 4 5 according also to that which the same Apostle writeth 2. Cor. ch 3. where he calleth the old Testament the letter that is of no validitie to saluation and the newe Testament the Spirit that is the mightie instrument or as it were the wagon of the Spirit for the plentiful conuoy of al grace saluation Where likewise he teacheth that the Law is the ministration of death damnation and ascribeth righteousnes life and glory onely to the Ministery of the Gospell Neuertheles we may not be ignorant of this that the law in a generall acceptation of the word comprehendeth the whole gratious doctrine of the couenant of life saluation that is to say it comprehendeth both the doctâ—ine of workes as the fruits of faith and also the doctrine of the true iustifâ—ing faith it selfe Ps 1 ver 2 Ps 105 8 9 10 Ps 119 Likewise Isay 51.4.5 7 Mâ—l ch 2 6 7 8 9 ch 4. vers 4. Remember the law of Moses my seruant which I saith the Lord commanded vnto him in Horeb c. as though the Lord would giue to vnderstand that it was a sufficient full direction vnto them vntil the Sun-shine of righteousnes should afterward more brightly shine forth by the Ministery of Iohn Baptist and by the manifestation of Christ himselfe Like as the Apostle Peter also writeth to the Iewes of his time 2. Ep. 1 19. We haue also a most sure word of the prophets to the which ye do wel that ye take heed as vnto a light that shineth in a dark place vntil the day dawn the day star arise in your harts And besides the morall Lawe and the Gospell are so accorded in Christ who is the perfect righteousnes of the Lawe to euery true beleeuer who also concerning such hath taken away al the sting and strength which the Law had to death destruction that as by the appointment of God the Lawe is to all his elect children as a School-maister to leade vnto Christ so christ himselfe againe euen from the holy Law of God schooleth all those whom God by his holy Spirit hath once guided vnto him For he calleth all his schollers to all diligent and industrious care of vnfeined obedience vnto it as vnto the onely true rule of all good workes So do his holy Apostles also And so doe all godly learned Ministers of the holy word of God euen to this day as is plentifully to be seene in their Catechismes all other their godly wriâ—ings Yet so as neither the one nor any of the other doe thus teach as though iustification and saluation could possibly be obtained by the workes of the Law but because as was touched euen now the doctrine thereof humbling sinners before Goâ— dâ—iuing vnto Christ doth also teach them as by a most briefe excelleÌ„t rule all duties of true thankfulnes to God in a godly course of life in such manner as was described in the second third branches of the answere For verily â—he duties of the Law the duties of the Gospell they are one the same in matter substance both toward God toward man All the difference lieth in the manner or measure of the performance of them And therefore we say that the Gospell boroweth all morall instructions which it giueth euen from the morall law of God How the law accordeth with the Gospell onely fitting them to the grace and tenure of the couenant of the Gospell †EuaÌ„gelium vtitur ministerio legis addens es suaÌ„ epieiceian vt scitè Chemnitius Harmon pag. 310. Adding as one saith very well a kinde of holie Indulgence or milde moderation vnto it Neither may it without impietie bee thought that the lawe is absolutelie contrary to the promise of the Gospell according to that Galath 3.21 Is the Lawe then against the promise of God God forbid c. Nay as the same Apostle teacheth Rom 3.21 Christ hath witnesse of the Lawe and the Prophetes And hee saith of him selfe that hee being as one without the lawe was notwithstanding in the law through Christ 1. Cor. 9.21 Likewise our Sauiour Christ and the Apostle Iohn as he learned of him they make no scruple to call the Gospell not onely a newe commandement but also the same which was of olde Iohn ch 13.34 and 1. ep 2. 7. 8. And so Dauid likewise profeâ—â—ed of olde that hee beleeued Gods commandements as containing matter of faith and an vndoubted path-way to life after that it hath humbled the children of God to the faith of Christ Ps 119.66 And how friendlie both the law and the Gospell were accorded in his beleeuing heart wee may vnderstand by that which he professeth further in the same Psalme vers 166. Lord saith hee I haue trusted in thy saluation and haue done thy commandement And verse 174 I haue longed for thy saluation ô Lord thy law is my delight Read also Isay ch 42.4 Matt. 12.21 The Ilands shall wayte for the law of Christ And Gal 6 2. Beare ye one anothers burthen so fulfill the law of Christ 2. Pet. 1.21 Whervpon also wee may yet furthermore truely hold affirme that both the old Testament the new or the law as it is generally taken the Gospel the doctrine of Moses and the doctrine of Christ they doe containe but one the same coueaÌ„nt of Gods free fauour mercy euer since the fall of mankind toward all his elect whither Iew or Gentile One I meane in substance as might be proued by many testimonies reasons out of the holy Scriptures according as M. Caluin that excelleÌ„t minister of the Gospel of God hath notably gathered and set them downe to our hand in the 9. 10. chapters of the second book of his Institutions the which M. Piscator also And M. Caluin againe vpon the 20 verse of the 24. Psal It is the Deuils crafte to dazell our eyes c. as though the certainty of the grace of God were to be learned any other where then in the law and the Gospell Diaboliartis ficium est mentes
legally taken for a perswasion of the truth of Gods promise in respect of perfect obedience yeelded vnto him but by the faith of the Gospell that is by faith appreheÌ„ding applying to a mans self the perfect righteousnes of Iesus Christ for his perfect iustification in the sight of God For the faith of the Gospell hath alwaies a necessary relation to Christ and so is it necessarily to be vnderstood in this high principle of Christian religion concerning our iustification by faith according to that we read 2. Cor 5 21. God hath made him to be sin for vs that is he hath imputed and laied our sinnes to his charge and proceeded against him as if he had bene a most grieuous sinner though he knew no sin that is was nothing at all guiltie of it that we should be made the righteousnes of God in him that is that we being most grieuous sinners might haue his righteousnes imputed and freely giuen vnto vs through the rich grace and mercy of God as verily as if we our selues had wrought performed the same Whereby also it is euident that the true Christian faith in that it iustifieth doth it not as it is an action simply considered but as in the action of it it receiueth imbraceth Christ with his righteousnes euen passiuely as a man may truly say And in this sense as was saide we wil not refuse to vnderstand by this word iustified that we are made righteouâ— seeing through faith in Christ a man is of a sinner in himselfe made no sinner but righteous in Christ by the imputation of his righteousnes vnto him according to that of the same Apostle Ro. 3 26. God is iust a iustifier of him which is of the faith of Iesu And ch 4 5 He iustifieth the vngodly accounting his faith for righteousnes Neuertheles we must therewitha l needes acknowledge as the truth is that the vsual acceptation of this word to iustifie is in the holy Scriptures to esteeme account or to declare pronounce iust by acquiting of sin imputing of righteousnes that euen of the meere grace fauour of God for Iâ—sus Christ his sake as we will now henceforth further declare And first to begin with that which is writteÌ„ Act. 13 38 39. Be it known vnto you men and brethren saith the Apostle Paul that through this man that is by Iâ—sus Christ is preached vnto you forgiuenesse of sinnes And from all thinges from the which yee could not bee iustified by the lawe of Moses by him euery one that beleeueth is iustified That is to say he is perfectly acquitted set free deliuered froÌ„ the guiltines punishmeÌ„t of it Like as the same Ap. Ro. ch 6. v 7. speaking of deliuerance from the power of sin by the vertue of the death of Christ he expresseth it by this word of iustifying from it as we read in the Greeke text where he borroweth the word of iustification to expresse the nature of sanctification which is a singular effect or fruit of the true iustifying faith and an open testimonie and prooofe of the same But let vs proceede to see what the nature of iustification it selfe properly taken is according to some other testimonies of the holy Scriptures To this purpose read againe Rom. 3 24. v 26 chap. 4 5. Tit. 3 7. We being iustified by his grace are made heyres according to the hope of the eternall life But that which is written Rom. 8 33 34. shall bee principally considered of vs at this time Who saith the Apostle shall lay any thing to the charge of Gods chosen It is God that iustifieth Who shall condemne In the which place the Apostle hath a respect to the like wordes of the Prophet Isaiah ch 50 8. c. Where the holy Prophet speaking thus of the perfect faith and assurance of Christ the head that he should perfectly be iustified by his owne inherent righteousnesse and actuall obedience to his father against all that could be obiected against him He is neare that iustifieth me who will contend with me saith the Prophet as it were in the person of our Sauiour Christ Yea further Let vs stand together saith hee who is my aduersarie Let him come neare to me Behold the Lord God will helpe me Who is he that can condemne me c. The same doth the Apostle apply to the encouragement of all true beleeuers in Christ the members of his body that they also by him and for his sake shall haue their free discharge from the iudgement seate of God that they may say likewise with great comfort and confidence Seeing God hath not spared his owne Son but gaue him for vs all how shall he not with him giue vs all things also Who shal lay any thing to the charge of Gods chosen And so forth as was alledged euen now But yet in this differing manner as is most necessarie to be obserued that the iustification of our Sauiour Christ is in respect of himselfe by a reall and perfect iustice examined and tried in a most exact course of iudgement before the iudgement seate of God and not by faith such as ours is For he neuer offended in his owne person but perfectly obeyed the lawe of God and therefore might not in iustice haue bene condemned had he not set himselfe a mediator before God in the behalfe yea euen in the person and condition of vs miserable sinners But our iustification insomuch as we are in our selues all of vs damnable sinners it is from God of meere grace and fauour in that by faith onely the righteousnesse of Christ is imputed to vs and made ours as if as was saide wee had perfectly performed it our owne selues Yet so as we must neuerthelesse acknowledge our selues in our selues to be alwaies miserable sinners and therfore according to the instruction of our Sauiour himselfe to pray continually for the forgiuenes of them c. Like as iust Iob though he had the comfortable assurance of his saluation through faith in his Redeemer as hee professeth in the 19 â—hap of his booke And chap. 13 15 19. Loe saith he though God slay me yet will I trust in him He will be my saluation also And verses 18 19. I knowe that I shall be iustified who is he that will pleade with me c. Neuerthelesse he doth therewithall professe likewise that hee will reproue his owne waies as being faultie in the sight of God as we read in the latter part of the 15 v. And in the holy Gospell of our Sauiour Christ wee read likewise that the Publican confessing and bewailing his sinnes was iustified and not the Pharisie who iustified himselfe Luk. 18 10. And ch 16 15. Our Sauiour Christ doth more generally condemne the Pharisies for the same their pride saying Ye are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteeemed among men is abomination in the sight
aboundance before the Lord confessing the hainousnes of their sinne in ioyning Idole-seruice with the worship of God Vnto the which lamentation it seemeth that the Prophet Ieremiah alluded chap 9.1 wishing that his head were full of water and his eyes a fountaine of teares c. According also as Ps 119. verse 136. the Prophet saith there Mine eyes gush out with riuers of water because they keep not thy lawe so exceeding was the lamentation of that people in that place of Samuel And in the book of Ezra chap. 9. Ezra that holie Scribe of God by reason that the holy seede of Gods peculiar people was mixed with the people of the prophane and Idolatrous nations he rent his clothes and plucked off the haire of his head and beard as one astonied to thinke of the greeuousnes of the sinne And afterward recouering himselfe from his exceeding great heauines he fell downe vpon his knees and praied God most instantly to pardon the sinne of his people Then as it followeth ch 10.1 while Ezra thus praied and confessed himselfe weeping and falling downe before the house of God there assembled to him of Israel a very great congregation of men and women and children for as the text saith the people wept with a great lamentation c. We reade likewise in the booke of Ester chap. 4. 1. 2. 3. 13. 14. 15. 16. that Mordecai cried with a great crie and bâ—â—â— And further that there was great sorrow among the Iewes with fasting and weeping and mourning and that they laie in sack-cloth and ashes Yea that they fasted three daies and three nights and that Queene Ester and her honourable maides about her did so likewise In the which long continued fast there is no doubt but that they earnestly bewailed their sinnes and craued forgiuenes of them that so the exceeding great dâ—nger they were in might be remoued And Ionah ch 3. The Nineuites though a heathenish people yet at the suddaine and extraordinary warning of God by the preaching of the Prophet they repented with very earnest repentance they and their King euen in sack-cloth and ashes And as the text reporteth they cried mightily to God to wit for forgiuenes and turned from their euill waies c. Such are the examples of the old Testament Wee haue likewise examples of extraordinarie and publike profession and prâ—ctise of Repentance in the nâ—w Testament And namely Mâ—tâ—h Chapt. 3. Verse 6. Many were baptized of Iohn the Baptist confessing their sinnes And Act. 2.37.38 at one Sermon three thousand soules were conuerted acknowledging their sinnes and desiring to be instructed in the truth of God And cha 19. verses 18.19.20 Many that beleeued came and confessed and shewed their workes Many also of them that vsed curious arts brought their bookes and burned them before all men and they counted the price of them and found it fiftie thousand peeces of siluer So the word of God grewâ— mightily and preuailed Now of the more particular and extraordinary practise and profession of publike repentance we haue in the old Test Iudah Gen. 38.26 Aaron and Miriam Numb ch 12.10 c. to the ende of the chapter Achan Iosh ch 7. ver 20. King Dauid Psal 51. Create in me a cleane heart ô God and renew a right spirit within me saith the deepe repenting soule of the King Not that hee had lost all grace but because faith was for the time greatly eclipsed and darkened yea as touching the sweet comfort of it ouerwhelmed with contrary sense â—nd feeling of bitter sorrow for his sinne c. We haue also King Salomon for an example of this kinde of more particular and extraordinary practise and profession of publike repentance testified by his booke entituled Ecclesiastes the which as by good reason appeareth from the booke it selfe was published in his last yeeres after he was well beaten with experience of the vanitie of all things beside the true feare of God and obedience to his holy commandements which he most highly aduanceth King Manasses commeth likewise within the compasse of this sort of extraordinary conuerts such as we reade of in the old Testament For he was called to very earnest and notable repentance by speciall tribulation and affliction which God cast vpon him For as the holy Storie reporteth albeit he was a most wicked and vngodly man yet in his tribulation that is while he was the King of Ashurs prisoner and laie bound in fetters and chains he praied to the Lord his God and humbled himselfe greatly And God was intreated of him 2. Chro 33.11.12.13.15.16.18.19 And in the newe Testam we haue for examples in the same kinde of the more extraordinary repentance of particular persones the Thiefe repenting on the crosse Luk chap 23. verses 40.41.42 We haue also the Apostle Paul Act 26.9.10.11 and 1. Cor 15.9 and 1. Tim. 1.13.14.15 And that sinfull woman Luk 7.37.38 c. Likewise Zacheus chapt 19.8 and the cruell Iaylor Act 16.29 c. with many other all of them set downe in a like publike record though the profession of the repentance of some of them was in their owne practise somewhat more priuate then of the rest And thus farre of the examples of the extraordinarie practise and profession of publike repentance both by many together and also by particular persones apart by them selues as well out of the olde Testament as out of the newe OF the more ordinarie profession of publike repentance by many wee haue often examples in the booke of Iudges though few did repent in truth as is euident by the often relapse of the most The like is also testified Ps 68.34.45 c. and Isai ch 58.1.2 c. And Zech 7.5.6.7 We know also that ther was in Israel an ordinarie institution of God touching the yeerelie fast of his people Leuit 16.29.30.31.32.33.34 and ch 23. verses 27.28.29.30.31.32 and ch 29.7.8.9.10.11 And vnto this ordinarie profession and practise of publike repentance tendeth the admonition of the holy Ghost in the new Test to the Christian churches Reu ch 2. v. 5.16.21.22 ch 33. ve 19. Of publike Repentance by particular persones in an ordinarie course by the blessing of God vpon the preaching of his word and execution of the holie censures of the discipline of the Church wee haue in the new Test the example of the penitent Corinthian who was excommunicated for his incest 1. epist ch 5. And vpon his repentance receiued againe into the communion of Saints 2. Epi ch 2.6.7.8 c. For this we take to be an ordinarie censure of the Churche discipline though at that time by the direction of the Apostle an extraordinary minister of the word whose duty it was generally to watch ouer the right execution of discipline aswell as ouer the preaching of true doctrine 1. Tim 1 3. c. through the whole Epistle Herevnto tendeth the rebuke of the same Apostle concerning such as hauing giuen publike offence by their vncleannes fornication and wantonnes were
milke of the word 1. Peter 2 verses 2.3 Read also Hebrewes 5.12.13.14 and 1 Corinthians 3.1.2.3 By this spirituall foode the inward man is renued daily though the outward man be daily decaying Read also Ephesians 4.11.12.13.14.15.16 Thus we must vse the same meanes for our continuall increase in knowledge faith and repentance both for wisdom practise and also for cōsort and strength all the daies of our liues the same meanes I say wherby God vouchsafed to giue vs grace to make our beginnings in the same The Practise of Repentāce Vnto the which care as was answered in the last place the holy Ghost will comfort and strengthen all that be his so that they may say with the holy Prophet Psal 42.5 c. Why art thou cast downe ó my soule and vnquiet within me Wait thou on God For I shall yet giue him thankes for the helpe of his presence And for this cause our Sauiour Christ calleth the holy Ghost by the name of a most gratious comforter or incourager Iohn Chapters 14.15 16. HEtherto of the doctrine of Repentance yea of the whole worke of our regeneration and sanctification From the examination and declaration whereof it may be perceiued that albeit there is little or no difference betwixt our sanctification and regeneration in so much as we may truly say that our regeneration is no other grace but that whereby we are wholly sanctified and set apart vnto God from the sinfull corruption of our naturall birth and the euil fruites thereof to serue God in our whole man both bodie soule and spirit yet there is some difference or distinction to be put betwixt our regeneration or sanctification generally taken and repentance I would haue you therefore shewe in this our issue of this doctrine what that difference is Question What I pray you haue you learned that this difference is Answere First I haue learned that regeneration is more generall then repentance comprehending Faith as well as repentance yea and knowledge also the forerunner of them both Explication and proofe You haue learned that which the truth it self teacheth For so our Sauiour Christ instructing Nicodemus in the true knowledge faith repentance of the Gospel Ioh. chap. 3. includeth all vnder regeneration or new birth As also the Apostle Paul doth 2. Cor. 5.17 saying If any man be in Christ let him be a new creature And Gal. 6.15 In Christ Iesus neither doth circumcision auaile any thing nor vncircumcision but a new creature Regeneration therefore and repentance differ as the part from the whole or as the speciall from the more generall or as the effect differeth from the cause Question What other difference may there be Answere A second difference may be this that the worke of regeneration to speake properly is but one entire action once onely wrought euen as wee are but once naturally borne whereunto also Baptisme the Seale of our regeneration answereth in that being once baptized we are neuer to be baptized againe But repentance is not onely a continued but also a multiplied and increased grace and action in the seuerall parts and in the whole practise of it Explicatiō and proofe It is true so that we may say Regeneration doth properly note the first change of the naturall man whereby is inspired as it were the whole and entire seede of godlines though it doe but by little and little vtter it selfe by reason of the contrarie lusting that is in our flesh like as by naturall birth we haue the seede of all sinne in vs howsoeuer it doe not all at once breake forth by reason that it is restrained and holden in and as it were chayned by the secret hand of God Yet so as wee denie not but regeneration also may be said to increase in respect of the particular and seuerall parts or graces thereof knowledge faith repentance c. according to the increases which it pleaseth the Lord from time to time to giue vnto it And thus be it spoken of the doctrine of the Gospell in generall concerning faith and repentance A briefe summe of the doctrine of the Gospell The doctrine of the Gospel dispersed through the holy scriptures Question NOw in what place of the holy scriptures is the Gospel conteined Answere It is dispersed through the whole bodie of them from the 15. verse of the third chapter of Genesis to the verie end of the Reuelation as it were the veynes sinewes or rather as the blood and life yea as the euerliuing soule and spirit of them but it is expressed and opened most fully and cleerly in the writings of the new Testament Explicatiō proofe It is so indeed For though as our Sauiour Christ saith the bookes of Moses and of all other the holie Prophets do testifie of him Iohn cha 5.39.46 Read also Acts 3.21.24 chap. 10.43 To him giue all the Prophets witnesse that all that beleeue in him shall receiue remission of sinnes And 1. Pet. 1.10.11.12 And Reue. cha 10.7 And ch 14.6 where the Gospell thus testified from the beginning is by the holie Angell called an euerlasting Gospell So that the Gospell may not vnfitly be compared to the riuer of the garden of Eden which diuided it selfe into all quarters round about it compassing farre and neere Gen. 2.10 c. Neuerthelesse as you haue further answered it is most fully and most cleerly opened by the holie Euangelists Apostles of our Lord Iesus Christ in the bookes of the new Testament according to that we reade Ro. 16.25.26 And Ephe. ch 3.1.2.3.4 And 1. Pet. 1.12 Matth 13.16.17 Blessed are your eyes saith our Sauiour Christ to his Disciples for they see your eares for they heare For verily I say vnto you that many Prophets righteous men haue desired to see those thinges which ye see and haue not seene them and to heare those things which ye heare and haue not heard them From these holie Scriptures are we therfore to learne and beleeue the whole doctrine of the Gospell euen as it is in them recorded from the verie first beginning to the ende and conclusion of them But herewithall let vs consider further that partly for help of memory and partly for consent in professiō of the doctrine of the Gospel the same doctrine concerning faith hath bin by some excellent holy Ministers of the word euen from the time of the primitiue Churches gathered into as short a summe as might be out of the bookes both of the old new Testament The which summe so briefly comprised is cōmonly called the Apostles Creed because for the most part it is gathered out of their writings or else it is called the Articles of our belief because the chief points of faith are cōtained in it Of this sum of the doctrine of faith intend we henceforth by the grace of God to enquire And afterward if so it shall further please him of the doctrine of the Sacraments of the
nostrills mouth hands feet c they are so frequeÌ„t in the Scriptures that it is needles and would be ouerlong to rehearse in what respect the Lord doth thus speak of himselfe We may read them to very good purpose in the beginning of the first booke Of the substance of religion by Amandus Polanus who hath diligently gathered them together and learnedly interpreted them to our hand The eyes of the Lord note his wisedome and prouidence his mouth the declaration of his will his arme and right hand his invincible power and gouernment his feete and footesteppes the proceeding and execution of his iudgements c. Psal 68.24 and Psal 77.18 and 89 51. But in all such speaches we must beware that we conceiue in our mind nothing carnally of the diuine and Spirituall nature of God For as it is said in the book of Iob ch 10.4 that he hath no carnall eyes neither seeth as man seeth so is it to be acknowledged concerning the rest For in so much as our Sauiour Christ saith of Spirits that are creatures that they haue not flesh bones Lu 24 â—9 much lesse is the Creator of Spirits to be thought to haue so or to bee any substance of any shape and outward forme And thus if we seek to know God according to the instructions and testimonies of the holy Scriptures we shall by the grace of God know him as he is to be known a thousand fold more perfitly theÌ„ by all Philosophicall conceit discourse of reason accordingly we shal rightly beleeue in him Yet wheÌ„ we haue vsed all good holy diligence we must rest our selues in that knowâ—â—dge which is vnto sobrietie For as touching the nature of God as he is in hâ—mselfe we cannot knowe it but by his backe parts as hee himselfe speaketh As for his most perfect glorie which shineth aboue all visible brightnes as it were in his face we cannot possibly behold or looke vpon it It belongeth to euery Christian saue onely as hee hath reuealed himselfe in the face of our Lord Iesus Christ 2. Cor. 4.6 And yet this knowledge also is passing knowledge as touching the full perfection of it Ephes 3.19 And Galat 4.9 Wee cannot know God as wee are knowne of him Hitherto therefore of the meaning of the Article I beleeue in God NOwe let vs inquire of the third pointe to witte what promise wee the Gentiles haue that this onely true God who was in speciall manner the God of Israell wil be likewise our God Question What proofe haue you for this Answere In the first chapter of the Prophesie of Hosea verse 10 thus we read In the place saith the Lorde where it was said vnto them yee are not my people it shall be saide vnto them yee are the Sonnes of the liuing God And againe chapt 2. the last verse I will haue Mercie on her that was not pitied and I will say to them that were not my people Thou art my people and they shall say Thou art my Lorde This is indeede a generall promise concerning the calling of vs the Gentiles including euerie one of euerie Nation whosoeuer shall in the time and season of this calling haue grace truelie to beleeue in God Reade Rom 9.24.25.26 c. Question But what proofe haue you that the time of this generall calling is all readie come Answere In the 3. chapt to the Rom verse 29. the Apostle Paul affirmeth that euer since the Gospell hath bene Preached to all Nations by the Commandement of our Sauiour Christ God is to be acknowledged not onely the God of the Iewes but also of the Gentiles For saith hee it is one God that shall iustifie the Circumcision of faith and vncircumcision through faith ExplicatioÌ„ proofe By Circumcision of faith the Apostle vnderstandeth the beleeuing Iewes that were circumcised as by vncircumcision the Gentiles beleeuing though they were not circumcised His meaning is therefore that the same Faith in Christ doth iustifie them both in the sight of God And let vs marke to our comfort seeing the greatest cause and title that wee haue is pleaded howe earnest the Apostle is in auerring and affirming the calling of vs the Gentiles into the fellowship of the couenant of grace and saluation togither with the Iewes Is God saith he the God of the Iewes onelie and not of the Gentiles also Yes euen of the Gentiles also Read also 1. Corint ch 12. verse 13. and Ephes 2.11 c. And Act 11.1 c. and chap 15. 7. c. This verilie is worthie our speciall obseruation For in so much as it is certaine that wee the Gentiles were cut off from Gods conuenant it is necessarie that wee should haue ground and warrantise of our insition and ingrafting againe To this purpose the testimonies alledged are infinitely more worthe then their weight in Golde as a man may say Question BVt that we may proceed seeing the faith of Gods elect as it is called Tit 1.1 is common to all the people of God whether Iew or Gentile as hath bene shewed and there is but one Faith Ephes 4.5 Why doe wee in the profession of our faith single out our selues as it were euery one for his owne part saying I beleeue in God c And not We beleeue Answere First because it is of the verie nature of the true Iustifying Faith to make particular application of the Promises of Almightie God to euerie one whom God hath indued with it Secondlie because it is the duety of euery true beleeuer to make profession of his owne Faith rather then of any other mans in so much as no man knoweth the truthe and certaintie of the saith of any other so vndoubtedly as hee may doe of his owne Thirdly because no man can be saued but by his owne Faith Finallie to the ende that euery beleeuer might be admonished and prouoked each by the example of other to seeke to haue the ground of faith firmely setled in him selfe and euerie one to trie and examine himselfe concerning the truth of his owne faith lest hee should at vnawares deceiue himselfe in a vaine opinion and imagination of faith in steade of faith it selfe Explication and proofe These are verie good reasons in deede for the particular confession and profession of euerie Christian his owne Faith For the proofe wherof touching the first let vs consider that it is the vsuall manner of the publishing of the Gospell to applie it particularlie as Roman 10.9 If thou shalt confesse with thy mouth the Lord IESVS and shalt beleeue in thy heart that GOD hath raised him vp from the dead thou shalt be saued Gal â— 7 Act ch 16. 14. 15. and verse 31. Belieue and thou shalt be saued Likewise Chapt 8.37 Philip saith to the Eunuch Lord Treasurer to Candaces the Queene of the Aethiopians If thou beleeuest with all thine heart thou maiest be baptized And hee answered I beleeue that IESVS CHRIST is the Sonne of GOD.
is chieflie to be respected in the practise of the offices and duties of loue and kindenesse The Danger of not belieuing let vs call to remembrance the wise aduertisement of the Apostle Gall 6.10 c. As for the fifte which is the last branch of this Answere wee haue partelie seene the ground and proofe of it in one pointe of the former answere and wee shall haue further occasion to set downe more to this purpose in the doctrine and vse of Gods holie Prouidence and therefore wee will here by reference to other places passe it ouer for this time Thus much therfore shall for the present suffice concerning the duties belonging to God in that of his great mercie hee vouchsafeth to be our Father NOwe for the full conclusion of this pointe of our Faith according to the order of our examining the doctrine and vse of it what is the danger of not beleeuing in this first Person of the most blessed Trinitie the naturall Father of our Lorde Iesus Christ and in him our Father through the adoption and Couenant of his most free grace and fauour Question What I say is the danger of not beleeuing in him to bee so and of not obeying him as his duetifull and obedient children Answere All such are hetherto the base-borne of this worlde They lye yet in the filth of their sinnes They are the seede of the Serpen◠euen the children of the Diuell and so consequently the children of Gods wrath and of euerlasting miserie and condemnation They are not to be reputed among the honourable Off-spring of God nor to haue any parte or portion with the children of God in their spirituall inheritance or heauenly preferment and dignitie Explicatiō and proofe It is verie true For by faith onely we haue assurance that wee are the children of God as Iohn chapt 1.12 before alledged And likewise Gal 3.26 Yee are the Sonnes of God by faith in Christ Iesus And Acts 15.9 By faith our hearts are purified And Acts 26.18 It is faith whereby wee are deliuered from the power of Satan Whereby also wee ouercome the world 1. Iohn 5.45 and whereby wee are still preserued against the power and rage of the Diuell 1. Pet. 5.9 Finallie faith is that wherby wee attaine to euerlasting saluation Ephes 2. By grace are ye saued through faith and that not of your selues it is the gift of God Wherefore it cannot bee but as it was alledged a little before out of the 8. chapt of Iohn verse 42. c. and 1. Epis 3.8 and as we may perceiue furthermore by that which wee read Act 13.10 and Ephes chap 2.2 that all such as bee without faith in God the Father are hetherto in the state of the children of the Diuell They may iustlie say to corruption Thou arte my Father and to the worme thou art my mother and my sister as we read in the book of Iob ch 17.14 But not as Iob who by faith ouercame this feare as wee haue seene before from the 19. chap of his booke in so much that he knew that his redeemer liued c But so farre from all conceite of true comfort in affliction that euery former punishment may be vnto them a forerunner of a farre more heauie and terrible wrath shortly to follow and the feare of death it selfe may iustlie be most horrible to them as beeing the very mouth of hell to swallow them vp into the gulfe of euerlasting and most woefull destruction And that they haue no portion with the children of God read Gal 4.30 The sonne of the seruant shall not be heire with the sonne of the free woman According to that also which the Apostle Peter saith to Simon the sorcerer Acts. 8.21 Thou hast no parte nor fellowship in this busines c. To conclude Touching this Article albeeit as is obserued by some of the learned no heretick either old or newe haue euer denied God to be a Father personally subsisting in himselfe Yea and the heathen also haue declared by their writings that they haue acknowledged God to be a Father Neuertheles in so much as manie of the same heretikes which seeme to acknowledge the person of the Father doe as is afterward more fully to be considered of vs denie the eternall person of the Sonne in respect of whom and his Eternall Deitie God is naturallie and chiefelie The groūd of it yea onely and properlie a Father and likewise Almightie insomuch as the Heathen haue for the most part esteemed God a Father onely as a fountaine or autor of goodnesse towardes his creatures Yea to speake of the chiefe of them in so much as they haue for anie thing wee can perceiue by their writings onely some darke conceit of the Deitie of the Sonne either by tradition from the first Fathers or Patriarches in the church of God before the dispersion of the Nations or by conference with some true worshippers of God in latter times or by reading some of their writings but neuer apprehended God as a Father to his elect children according to his free couenant of Grace made in his eternall Sonne in regard of his mediatorship by taking the nature of man c for this hath allwaies ben a secret trulie knowne and acknowledged onely in the true Church of God as that wherin standeth the very marrow as we may say life of faith Vpon all these considerations I say wee may boldlie conclude that neither the one nor the other haue beleeued God to be a Father according to the true sense of this Article and therfore also that they could not haue the true comforte and benefit which belongeth therevnto The same in effect may we affirme of all Idolatrous and obstinate Papists who though in words they goe further and acknowledge God a Father in respect of the eternall Sonne incarnate yet doe they not worship the Father in the Sonne spirituallie and in truth For herein they are within the compasse of the Idolaters of Israell of whom the Lord himselfe speaketh shame and refuseth to be their father because they set vp Idolls vnto him as we read Ier chapt 2. verses 26.27.28 As the thiefe is ashamed when hee is found saith the Lorde by his Prophet so is the house of Israell ashamed hee sheweth how it was or at the least how it ought to haue beene with them they their Kings their Princes and their Priestes and their Prophets Saying to a tree thou arte my father and to a stone thou hast begotten mee For they haue turned their backe vnto me and not their face but in the time of their trouble they will say Arise thou and help vs. But where are thy Gods that thou hast made thee let them arise if they can helpe thee in the time of thy trouble for according to the number of thy Cities are thy Gods ô Iuda Wherefore will yee pleade with me yee all haue rebelled against mee saith the Lorde Thus farre of our true
our creation And herein let vs all consider earnestly what we were but one hundreth of years agoe yea a great deale lesse And as for many of vs what were we but euen a tewe yeares since Where were we in all the world what were we were we not iust nothing Our owne creation therefore may iustly be a strong argument vnto vs of the creation of all other things and of the world it selfe For seeing that God by his almightie power hath made our selues in this our time as all other in â—heir ages why should it be strange to vs to heare the word of God to teach vs that all things were created of nothing Surely that creatures who haue reason should call into question the truth of the doctrine of creation it is not onely without reason but also euen vnnaturall For a created nature hauing reason and not being peruerted in it selfe must needs easily see and feelingly as it were acknowledge euen from the own state the creation of all other creatures WE therfore putting away all doubt herein Let vs proceed to the manner of the creation as the Lord himselfe hath of the same his most gracious goodnes made it knowne vnto vs. Question How was that Answere All things at the beginning that is so soone as time it selfe had any beeing they were created and began to take their beeing onely by the word and commandement of God according to his owne eternall decree in this behalfe Explication and proofe This is indeed the tâ—â—e meaning of the first wordes of the holy Bible euen of the first wordes of the first booke of the Scriptures of God In the beginning saith the Prophet Moses who hath this testimonie of God that he was very faithfull Heb â— 5. God created the heauens and the earth In the beginning that is to say eâ—en so soone as there was any beginning of any creature did the creation of all things begin yea euen so soone aâ— time it selfe began The which time God made also as the measure of all the rest of his creatures and works in regard of their first beeing when they began and also of their continuance as they are former or latter euen to the last ende of the longest time that may be of this short and transitorie world According to that Psal 102 2â— â—6 27 They shall perish but thou shalt endure c. And 1. Cor 7.29 The time is short And verse 30. The fashion of this world goeth away And 1. Pet 4.7 The ende of all things is at hand But touching the newe heauen and the newe earth which shall bee established the time of the continuance of this present euil and sinnefull world once ended as they shall bee in a more excellent estate so shall their continuance for euer be measured by another kinde of measure euen aboue measure that is by time as it were timelesse for euer and euer euen by time and times time without ende As Reuel 21 23. The Citie shall haue no neede of the Sunne c. Neither is there any night there c. Of the which enough for this time Wherefore that wee may proceede It is true also that you haue answered that the onely immediate cause efficient of the creation was the word and commandement of God without all instruments and meanes which the wicked and vngodly Epicures and Atheists of the world mockingly aske after According to the holy testimonies of the diuine Scriptures Ps 33.6 as it hath beene alledged before And againe Psal 148.5 He commanded and they were created Euen according to the historicall narration of Moses in this our first Chapter or Gene God saide let there be light and there was light Let there be a firmament or spreading out of the aierie regions c. And all were presently so as God spake and commanded Question But I pray you doe you vnderstand this so as if God vttered any sound of words and that by the vertue thereof he created all things Answere I haue beene taught to vnderstand them otherwise then so Explication and proofe There is good reason thereof For hetherto there was no vse of vocall and sounding speech seeing there was yet no creature to heare it nor instrument to sound it or place whether the sound thereof should bee carried no nor ayer wherein it should bee sounded I meane at the first instant of the creation Question How then haue you learned to vnderstand the speech and commanmandement of God at the first beginning and so forth in the whole worke of creation Answere It noteth the execution of his eternal decree in the beginning of time Loquutus est Deus hoc est inquit Caluinus aeternum suum decretuÌ„ protulit Comment in Gen. 1.11 God hath spoken saith Caluin that is hee hath performed his eternall decree according as eternally and before all time without beginning he purposed in himselfe to accomplish his worke by his Sonne together with the holy Ghost who are eternally and without all beginning the essentiall wisedome and power of God ExplicatioÌ„ and proofe Thus indeed concerning the sonne of God doth the holy Euangelist Iohn most diuinely expound this creating WORD chap 1.1 c. In the beginning saith he was the word and the word was God The same was in the beginning with God All things were made by it and without it was made nothing that was made In it was life and the life was the light of men c. And verse 10. The world was made by him c. And thenceforth he proceedeth to shewe that as the world was at the first made by him and set in good estate so it being peruerted by the sinne of man it is againe renewed deliuered from vanitie and corruption by him c. 2. Cor. 5.17 And touching the holy Ghost that hee was as the hand and euen the very power of God in this mightie worke of his creation Moses himselfe expresly affirmeth it in the second verse of his first chapter So then by the testimony and interpretation of the Euangelist Iohn it is plaine that as well the heauen and the earth at the first instant as afterward the whole disposition of them and the creation of all the other earthly and visible creatures out of them were created by the word or speech and commandement of God in such sence as hath beene already expounded Question Doe you not see this to be plaine from the Testimonie and interpretation of the Euangelist Iohn It is very cleare and plaine And the Apostle Paul also doth as clearly confirme the same in his Epistle to the Colos chap 1.15.16 and 17. verses Rehearse you the wordes of the Apostle Which are they Question Who that is the deare Sonne of God whom hee had mentioned a little before is the Image of the inuisible God Answere the first begotten of euery creature that is eternally begotten and hauing his personal subsistence from God the Father before there was any
euer Amen Thus much for the proofes of the prouidence of God more generally LEt vs come now to the proofes of the more particular or more speciall prouidence of God Concerning the which wee promised to inquire according to the order of the works of Gods creation in the seueral daies therof First therefore Question what proofe haue you for the prouidence of God in the gouerning and disposing of the inuisible heauens Answere The third petition of that holy praier which our Lord Iesus Christ taught his Disciples is a plaine proofe of it in that according to his warrant wee pray Thy will bee done in earth as it is in heauen ExplicatioÌ„ proofe This verily is one euident proofe And the same is confirmed againe by the Lords own most holy and diuine praier which is recorded in the 17. ch of the Euangelist Iohn v. 24. Father I wil that is it is my earnest desire that they which thou hast giuen me bee with me euen where I am that they may behold my glory c. Read also Act 26.18 1. Cor 6.9 Eph 5.5 Luk ch 13. v. 23. c. where it is manifest that the inheritance of heauen is the gift of God and that none shall be partakers of it but they to whom God will giue it Now secondly what proofe haue you concerning the prouidence and holy gouernment of God ouer the Angels The which because they are either good to wit such as retaine still the puritie and honor of their first creation through the goodnes of God or euill in that of themselues they most wickedly lost their vprightnes and dignitie Question In the first place what ground and warrant haue you for the holy prouidence and gouernment of God ouer the good Angels Answere In the 4 verse of the 104. Psal and Heb 1.7 thus we reade He maketh the spirits his messengers and his ministers a flame of fire And ver 14. Are they not all ministring spirits sent forth to minister for their sakes that shall be heiers of saluation These indeede are plaine proofes concerning the good and holy Angels Shew likewise some proofe of the prouidence and gouernment of God ouer the wicked Angels which as was saide are of themselues become vncleane sâ—irits and Diuels Question What proofe haue you for the prouident gouernment of God ouer them Answere It is euident from hence in that notwithstanding they be exceeding subtile and craftie yet they cannot deceiue and though they be of great power and either way most willing and ready to doe all mischiefe yet they cannot doe the least hurt or anoiance without the permission and leaue of God According to that which we read in the Storie concerning King Ahab 1 King 22. v. 21.22.23 And in the first and second chapters of the booke of Iob. And in the Gospell of Mat chap 8.31 ExplicatioÌ„ proofe These places are also euident plaine to the end you haue alledged them And it is as easie with the Lord to hinder the Diuel yea all the Diuels as well as one froÌ„ working the greater mischiefes as the smaller The which also if he should not of his infinite mercy worke for vs how possibly should we be so graciously preserued against their extreame craft malice as we are eueryone of vs euery day And otherwise how might the holy Apostle so coÌ„fortably assure the Church of God as he doth Rom 16.20 That the God of peace shal tread Satan vnder our feete shortly BVt leauing this point let vs now descend to the visible world and the creatures thereof In the gouernment whereof insomuch as God doth so order all things as was generally obserued that by some disorder and failing of the creatures he might from time to time admonish mankind of their wicked disorders and of their most vnworthy failings in all good dutie to God euer since thâ—â—me of our first wofull fall and yet so as it pleaseth him alwaies in iudgement to remember mercy concerning all that repent and turne vnto him as we shall hereafter more fully declare therefore in these respects let vs consider of the prouidence of God in the more particular gouernment of these his visible creatures Question And first of all what proofe haue you that God doth in this wise gouerne his creatures of the first daies creation Answere Touching the earth the Lord accursed it immediately after the fall and defection of mankind from him so that the good fruitfulnes of it is euer since greatly diminished and impaired Yea euer since that time it hath bin inclined to bring forth thorns thisties and all kind of weedes in great aboundance as we read Gen chap verses 17 18. Explication and proofe Iâ— is true And so againe Ps 10â— 34 The Lord turneth a fruitfull land into barrennes for the wickednes of them that dwel therein But of this more in the prouidence of the third daies work Moreouer howsoeuer the Lord hath so laid the foundaâ—ion of the earth that it caÌ„not be moued by any creature yet he himself hath for the declaration of his power iustice shaken it by many earth-quakes and thereby executed many of his iudgements Whereof some are recorded in the holy Scriptures as Amos ch 1.1 Zech 14.5 Exod 19.18 Mat 27. â—1 54 And of other we our selues haue had experieÌ„ce not many yeares since would God to the furthering of our feare and repentance before God and nowe verie lately againe euen in the end of the yeare 1601. the 24. of December if happily yet at the last it might awaken vs out of our grosse general securitie The Lord hath also diuers times heretofore and likewise very lately darkened the heauens vpon vs couering and hiding the beautie of them from vs as it were with a haire-cloth by many blacke tempests and dark eclipses c. But of this also more in the prouidence of God concerning the instruments of light which were the worke of the 4. day IN the meane while we come to the workes of the second day Question What proofe haue you from whence wee may perceiue that God hath his prouidence in the ordering and gouerning of them Answere This is euident from the vehement tempestes of windes and raine with very grieuous thunders and lightenings in that notwithstanding as experience it selfe confirmeth oftentimes that they might easily growe so forcible and strong that they should blow downe our housen ouer our heads or drown or burn vs vp as the old world was drowned in the daies of Noah when he onely and his family were saued and as Sodom and other cities were burnt with fire from heauen when Lot was deliuered and as the housen of Iobes children were sodainely blowne downe vpon them Yet the Lord partly performing his speciall promise that he would not againe drown the world and generally euen of his accustomed goodnes and mercy he doth so moderate and restraine those his creatures that seldome in comparison doe they greatly
considerations to try the faith and to exercise the patience of his seruants and therefore doe they meete with many afflictions yet euen in these respects also God hath most graciously promised that all shall worke together for their best Rom 8 28. as by the grace of God we shal more fully declare vpon some further occasion afterward In the meane season from these manifold promises of Gods most gracious and fatherly prouidence toward vs we cannot but see and acknowledge that the comforts are manifold to all those that doe truely and firmely beleeue the same Yea so plainely may we discerne it that it may seeme needeles to imploy any further labour to the laying of them forth any other way NEuertheles for some ouerplus if so be there may be any ouerplus of true spirituall comfort from faith in the fatherly prouidence of God we will of purpose vse some further diligence that through the good blessing of God we may seeke out and as it were sucke forth a more ful draught of consolation from this former ground of the promises thereof Question How may this be Answere First by considering the faithfulnes of Gods promises in all former times by the accomplishing of them in their due and proper seasons whether for mercy to his people or punishment vpon the wicked for his peoples sake and benefit that from thence we may confirme our faith concerning the present goodnes of God and in the certaine expectation of the like fulfilling of his promises for all time to come Secondly by looking to the generall testimonies of the word of God concerning Gods continuall prouidence answereable to those particular examples wherein he hath most rarely and miraculously illustrated and manifested the same Thirdly by hearkening to that experience which any of the faithfull seruants of God haue either proued in themselues or obserued concerning any other of their fellow-brethren Fourthly by our owne recordation and calling to our minde what God hath done for our selues or for any other of his children in our owne age and knowledge Fiftly by our earnest and speedie reprouing and rebuking of our selues for that discomfort which in time of temptation wee finde to be assalting and inuading our soules And therewithall also by a contrarie heartening and incouraging of our selues to be of good cheare in the Lord. But most of all by hearkening to those holy incouragements which God himselfe hath from time to time giuen vnto his seruants Sixtly by a watchfull taking of heede that we neuer lye securely in any sinne to the hindering or delaying of that comfort which God for his part hath readie and prepared in his hand for vs and likewise that wee doe not by any peruerse and froward dealing prouoke the Lord to deale crossely with vs. Seauenthly by a serious defence of Gods fatherly prouidence against all such obiections as the Diuel and carnall reason or infidelitie and atheisme doe suggest against the same Finally by a diligent meditation of those manifold fruites and benefits which all afflictions doe bring to the children of God euen from the least of them vnto death it selfe which is the greatest and last and as we may say the death of them all for euer and euer The consideration and obseruation of these things will no doubt inlarge our comfort if wee can wisely weigh them and laye them diligently to heart Explicatiō and proofe Let vs therefore staie a while as it were a seede time vpon them that so we may afterward in due season reape the haruest of them And first of all concerning the faithfulnes of Gods promises and for the singular comfort thereof the Lord himselfe doth not say in vaine I haue spoken and I will doe it Isay 46.11 And chapt 55.11 My word shall not returne vnto me voide but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it Read also Ezek ch 12 v. 22 23 24 25 c. and Numb chap 23.19 This is planely to be seene both in mercies promised as was answered and also in iudgements threatened Touching the mercifull performance of the promise of Gods good prouidence in the ordering of the whole course of his creatures for our comfort we haue generall and long beaten experience according to that which wee read Gen 8.22 Hereafter seede-time and haruest and colde and heate and summer and winter and day and night shall not cease so long as the earth remaineth And according to that which wee reade againe in the same booke chap 9. verse 8. c. God spake also to Noah and to his Sonnes with him saying As touching mee behold I establish my couenant with you and with your seede after you And with euery liuing creature that is with you c. that from henceforth all flesh shall not bee rooted out by the waters of the flood neither shall there bee a flood to destroy the earth any more c. The like faithfulnesse hath God vsed concerning all the prophesies which hee hath giuen forth at any time for the comfort of the Church such as are the fulfilling of the prophesie and promise of their deliuerance out of Egipt Gen ch 15. verses 13 14. And of their returne out of the captiuitie of Babel Ier 25 11 12. c. and ch 33 7. Ezra ch 1. c. But most graciously concerning our spirituall redemptiō by the sending of our Sauiour Christ according to all the prophesies which were giuen forth of him euen from the beginning of the world Luk ch 1.70 Act. 3 24. ch 10 43. which spake long before of the time of his comming of the singular manner of his conception of his birth of the place of his birth of his carrying recarrying out of Egipt c. as we shall haue further occasion to consider more fully hereafter And touching the faithfulnes of God in his threatenings it may be euident by a good tast if we compare that which we read Iosh 6 26. with 1. King 16.34 Likewise if we compare 1. King 21.19 with ch 22.38 Againe 1. King 21. verses 23.24 with 2. King 9.6 7 8 9.10 25 26 34 35 36 37 and ch 10. v. 10.11 Moreouer 2. King 10.30 with ch 15.12 And if we compare the 2. vers of the 7. ch of the same booke with the 19. 20. verses of the same chapter Great therefore may be our comfort and reuerend ought our feare to be toward our God in either respect according to that we read Exod 15.11 Who is like vnto thee ô Lord among the Gods Who is like thee so glorious in holines fearefull in praises doing wonders And Ps 92.4.5 Thou Lord hast made me glad by thy works and I will reioice in the workes of thy hands O Lord how glorious are thy workes and thy thoughts very deepe And Psal 119.52 I remember thy iudgements of olde ô Lord and haue beene comforted Read also Psalm 77.5.10.11 12. c. And Psal 143.4 ◠My spirit
to our Sa Christ the Sonne of God as well as to the Father and seeing also as was declared before this that both the essentiall name of God all the attributes of the Godhead are likewise ascribed vnto him it is out of all question that hee is together with the Father and the holie Ghost verie true and eternall God The same may be furthermore confirmed because as was answered the same duties of diuine worship and honour belong to the Sonne which are due to the Father But we will deferre to speake of this proofe vntill we come to speake of the Duties according to the appointed course and order of our inquirie IT followeth therefore heere in the next place that according to your answere in our entrance into this discourse you shew some proofes that our Sauiour Christ beeing thus very true God is likewise verie true Man And also that hee beeing both God and Man in one diuine Person is a mediator betwixt God and Man Question What proofe haue you for these pointes Answere Hee is in respect of his humanitie oftentimes called the Sonne of man yea he so speaketh of himselfe as it is vsually recorded in the holie Gospell The same also is plainely testified Iohn 1.14 Galat 4.4.5 Philip 2.6.7 1. Timoth 3.16 2.8 1. Iohn 11.2.3 And furthermore the Apostle Paul in his first epistle to Tim chapter 2. verse 5. writeth thus There is one God and one Mediatour betweene God and man which is the man Christ Iesus ExplicatioÌ„ and proofe These are verie plaine proofes so that wee neede not at this time make anie longer staye vppon these pointes And the rather because much of that which hath beene saide alreadie hath prooued them and all that followeth to be spoken concerning the articles of this parte of our beliefeâ— touching the Sonne of God the second Person of the holie Trinitie will be in effect nothing else but a further and more full clearing of them And first the titles expreslie attributed to our Sauiour Christ in the articles of our beliefe will bring great light vnto them Question Wherefore let vs first of all consider of them Which are they Answere They are these foure First Iesus Secondlie Christ. Thirdlie the Sonne of the Father Fourthlie our Lord. Explication and proofe So in deede doe the wordes of the Creede followe And in Iesus Christ his onely Sonne our Lord. That is to say As I beleeue in God the Father Almightie c. So doe I likewise beleeue in Iesus Christ his onely Sonne our Lord. In the which titles there are two principall things to be considered First the most diuine Person consisting both of the diuine and humane nature secondlie the most holie office of the same person These first two Iesus and Christ may be vnderstood more specially to concerne his office The former from the effect which is saluation the latter from the cause in that hee is called Christ or the appointed of God as will further appeare when we come to the interpretation meaning of the titles Of the which the other two may be vnderstood as more speciallie to concerne his Person The which in regard of the most high Diuine excellencie of it considered by a relation to the first person of the holie Trinitie is called The onely Sonne of God in a relation to his Church is called our Lord as one hauing the soueraignetie ouer it in speciall manner and of most due right belonging vnto him It is most true that there are many other Titles vsed in the holie Scriptures to describe vnto vs what manner of one our Sauiour is And namely Isai ch 9.6 there are fiue more set downe then are here mentioned of the which also wee haue partly considered Wonderfull Counseller the mightie God the euerlasting Father not in person nor naturallie but in a metaphoricall or borowed phrase of speech to note his tender and constant care of his Church the Prince of peace The perpetuitie and eternitie of whose Kingdome is likewise laied forth very notablie in the next verse In which respect also in the 19. chapter of the Reuel verse 16. Hee is called The King of Kings and the Lord of Lordes And in the same chapter verse 13. The worde of God Beliefe in God the Sonne who is Iesus And there are diuerse other in the three first chapters of the same booke as wee haue partlie seene before The which titles also haue bene spoken of at large in a Sermon to that purpose The vse of which doctrine that we may learne to applie to our selues let vs diligentlie consider what M. Caluin writeth verie notablie to this ende So often sath hee as any doubt ariseth and wee can see no issue c. Let it be a sufficient reliefe that he is Wonderfull and hath both waies and power to helpe aboue all that we can conceiue or beleeue When counsell shal faile vs let vs call to minde that he is the counseler When strength faileth that he is mightie and strong Whensoeuer wee are assalted with renewed feares and shall see manie deaths at hande let vs staye our selues vpon his Eternitie whereof hee is not without cause called the Father and hereby let vs learne to alaye all the miseries of this life And against all inward tempests troubles of conscience let vs remember that Christ is the Prince of Peace who caÌ„ easily calme all troubles defend vs against Satan hell itself But let vs now make our speciall inquiry coÌ„cerning these foure which are meÌ„tioned in the articles of our beliefe that according to our appointed order First therefore Question what ground haue you that the Sonne of God is to be beleeued in as in Iesus Answere In the first chapter of the Euangelist Luke verse 31. the Angel Gabriel sent from God to the virgin Marie saith thus vnto her Thou shalt conceiue in thy wombe and beare a Sonne and thou shalt call his name IESVS Explication and proofe The reason why this name was thus appointed by God to be giueÌ„ to our Sauiour was because he should in the most powerfull effect answere to his name Yea because hee had already bene such a one to his church froÌ„ the beginning For all saluation was alwaies through him alone And therfore also the Angel was sent likewise to Ioseph afterward with the same message saying Thou shalt call his name Iesus Matth 1.21 This title is most vsuall in all the writings of the newe Testament speciallie in those of the Euangelists Question The second title is Christ What ground haue you for that Answere In the 41. v of the 1. ch of the Euangelist Iohn We haue found the Messias saith Andrew wâ—i h is as the Euangelist saith the Christ. And in his 1. epi ch 2.22 Who is a liar saith the same Euangelist but he that denieth that Iesus is Christ ExplicatioÌ„ proofe Messias is in deed by interpretation out of the
and earthlie reasonings wherin the Diuel will easily goe beyond vs but to the written word of God which God hath established for a most sure and infallible refuge and direction vnto vs. And hereby it may euidentlie appeare how necessarie a dutie it is for euerie Christian euen to his owne safetie and as the onelie preseruatiue against his vtter ouerthrow yea against his eternal destruction to be well acquainted and stored with the word of God that wee may therby discerne aright which are the temptations of the Diuell For otherwise it is an easie matter for him to delude vs when the Diuell shall tempt vs to steale if wee haue not the 8. commandment in a readines to replie against him and say in our heartes and in the feare of God It is written Thou shalt not steale Nothing else shal be a â—â—fficient counterpoison against the tentation And the same is true coÌ„cerning all the rest when any of vs shall be tempâ—ed to vncleannes to reuenge to contempt of our gouernours to profanesse to swearing to idolatrie c. Assuredlie of we haue not the word written in our hearts to alledge It is written in the booke of God Thou shalt not commit adulterie Vengeance is mine Honour thy Father and thy mother c ther is no sufficient helpe for resistance but wee shall fall downe like wounded men before the Diuell Fâ—nallie seeing as was said before the Diuel is continuall in temptation though God will not suffer him to be alwaies alike vehement and pressing therfore let vs be continuallie in our watch ward against him especiallie then when anie pricke in the flesh the messenger of Satan as the Apostle Paul speaketh shall be neare at hand soliciting vs as it were to anie speciall sin either secrete or open of the fleshe or of the Spirit of what sorte so euer it be And alwaies let vs haue in minde this incouragement which the Lorde himselfe geueth vs to vnderstand by his Apostle Iames that if wee resist the Diuel he shalt flie from vs. chapter 4.7 The ground of which comfort is this that our Sauiour Christ hath vanquished the Diuel on our behalfe as is most cleare by this historie of his tentations Thus much therfore concerning the hard entrance or preparation of our blessed Sauiour vnto the execution of his most holie and happie publike ministerie for vs according to the will of God and according to his owne voluntarie good will toward vs that hereby it might appeare euen from the beginning that the Diuel must be vanquished by him or else we could not be saued but must abide for euer most miserable and slauish vassalls vnto him and so to lye eternallie vnder die wrath of God together with him LEt vs now goe on and see how our Sauiour Christ doth publikely execute his most gracious and high office and ministerie wherevnto he was thus most sufficientlie called and euery way fitted and prepared Wee will consider of this publike ministerie of his from the more neare beginnings both for doctrine and also for miracles and so forth to the further proceeding of it The which beginnings though they may seeme to haue bene in weakenes at the first as the Sun in the rising yet they shal be found to gather strength as it were with a swift course of the wings therof and waxe brighter brighter vntill the high noone of the day Question First therfore what ground of holie Scripture haue you for the declaration of the beginnings of the doctrine of our Sauiour which is that whereof we are first to inquire Answere Wee haue these beginnings faithfullie set down and recorded in the first chapter of the Euangelist Iohn as it followeth after that wher we lefte concerning Iohn the Baptistes pointing out of our Sauiour with the finger from the 37. verse to the end of the chapter Let vs heare the words of the Euangelist Question Read or rehearse them out of your book How doth the holie Euangelist record report these things vnto vs 37 It followeth thus Answer And the two Disciples heard him that is they heard Iohn the Baptist their Maister speake that is vsing these wordes concerning our Sauiour beeing then in their sight Beholde the Lambe of God and they followed Iesus 38 Then Iesus turned about and saw them followe and he said vnto them What seeke ye And they said vnto him Rabbi which is to say by interpretation Master where dwellest thou 39 He said vnto them Come and see They came and saw where he dwelt and abode with him that day for it was about the tenth howre 40 Andrewe Simon Peters brother was one of the two which had heard it of Iohn and that followed him 41 The same found his brother Simon first and said vnto him wee haue found the Messias which is by interpretation the Christ. â—2 And he brought him to Iesus And Iesus beheld him and said Thou art Simon the sonne of Iona thou shalt be called Cephas which is by interpretation a stone 43 The day following Iesus would goe into Galilee and found Philippe and said vnto him Followe mee 44 Nowe Philippe was of Bethsaida the citie of Andrew and Peter 45 Philip found Nathanael and said vnto him We haue found him of whom Moses did write in the Law and the Prophets Iesus of Nazareth the sonne of Ioseph 46 Then Nathanael said vnto him Can there any good thing come out of Nazareth Philip said vnto him Come and see 47 Iesus sawe Nathanael comming vnto him and said of him Beholde indeed an Israelite in whom is no guile 48 Nathanael said vnto him Whence knewest thou me Iesus answered and said vnto him Before that Philip called thee when thou wast vnder the figge tree I saw thee 49 Nathanael answered and said vnto him Rabbi thou art the Sonne of God thou art the King of Israel 50 Iesus answered and said vnto him Because I said vnto thee I sawe thee vnder the figge tree beleeuest thou thou shalt see greater things then these 51. And he said vnto him Verilie Verilie I say vnto you hereafter ye shall see heauen open and the Angels of God ascending and descending vpon the Sonne of Man ExplicatioÌ„ proofe Here are the beginnings of the doctrine of our Sauiour Christ verie faithfullie recorded vnto vs small indeede in outward appearance but great and mightie and most gratious in effect as they will appeare to all that shall duelie consider them They haue ben by preaching laid open to you at large as you know Now we can but cursorilie call to minde a briefe summe of these excellent things And first concerning the entertainment which our Sauiour gaue to Andrew his companion whether it was Iohn the Euangelist who vseth to conceale his owne name or any other it was kinde indeed but verie simple and plaine in these words Come and see Neuerthelesse this is wonderfull that these two tarrying with our Sauiour but one night should see heare those
that most speciall manner of the manifestation thereof in the personall assuming and vniting the humane nature to the diuine The which also because it is most neare and firme in one indiuiduum that we may vse the Logitians terme therefore it is said that the Word that is the Sonne of God being very true God was made flesh Iohn 1.14 And 1. Tim. 3.16 God is manifested in the flesh And therefore also is our Sauiour very God and very man called by the name of Immanuell God with vs. Matth. 1.23 euen by the appointment of God himselfe Thus much shall suffice for the diuers acceptious of the fiâ—st word to Descend Whence vpon due consideration wee may easily see first that the descension attributed in one tenure and course to our Sauiour Christ crucified dead and buried doeth not belong to his Deitie which cannot be said properly to descend but to his humanitie wherevnto all that is beleeued concerning conception birth life death resurrection ascension sitting at the right hand of God and comming to iudgement as well as his descension doth properly apperteine But how this descension doth properly belong to the humanitie of our Sauiour Christ whether to the soule or to the bodie alone or ioyntly to both we shall better conceiue after that we haue considered the diuers significations and vses of the latter wore Hell as we haue of this former word to Descend SHew you therefore in like manner the diuers significations of the word Hell accorâ—ing to the Hebrew word Sheol and the Greeke word Haides englished Hell in this Article of out faith Which are these diuers significations Question First and most properly as I haue beene taught they signifie the graue Answer Secondly they are by a trope as the learned speake or figuratiuely applied to signifie manie other things Explication The truth herein hath beene taught and deliuered vnto you For first that they signifie the graue and that also in the most proper signification the words themselues may giue to vnderstand First the Hebrew word Sheol which hath his name of the verbe Shahal to aske yea to aske as a greedie coâ—morant thaâ— can neuer be satisfied according to that in the booke of the holy Prou. chap. 30.15.16 There be three things which will not be satisfied yea some which say not It is enough And of these Sheol the graue is reckoned for the fiâ—st Likewise Hab. 2.5 The prowd man hath inlarged his desiâ—e as the graue and is as death which cannot be satisfied And Isa 5.14 And then the Greeke word haides which commeth of eido to see and the priuatiue letter a according to the Greeke deriuation and signifieth a place of darknes which hideth the buried within the earth from the sight of the liuing which walke vpon it Iob. 10.21 22. and chap. 17.13 But let vs see some testimonies of holy Scripture for this signification And first that Sheol signifieth the graue in the olde testament we reade Gen. 37.35 Surely saith Iaacob I will goe downe or descend into the graue vnto my Sonne mourning And chap. 42.38 My Sonne to wit Beniamin shall not goe downe with you for his brother is dead and he left alone to wit of those children which he had by Rachell if death come to hâ—m by the way that yee goe then ye shall bring or cause my gray head with sorrow to descend into the graue Likewise by the same word the graue is noted 1. King 2. verse 6. King Dauid speaking to his sonne Salomon of Ioab who murthered Abner and Amasa very wickedly doe therefore according to thy wisedome saith hee and let not his hoare head goe downe or descend to the graue in peace And of Shimei who cursed him being his soueraigne Prince with a horrible curse he saith in like manner Therfore thou shalt cause his hoare head to descend downe to the graue with blood And in this sense the opening of the earth is called the graue of Corah Dathan and Abiram and of their rebellious company but yet with a speciall declaration of the wrath of God against them by such an vnwonted strange and fearefull kinde of buriall as we reade Num. 16.29 33. They descended or went downe quicke into the pit or graue Sheol But in the Psalmes the graue ordinarily vsed to buriall is oftâ—ntimes signified by the same word Sheol as Psal 6.6 In the graue who shall praise thee And Psal 16.10 Thou wilt not saith Dauid prophesying of the resurrection of our Sauiour Christ leaue my soule that is that part of my humane person which is subiect to buriall in the graue Sheol Neither wilt thou suffer thine holy one that is the body of me whom thou hast gratiously receiued to thy fauour to see that is to haue experience of corruption shacath that is Shacath peraitio foueâ— to lie so long in the graue that it should rot and turne to dust as the bodies of all vse to doe Psal 40.9 Man can by no meanes redeeme his brother c. That he may liue still for euer and not see the graue the word is shacath corruption as before But sheol againe verse 14.15 of the same Psalme Like sheepe they lie in the graue to wit like the rotten carkases of sheepe cast out into ditches For the Prophet speaketh of the wicked that die in their wickednes and in a hautie conceit of themselues To the which purpose he saith further Death deuoureth them vntill the righteous shall haue dominion ouer them in the morning that is at the day of the resurrection and vntill that the graue â—hat is Hell as we are afterward in the next signification fuâ—ther to obserue do consume their beauty that is the beauty of the wicked or their forme and substance which they shall at the last day receiue againe to their further condemnation both in soule and bodie together euen from the house that is the graue which belongeth vnto it to wit as a prison house for the wicked vntill that day of their great Gaile deliuery But God saith the Prophet speâ—king in the person of all true beleeuers will deliuer my soule from the hand that is from the power of the graue to wit so farre forth that it shall not preuaile finally against me for he will receiue me Selah A matter worthy to be obserued as an effect of the diuine and almighty power of God as by the word Selah the Psalmist giueth to vnderstand Moreouer Psal 31.17 Sheol is vsed for the graue Let the wicked saith Dauid be put to confusion and silence in the graue And Psal 55.15 Let death seaze vpon them let them goe downe quicke into the graue the Prophet as it is likely alluding to that iudgement of God vpon rebellious Korah and his company Num. 16. as was alledged before And againe in the same sense though in other words They that seeke my soule to destroy it shall goe into the lowest parts of the earth Yea generally Psal 8â— 48 What
sinne and Sathan represented by the healing of the serpents stinging to the recouering of all those that should looke vp vnto it Num. cha 21.8.9 and Iohn 3.14.15 Moreouer ch 24.15.16.17 Moses hath recorded a prophesie of our Sauiour Christ concerning his comming into the world and of his glorious gouernment ouer his Church from the mouth of Balaam euen a holy prophesie though this Balaam himselfe was a prophane man In Deuteronomie Moses setteth downe a prophesie Deuteronomie euen the holy promise of God that he would send our Sauiour Christ to be a most high and holy prophet to teach command the whole Church and that he would giue him such a soueraigne authority in the same that whosoeuer would not heare and obey him should die the death ch 18 ver 18 c and Act 3 21 22 c. In the booke of Ioshua ch 5 13 14 15. Ioshua The Angel which appeared to Ioshua whom he worshipped was the sonne of God the second person in the Trinitie euen he that is our Sauiour the Prince both of men and Angels Iudges The Iudges in the booke of the Iudges are called Sauiours as being to the Iewes figures of Christ that great Sauiour appointed of God to nourish in them the hope of eternall saluation by him Ruth The booke of Ruth directeth to that family of the which our Sauiour was to come according to the flesh in that he was to be man Samuel Kings Chronicles The books of Samuel Kings Chronicle they also do determine the family euen the house of Dauid of whom our Sauiour was to come And of him was King Dauid and King Salomon speciall types and figures as may appeare Psal 2. and Psal 45. and Psal 72. Read also Psal 132.10 and Hos 3.5 where our Sauiour is spoken and prophesied of vnder the name of Dauid And the Prophet Samuel is reckoned among the chiefe of those that spake before of Christ Act. 3.24 Ezra Nehemiah The reedifying of the Temple was a pledge vnto the people of God that the Lord the redeemer should come into it as Malachie prophesieth cha 3.1 Yea and in this respect it is that Haggai prophesieth that the glory of the last house should be greater then that of the first was chap. 2.10 Iob. The ancient and comfortable profession of Iob cha 19.25 saying I am sure that my Redeemer liueth it must needes haue a respect to Christ insomuch as God is not the redeemer of any but through him Psalmes The booke of the Psalmes is a plentifull treasurie of prophesies concerning our Sauiour Christ Of his zâ—ale for the glory of God Psal 69.9 Of the preuailings of his kingdome from very small and contemptible beginnings if we looke to the iudgement of the wicked of all sorts both Iewes and Gentiles Ps 2. Of his betraying by Iudas Psa 41.9 Of his crucifying reproches vpoÌ„ the crosse Psa 22. Of his thirsting vpon the crosse Ps 69.21 Oâ— his resurrection Psa 2. ver 7. as the same verse is interpreted by the Apostle Paul Act. 13.33 And againe of the same his resurrection Psa 16. Of his ascension Psa 68.18 as it is interpreted Eph. 4.8 And more iointly of his coming into the world of his ascension vp into heauen of his roiall gouernment ouer his whole Church both Iewes and Gentiles we haue a most liuely and as we may say a graphical description and prophesie Psal 47. Likewise of his sitting at the right hand of God and of the perpetuity of his most victorious and triumphant kingdome Psa 110.1 c. Read also Ps 4â— 6.7 compared with Heb. 1 8 9 And Ps 102.25.26 27. compared with Heb. 1 10.11.12 And Psa 1 â—8 22 The stone saith the holy Psalmist which the builders refused is the head of the corner This was the Lords doing and it is marueilous in our eyes And Psa 132.11 Gâ—d hath according to his promise and oath set him vpon the throne of Dauid Yâ—a he is the Lord and King of Angels also Psa 97 7. Heb. 1.6.7 Thus as waâ— saide wee may perceiue that the booke of the Psalmes is full of very direct and plaine prophesies of our Sauiour Christ both concerning his humiliation and sufferings and also concerning his exaltation and glory Prouerbs In the 8. ch of the Prouerbs the eternity of the Sonne of God our Lord Iesus Christ is notably argued froÌ„ a comparison with the workes of Gods creation before all which he was yea before there was any time at all for them to be created in And in the last chapter but one he is prophesied of as good interpretres doe not lightly deeme vnder the names of Ithiel and Vcal Song of Songs As for the Song of Songs it singeth altogether the affiansals and espousage of his Church vnto him which hee vouchsafeth to take vnto himselfe in that most neare coniunction and spirituall bond to the end he might deliuer it from all spot that he might adorne it with perfit beauty yea that he might make it eternally happy the which things are such as none but God himselfe can possibly do And therfore we may conclude that this Song is an vndoubted proofe of the Deity of God our Sauiour Christ according to that Hos 2.19 I wil marrie thee for euer vnto me c. Let vs now come to the holy Prophets And first of all to the Prophet Isaiah Isaiah The Prophet Isaiah is not without cause esteemed aboue all the rest the most Euangelical Prophet This holy Prophet doth in the 4. cha of his prophesie ver 2. c. foretell of the coÌ„ming of our Sauiour Christ to his Church vnder the name of a bud or sprout and therewithall what excellent fruites shall growe to the euerlasting benefit of it by him In the 14. ver of the 7 cha we read how he prophesied in plaine and expresse termes of his conception birth and that also miraculously by the holy Ghost of a virgine whose name also he there foretelleth shewing that hee should be called Immanuel that is to say God with vs and thereby plainly signifieth that hee should be both God and man in one Person of a mediator for vs and so the ground and foundation of all our helpe and stay Likewise hee prophesied of his birth so certainly as if hee had beene at that time already borne and therewithall he describeth the most high diuine excellencie of his Person and the eternity of his spirituall heauenly kingdome cha 9. verses 6.7 And cha 11.1 c. he foretelleth the family of the which he was to descend and take the nature of man together with the most excellent and diuine vertues which he should be endued withall euen in that hee was to be the Sonne of man In the 42. ch 1.2 c. he describeth the most mild manner of his conuersation and that he should neuerthelesse mightily preuaile by the preaching of his Gospel both to
more fit for the quieting of their mindes so conseqventlie for the preparing of them attentiuely aduisedlie to heare that which he would say vnto them To the which purpose we are to vnderstand the words as comâ—â—ing in them a coÌ„mandement that they should put away all distraction of minde likewise that our Sauiour himselfe by his diuine power together with commanding doth giue that peace to their mindes and affections which was necessarie thervnto And not without cause seeing vnles the minde of a man be well quieted freed from disordered and turbulent affections he can not well mind that which is said vnto him specially so great weighty things as our Sauiour was now to speake of Explication to his chiefe Disciples These things obserued concerning the first particular let vs come to the seconde that is to the words which our Sauiour vseth concerning their preparatorie calling or ordination to the Apostolicall office and ministerie Question Which are they They are these Answere As my Father sent me so send I you Iohn chapt â—0 verse 21. What is the meaning of our Sauiour in these wordes Question Answere Hee sheeweth what is the ground of the Apostolicall ministerie of the Gospel yea euen of the holie ministerie of the Gospel in general ExplicatioÌ„ proofe He doth so indeed And it is plaine from the words of our Sauiour that the ground of the whole ministerie of the Gospell first of the immediate institution of the extraordinarie Apostleship by our Sauiour himselfe and then of the ordinary Pastorship afterward according to the commandement of our Sauiour as it is euident by the practise of the Apostles in their ordaining of them recorded in the booke of their Actes that it is of all other ordinances of God most heauenly diuine And in this respect our Sauiour himselfe promiseth to be with this his ecclesiasticall ministerie to maintaine assist and blesse it euen to the ende of the worlde so as though the Diuell doth with might and maine oppose himselfe against it yet hee shall not preuaile as wee shall haue occasion to consider againe hereafter Matth 28.20 It is true that ther are many great differences betwixt the office of Apostleship and the successiue ordinary ministerie of Pastors Teachers the Apostleship being immediately from our Sauiour Christ of those that with their eyes saw his Maiestie glorie as the Apostles Iohn Peter speak Gosp 1.14 and 2. epist 1.16.17 And as the Apostle Paul saith Am I not an Apostle haue I not seene Iesus Christ our Lord 1. Cor 9.1 It beeing indued with most excellent gifts of the holie Ghost for doctrine and exhortation and also with speciall power to work miracles to execute extraordinary censures of some for the terrour of the rest It being appointed for the laying of the foundation of the christian Churches and that without limitation through the world c. Iohn 14.24 Marke 16 15 c. 2. Cor. 10.1 c. and ch 12. verse 12. But the ordinary Ministery and Pastorship is limited both in gifts and also to particular congregations hauing calling and ordination from men vpon triall and examination of their fitnesse to minister from the Apostles of Christ first and then successiuely from other Ministers and christian congregations in an orderly course And they are likewise more restrained to an ordinary execution of censures neither haue they the power of working miracles c. Act. 14.23 and ch 20.28 and Ephes 4.11 and Tim. 3.10 and ch 5.19 â—0 c. 1 Pet. 5.2.3 Matth. 18 1â— c. Neuerthelesse all holy ministery both extraordinary and ordinary appointed to preach the same word c it is from God the Father and from our Sauiour Christ through the holy Ghost And therefore vnto all faithfull Ministers of the Gospel these wordes of our Sauiour may iustly be extended As my Father hath sent me so send I you And ch 13.20 Verily verily if I send any that is whom soeuer I doe send he that receiueth him receiueth me and he that receiueth me receiueth him that sent me And Matth. 28.2 I am with ye alwaies to the end of the world Thus then the ordinance of the whole ministery of the Gospel it is in special manner a most diuine ordinance of the Lord. All power of ciuil gouernment both of priuate family of weal publike as we know is of the Lord. Ro. 13.1 c. But it is not of the Lord in such a speciall manner as the ministerie of the word and Gospel of the Sacraments and of ecclesiastical Discipline For the light of nature and humane experience hath taught euen the heathen euery where at all times that ciuil gouernment is necessarie for the maintenance of common peace iustice and honestie euen in worldly respects And that to this end there must be certaine commodious lawes for the restraining of the vnruly and for the defence of the rest c. But the light of nature neuer taught men that there must of necessitie be a ministerie of the Gospel for the instruction of men to the attaining of faith and saluation no more then it could teach men that the Sonne of God must be a mediatour betwixt God and man and that he must dye and rise againe to this end c. Nay this is not onely aboue the reach of humane reason but also cleane contrary to it And therefore saith our Sauiour As my Father hath sent me so send lyon And that the ministerie of the Gospell and the Gospell it selfe yea that the Whole mediâ—tion of our Sauiour by his death and resurrection to saue vs and to raise vp our bodies at the last day is contrary to naturall reason experience hath shewed and doth still proue till this day For did not the heathen esteeme the preaching of Christ crucified to bee foolishnes 1. Cor 1.23 and that the doctrine of the resurrection was but a matter of scorne vnto them Act â—7 32 Yea and would to God there were not at this day not onely multitudes of heathenish and profane persons but also many among those that professe themselues Christians who make no due reckoning of â—he preaching of the Gospell but thinke yea speake too as if we had too mâ—ch preaching and that it might well enough be spared For natural and worldly minded men such as all of vs are vntill God by his holy grace renewe and reforme vs looke for no more then to liue in outward peace that they may trade and trafficke that they may eate and driâ—ke and be merie and all in carnal and worldly manner And these things they think may be sufficiently prouided for by humane policie by the will â—nd industrie of man without Christ his doctrine As touching their soules and eternal saluation the meanes and way therevnto they reiect them as fables and imaginarie matters A bird in the hand say they is better then two in the bush But whatsoeuer the profane
be brought before a Magistrate who would seeme not to be perswaded that he is a Magistrate or to haue any power to examine him For in this case by what better way might the Magistrate suppresse this fancie of such a one then by telling him that he should well finde that hee had authoritie to examine him for if hee should not quite himselfe the better hee would forthwith send him to the Iayle This latter being the greater would confirme the former Thus in effect doth our Sauiour in excellent wisedome though in a diuers respect as was said before Now therefore leauing the second particular let vs come to the third that we may see further how our Sauiour proceeded not onely to suppresse the vnbeliefe of the eleuen but also to raise vp their hearts to an vndoubted assurance of his resurrection Question Which is this third particular Answer And when he had said that he breathed saith the Euangelist and saide vnto them Receiue the holy Ghost Iohn chap 20. ver 22. Explication In this particular our Sauiour dealeth not onely by word but also by a certaine action Question What is the reason of this Answer He doth by the outwâ—rd and visible signe familiarly expresse that spirituall and inuisible grace which hee minded most graciously and bounteously to bestow vpon the eleuen his most choise Disciples ExplicatioÌ„ proofe That our Sauiour doth so the wordes which he vseth together with the signe doth plainely declare in that so soone as he hath breathed vpon his Disciples he saith Receiue the holy Ghost Now the outward breathing vpon the Disciples beareth the most liuely and proportionable resemblance that might be to represent their inward inspiration with the gifts and graces of the holy Ghost shortly to followe more aboundantly yea and no doubt presently with some measure of increase aboue that which they had before Our Sauiour Christ therefore minding by the Apostolicall ministerie and Preaching of those his Disciples to worke a new worke in the world yea to make as it were a new spirituall creation of the Image of God as touching the puritie of the qualities thereof decayed yea rather extinguished in man he taketh the like course which God tooke at the beginning in making man a liuing soule by breathing into his face the breath of life insomuch as he was but a dead lumpe of earth before Neither doth our Sauiour take this course in vaine seeing wee are al both Iewe and Gentil euer since the fall of man as dead touching all true wisedome and spirituall life of godlâ—nâ—s vntill wee are reuiued and quickened by the sanctifying grace of the Gospel and that through the inspiration of the holy Ghost as Adam was void of all natural life and sence till God breathed the spirit of life into his dead and insensible corps Wherevpon well saith Elihu in the booke of Iob chap 32.8 Surely there is a spirit in man but the inspiration of the Almightie giueth vnderstanding And our Sauiour himselfe also Iohn 3. verse 3.5 Except a man be borne againe of the spirit he can neither see nor enter into the kingdome of God In which respect also the holy Scriptures the instrument of this new birth which are spirituall are saide to be giuen by diuine inspiration 2. Tim 3.16 and 2. Pet 1.21 Herein therefore as in the whole course which our Sauiour taketh in all that followeth in his speech to his Disciples at this time his diuine power and Godhead is very cleare For none but God can giue the holy ghost None but God can forgiue sinnes None but God can giue so great power to the Disciples in their ministerie as to bind and loose sinnes which yet our Sauiour giueth vnto them This therefore is a point specially to be obserued of vs touching this appearance Moreouer wee may from hence see what the common nature of all sacraments to wit by an outward signe to present yea to giue assurance of some inward spiritual grace not by changing or mixing of the signe with the thing signified but by vertue of the faithful promise couenant of God For the natural breath of our Saui was not chaÌ„ged into the holy Ghost but was onely a liuely seale assurance of the gifts of the holy Ghost to be giuen vnto them Neuertheles though the breathing of our Sauiour at this time was to his Disciples a sacramental signe yet it was so appropriated vnto their ApostoliÌ„cal vocation ordination also so personally agreeing onely to our Sa Ch in that he is God that no creature may without intollerable presumption once attempt to take vpon him to breath vpon any so to vtter these words at the ordinarie ordination of any minister as our Sauiour did at this extraordinariâ— ordination of his Apostles For there is no coÌ„mandement giuen hereof that any creature should doe this as the commandement is giuen for Baptisme Goe into all the world Baptise and for the Lords supper doe this c. For it cannot to speak properly agree to any creature to giue the holy ghost How then like as God did once breath the breath of the naturall life into the face of Adam whence as from a fountaine it is deriued vnto all his posteritie through the naturall generation as the instrumentall cause thereof so our Sauiour Christ hauing once said to his Apostles the spirituall Fathers of all Churches as the instruments of Christs spirit Receiue the holy Ghost he gaue it to them not onely for themselues but also that by their ministery in preaching writing his spirit might be succeâ— liuely giuen to the end of the world in a spirituall manner as it were from hand to hand The sacrament therefore of this order was onely proper to the holy Apostles and is not againe to be reiterated to any But in stead of this extraordinary breathing of our Sauiour and these commanding words of his diuine power the imposition of hands whereof we read in the holy Scriptures together with the prayers of the Church is the ordinary ceremony lawful to be vsed in the ordinary setting a part of all ministers of the word to their office and ministery after that vpon due examination and tryal they be found fit to minister It cannot be denied but that God dealeth extraordinarily to this day in extraordinary confused degenerate times as he himself thinketh good raising sending whom he will and in this or that manner as pleaseth him But man hath no authority to doe so This onely belongeth as a souereigne prerogatiue to our Lord Iesus Christ It is true also that many times the Churches of God are so hindred that they cannot take the ordinary course which they ought and gladly would Neuertheles it is the duty of those that be faithful to aime stil at the ordinary waies of God to hold theÌ„selues vnto theÌ„ as much as possibly they may Thus much more generally concerning the words of our Sauiour
though we see not either to the mystical transubstantiation of the bread in the Sacrament into the very true body of our Sauiour Christ or to the consubstantiation of the body with the bread or to the inuisible presence of the body euery where without the Sacrament doe most grosly and erroneously misapply these words of our Sauiour insomuch as it is so farre off that those monstrous opinions haue any warrant in the holy Scriptures that they are directly contrary to all that which the articles of our faith do teach assure vs concerning the truth of his naturall body that it is but in one place at once and that wheresoeuer it is or hath beene that it is and hath beene alwaies both visible and touchable as our Sauiour himselfe hath plainly giuen vs to vnderstand both in this and also in his former appearance Moreouer wee considering duly of the holy ends wherefore our Sauiour retained the print of his wounds in his most glorious and holy body for a time namely to giue assurance of his resurrection and thereby also to assure vs of the blessed fruit of his death and enduring of those wounds themselues which was to satisfie Gods wrath iustly bent against vs c. and considering also the holy vse which Thomas made of the seeing of them it cannot but be a most horrible thing for vs to thinke of the cursed blasphemies of those which in their fury or otherwise prophanely and wickedly sweare by these wounds of our Sauiour Thus much briefely concerning the proofe of the resurrection of our Sauiour Christ by his sixt appearance And vnto this the Euangelist Iohn drawing toward the conclusion of his booke addeth a certaine aduertisement as it were by the way giuing to vnderstand that whereas he euen as he was directed by the holy Ghost The proofe of his resurrection by his seuenth appearance whose Secretarie he was had set downe but a fewe appearances of our Sauiour and accordingly but a fewe of the miraculous workes which hee had wrought for the confirmation of his resurrection and minded to set downe but one appearance more that yet neuerthelesse our Sauiour shewed himselfe oftener then he minded to rehearse the rather because he knew well that sundry other were mentioned by other of the Euangelists And hee giueth to vnderstand likewise that he wrought many other signes then he would speake of According to that of the Euangelist Luk Act. 1.3 He presented himselfe aliue to his chosen Apostles after that he had suffred by many * Tecmeriois certis seu indubitatis signis et indicijs Eiusmodi namque signa quae necessariaÌ„ et demoÌ„stratinaÌ„ consequentiam habent Tecmeria vocantur infallible tokens being seene of them by the space of fourty daies c. And therwithal the Euangelist Iohn doth very notably shew in few words the principall ends and vses both of the resurrection of our Sauiour also of all the proofes confirmations therof namely that we and all other to whom they are reported recorded might therby be brought to the faith so be saued So that hereby he manifesteth vnto vs the excellencie of this hiâ—tory of our Sauiour his resurrection most worthy to be diligently regarded of all Christians But let vs heare the words of the Euangelist himselfe to this purpose Question Which are they Answer 30. And many other signes also saith S. Iohn did Iesus in the presence of his disciples which are not written in this booke 31. But these things are written that ye might beleeue that Iesus is the Christ the sonne of God and that in beleeuing ye might haue life through his name Explication From these words we may see plainly that the meaning of the holy Euangelist is such as hath bin already expressed As if he should preocupate or preuent meet aforehand with that which might be obiected either against him self because he spake of so few appearances of our Sauiour or to the preiudice of the other Euangelists for setting down somewhat more affirming that both by them by him there were appearances signes enough set down for the confirmation of faith vnto saluation which is the end scope of all signes and appearances and also euen of the resurrection it selfe The which being obtained there is no further need of appearances or signes whatsoeuer Yea therwithall the Euangelist doth with like breuity very notably shew vs the sum of that which we are to beleeue namely that Iesus is the Christ the sonne of God In which words is contained a plaine declaration both of the most diuine person and also of the most holy and blessed office of our Sauiour on our behalfe For by the name of our Sauiour Christ the Euangelist doth not meane the bare titles whereby he is called but all whatsoeuer is signified by them in the holy scriptures the which he assureth vs to be fully verified in him whose resurrection he reporteth vnto vs. And thus also wee put a difference betwixt these words the last of this 20. ch those in the end of the book in the two last verses of the next chap. like vnto theÌ„ because these do more specially concerne the particular history of the resurrection of our Sauiour but they are to be extended to the history of the whole booke and to all the works which our Sauiour did before his death as well as after that he rose againe THese things thus inserted we come now to the seuenth appearance of our Sauiour as it followeth in the next chapter which is the last of the Euangelist Iohn Concerning which let vs first of all heare the words of the Euangelist Question How doth he report this appearance Answer After these things saith the Euangelist cha 21.1 Iesus shewed himselfe againe to his disciples at the sea of Tiberias and thus he shewed himselfe 2. There were together Simon Peter and Thomas which is called Didymus and Nathanael of Cana in Galile and the sonnes of Zebedeus and two other of his disciples 3. Simon Peter said vnto them I goe a fishing They said vnto him we also will goe with thee They went their way and straightway they entered into a ship that night caught they nothing 4. But when the morning was now come Iesus stood on the shore neuerthelesse the disciples knew not that it was Iesus 5. Iesus then said vnto them * Paidia pueri children Sirs haue ye any meate They answered him No. 6. Then he said vnto them Cast out the net on the right side of the ship and ye shal find So they cast out and they were not able at all to draw it for the multitude of fishes 7. Therefore said the disciple whom Iesus loued vnto Peter It is the Lord. When Simon Peter heard that it was the Lord he girded his coate to him for hee was naked and cast himselfe into the sea 8. But the other disciples came by ship for they were not farre from the
Explication proofe This is a necessarie addition to make vp the former answer In the opening whereof that also shall by the grace of God be yet more fullie opened and confirmed And first touching the ioint-work of the holy Ghost in the purposing and effecting of the works of Creation as being one God together with the Father and the Sonne we finde it euidentlie confirmed in the verie beginning of the holie Bible the 2. verse of the first chapter and verses 26. 27. Likewise ch 2.7 The Lord God breathed the breath of life into man to wit by the power and vertue of his eternall Spirit creating the soule without anie earthlie matter or corruptible element According to that saying of Elihu in the book of Iob ch 33.4 The Spirit of God hath made me the breath of the Almightie hath giuen me life Read also Ps 33.6 104 29 30.31 Mal 2.15 For God is the Father of Spirites and the creator of all other things by his eternall word through that almighty Spirit of his which is the holy Ghost in whom we doe beleeue This being true that the holy Ghost hath his ioint-worke in the purposing effecting of the works of Creation together with the Father the Sonne there can be no cause to doubte of his ioint-work in the vpholding and ordering of the same seeing hee is a Spirit of as infinite and euerlasting wisedome prouidence and gouernement as he is of almightie power and vertue But I hast to that which this Article of our faith doth principallie intende that is to see how the holy Ghost hath his most holy and diuine ioint-worke together with the Father and the Sonne in the newe creation and continuall gouernement of his Church in this world euen to the full glorification of it in the world to come And wher may we better beginne to lay forth this excellent high mysterie then by taking a viewe of the ioint-worke of the holie Ghost in bringing our Lord Iesus Christ the Sauiour of this his Church into the world in preseruing and guiding him in the world and in strengthening and confirming of him to performe all things necessarie to the perfiting of the same his Churches saluation euen till he left the world For this may be in steed of spectacles and as it were a cleare glasse to help the weaknes of our dimme eye-sight to discerne the better of all the rest First therefore by whom was our Sauiour Christ conceiued in the wombe of the blessed virgin but by the holy Ghost And wherfore by the holy Ghost but because he could not otherwise haue taken mans nature without the originall blot and staine of sinne that so he might be meete to be that vnspotted or vndefiled Lambe of God which was to be made the onely propitiatorie sacrifice for the sinnes of men By the same holie Ghost it was that our Sauiour grewe as in stature of bodie so also in wisedome of minde and spirit vntill that at the time of his baptisme when hee was to enter vppon the publike and open discharge of his mediatorship he receiued from the same holy Ghost all holy gifts and graces not by measure but most aboundantly to the most full perfect furnishing of him to the absolute discharge of euery part of that most high office which was commiteed vnto him A publike testimonie whereof was that his descending and lighting vpon our Sauiour which was mentioned before By the same holy Ghost hee was forthwith led into the wildernes to make his first encounter as it were in combate hand to hand against our arch-enemy the Diuell on our behalfe that so he might be knowne to the Church to be a farre other manner of person then was Adam For though he were more often and therewithall more vehemently assalted then he was before his fall yet was hee not ouercome but he did vanquish ouercome the Diuel for euer By the same holy Ghost he did preach the Doctrine of eternall life and saluation according as it is saide to the same purpose that the spirit of the Lord was vpon him and that he was in a principall yea in a pierles māner anointed with the holy Ghost Isai 61.1 c Heb 1.9 Iohn 3 34. By the same holy Ghost and not of meere humane power hee did worke all his miracles For so he hath saide of himselfe as we reade in the holy Gospell that he wrought them by the finger and spirit of God Mat 12 28. Luke 11.20 And Act 10.38 He was saith the Apostle Peter ancinted with the holy Ghost and with power and he was mightie in word and deed By the same holy Ghost who was the author and orderer of his whole life did he also offer vp himselfe vnto God at his death as wee reade Heb 9.14 Through the eternal spirit saith the Apos offered he himselfe vnto God without spot By the same holy Ghost hee was after his death raised vp from the dead Rom 8 11. The spirit of God saith Paul raised vp Iesus from the dead And 1 of Pet 3 18 He was put to death saith Peter concerning the flesh but was quickened by the spirit that is by his diuine power which he in that he was man receiued from the holy Ghost And likewise after his resurrection hee did through the holy Ghost giue commandemēts euen his diuine and soueraigne commandements to his holy Apostles Act 1.2 And being iustified in the spirit hee was at the last raised vp to glory 1. Tim 3.16 Behold therefore in this principall part of the more immediate worke of the holy Ghost in the beginning and ordering of the whole mysterie of our redemption in the mediation of our Sauiour we haue a representation of that which he doth in the whole manifesting and applying of Iesus Christ and of all that he did and suffered and thereby atchieued to the euerlasting benefit of his Church To the which end and purpose let vs proceede and further obserue how that like as after the ascension of our Sauiour Christ his Disciples were according to his promise replenished with the gifts and graces of the holy Ghost for the publishing of his Gospel as we read Luke 24.49 Act 1 4 5 8. and chap 2. v. 4 17 18 33 and Ephes 3.5 so in former times all prophesie reuelation of the truth from time to time was immediately giuen to the Church by no other then by the same holie Ghost 1. Pet 1.10.11.12 and 2. Pet 1.19.20.21 and 2. Tim 3.16.17 And now yet further let vs likewise obserue that as the holie Ghost both is and hath bene alwayes next and immediately to the Church from God the Father through the onely begotten Sonne our Lord Iesus Christ the author of all reuelation of the truth and of the bestowing of euery good gift grace so is he hath alwaies in like manner bene the immediate sender commander gouernour of all holie instruments both ordinary and
in that he saith that This mortall must put on immortalitie for he earnestly affirmeth though most faithlesly and heretically that Paul doth not speake these wordes of the earthly creature but of the liuing word c. These are the words of H. N. Verily saith he the mortall whereof Paul witnesseth is not any creature of the earthly flesh and blood but it is the liuing word and Beeing of GOD which in the beginning was immortall in the manhoode and is for our sinnes cause become mortall A most ignorant and hereticall blasphemie and a most manifest falsifying of the meaning of the holy Apostle Hitherto of the ground and warrant of this Article concerning the resurrection of the body from this one most notable and plentifull testimonie and confirmation of the Apostle Paul thus farre forth in this 15. chapter of his ◠Epistle to the Corinthians THere are store of other testimonies in the holy Scriptures to confirme the same vnto vs as an Article of faith vsually receiued euen from more ancient times and that no doubt according to the beliefe of the faithfull in the true Church of God frō the beginning of the world For like as for the confirmation of this Article to the christian Church our Sauiour Christ being vpon earth raised diuers out of their graues as we haue seene heretofore among the miraculous works which he wrought And after that againe the Apostles by his power did the like as Peter raised Dorcas from death to life c. So from the beginning God wrought some like miraculous works for the confirmation of the faith of his people therein in all ages that went before For as wee reade in the holy Story 2. Kings 13.21 A dead man touching the bones of Elisha reuiued and stoode vpon his feete Yea as God tooke away Elijah so long before that hee tooke Henoch away bodily into heauen for any thing we know to the contrary Abraham also considered that God was able to raise vp Isaak euen from the dead from whence also as saith the Apostle hee receiued him after a sort Heb. 11.19 And in the same chapter verse 35. The women receiued their dead raised to life as for example the widow of Sarepta her sonne at the prayer of Eliah and the Shunamite her sonne at the prayer of Elisha Other also as the Apostle saith further were racked and would not be deliuered that they might receiue a better resurrection The which may be exemplified from the answer of the mother of her seuen children martyred vnder Antiochus in the 7. chap. of the 2. Booke of Maccabees What the beliefe of Iob was we saw but a while since We may reade other testimonies Isai 26.14 and Ezek. chap. 37. the whole chapter In the which places the holy Prophets strengthened the faith of the people of God touching their returne out of captiuity by an allusion or argument taken from the resurrection of the dead as though they should haue said ye beleeue that which is a greater matter as a receiued Article of your faith and therefore let not your hearts doubt of this And more directly to this purpose the Angel of God testifieth to the Prophet Daniel the certainty of the resurrection of all flesh that is of the godly to euerlasting life but of the wicked to shame and perpetuall contempt Dan. chap. 12.2 And verse 13. he telleth Daniel himselfe that he for his part should stand vp in his lot at the end of his daies Thus wee may perceiue that the resurrection of the body hath beene receiued as an Article of faith not onely in the christian Church since the comming of our Sauiour in the flesh but also in the true Church euen from the beginning and in all ages among all true beleeuers vnto the time of the same his comming according to that which we reade Iohn 11.24 where Martha answering our Sauiour according to the common faith saith to our Sauiour concerning her brother Lazarus I know that he shall rise againe in the resurrection at the last day And Acts. 24.15 the Apostle Paul testifieth of the Iewes that they looked for the resurrection of the dead The meaning of the Article NOw after this large discourse touching the ground and warrant of this Article it followeth in the next place that you are to shew what the meaning of it is Question What therefore is the meaning of these wordes I beleeue the resurrection of the bodie Answer They teach me and euery true Christian to beleeue that according to the holy decree of God and for a publike declaration of his diuine iustice and hatred against sinne in the fight of all the worlde death is appointed to all so that euen the most godly by reason of that sinne which is yet in part abiding in them The meaning of the Article must die the naturall death which is a seperation of the soule from the body for a time wherevpon it followeth that the body returneth to the earth from whence it was taken those onely excepted who shall be found liuing vpon the face of the earth at the comming of our Sauiour Christ to iudgement yet for the worthinesse of the death and satisfaction which the same our Sauiour hath made to God for vs and by the effectuall working of his diuine power I doe beleeue that both I my selfe and also that all which haue died alreadie or shall hereafter die in the Lord shall at the last day be bodily raised vp to a most blessed and glorious estate our soules being vnited vnto them againe and thence forth so to remaine for euer and euer Ex. The proofe of all this we haue seene before Onely let vs briefly call to mind that which we read Heb. 9.27 28. As it is appointed to men that they shal once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him shall he appeare the second time without sinne vnto saluation Reade also Eccles 12.7 and 1. Thes 4.15 16 17. NOw let vs goe forward Question What promise of God haue you in the holy Scriptures The Promise that our bodies shall rise againe Answer We haue the promise of God prophetically set downe by the Prophet Hosea chap. 13. verse 14. alledged by the Apostle Saint Paul 1. Cor. 15.54 as it followeth thus in that chapter 54 So when this corruptible hath put on incorruption and this mortall hath put on immortalitie then shall be brought to passe the saying that is written Death is swallowed vp into victorie Explicatiō proofe The holy Apostle doth fitly alledge the testimonie of the Prophet to this purpose And wee may likewise alledge all the prophecies of the olde Testament touching the resurrection of the body for the confirmation of the same promise of God in this behalfe But the fundamentall ground of this promise is that most gratious couenant which God hath made with Abraham Isaak
that ye may be blameles in the day of our Lord Iesus Christ For God is faithfull by whom yee are called to the fellowship of his Sonne Iesus Christ our Lord. And Phil 1 6. I am perswaded saith he of this same thing that he who hath begunne this good worke in yee will performe it vnto the day of Iesus Christ and 1. Thes 5 23 24. Now the very God of peace sanctifie ye c Faithful is he which calleth you who will also doe it Alas if our saluation were in our owne custodie wee should loose it vpon euery assult of our aduersaries like as gold is easily taken out of the handes of little children that rather play withall then minde to lay it vp safely And like as if a poore man dwelling in a weake cottage should be knowne to haue a great treasure by him it might easily be taken from him And in the meane season it could not but put him in so much the greater feare by how much the treasure should bee of greater value It would trouble him in the day it would not let him sleepe quietly in the night c. But now it is happy with vs that our chiefe treasure euen our life and saluation for euer is in the safe-keeping of God most stedfast and sure as we haue partly seene And as wee may see further Heb 6 18.19 20 So that herein we may haue strong consolation 2. Thes 2 16. Yea ioy vnspeakeable and glorious 1. Pet 1 8. The fourth branch of the answer may be confirmed by that which we read 1. Cor 15.54 55.56 And that also according to the former testimonies of the holy Prophets Isai 25.8 and Hosea chap 13. verse 14. as we haue seene in the former Article It may be confirmed also by other proofes as 1. Thes 4 13. c. And Reuel 21 4. according to that mentioned euen now Isai 25 8. And according to that further testimonie of the same Prophet which we may read chap 65 verses 16 17 18 19. For the proofe of the last branch read Reuel 21 7. Hee that ouercommeth saith the Lord shall inherite all things and I wil be his God and hee shal bee my Sonne And verse 22. c I sawe no Temple therein for the Lord God almightie and the Lambe are the Temple of it And the citie hath no need of the Sunne c. And chap 22 1 2. c. So that in this respect we may bouldly and comfortably say as the Prophet Isaiah encourageth vs ch 25.9 saying In that day shal mē say This is our God we haue waited for him and he wil saue vs. This is the Lord we haue waited for him we wil reioyce and be ioyful in his saluation According also as S. Paul making mention of the Booke of life wherein the names of the faithfull and elect people of God are as it were registred and written most comfortably incourageth the Philippians chap 4 verses 3 4. to reioyce alwaies in the Lord yea againe to reioyce And our Sauiour Christ Luke 10 20. Reioyce not in this saith he to his disciples that the Diuels are subdued but rather that your names are written in the booke of life Thus much concerning the vse of this last Article of our Beliefe for the comfort of faith Quest. Now in the next place what is the vse of it The Duties in respect of that dutie and obedience which the comfort of faith ought to yeelde Ans As the comfort of faith in respect of this Article is as we may say the sealing vp and confirmation of all comfort so the dutie ought to be the daily bettering perfitting of all dutie in the continuall expectation of the same Quest How may this be Ans The due consideration of this last benefit which is the benefite of benefites as we may call it is most effectuall to moue euery true beleeuer to these duties following First to make litle account of this transitorie life or of any or all the vaine profits pleasures and honours thereof in comparison of it Secondly the faith and assurance of euerlasting life is likewise most effectuall to moue all Christians that haue alreadie made an entrance into it with all holy care and good conscience to cherish the beginnings thereof and to walke on forward in the right way which leadeth to the full fruition of it And thereafter to bend all counsels studies and desires as to the onely true scope and marke to bee aimed at in the whole course of our naturall life so that God may haue the whole praise and glory of all Thirdly it imboldeneth the faithfull seruants of God to make litle account of all the bitter afflictions of this life so as they may by any meanes attaine to this euerlasting life and the most pure and blessed ioyes thereof Fourthly it hath singular force spiritually to inamour the hearts of all true beleeuers with a most earnest desire and longing after it and therewithal after the restoring of all things which God hath purposed at that time to restore that the same our God may then be all in all Fiftly seeing the word of God and Preaching thereof is the principal meanes to bring vs to the knowledge faith and spiritual possession of the beginnings and as it were first fruites of this so vnspeakable and incomprehensible a benefite and inheritance purchased for vs by our Sauiour Christ it cannot be but it must mightily prouoke al true Christians to loue this word of God and the Preaching and Preachers of it but chiefly our Sauiour himselfe who is preached vnto them and who hath giuen himselfe for vs all with most heartie loue and zealous affection Finally insomuch as we cannot sufficiently praise and glorifie God for this inestimable benefite in the short race of this our natural life therefore it is our dutie to purpose and desire most earnestly not onely to glorifie his name while we liue here but also euen for the same cause chiefly to desire to liue for euer to the end we may praise and glorifie him with all his Saints for this inestimable benefite world without end Explicatiō proofe It cannot be denied but that it ought to be so Yea verily the true faith and perswasion of the inheritance of euerlasting life cānot but work al these gratious and blessed effects in the hearts of all true Christians And first of all as touching the first effect and that also with very good reason why it should be so what may we thinke these earthly and vanishing riches to be but onely a shadowe of riches in comparison of the durable treasure of heauenly and eternal happines what are all carnall pleasures which flit in a moment are so much the sooner at an end by how much they are more vehement what are they I say being compared with this most pure and spirituall ioy which abideth in all holy perfection for euer What is all earthly honour and all worldly ensignes
are not seene as we read in the beginning of â—he 11. chap. to the Hebrewes Question What ground therefore may we haue for the clearing of this doubt Answer In the 3. verse of the same 11. chap thus we read Through faith saith the holy Apostle we vnderstand that the world was ordained by the word of God so that the things which we see were not made of things which did appeare ExplicatioÌ„ and proofe This Testimonie indeede sheweth plainely that this visible worke of Gods creation is a matter of faith But how Not in that it is visiblie and sensibly euery way sâ—ene felt and discerned of vs but in respect of the originall of it in that first of all it was by the almightie power of God made of meere nothing For that is the meaning of the Apostle in that hee saith it was not made of things which did appeare So that euen that which was nothing before was made something contrary to the rule of mans philosophicall principle from the which they doe stifly though falsely contend that nothing can be made of nothing It is faith therefore that must teach vs this principle which is so contrary to carnall reason And the rather when wee see so goodly and magnificent a worke to be so aptly composed and made as the word Kâ—tertisthai englished ordained doth signifie Whereas being nothing at the first it was also at the beginning onely a rude heape vtterly voide of all the present furniture and beautie according to the beginning of Gen chap 1. v. 2. So that then hereby we may perceiue that the office of faith is twofold as it were For it looketh both retrorsum and antrorsum that is backward and forward as one may say Backward to those things which beeing now had neuer any beeing before vntill God by his almightie power gaue a beeing vnto them And forward to such things as though they are not yet be neuertheles by vertue of the word and promise of God as surely expected as if they were already performed namely that these heauens and this earth being through our sinnes made subiect to vanitie and shall certainely be dissolued shall bee renewed yea in â—ffect made new againe and that in a more glorious and excellent manner and the same also as certainly as they were at the first made and disposed in such manner as we see them now to be It looketh also forward to the expectation of the resurrection of our bodies after this life at the last day and after the glorifying of them then c. as certainely as wee knowe that wee are nowe mortall creatures and haue the feeling of our present miseries c. So that faith being of a spirituall nature a very diuine gift of God to man it resteth it selfe and as it were hideth it selfe onely in the eternall and almightie God Who as he was before the beginning of all creatures so shall he and so will hee continue for euer the same and giue all true beleeuers a most happie and euerlasting estate and condition after that this world and all thinges touching their present vaine and transitorie estate shall come to an end But thus we are as it were vpon the winges of faith caried very farre Let vs returne to the doctrine of creation hauing alreadie seene that howsoeuer the world now made is a matter of sence and not of faith yet in respect of the creation and making of it it is a singular point of beliefe Question FIrst therefore what ground haue you that God the Father hath by his almightie power created the heauens and the earth and all creatures that haue any beeing at all in the same Answere It is euery where testified in the holy Scriptures but first of all and most fully and plainely in the two first chapters of Genesis which is the first booke of the Prophet Moses Explication and proofe It is so indeede For as touching the often witnessing of Gods creation of all things we may remembeâ— that diuers testimonies of the holy Scriptures haue beene mentioned alreadie And wee may euerie where finde more As namely Isai 40.26 The Lord hath created all things hee bringeth out their Armies by number and calleth them all by names By the greatnes of his power and mighty strength nothing falleth And verse 28. The euerlasting God the Lord hath created the ends of the earth Hee neither fainteth nor is wearie there is no searching of his vnderstanding And againe chap 42.5 He hath created the heauens and spreâ—d them abroade hee hath stretched forth the earth and the buds thereof hee giueth breath to the people vpon it and spirit to them that dwell therein And yet againe chap. 45.11.12 Thus saith the Lord the hâ—ly one of Israel and his maker c. I whose hands haue spread out the heauens I haue euen commanded all their Armies And Psalme 89.11.12 The heauens are thine and the earth also is thine thou hast laide the foundation of the worlde and all that therein is Thou hast created the North and the South c. And Psal 148.5 Hee commanded and they were created Likewise Psalm 33.6 though expressed by another Hebrue word then is vsed in the former places By the word of the Lord were the heauens made and all the hoste of them by the breath of his mouth And Psalme 121.2 and 124.8 And Psalme 136.5.6.7.8.9 Which by his wisedome made the heauens for his mercie endureth for euer Which stretched out the earth vpon the waters c. And Psalme 146.6 Which made heauen and earth the Sea and all that in them is Reade also Exodus 20. in the fourth Commandement And Isa 44.24 I am thy Lord that made all thinges who spread out the heauens alone and stretched out the earth by my selfe Likewise Ier. 10.12 Hee hath made the earth by his power and established the world by his wisedome and hath stretched out the heauens by his discretion And chap. 32 verse 1â— Ah Lord GOD saith the holy Prophet in his prayer to GOD Behold thou hast made the heauen and the earth by thy great power and by thy stretched out arme and there is nothing hard vnto thee c. Reade also Acts 4 24. in the prayer of the holy Apostles O Lord say they with one accord thou art the God which hast made the heauen and the earth the Sea and all things that are in them c. And chap. 17 24. The Apostle Paul describing the true God to the ignorant and Idolatrous Athenians Whom yee ignorantly worship saith he him shâ—w I vnto your God that made the world and all things that are therein seeing that he is Lord of heauen and of earth he dwelleth not in Temples made with handes c. And if we wold read yet a more large discourse concerning the works of Gods most mightie and wise creation more immediately as it were from the Lords owne mouth wee may haue our recourse to the 38. and 39. chap of the booke
of Iob. The Psalmist doth also excellently celebrate the praises of the Lord for the same his notable workes Psal 104. And thus we may see the workes of Gods mightie creation euery where testified in the holy Scriptures Neuerthelesse insomuch as it was further truly answered the holy historie of them is first of all most fully and plainely and as we may say originally described in the 2. first chapters of Genesis wee will in this our exercise of gathering the doctrine of the principles of religion fundameÌ„tally inquire of theÌ„ according to the ground direction of those chapters Now therefore that we may proceede in as plaine and familiar a course as we can Let vs make our entrance from the consideration of the meaning of this word to Create Question What haue you learned to be the meaning of it Answere This word to Create signifieth most properly to make a substance or beeing of a thing where there was nothing at all before ExplicatioÌ„ proofe It is very true And thus did the Lord at the beginning create the substance and beeing both of the heauens and also of the earth that is he caused them to be when they were nothing at all before For this is the most proper and originall signification of the word Bara Question But doth the signification of it extend no further then thus Answere Yes and therefore I said as I haue beene further taught that it signifieth not onely to make a substance but also to giue a beeing which is more generall and noteth the qualitie and whole estate and condition of the thing as well as the substance it selfe this being the creation of God as wel as the other ExplicatioÌ„ and proofe You haue learned to answere as the truth it selfe teacheth And therefore doe the best learned vpon diligent obseruation affirme that the word Bara doth not onely signifie producere a non esse ad esse that is to bring forth the beeing of a thing from no being but also that God hath herein wrought as excellently for the manifestation of his diuine wisedome and gracious goodnes as of his almightie power And therefore well saith Iunius a learned Interpreter of Gods word Gen. 1.1 Annot post God created that is Fecit ex nihilo he made of nothing Et quidem potentissimè ac magnificentissimè no lesse stately or gorgeously theÌ„ mightily NaÌ„ haec propria est Hebraei verbi significatio For this saith he is the proper signification of the Hebrew verbe And besides it is easie to obserue that the same verbe is vsed to note wisedome in discerning of a thing vppon mature deliberation or in making of a special choise as 1 Sam 17 8. Choose you a man for you c. And Ezek chap 21 19. Choose thou a place and choose it in the corner of the way of the Citie In the Hebrew distinction of this chapter it is the 24. verse Furthermore as touching the qualitie and excellent estate and condition of a thing whereto the word of Creation extendeth it selfe it is euident in that it is expresly said that the Lord created all things very good And Psal 51.10 King Dauid repenting him of his owne corruption whereby hee had peruerted his owne soule praieth God to create in him a cleane heart Read also Isay 54.16 behold I haue created the smith c. and I haue created the destroyer to destroy And chap. 57.19 I create the fruite of the lippes to be peace c. And 65.17.18 Newe heauens and a new earth and ioy to Gods people And besides all this the word of creation doth not onely signifie the making of the first matter and ground of all thinges called the heauen and the earth but also the first producing and making of all Creatures in their kindes from them or like to them as the Sunne and the Moone and the Starres like to the matter of the heauens in proportion as Adam and other earthly creatures were created from the earth and out of the water Gen. 1 20.21 and ch 3.19 And Eue of the ribbe of Adam For God created them male and female Gen. 1.27 and ch 7.1.2 yea the propagation of all creatures in their kinds it is called a new creation Gen. 6.7 Psals 102.18 and 104.30 and Ezek 28.13 15. Iob 31.15 He that hath mad me in the wombe hath he not made him Hath not he alone facioned vs in the wombe And Ier 1.5 To this purpose it is that to the clearing of the full signification of this word of Creation diuers wordes are somtimes put together And namely these two Iatsar and Gnasa are ioined with Bara the one signifying to doe a thing in a more generall signification the other to make one thing of another giuing it a newe forme and beautie c as the potter doth his pot out of the clay From the which similitude the Lord expresseth the creation of the body of Adam out of the dust of the earth as it were mixed with water and so moulded vp to a lumpe and fashioned to his excellent forme and shape and to that excellent estate and condition wherein God did set it As * The Lord God made maÌ„ of the dâ—st of the ground breathed in his face breath of life and man was a liuing soule The Greeke words answering to these as the learned ob erue are Kâ—â—â—s for creat ng of nothing Poâ—â—sis for making into sâ—me outward â—orme Pâ—â—sis for a through working anâ—â—aâ—â—oâ—ing both within and withâ—ut Iunâ—â—s Annot post Gen 2. verse 7. So that although the soule is signified to be by creation most properly taken yet it is more immediately from God Concerning the similitude of the Potter reade Isaiah chapter 45.9 Woe vnto him that striueth with his Maker the pot shard with the potshardes of the earth that is as well one as other all being fraile and earthly c. In the which Chapter also are the former three wordes noting this more full signification of creation ioined together as we may read them verse 7. I forme the light and create darknes I make peace and create euill I the Lord doe all these things And in the same chap verse 18. Thus saith the Lord that created heauen God himselfe that framed the earth and made it he hath prepared it he created it not in vaine he formed it to be inhabited c. And before this ch 43.7 Euery one saith the Lord shall be called by my name For I created him for my glory formed him and made him Moreouer Gâ—n â— 22 there is yet another word vsed to expresse the manner of the creation of Eue. For the Lord taking a ribbe as it were a rafter or sparre out of the side of Adam is said to haue builte Eue that is to say to haue framed and fashioned her as an excellent building yea with a body of more large capacitie and with move roomes and inclosures as one well saith for the more coÌ„modious