that his testimonie is true This therfore is the first the which as was said we are religiously to obserue in this first part of our text the 24. verse The second thing contained in the 25. verse which is the last of the booke it is the preuenting of those either obiections which meÌ„ of cauilling spirits might make or of scrupulous doubts which might rise in the mindes of some not so ill minded to the weakening of the credite of the sâ—me his holy writing or the writings of any other of the holy Euangelists The obiections of cauilling spirits such as Atheists and others are tending to the reiecting of all things vnder pretence that this Euangelist being a proâ—essed Disciple of Christ yea a Disciple specially fauoured of him hath in way of gratification and for the credit of his maister feined many strange works to be wrought by him c. Al which obiections the Euangelist preuenteth most wisely and fully in that he saith he set down but a fewe things in stead of many yea in stead of infinite workes which Iesus did as we shall haue occasion to obserue further by and by The scrupulous doubts of other not so ill minded who might be troubled in their minds at some diuersitie in the record of the same story as it is set down by him and the other Euangelists in that some make no mention of the things which other doe Iohn himselfe though he record many both words works which they doe not in one word touch yet they againe report some other things which he is silent in c. For the preuenting of these scruples he saith that the cause of such diuersitie easily ariseth from the infinite number of the works of our Sauiour Christ and the manifold variety of the excellent speeches which he vttered according to the innumerable occasions which were offered vnto him c. For so many saith he were the diuine workes of our Sauiour and accordingly no doubt his most excellent sayings were so many and so often repeated with such varietie in regard of circumstances especially though of the same kind with those mentioned that if they should be written euery one I suppose saith the Euangelist that the world could not containe the bookes that should be written Neuerthelesse as hee hath testified before concerning the historie of the resurrection so hee giueth to vnderstand as touching euery other part of the whole historie that so much is written and recorded by him and the rest of the holy Euangelists as doe containe a sufficient ground for the establishing of our faith to the attaining of eternall saluation And that in such sort that we neede not desire any other historie of that argument And therefore it is a worthy annotation as the learned Beza and others haue hereupon very religiously resolued of briefly set downe in these wordes Vera est Christi historia nec hominum curiositati sed saluti sancto cum delectu praecepta The historie of Christ is true not written to serue mens curiositie but for their saluation and that in holy discretioÌ„ The which sentence maister Caluin vttereth more at large in these words Certè cuÌ„ diuinitus nobis ordinati fuerint testes sicuti fideliter defuncti sunt suit partibus ita nostrum est vicissim ab eorum testimonio totos pendere nec plus appetere quam ab illis proditum est praesertim cum eorum calami certa dei prouidentia gubernati fuerint ne immodica rerum congerie nos onerarent tamen delectu habito tradereÌ„t quaÌ„â—um expedire nouerat qui solus sapiens est fons vnicus sapientia Deus cui lans gloria in perpetuum Surely saith Caluin seeing they that is the Euangelists haue beene ordained of God to be his witnesses vnto vs like as they haue performed that which belonged vnto them faithfully so it is our part againe to depend altogether vpon that testimonie which they haue giuen and to desire no more to wit of any other preteÌ„ded Euangelists then they haue declared vnto vs. The rather for that their pennes haue beene guided through the prouidence of God euen of set purpose so as they should not oppresse vs with too great a multitude of things and yet should make such choyse that they should deliuer so much as hee that is onely wise euen God the alone fountaine of all wisedome did knowe to be sufficient to whom be praise and glorie for euer And touching the certaintie of all things recorded by him the Euangelist concludeth his booke and earnestly affirmeth it by this word Amen As though he should say all is very true euen in such sence as our Sauiour beginneth many of his sayings with this same redoubled affirmation Amen Amen that is verily verily I say to you that which is most true But yet one word more for the vnderstanding of the meaning of the holy Euangelist Iohn in these wordes of his If euery thing should be written which Iesus did I suppose the world would not containe the bookes which should be written We are to consider first as was touched before that the Euangelist doth metonymically comprehend all his particular speeches with euery one of his actions and workes in particular Secondly that he meaneth if they should be all written and set forth so largely as the most high worthinesse of them deserueth Thirdly we are to consider that the Euangelist doth not so much respect the wide capacitie of the world as the slender capacitie and willing tediousnes wherevnto the mindes of the people of the world are apt specially concerning the wordes and works of God For so the word Cosmos that is the world is vsed by the same Euangelist often times whether wee respect the better sort that is the elect of God as chap 3.16.17 and chap 12.19 or the worse sort euen the wicked and reprobate chap 1.10 and chap 17.9 And so also may the word Choresai that is to containe or receiue signifie as cha 8.37 My word saith our Sauiour hath no place in you on chorei en umin and likewise 2. Cor 7.2 Choresate emas receiue vs saith the Apostle Paule that is be yee well affected toward vs doe not exclude or shut vs out of your hearts according to that streightnesse which he had spoken of in the 12. verse of the former chapter And Matth 19. verse 11. all men saith our Sauiour cannot receiue this thing Ou chorousi And ver 12. He that can receiue it let him receiue it O dunamenos chorein choreito And in this respect wel saith M. F. Iun vpon the Syrian translation by Trem Sensus est non esset futurus in mundo quisquaÌ„ qui ea omnia animo capere mente complecti posset prae varietate rerum gestarum ac multitudine Not one in the world should be able to comprehend in his minde to wit which our Sauiour spake and did so many in multitude and of so great varietie of sorts were
THE DOCTRINE OF THE GOSPEL BY A PLAINE AND FAMILIAR INTERPRETATION OF THE PARticular points or Articles thereof with the Promises Comforts and Duties seuerally belonging to the same Wherevnto is added a declaration of the danger of not knowing not beleeuing or not obeying any one of them LIKEWISE A REHEARSAL OF THE MAnifold heresies wherein many haue erred contrary to them all Diuided into three Bookes THE FIRST WHEREOF IS OF BELIEFE IN GOD THE Father the first Person of the most holy glorious and vndiuided Trinitie one onely true God to be blessed and praised for euer 1. Cor 8 6. 〈◊〉 but one God euen the Father of whom are all things and we in him and one â—ord Iesus Christ by whom are all things and we by him Matth 11 27. 〈◊〉 man can say that Iesus is the Lord but by the holy Ghost 1. Iohn 5 7. 〈◊〉 three the Father the Word that is the Sonne and the holy Ghost are one Seene and allowed T C VERITAS 〈◊〉 VVLNERA LONDON Printed by Thomas Creede 1606. THE INSCRIPTION Dedicatorie FOR THE GLORY OF GOD AND edification of his Church TO the right worshipfull Sir Nicolas Bacon Knight my singular good Patron with the vertuous Lady Anne Bacon his wife And to the right worshipfull Sir Nathanael Bacon and Sir Francis Bacon and to Sir Edmund Bacon Knights and to the Right worshipfull Maister Edward Bacon one of his Maiesties worthie Iustices of the peace in Suffolke all louers of Pietie and Iustice and friendes to the Church of God through his rich grace blessed be his name for so great a mercy as a debt acknowledged most due vnto them and to the whole posteritie of their right honourable Father a most worthy and wise Patron of true Religion vpright Iustice and all good learning in his high place all his time a most worthy Paterne to bee imitated and followed of all that descend of him yea of all that succeed him in like Office of high dignitie For a token of gratulatorie-thankfulnes to God for so inestimable a blessing and with a holy desire to help forward their holy knowledge and the precious faith of their eternall saluation This second part of the Treasurie of Christian instruction containing a chiefe portion of the Doctrine of the Gospell is both from heart and hand willingly dedicated By their VVorships among other of the Ministers of the Gospel one most bounden in the Lord Robert Allen. TO THE REVEREND AND LEARNED MINISTERS OF THE holy word of God and to all true hearted Christians Grace and Peace in the Lord Iesus RIght well beloued worthy great loue and reuerence yea double honour in the Lord euen for the Lordes sake and for your diligent and painefull labour in his worke seeing I hold it my dutie to giue a reason to you of that which I haue done in the publishing of these writings which are nowe brought to your viewe and remaine subiect to your godly censures as you shall finde iust cause this I desire that you doe first of all fauourably consider on my behalfe that were it not besides my owne perswasion of Gods gracious assistance in his guiding and leading of me through this busines that I had beene incouraged by some of yourselues that is to say by Ministers of the word of very good learning and iudgement singularly zealous of Gods glorie and aboundant in loue toward his Church I would neuer haue presumed to haue offered these my labours to be examined of such as haue authoritie to licence the printing of Bookes much lesse would I haue presumed to haue published them as now they are And yet for all that that is though I was in such wife as is specified incouraged thus farre in hope of your good liking and of some good fruite to grow vnto the Church thereby how moderately and modestly I thinke of that which is done God he knoweth And therewithall how desirous I am that none vpon the sodaine shoulde bee offended at these superfluous labours as they may peraduenture seeme to some to be specially they being vndertaken by such an one as I am after the writings of so many excellent seruants of God in the ministerie of his Gospell I would gladly it might appeare to all by this my care to render you the reasons which preuailed with me herevnto First therefore this in all humblenes of minde I doe you to vnderstand that insomuch as by the mercies of God I haue beene a hearer of many of your owne selues who are yet liuing and also of some of those who haue died most blessedly in the Lord most worthy and excellent Preachers of the word and so haue beene a partaker of your manifold good gifts and graces to my singular instruction and comfort if I haue not beene failing to my selfe in so long a tract of time I thought with my selfe therefore that if through the rich mercy and goodnes of God I might be as the good Bee to draw honie out of so many sweete flowers as were before mee and bring the same together as it were into one hieue it might come to passe that through the blessing of God I might in processe of time performe some acceptable seruice to his Church So that this then is the first reason which I haue to alledge to shewe whence I haue beene imboldened to performe this seruice Secondly seeing it is so that in respect of my owne practise in the holy Ministerie I haue had more then ordinarie occasion in course of Catechising by the space of these 20. yeares past to goe oftentimes through the principles of Religion and that not onely in so briefe a manner as they might well be contracted for the better capacitie of the more simple in vnderstanding but also more largely for the benefite of such as were of better discretion and iudgement euen till this kind of exercise was thus farre forth augmented as you see therefore I thought I might not with any equitie conceale it either from such as hauing beene lesse exercised this way desire it for a helpfull supply vnto them or from those who hauing no neede of this helpe for any defect may neuertheles finde an occasion offered them of their owne more excellent thoughtes like as the knife is made sharpe by the rude and blunt wherstone when it is but a little whetted vpon it Thirdly I thought this dutie might the better beseeme me in the Church of God yea that God himselfe would the rather require it at my handes because it seemed good to his diuine Maiestie to imploy me from time to time in the course of my Ministerie toward the people of small villages by reason whereof I had the fewer auocations from my studies and so more leisure to write then many other Ministers of the word whom God had placed ouer greater townes and in popular cities Fourthly I haue beene the rather confirmed to thinke that it was the good will and pleasure of God that I should performe this
in such places where the faithfull and diligent preaching of Gods word the chiefe preseruatiue against this leauen of false doctrine is most wanting So that for some supplie of so great a defect what may wee thinke to be accounted of the bookes of one impression though of more then a thousand yea though the same booke should be imprinted thousand after thousand manie a time But to this it may be saide that not manie thousands among many millions of people are so well minded as to be studious in reading of good and godlie bookes And in verie deede it cannot bee denyed but that it is too true Neuerthelesse this wee may as truely answere that God hath his thousands and seuen thousands in his Israel better minded then anie one or manie of vs are priuie vnto Now therefore good Christian brethren what remaineth but onely this that we be wise and carefull to vse all such good helpes as God vouchsafeth to best 〈◊〉 vpon vs in their due time and place so farre as wee shall finde them to be profitable vnto vs but the chiefe helpes alwayes with greatest care and diligence â—his great grace of Christian wisedome and discretion with all other neceâ—â—â—rie for vs our good God and most gratious and mercifull Father graunt vnto vs all both Preachers Hearers Writers and Readers working them in vs by his most holie Spirit through his rich mercie in the Lord Iesus To whom with the Father and the holie Ghost three most glorious diuine and distinct Persons one true and euerliuing God almightie and in all things all-sufficient be all praise honour and glorie nowe and for euer Amen London October 1606. Yours in the Lord with the best dutie and seruice that hee is able most willing Robert Allen. Page 5. line 3. of this Preface For beeing I pray read to be The rest of the Errata through the whole are noted at the ende of the last Booke yet so as not all there mentioned are to be found in euery Booke THe Christian Reader â—ath in the Heades or chapters following the contents of this first book of The Doctrine of the Gospel or second part of the Treasurie of Catechisme set before him in a short viewe Yet so as hee may vnderstand that vnder the heades mentioned there are many particulars and much varietie of matter both for instruction confirmation and comfort of faith and also for duties of obedience deducted from the same The which would be ouerlong and the lesse necessarie to be set down here because the geneâ—all being found according to the present direction the particulars will readily offer themselues THE GENERAL CONTENTS of the first â—ooke WHat the Gospel iâ— pag. 1 2 3. How the Gospel diffâ—reth from the Lawe pages 4. 5. â— How the Law accorâ—eth with the Gospel pag. 7 8 9. Who are fiâ— hearers of the Gospel pag. 10. The Gospel exalteth those orâ—â—â— whom the law humbleth pag. 11. Faith mâ—st necessâ—rie to saluation pag 12. 13. Faith most pleasing to God And why pag 14. What Faith is pag 15. 16. 17. 18. 19. 20. God iustifieth sinners pag. 21. What Iustification is pag. 22. 23. c to the 33. pag. What Saluation is pag. 33 34 where the title of the page 〈◊〉 wrong Iustification and saluation onely by Christ pag. 3â— 36 3â— 8. What Repentance is pag 〈◊〉 4â— c. to the. pag. 45. The â—â—acâ—â— of Reâ—entance pag. 46 c. to 71. The â—â—â—â—rence betwixt Reâ—eneration and Repentance 72. The Doctâ—â—ne of the Gospel as persed through the holy Scriptures 73. A briefe summe of the Doctrine of the Gospel pag. 74 75. A generall diuision of the Articles of the Faith or Beliefe 76. The Ground of the Article pag. 77 78. Beliefe in oâ—e onely God The Meaning of it pag. 79. 80. c. to the 87. In the which page is a large discourse shewing what manner of one God is The Promiâ—e belongâ—ng to this Article pag. 87. Where the titâ—e of the page faileth It belongeth to euery Christian. pag. 88 89. 90. The Comforts and benefites of it pag â—1 to 96. The Duties arising from the comforts pag 97 c to the 109 pag. The Danger of not beleeuing in one onely God 1â—â— 100. Beliefe in one onely God three distinct Persons Beliefe in God the Father The Ground and meaning of it pag. 107. c. to the 116. The Promise pag. 117. The Duties In the same pag. and the next The Danger of not beleeuing this Article pag. 119. The Ground of it pag. 120. 121. 122. 123. The Meaning of it pag. 124. The Promise pag. 125. The Comforts pag. 126 127. 128. The Duties in the same pag. and 129. 130. The Danger of not beleeuing pag. 131. Bâ—â—â—â—fe in God the Father Almightie The Ground and meaning of it pag. 132. 133. The Promise pag. 134. The Comforts in the same page and 135. The Duties pag 136. 137. The Danger of not beleeuing pag. 138. Bâ—â—â—fe in God the Father maker of heauen and earth The Ground and meaning of it pag. 139. 140 c. to the 169. In a large discourse where the whâ—â— Historie of the creation is declared The Promise be â—nâ—ingâ—â— it pag. 169. The Comâ—â—â— begâ—â—â—ing in the same page are continued to the. page 173. The Dâ—â—â—aâ—◠〈◊〉 pag 174 175 c. to the 183. The danâ—er of â—ot â—eâ—e 〈◊〉 thâ—â— Article pag. 183. 184. The 〈…〉 c to the 207. pag. By a large inquirie anâ—wâ—â—â—le to the â—arâ—e 〈…〉 all creatures Persons causes and actions The Promiâ—e â—et 〈…〉 prouident Father for his children is set down page 〈…〉 â—1 1â— â—â— â—3 Beâ—â—â—e in the Fatherly Prouidence of God The Câ—mâ—orâ— contained in thâ—â—e promises are prosecuted from the 214. pag. to the 248. 〈…〉 yet not larger then the argument it selfe requireth The 〈…〉 which those comforts call for doe followe in the same pag. and pag â— 9. 250 25â— 252. 25. to 256. The Danger 〈◊〉 not beleeuing in Gods Fatherly Prouidence 256. 257. THE DOCTRINE OF THE GOSPEL HAuing through the goodnes of God finished the first part of our Treasury of Christian Catechisme or instruction concerning the morall Lawe of God let vs trusting in the same his diuine goodnesse and mercy vse as good diligence as we can in like manner of familiar instruction to enquire into the Doctrine of the Gospell Yea let vs search after it as after the most rich and precious part of our spirituall treasure according to the holy testimony and profession of the Apostle Paul Philip. 3 8 9 Doubtlesse I thinke all things but losse for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and do iudge them to be dâ—ngue that I might winne Christ And that I might be found in him that is not hauing my owne righteousnesse which is of the lawe but that which is through the faith of Christ euen the righteousnesse which is of God through faith c.
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
Gospel which are the seales of all the Articles of our Christian faith And also of the Lords praier which is a principal rule of Christian praier a singular exercise of faith c. Question Which therefore first of all be the Articles of our Christian beliefe as they are in that briefe summe comprised and by the common consent of all true Churches of Christ euen froÌ„ the most incorrupt times coÌ„mended vnto vs Answere I beleeue in God the Father almightie maker of heauen earth And in Iesus Christ his onely sonne our Lord which was conceiued by the holy Ghost c. ExplicatioÌ„ proofe This summe of the doctrine of the Gospel concerning the chiefe Articles of our faith gathered out of the holie scriptures as hath bene said it conteineth an bridgement of the most high diuine mysterie of the nature of God that is to say of the incomprehensible Trinitie of persons in the vnitie of one most absolute perfect spirituall essence or beeing of the Godhead so farre as it is meet for vs to enquire or may be knowne and discerned of vs. And therwithall it setteth out vnto vs fraile creatures and most miserable sinners the free couenant of Gods diuine mercy fauour and grace towards vs. Herewithall also A briefe summe of the doctrine of the holy Gospel contained in the articles of our Beliefe it layeth forth these two things first the causes of our iustification and secondly the fruites or benefits thereof The causes are these first to speake more generally the whole Trinitie of persons Father Sonne and holy Ghost eternally consenting in the vnitie of the Godhead to elect and ordaine vs therevnto But more particularly the Father for orders sake as the efficient cause the Sonne in that hee tooke our nature and therein liued preached wrought miracles fulfilled the righteousnes of the law and at the last died for vs and rose againe c. the materiall cause The holy Ghost in that by the preaching of the Gospell he giueth faith the formall cause The small cause being the euerlasting praise of the same most glorious free grace and mercie of God Now the fruite and benefit of this grace of God towards vs beeing generally comprehended vnder this worde saluation the particulars are partly expressed Communion of Saints in one holy catholike Church forgiuenes of sinnes resurrection of the body and euerlasting life and partly they are to be collected from those that be mentioned as vnspeakable peace of conscience heere yea euen against death and hell it selfe and the immortality of the soule in heauen euen from the very time of our departure out of this life c. This summe of the chiefe Articles of our faith therefore containeth an abridgement of the Historie of all the greatest and most glorious counsels and workes of God and of his most wonderfull benefits towards vs Election Prouidence Creation Adoption Redemption Iustification Sanctification Saluation and Glorification and to these ends and purposes alike abridgement of the incarnation of the sonne of God and therewithall of the vnion of the humane nature with the diuine in one most holy person of a mediator and also of the sufferings of the sonne of God c. all of them as was said before proceeding from the infinite bountie of Gods mercie to vs most vnworthie men Of the which most great counsels and works of God it is worthily written by the Apostle Paul 1. Tim. 3.16 * Omologoumenos Confessedly oâ— by a general acknowledgement to wit of all tâ—â—e Christians Without controuersie great is the mysterie of godlines which is God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glorie Read also Rom 8.29.30 c. Those which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren Moreouer whom he hath predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified What shall we then say to these things If God be on our side who can be against vs c. And Ephes 3.8.9.10 c. Euen to me the least of all Saints saith the holy Apostle is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ And to make cleare vnto all men what the fellowship of the mysterie is which from the beginning of the world hath beene hid in God who hath created all things by Iesus Christ. c. Of these most high and excellent things we will by the grace of God treat and inquire according to this summe of the Articles of our faith in the order following First of all wee will consider of some speciall ground of holy Scripture whence euery article or point of our faith may be warranted and from whence also the right sence meaning thereof may be interpreted and opened For the word of God contained in the bookes of Canonicall Scripture the which God himselfe hath giuen and authorized for the instruction of his Church it is the onely certaine and vndoubted ground and foundation of faith And therefore also it is our bounden dutie to yeeld it the honour of teaching and confirming euery truth of God from the sacred testimonie and witnesse thereof And thus we read how in matters of faith the Scripture referreth it selfe to the Scripture the latter to the former Luke 24. verses 25.26.27 and verses 44.45.46.47 And before this in the 22. chap ver 37. Reade also Acts chap 26. verse 22. and 1. Corinth 15.1.2.3.4 and 2. Pet 1.19 And verily it were too great sluggish a folly for any to content themselues so with any briefe abridgement that the originall copie wherein is the more full and perfect declaration of all things should be neglected A man will not doe so with his seuerall Deeds and more large writings shewing the conueiances of his landes for any briefe extent or suruey which hee hath taken of them And shall we be more vnwise concerning the grand euidence of our saluation Nay rather as great landed men by how much they see by a short viewe that their possessions are very ample c. they will make the more reckoning of all their auncient Court-rouls or Charters c. So let vs by all meanes prouoke ourselues notwithstanding any other testimony to make our principall and most precious account of the authenticall and diuine records of God And that not onely for the points themselues which concerne our faith but also for the right vnderstanding of them and for all holy circumstances belonging to them For in this respect the holy Scriptures are so necessarie that without them wee should not by the shortnesse of our Creede heare of many points necessarily to bee bee beleeued of vs for our holy instruction and comfort And they that are mentioned could not without the holy
round about and wilt thou destroy mee Remember I pray thee that thou hast made mee as the clay and wilt thou bring me into dust againe c. And chap. 14. verse 15. Thou â—onest the worke of thine owne hands In which respect also God expresseth the greaâ—nes of the prouocation of the wicked in that hee is caused by the grieuousnes of their sinnes as it were to forget them to be his creatures As Isaiah chap. 27.11 Therefore saith the Prophet hee that made them will not haue compassion on them and hee that formed them will haue no mercie on them But the loue which God beareth toward all men in respect of Creation is little in comparison of that loue wherewith he loueth his elect children in respect of their redemption Whence it is that Iob of whom wee made mention before doth afterward principally comfort himselfe in respect of this loue of God saying as wee reade chap. 19.25 O that my wordes were now written O that they were written euen in a booke and grauen with an Iron penne Lead or in Stone for euer For I am sure that my Redeemer liueth c. This singular and matchlesse comfort doth our Sauiour Christ most liuely lay forth in the parable of the prodigall Sonne Luke chap. 1â— For when all comforts failed the most vnthrifâ—ie and riotous spend-all Yet this comfort stoode him in good stead I will rise saith hee and goe to my Father and say vnto him Father I haue sinned against heauen and before thee And I am no more worthie to bee called thy Sonne make mee as one of thy hyred seruants So hee arose saith our Sauiour Christ and came to his Father and when hee was yet a great way off his Father saw him and had compassion and ranne and fell on his necke and kissed him c. So that well may it be saide as a most learned Interpreter hath written That * Quicquid beneuoleÌ„tiae amoris studij curae officij inter homines â—â—â—eniri potest longe inferius est paterna Dei miâ—â—recordia qua suos complectitur c. whatsoeuer good will loue studie care and dutie may bee found among men it is farre inferiour to that fatherly pittie wherewith God imbraceth those that be his And againe * Vnde sequitur perperam a nobis estimari Dei gratiaÌ„ nisi omnes carnis sensus fiaci nostra superet Centies enim coÌ„tinget eueriâ— natura orainem â—otius qui vt Deus suâ—â—â—esâ— Albeit earthly parents are naturallie inclined to succour those that are borne and bred of them Yet when all pittie shall faile in the world God will doe the part both of a Father and also of a Mother to all that beleeue in him Wherevpon it followeth as hee further addeth that wee shall make too l ght account of the fauour of God vnlesse our faith doe sâ—rmount all that wee can conceiue by our carnall and fleshly wisedome For bee it saith hee that the course of nature be an hundreth times peruerted yeâ— God will neuer faiâ—e â—hose that be his Caluin Commentar in Psal 27.19 Secondly concerning the exceeding effects of Gods most bounteous and fatherly loue it is of it selfe most cleare that they are infinitely aboue all gifts and benefits which naturall Parents can bestowe vpon their children The very mention of the benefits will shew it to be so Yea when naturall Parents cannot helpe at all God remaineth a sure defence according as the Prophet Dauid saith in the Psal euen now alledged Though my Father and my Mother do forsake me â—o wit as being vnable to relieue me yet the Lord wil gather me vp c. But which Question I pray you are these so exceeding gifts benefits of God which be as fruites and effects of his most fatherly loue toward his children First that hee by the grace of his adoption in taking vs to bee his children doth therewithall make vs heires annexed with his owne onely Sonne our Lord Iesus Christ Answere of a â—ike excellent Patrimonie that is of eternall happinesse and glorie in the heauens with him Secondly that he will indue and furnish vs with all spirituall giftes and graces necessarie and meete to accompanie the same our euerlasting happinesse and saluation Thirdly that he will suffer vs to want nothing which hee knoweth shall be necessarie and good for vs here in this transitorie life Fourthly that whereas wee cannot in this our fraile life liue so well as wee gladly would much lesse so wel as in most bounden dutie we ought he will most tenderly beare with our infirmities so long as we are vnfainedly desirous with a child like affection to serue and obey him Fiftly that whensoeuer he seeth it meete to correct and chastise vs hee wil not doe it but of the same his most tender and fatherly loue and not otherwise So that neither in the greatnes of the measure or in the length of the continuance of the correction will he proceede any further then he will dispose of it to our best good Finally that he wil most gratiously heare vs in all our holy complaints and prayers which we haue at any time neede to make vnto him and especially in the times of our greatest distresses ExplicatioÌ„ proofe Touching the first branch of this Answere call heere againe to minde Iohn 1 1â— and Rom. 8.15.16.17 Ye haue not receiued the Spirit of bondage to feare againe but ye haue receiued the Spirit of adoption whereby we crie Abba Father The same Spirit beareth witnesse with our Spirit that wee are the children of God If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him c. Most sweet comfortable to this purpose is that preceptorie exhortation of the Apostle Iohn 1 Epist chap. 3. verses 1.2 Behold what loue the Father hath shewed on vs to wit as a gift of free grace and fauour for so is the speech of the Apostle Behold what loue the Father hath giuen vnto vs that we should be called the children of God c. Dearely beloued wee are now the children of God but it doth not appeare what we shall be c. The Apostle giueth to vnderstand that the gift and preferment is greater then can be conceiued of vs till we shall haue the actuall fruition of it Thus then whereas it is the property of euery good and kinde Father as a learned Teacher obserueth First to desire that his sonne might be like him in graces and vertues secondly that he may leaue him some patrimonie Pet. Mart. in Symb. to be as a comfort and countenance vnto him c. So yea infinitely much more doth our heauenly Father desire not onely that his children should shew forth his vertues but also that they may be partakers of a most rich patrimonie and inheritance Wherevpon our Sauiour Christ Luke 12.32 doth notably
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
of all the workes of Gods creation against all such as speake euil of any one of them to any the least reproch and â—â—shonour of his most holy and reuerend name Finally Faith concerning the workes of Creation and the comfort of them teacheth all true beleeuers to humble themselues vnfainedly before God the most gratious and almightie Creator of them ExplicatioÌ„ and proofe Here againe let vs call to mind that of duties belonging to God in respect of his works of Creation Some pertaine to iudgement other to affection some to speach and some to the actions of life Now that it is our dutie first of all to esteeme of all the workes of Gods creation very reuerendly yea euen of those that bee the least and basest of them in comparison of other it standeth with verie good reason in so much as the same God who made thee one hee made the other also Hee that created the greatest created also the least the basest as well as the most noble the most deformed as wee account deformitie as well as the most comely and beautifull as wee esteeme of beautie they haue all one and the same Author and Maker And therefore well may wee reason for the honour of the workes of Gods creation as the Apostle Iames doth for the authoritie of euerie commandement of the lawe because one God and Law-giuer gaue them all Chap 2.11 Reade Psalme 104.24 and 1.39.14.15.16.17.18 Read also Prou. 6. ver 6.7 c. and chap. 30.24 c. Yea and the Lord hath of purpose put a difference betwixt creature and creature that the excellencie and beautie of the one might the rather appeare by comparing it with the other the lesser with the greater the weaker with the stronger the slower with the swifter the lighter with the heauier the colder with the hoter c. And all this the Lord would haue so for a more perfect declaration of his manifold diuine wisedome according to that Psalme 104.24 O Lord how manifold are thy workes In wisedome hast thou made them all the earth is full of thy riches c. Reade also Romanes 1.19.20 c. Acts. 17.24 c. For euen to this end God made the world and all thinges therein that by the creation thereof his eternall power and Godhead being considered in his workes might be made manifest to all men that they might seeke him yea and sensibly finde him c. And thus also it is plaine that it is our dutie to glorifie and praise God in all his workes according to that notable admonition which wee reade Iob chap. 36.24.25.26 Remember that thou magnifie his worke which men behold All men see it and men behold it a farre off Behold God is excellent c. And according to the generall exhortation of the 148. Psalme where all creatures are stirred vp to praise God euen in this respect that they are his creatures Reade also Reuelation chap. 14.7 the exhortation of the holy Angell there And the rather are wee thus to glorifie God in his creatures because they being the workes of his hands doe make the difference betwixt him and all false Gods Ier. 10.16 and Acts 17.23.24 c. Wherefore according to the third branch of the answere it is further manifest that as we must for our owne parts esteeme reuerendly of all the works of God and accordingly glorifie his name therein yea in such manner that euen those that are pudenda and a cause of shamefulnes and blushing to vs by reason of our sinnes ought to be accounted honourable as they proceede from the most wise and iust God so must we haue care to cause others as much as lieth in vs to doe the like For who looking vpon the Frogge or Caterpiller or little Flie or poore disdained Lowse but so soone as he remembreth that God did euen by these his creatures confound one of the proudest and cruellest Kings and people of the world euen the Egiptians Who I say considering this can but praise God in this respect that God should by such base and contemptible creatures worke so glorious a worke According to that Psalme 78.45.46 c. 105.29.30.34.35 And as wee must of dutie speake honourably of God for them so may wee not indure to heare any thing spoken to the contrarie dishonour of his most blessed name Well haue the Ministers of Gods word as wee reade in ancient record zealously reprooued and condemned those blasphemous heretikes who haue ascribed any part of the worke of Gods creation to the Diuell such as the hereticks called Paternians Eâ—â—omians and Ethicoprucopta are reported to haue beene who feared not to affirme that the inferiour parts of the bodies of â—â—en and women are the worke of the Diuell Likewise well haue they reproued and condemned the Heretikes called Seuâ—riani who condemned wine as not being a creature of God And with them well also haue they condemned the Marcionites who accounted this whole world to be a worke vnworthie to be ascribed vnto God The like reproofe and zealous condemnation is to be continued and maintained of all faithfull Ministers of the holie word of God and of all faithfull Christians against the same and all other the like blasphemous maligners and railers against any of the workes of our God God himselfe no doubt will take our parts heerein and iustifie himselfe against all their blasphemous derogations Theater of Gods iudgements chap. 31 Concerning Blasphemers M. Perkins Expâ—â— Syâ— speaking of Gods Omnipotency Mornaeus cap 11. de Verit Religionis Act Mâ—â—u in his collection of Gods seuere iudgements against Blasphemers a little before the end of the Booke whatsoeuer they may bee And verie worthily also haue other the good seruants of God to the same ende recorded the iust iudgements of God against such lewde and wicked persons from time to time Against some for reproching his thunder and against other for other their diuellish and licentious calumniations and contempts And namely right worthily is it recorded against a King of Spaine Alphonsus the ninth that hee bare his punishment from the iust hand of God because hee presumed to say that if hee had bene at the creation hee could haue disposed of the worlde in a better manner then now it is Reade the notable admonition of M. Foxe to beware of blaspheming of Gods wisedome or workes any way from an example of a fearfull iudgement of God vpon a Girle about 12. yeeres olde The graue Father vpon a speciall occasion maketh a verie notable and large admonition worthie to be diligently read attended and obeyed of all that shall reade the same The which for their sakes who haue not that booke yea and to the ende that such as haue the booke may yet haue so necessary and worthie an admonition more neere hand and in their present view I will not thinke it tedious to copie out at large both it and the occasion of it as the godlie Father himselfe hath set it downe The
comfort how then may they be thought any way to impeach his Fatherlie pouidence Let vs therefore to so good a purpose make our diligent inquirie into this pointe also Question And first concerning the fearfull iudgements of God against the wicked howe may the execution of them redounde to the benefite and profite of the children of God Answere First because they daunte them for a time yea those of them that are of the most wicked and reprobate or desperate minde so that by the terror of the iudgements of God vpon them they are discouraged and driuen from the pursute of many their most dangerous and mischieuous enterprises against the Church of God Secondly they are hereby humbled though not of any heartie good will but rather of a seruile minde and dissemblinglie to doe some good to the faithfull seruants of God yea sometime to become vassalls and seruants vnto them Thirdly God doth by his fearfull iudgementes executed vppon the wicked make his diuine Prouidence and souereigne iustice to be for the time famouslie knowne and after a sorte acknowledged in all the world but specially of the faithful in the church of God to the more setteled confirmation of their faith Finallie by the fearful iudgements of God cast downe vpon the heads of the wicked they are conuicted in their owne heartes to acknowledge against themselues that the children of God notwithstanding all their outward afflictions are in better estate then themselues ExplicatioÌ„ and proofe These and if there be any such like they are indeed the notable effects of Gods fearfull iudgements against the wicked euen to the benefit of the childreÌ„ of God according to the thanksgiuing of the Church of God Psalme 136. Which celebrateth the praise of the iudgements of God against the wicked as a fruit of his euerlasting and constant mercie toward his owne Churche and people The first branch of the Answere may be exemplified from the Egiptians who by the plagues wherewith God visited them were not onely stated from their vnreasonable proceedings against the Israelites but they were also ouercome at the last to do all the good they could vnto them euen to the inriching and adorning of them with their iewells so far forth that they did leaue themselues as it were naked and bare And which I pray you of all those that were ouer-whelmed in the red Sea while they pursued the Israelites after they had let them go out of their captiuitie would not likewise haue wished themselues to haue ben rather in their estate then in their owne when they saw the Seas violently returning vpon them And haue not wee our selues had a notable experience in our owne age of our singular benefit by that famous iudgement which Almighty God cast vppon the inuincible and proude nauie of our late chiefe enemies and their confederates Anno. 1â—88 No doubt but the heauie hand of God being then as it were palpablie perceiued and leste euen in their own iudgements vpon themselues it made them the lesse bolde to renew the like attempt against vs nay contrariwise the more willing to be at a kinde of peace with vs. And doubtlesse it shall be as a plentifull streame of water still to quench that fierie malice and ambition at the least as touching that high degree of scorching heate wherewith they were at that time inflamed vnlesse which God of his infinite mercie staye and forbidde the extremitie of our sinnes and intollerable vnthankfulnes for so glorious a deliuerance doe as it were with much wood and brimstone through the iudgement of God against vs set on fire altogether inflame their rage and giue them power to burne vs vp as stubble Secondly as touching the seruile submission of the wicked caused by the iudgements of God consider it from the 44 and 45. verses of the 18. Psalm Where after that King Dauid hath reported how his sword which was the sword of the Lords battels had preuailed against his enemies who were also the enemies of all the Lords people As soone saith hee as they heare they shall obey me strangers shall be in subiection vnto me though lyingly as the Hebrew verbe Iechahhashu there vsed signifieth strangers shall shrinke away and feare in their priuie chambers Yea alreadie they had done thus For the King sheweth what the Lord had formerly done for him in that behalfe And it may well be also a prophesie of the continuance of the same hand of God still for the benefit of his Church froÌ„ time to time euen so often as he in his wisdome shal see it so meete There is also a notable historie to this purpose concerning the Gibeonites in the 9. chap. of the booke of Iudges Read also 1. Kin. 20.31 c. The seruants of the King of Aram submit themselues with halters about their necks to the King of Israel Yea though Ahab was a wicked King yet thus wrought the Lord for his owne names sake and for the remnant of the people And 2. Chron. 32.22 23. After that God had executed that his memorable iudgement against the King of Ashur and his prowd Armie Many are said to bring offerings to Ierusalem and presents to Hezekiah King of Iudah so that he was magnified of all the Nations froÌ„ thence-forth And Act. ch 12. By the feareful iudgment of God against Herod the Lord made way for his word to grow and multiply There are many such like examples to be obserued Thirdly concerning the manifestation of Gods most holy iustice and soueraigne prouidence by his iudgements against the wicked to the euicting of them and to the strengthening of the faith of his people reade Psalm 58.10 11. The righteous man shall reioyce when he seeth the vengance he shall wash his feete in the blood of the wicked And men shall say verily there is a fruit for the righteous doubtles there is a God that iudgeth the earth Reade also Psalm 83.17.18 Let them saith the Psalmist that is let thine enemies be confounded O God c. That they may know that thou who art called Iehouah art alone euen the most high ouer all the earth And Psalm 9.16 The Lord is knowne by executing iudgement And Psalm 126.2.3 When the Lord brought againe the captiuitie of Sion to wit after the Babilonians were subdued c. then said they among the heathen The Lord hath done great things for them And therefore much rather doth the Church it selfe in the same place acknowledge it saying The Lord hath done great things for vs whereof we doe reioyce Read also Ps 33 1â— 11 12. and 119.52 I remembred thy iudgements of old and haue bene comforted Thus the iudgments of God being to the terror of the wicked they are contrariwise a ioy coÌ„fort to the godly Finally concerning the last branch let it be considered that as Balaam the foolish Prophet saw euen in his prosperitie the blessed estate of the people of God to be so great that hee wished that hee himselfe might
die their death Num. 23.10 so yea much more no doubt when the reuenging hand of God fell vpon him would he haue wished to haue beene as the least among the people of God to wit when the sword came against him in the slaughter of the Midianites Num. 31.8 And thus questionlesse would all the wicked desire when they are terrified by the vengeance of God breaking forth against them like as was noted before concerning the Egiptians at that time when the water began to returne forcibly vpon them Thus the iudgements of God vpon the wicked are many waies profitable and comfortable to the godly NOw let vs come to those fruites and benefites which the children of GOD doe in time reape to their comfort from the iudgements of God vpon themselues while they did liue in their sinne and after that also by his chastisements from the time that they began to repent and to turne vnto him Question And first what are the comfortable fruites or benefites proceeding from the iudgements of God vpon them while they lay in their sinnes and were not mooued to repentance or to say the most were onely entring into it Answere While the children of God are in this estate God vseth his iudgements or punishments as effectuall helpes First to humble them in the sight of their sinnes by a taste of that horrible wrath and miserie which is in the iustice of God due vnto them Secondly to stirre them vp to seeke for mercie and forgiuenesse Thirdly to make their deliuerance and saluation the more sweete and pretious vnto them Finally that by the recordation and calling to minde of the same their former punishments they being once turned to God might thenceforth take warning that they doe neuer returne to their former wickednes againe ExplicatioÌ„ and proofe You say well that the iudgements of God are effectuall helpes to the ends you haue rehearsed For it pleaseth God for the better expedition and more speedie effecting of his worke to adde vnto the threatnings of his word the execution of his curse in some measure euen vpon his owne elect children whom he findeth to bee by nature children of wrath and knoweth that they haue neede of such vehement awaking and rowsing vp out of their dead sleepe of sinne To this purpose reade in the booke of Iob. cha 33. verse 17 c. Where afâ—er that he hath spoken of the sundry afflictions wherewith God doth humble his children preparing them first by his bodily chastisements and then sending the instruction of his word vnto them then saith Elihu to Iob verses 2â— 30. Lo all these things will God worke twice or thrice with a man That he may turne backe his soule from the pit to be illuminated with the light of the liuing That is that he hauing his life prolonged may learne the way to the kingdome of heauen And hereof we haue the most wicked King Manasses for a notable example 2. Chron. 33.12 13. Of whom it is written that howsoeuer hee exceeded in wickednes and despised the ministerie of the Prophets which were sent vnto him yet when God cast him into tribulation that is gaue him into the hands of the King of Ashur who put him in fetters and bound him in chaines and carried him to Babel then he prayed to the Lord his God and humbled himselfe greatly before the God of his fathers And he praying to God God of his infinite mercy was intreated of him and heard his prayer and brought him againe to Ierusalem into his kingdome And then as the text saith Manasses knew that is he acknowledged the Lord to be God To this purpose also it is well obserued by a godlie learned man that by affliction as by a speciall helpe God vseth commonly to call them whom he will saue and make instruments of his saluation to others To the which end he alledgeth the example of Paul from the testimonie of the holy Scriptures and from Ecclesiasticall storie the example of Constantine the first Christian Emperour and of Edwine the first Christian King of Northumberland Of the which Edwine thus he writeth that notwithstanding he had married a Christian woman the daughter of Ethelbert a christened King of Kent who perswaded with him all that shee could and Paulinus also a preacher of the Gospel yet could he not be wonne till God had bumbled him by sundry afflictions No not till at the last hee was sore wounded by a wicked and desperate â—â—t throat who was suborned to kill him This is the obseruation of Mr. Foxe in the historie of King Edwine about the yeare of our Lord 630. Where also he alledgeth to the same end the late example of Martin Luther whose spirituall conflicts and agonies were many before hee could bee made fit to preach the doctrine of iustification by Christ openly And so saith hee bo all they most commonly which come to any liuely feeling or sensible working of Christ the Lord in them Hence it is that this confession is heard often in the mouthes of the seruants of God after that they are once truly and effectually humbled vnto him Blessed be God for such a sharpe checke that I had for such a losse for such a disgrace for such an imprisonment for such or such a danger for such a languishing sicknes for such a paineful or loathsome disease for such a wound for such a terrible feare in a grieuous thunder and lightening c. For if I had not bin thus or thus afflicted humbled I had not knowne my selfe I had not regarded Gods word I had neuer come to the feare of God I had perished in my sinnes c. If I had not lost such or such a friend or worldly stay I should not haue depended vpon Gods prouidence as now by the grace of God I see that I ought to doe Thus much therefore for the two former vses of afflictions or punishments or iudgements howsoeuer we doe thinke good to call them Now thirdly how the bitternes of such iudgements or afflictions sent of God doe make the saluation of God and his tender mercies the more sweete and comfortable I neede not to speake seeing no man can truly discerne what sweetnesse meaneth vnles hee haue tasted before what the sower is Finally touching the last point it cannot be doubted but that speciall iudgements of God are sent to the end they might leaue behinde them a memorable impression of his reuerend feare in the hearts of his children and so to nourish in them a continuall care of dutie answerable to the first entrance of their calling remembring alwaies that the anger of God against sinne is as great as any feare that is euer apprehended of vs. Psal 90.11 Who knoweth the power of thy wrath For according to thy feare is thine anger The practise of this memoriall is commended vnto vs Lament chapter 3. verses 19 20 21. in these wordes of the Prophet Remembring mine affliction and my mourning the worme-wood
the Article pag. 512. The meaning of it pages 513 514 515. 516. The Promise that hee should thus fit at the right band of God to our benefite in the same 516. pag. The Comforts arising to vs from this most high aduancement of our Sauiour pages 517. 518. and thence forth to the 532 page The Duties to be performed of vs in respect of our comforts from the same pages 532. 533 534 535 536 537. 538. The danger of not beleeuing this Article of our Sauiours sitting at the right hand of God the Father aâ—mightie pag. 539 Beliefe in God the Sonne who euen in that he is man shall come from heauen to iudge both the quicke and the dead The Ground and warrant of this Article pages 540 541. and so forth to the 608. page The time of our Sauiours comming to iudgement the which is very vncertaine as he giueth plainâ—y to vnderstand First by doctrine and admonition without Parable pages 543 545 546 546 547. c. to page 569. And then by many apt and lightsome Parables And namely by the parable of the Maister of the familie keeping watch at home pa. 5â—0 By the Parable of the Maister of the family going from home pa. 171. 572. By the Parable of the tenne Virgines pa. 573 574. And by the Parable of the Taâ—ents pa. 575 576 578 579. The signes which shall goe before his comming within the compasse of the same pages And namely 555 556 557. The pâ—ace from whence and whither hee shall come to giue his last sentence and iudgement pages â—eâ—ore mentione â—specâ—â—ly 557 558. The manner of his comming pa. 558. 582. And of 〈◊〉 disposing of himselfe to giue sentence 583. The Persons whom he shall iudge at this his comming pa 584. 585. The order of his proceeding to iudgement pa. 579 580. c. The sentence and iudgement it selfe what it shall be and according to what rule or law it â—â—all be giuen pa. â—85 586 587. 588 c. 602. The present execution so soone as iudgement shal be pronounced pa. 605. The 〈◊〉 and meaning of the wordes of the Article pa 6â—8 in the former part of the page The Promise of this comming of our Sauiour to iudgement and that to the euerlasting benâ—fite of all the faithfull pa. â—08 in the middle part of it The comforts which it yeeldeth to vs pag. 608. in the latter part And pages 609. 61â— The duties which the same comforts doe challenge at our hands pages 611. 612. 613. 614. 615. 616. Readâ— al o before these page 56â— and so forth to page 579. The danger of not beleeuinge this Article pages 617. 618. 619. And thus an end of the Contents of this second booke The English of certaine Latine sentences omitted in the same Booke Page â—1â— line 48. Power is the keepâ—â—nd maintainer of honour Page 530. line 29 c. The Sonne shall in such wise deliuer the kingdome to the Father as he shall neuerthelesse subdue all things to himselfe And therefore not by abrogating the kingdome from himselfe but from others shall he deliuer the kingdome to the Father c. And the next sentence is thus to be englished When he that is the Sonne shall deliuer the kingdome to God That is to say When he shall cease to reigne as he reigneth now to wit by ruling in the middest of his enemies the which power he receiued of the Father c. For otherwise then thus the Father reigneth now by the Sonne and the Sonne shall reigne eternally with the Father onely after another manner that is all enemies being then subdued And page 531. the English of the Latine sentence out of Vrsinus in the margine is this Christ is inferiour to the Father as well in office as by nature in that he is man but not in nature but by office onely in that he is God And the other sentence out of Augustine may be englished thus Christ in that he is God together with the Father he hath vs in subiection to him but in that he is our Priest he together with vs is subiect to the Father Note also that page 420. a Latine sentence of Master Caluin is printed in the margine which should haue beene placed in the page before the english of it which is there set downe after these words That is c. THE DOCTRINE OF THE GOSPEL I.I. BOOKE Beliefe in God the Sonne NOw it is high time that wee proceede to the doctrine of the same our Christian beliefe in the seconde persone of the most holie Trinitie God the Sonne And yet this must wee doe so as wee beare in minde that all which followeth both concerning the Sonne manifested in our nature and the holy Ghost and also concerning the Church it is principally and in effect nothing else but a continued and more full and plaine declaration of the most holy prouidence of God for the recouery of mankinde out of his fall and to restore all that doe belong vnto God to the interest and comfort of his fatherly loue and of all the inestimable fruites and benefites thereof for euer againe So that to speake all in a word it is the vnfolding of the couenant of the Gospell and free grace of God The which being mentioned immediately after the fall of mankinde hath beene from time to time more clearely reuealed vntill the appearance and manifestation of the Sonne of God our Lord Iesus Christ himselfe by whom it hath now long since beene most fully and plainely made knowne To this more full and plaine declaration of the couenant of God his free grace and of the fruite thereof euen life and saluation by the Sonne of God Let vs now proceede Question ANd first of all how doe the Articles of our faith teach vs to professe that we doe beleeue in the Sonne of God the second Person of the most holy and blessed Trinitie Answere After the profession of our beliefe in God the Father almightie maker of heauen earth they teach euery one of vs to professe likewise that we beleeue in the second Person God the Sonne in manner as followeth in these wordes And in Iesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the Virgin Mary Suffered vnder Pontius Pilate c. From thence shal be come to iudge both the quick and the dead God and man in one diuine person of a mediator betwixt God and man They doe so indeede For these wordes I beleeue The order of the Articls which doe concerne him are here to be vnderstood againe as though we should repeate them and say thus And I beleeue in Iesus Christ c. These articles doe teach vs first more generally and coniointly to beleeue in the second Person of the most holy glorious Trinitie as wel coÌ„cerning his most high and diuine Person God manifested in the nature of man as his most high and holy office executed by the same as the titles here
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
diuine The Monothelites say likewise that there is one onely will in Christ And thus we seeing how many and how wicked and damnable heresies are taken vp and imbraced against the holy truth of this Article it may and ought iustly to starre vs vp to be both very diligent to ground our selues in the truth and also to watch with great circumspection that the Diuel doe neuer by any of his wicked suggestions or deceitfull instruments drawe vs away in one respect or other either on the right hand or on the left And to this end let vs all pray to God all waies with great instance that it may please him of his infinite mercie euen for our Lord Iesus Christs sake to teach direct preserue and establish our hearts in his holy truth And so shall wee bee safe Amen Beliefe in God the Sonne borne of the Virgin Marie Question LEt vs now goe forward What followeth in the next place in the Articles of our Christian Beliefe Answere It followeth that we professe our selues to beleeue that our Sauiour was borne of the Virgin Marie Question What ground of holy Scripture haue you for the proofe and warrant of it Answere The holy History of it together with the report of those things which are adioined to the further illustration of it is contained in the 2. chap of the Euangelist Luke from the beginning of the chapter to the 20. verse And in the last verse of the first chap of the Euangelist Matthew And in the â—â—ch from the beginning of it to the 19. verse of the same Explication and proofe So then we haue two things to obserue concerning the Natiuitie and birth of our Sauiour First the historie of the Natiuitie it selfe in respect of the most neare circumstances of it Secondly those things which followed after it for the more full manifestation and confirmation of the certaintie of it Let vs therefore consider both of the one and also of the other of them Question And first what doth the holy storie teach vs concerning the Natiuitie or birth it selfe Answere It reporteth these three things First the time when our Sauiour was borne Secondly the place where Thirdly the manner how Beliefe in God the Son who was borne of the Virgin Mary ExplicatioÌ„ proofe Qus What doth it teach vs concerning the time of the birth Ans The holy Storie teacheth vs in the first place that it was shortly after the birth of Iohn the Baptist It is true For so may it plainely be gathered by comparing of the lattter part of the first chapter of Saint Luke from the 57. verse with the beginning of the second chapter For immediately after that the Euangelist hath recorded the birth of Iohn Baptist and the memorable matters belonging thereunto then he continueth the holy Storie thus in the first wordes of the 2. chap And it came to passe in those daies c. that is to say the daies shortly following the birth of Iohn the Baptist So that like as he had before annexed the Historie of the coÌ„ception of our Sauiour Christ succeeding the history of the coÌ„ception of Iohn about sixt monthes after so he doth now answereably note the birth of our Sauiour as following the birth of Iohn in the same proportion And the rather are wee so to vnderstand the Euangelist Luke because hee doth obserue the like course of proceeding afterward treating of the Preaching of our Sauiour after the History of Iohns Preaching the apprehension death of our Sauiour after the historie of the imprisonment and beheading of Iohn The which notation of the time is agreeable to the holy Prophecie of Malachie who forthwith vnder the name of Elijah foretelling that Iohn the Baptist should bee the forerunner of our Sauiour and that then our Sauiour himselfe should follow shortly after wherevnto also the other Euangelists as well as Luke doe agree as touching the successiue Preaching of our Sauiour after the Preaching of Iohn though in the report of their successions in conception and birth Luke is alone Thus then we see in the first place the first note concerning the description of the time Question How doth the Euangelist note it else Answere He telleth vs that it was at such time as Augustus Caesar was Emperour of Rome a time of famous note in all the world At the which time also as he further recordeth Cyrenius was the Gouernour of Syria a thing well knowne to the Iewes and other nations adioined to the same They are the very wordes of the Euangelist indeed So that the time of the natiuitie of our Sauiour is described by such notes as all both Iewes and Gentiles are plainely instructed and certified of it as of a truth vndoubtedly to be beleeued And it standeth in certaine record among other the famous and well knowne workes of God to the condemnation of all infidels and athiests in the world as a publike testimonie of the whole world against them if so be they will not repent them of their grieuous sinnes of vnbeliefe and contradiction and imbrace the truth of God to their saluation And this description of the time is agreeable to the ancient prophecie of the Patriark Iaakob Gen 49.10 by whom God foretold that the scepter or tribe Shebet for so the hebrewe word doth often signifie in the bookes of the Prophet Moses should not depart from Iuda nor a law-giuer from betweene his feete till Shilo that is vntill his Sonne to wit Christ that promised seede and great Law-giuer and King should come Yea euen of that tribe of Iuda to rule and gouerne all Israel and the whole Church of God both Iewes Gentiles for euer As though Iaacob should haue said thus albeit both distinction of tribe and also the power of scepter and gouernment shall be vtterly taken away after the birth or comming of Christ in the flesh for so the word Shilo signifying the after-birth giueth to vnderstand the continent being put for the thing contained or lapped vp in it yet before this his comming it shall not be altogether so saith the holy Patriarke And so it came to passe indeede For vnto the birth of our Sauiour as Iosephus writeth in his Historie of the Iewes this tribe had the gouernment of Sanhedrim which was a senate of 72. persons among whom no doubt some were of the stocke and family of King Dauid But Herod not long after the birth of our Sauiour maliciously caused those that were then of this Senate to bee cruelly murthered So that though there continued a power of gouernment among them after this yet it was with great limitation and restraint as appeareth Iohn 18.31 Where they themselues professe that they had no authoritie to put any man to death and it did waste away more and more vntill the Scepter altogether ceased among them yea and the distinction of the tribe also by reason of that horrible destruction which fell vpon many hundred thousands of them and
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
I for my parte saith Beza had rather suppose that these words Ho sei trite about the third houre should be restored againe to his place in Iohn then these wordes Hosei hâ—cte about the sixt houre should be set downe in Marke For beside that c. And vpon Iohn cha 19.14 his words are these In vno codice scriptum inuenimus trite tertiâ quae vera est iectio vt ostendimus Mark 15.25 In one booke we haue found it writteÌ„ trite the third which is the true reading Thus much concerning the second thing which we are as was said to coÌ„sider in our present text of S. Iohn that is the time of the condeÌ„nation of our Sauiour Now thirdlie touching the message which Pilates wife sent to her husband according to the record of S. Matth when he was set downe on the iudgemeÌ„t seate we may iustlie account both the occasion of it which was her troublesome dreame wherby her thoughts were greatly cumbred and feared also the message it selfe to be so farre forth caused and directed by the prouidence of God that there might as well be an extraordinarie testimonie concerning the innocencie of our Sauiour touching himselfe as that Pilate dallying so notablie with his owne conscience and with the seate of iustice it selfe might be left the more without excuse What we should thinke furthermore concerning Pilates wife her selfe wee haue no further grouÌ„d then charitablie to hope that this trouble of her minde now might be a meanes of bringing her to the true faith of Christ afterwards The duty no doubt which she performed was in it selfe coÌ„mendable worthy the imitation of euery faithfull seruant of God according to that which we read Prou 24.11.12 Deliuer them that are drawne to death c. Fourthly touching Pilates last contention with the Iewes euen froÌ„ the iudgement seat that hee might set our Sauiour at libertie from the sentence of death whervnto it is verie likelie he was the rather incited by the former message of his wife we can iudge no otherwise of it then of the vnfaithfulnes of Balaam in another cause who looked in his deceitfull heart rather to the wages of vnrighteousnes then to the holie will and pleasure of God And so did Pilate he looked more to keepe himselfe from the displeasure of the Emperour to content satisfie the Iewes theÌ„ to please God by executing true iustice and iudgement in this most weighty cause as the issue will euidently discouer declare Fiftlie he confirmed or rather obfirmed an obstinate malice of the Iewes in most sauage wise vâ—tering it selfe by howling and yelling out Crucifie Crucifie him And againe wee haue no King but Caesar and charging Pilate that he was no friend to Caesar if he should let Christ loose And last of all His blood be vpon vs and vpon our children They shew themselues herein to be rather senselesse and woode beasts then reasonable and meeke spirited men as Dauid prophesied long before of them Ps 22.12 Many yong bulles haue compassed me mighty bulles of Bashan haue compassed me about They gape vpon me with their mouthes as a ramping and roaring Lion And verse 16. Dogges haue compassed me the assemblie of the wicked haue inclosed me c. Whervpon also it is euident how iustlie the Lord hath reiected and cast them off from being a people to h m seeing they reiected him from being their King and also hath brought all euill vpon them euen the reueÌ„ge of most innocent blood shed by them both vpon themselues and their children according to their owne wicked and furious imprecation as we shall haue further occasion to note afterward Yea and for a worthie punishment of their dissembling in renouncing anie King but Caesar as though they had bene singularlie deuoted to him when in truth they abhorred his gouernment the Lord hath not onely stirred vp Caesar to take seuere vengeance not many yeares after but also he hath scattered them from beeing a Nation and made them vassalls to euery King almost in all the world And thus according to the holy Prou cha 26. Hee that diggeth a pit shall fall therein he that rouleth a stone it shall returne vpon him In the sixt place the washing of Pilates handes howsoeuer it pleased himselfe who rather in a profane imitation of the superstitious washinges of the Iewes or otherwise it is worthilie to be accounted of vs as a vaine and absurd practise For to what purpose is it that he washeth his handes for a signe of his innocencie when hee mindeth forthwith to pollute and defile the same againe by imbruing them as it were in the blood of our Sauiour Verilie the washing of the hands is nothing before God so long as the conscience is defiled in his sight and the tongue also defiled by giuing forth a most vniust sentence as Pilate did For immediately vppon the outcrie of the Iewes before mentioned Pilate notwithstanding all former goodlie protestations whollie condescendeth vnto them as one most baselie seruilelie fainting yea cleane giuing ouer the defence of the most holie and righteous cause and Person that euer was called in question before the iudgement seate of any mortall man But it m y be some will say Pilate is to be excused because he was after a sorte enâ—orced by the importunity of the Iewes to do that which otherwise he would nâ—t haue done We answere no Pilate is at no hand to be excused Foâ—â—e â—n the coactâ—â—n were the sinne of the Iewes yet Pilates yeelding 〈◊〉 â—â—ttle purpose iustice was his sin alone and not theirs So likewise it 〈…〉 for our sâ—lâ—es to say as Adam did The womâ—◠〈…〉 I did eat Or as the woman did The Serpent deceiued me For God doth iustly proceed to giue sentence for all that they alledged seeing they consented to sinne Neither enticing nor terrifying can excuse if a man by any meanes giue consent And therfore it is expresslie said that the fearfull and vnbeleeuing shall haue their part in the burning lake if they repent not of their sinne c. Reuel 21.8 Coaction or inforcing to an action in it selfe euiâ—l is onely then excusable when the partie coÌ„pelled hath no way yeelded to it but cleane against his will hath ben constrained to do that which he constantlie resisted to the end as if one stronger then himselfe should forcible bowe his arme and hand to wound or stabbe his deare friend But as touching Pilate his arme was strong enough to haue resisted all the force of the Iewes if he had not bowed it of himselfe Or if he had found it to weake to haue repressed them it had bene a thousand fold better for him to haue died himselfe for Christ then to haue ben their vassall to the vniust murthering of him It is true indeede that the most strong and righteous arme of the Lord had a most soueraigne and ouerruling stroke in all these things but wee speake nowe what was the
Christ himselfe suffereth and feareth that which is naturall vnto it but by the word which is ioyned with it it is setled in that strong resolution which beseemeth him that is God And at the length saith Caluin he concludeth thus Thou seest euidently that death was not according to the will of Christ in respect of the flesh And yet againe that it was according to his will insomuch as for the sake of it agreeable to the will of the Father saluation and life is giuen to men Hetherto Cyril To which end and purpose Caluin addeth further that the infiâ—mity of the flesh which Christ tooke is to be accounted as it is indeede greatly differing from that which is in vs. For in vs not one of our affections is free from sinne insomuch as all of them doe exceed measure and be not rightly qualified but Christ was so troubled with heauines and feare that yet he did not lift himselfe vp against God but kept himselfe in good temper and within the compasse of true moderation Neither is it strange that pure and cleare affections should flow from him seeing he was entire and free from all spot of sinne howsoeuer they were such as did declare that there was humane weaknes in him and on the contrary that from the nature of man corrupted nothing should come but that which is as it were rored and sauouring of the dregges Wherefore let this difference be obserued that Christ though hee felt weakenes in his feare and heauines yet was free from all sinne but that our affections are sinfull because they breake forth into excesse Now the manner of the affections wherewith Christ was tempted is to be noted of vs. Matthew saith he was stricken with heauines and sorrow or distressednes Luke that he was held with anguish Marke addeth that he feared greatly But whence was that his sorrow and distresse and feare but that he apprehended in his minde some more heauie and horrible thing in death then is the seperation of the soule the body And certainely he died not onely that he might goe from earth to heauen but â—ather that hee taking vpon him that curse wherevnto we were subiect might set vs free from the same So then death was not simply as it is a departure out of the world a horrible thing vnto him but because the terrible iudgement seate of God was before his eyes and the iudge himselfe armed with reuenge aboue that we can conceiue and because our sinnes the burthen whereof was laid vpon him did as a huge weight lye sore vpon him And therefore no maruell though the bottomlesse gulfe of horrible destruction did grieuously torment him with feare and great distresse Likewise vpon the next verse Here againe saith Caluine the cause of so great sorrow ought to be remembred of vs. For death it selfe could not in such wise haue tormented the minde of the Sonne of GOD vnlesse it had beene well knowne to him that hee had to deale with the iudgement of God And vpon the next verse concerning the prayer of our Sauiour Christ and the gesture which he vsed in prayer being in the gaâ—den Although saith Caluin the bowing of the knee is commonly wont to be vsed in prayer for a signe of honour and reuerence yet Christ lying downe vpon the ground to make his supplication disposed of himselfe after a very pittifull manner answerable to the greatnes of his dolour O my Father saith hee if it be possible c. Here some doe put themselues to busines in vaine to shew that here is no prayer described but onely a complaint But as touching my selfe albeit I confesse that it was a desire vpon a sodaine yet I am out of doubt that Christ conceiued a prayer Neither is it against this that he desireth such a thing to be granted him as was vnpossible for the prayers of the faithfull doe not alwaies hold on in one continued course to the end they doe not alwaies keepe one euen measure they are not at all times framed in an exact order nay rather they being er while intricate and perplexed they either seeme not well to agree one petition with another or else they are broken off in the mid way like as a Shippe tossed by tempests howsoeuer it is bound toward the hauen yet it cannot hold on in so strait and euen a course as if the Seas were calme It is true as I said before that wee must hold that the affections of Christ were not disordered so that as it falleth out often with vs they should driue away that due moderation which ought to haue beene in his minde but so farre onely as might stand with the soundnes and integritie of the humane natuâ—e he was greatly stricken with feare and held so perplexed that he could not but stagger beeing as it were in the middest of a violent flood of tentations when hee made one request after another And this is the reason why hee hauing prayed against death doeth by and by restraine himselfe and submitting himselfe to the gouernement of his Father correcteth and calleth backe that desire which had vpon the sodaine fallen from him But it is demanded how he might desire that the eternall decree of the Father should be cancelled seeing hee was not ignorant of it For albeit he interposeth a condition If it be possible yet this seemeth vnreasonable that hee should speake as if the decree of God might be altered For this wee ought to set downe without all question that it is vnpossible that God should call backe that which hee hath decreed And yet as it is in Marke Christ seemeth to oppose the power of God to his decree saying All things are possible vnto thee Neuertheles it is a mis-alledging of the power of God if any would hereby make it vncertaine and changeable to the weakening of his truth I answer that it is no absurditie at all though Christ after the vsuall manner of the godlie doe lay downe his desire wherwith he was vehemently affected into the bosome of his Father not looking to his diuine counsell For so it is that the faithfull being guided by the wisedome and direction of the Spirit of God do not alwaies when they poure forth their prayers lift vp their mindes so high as to prie into the secrets of God neither do they as it were at their leisure throughly consider what is possible to be done but er while they are carried more speedily through feruencie of their requests So Exodus chapter 32. verse 32. Moses requesteth to be blotted out of the booke of life the wordes are these Therefore now if thou pardon their sinne thy mercie shall appeare but if thou wilt not I pray thee rase me out of thy booke which thou hast written So Paul in his Epistle to the Romans chapter 9. verse 3. wished to bee made anathema the wordes of the text are these For I would wish my selfe to be seperate from Christ for my brethren
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
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
the same his holy doctrine it may be euideÌ„t in that froÌ„ the time of his sitting at the right hand of god not before he powred down the gifts of the holy ghost most pleÌ„tifully vpoÌ„ his holy Apostles for the benefit of his whole Church both by their preaching for their life time by their writings eueÌ„ to this day to the end of the world Insomuch as both by the one and also by the other their whole ministery was imployed to the clearing of the testimonies of the Prophets by the ful performance of them in by our Lord Iesus Christ to the redemption iustification and saluation of the whole Catholike Church of God consisting both of Iew and Gentile according to that notable testimonie of the Apostle Paul Ephes 4.11 12 13 14 c. The which notwithstanding we did alledge it as we had occasion giuen vs from the 7 8 9 and 10. verses going immediately before concerning the ascension of our Sauiour vp into heauen yet because the performance and distribution of the gifts of our Sauiour was not by reason of the ascension simply considered in it selfe but in respect of the ende wherefore he ascended that is to take his full glory power at the right hand of God therefore we haue iust cause to call it to remembrance here againe yea here to giue it the due place of our more full consideration For that it might the rather appeare that these fruits and benefits are to be ascribed to the sitting of our Sauiour at the right hand of God to the perfit ratifying of all holy prophesie and doctrine according to his owne teaching Mat. 5.17 18.7 Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them For truly I say vnto you till heauen and earth perish one â—ote or one title of the law shall not escape till all be fulfilled c. he would not send the holy Ghost downe vpon his Apostles immediately vpon his ascension though he ascended to that end and purpose but deferred it ten daies after For our Sauiour ascending to heauen as we know on thursday which fell out to be the fourtith day after his resurrection he did not send the holy Ghost till the Lords day sen-night after which being called by vs Whitsonday it is in the 2. chapter of the Acts where this holy history is recorded vnto vs termed by the name of Pentecost which in the Greeke tongue signifieth the fiftith dayâ— pentecoste sub andi he mâ—ra thogh by vse to note this time which was a feast of the Iewes otherwise called of them the feast of the weekes the same word pentecoste is made a substantiâ—e But what then were the holy Apostles without the holy Ghost or void of the gifts and graces of our Sauiour Christ Question from the time of his ascension till this tenth day after No we may not say so Answer ExplicatioÌ„ proofe You say true For it is euident that they were already indewed with a great measure of grace as is plainely and expresly testified in the first chapter of the Acts of the Apostles verses 13 14 15 c. to the end of the chapter And that two waies First more generally in that it is recorded that in this meane time they continuing together according to the commandement of our Sauiour while hee was yet with them gaue themselues with one accord to prayer and supplication verse 14. Secondly and that more particularly in the wise and gratious ordering of the election of Matthias to be in the roome of a twelfth Apostle in stead of Iudas who had left his place and lost his fellowship which he had externally enioyed with the rest of the Apostles as it followeth verse 15. and to the end Thus it may euidently appeare that the Apostles were not vtterly void of the holy Ghost from the time of the ascension of our Sauiour Christ till the tenth day Question How then are we to vnderstand this that our Sauiour did not send the holy Ghost till the tenth day after his ascension Answer It is to be vnderstood only concerning that most full measure of the gifts of the holy Ghost which our Sauiour did in dew them withall at that time according to his promise made vnto them before his ascension as the holy story doth sufficiently declare ExplicatioÌ„ proofe So it doth indeede For after the holy Ghost was descended vpon the Apostles and that they had the gift of speaking languages vttered the wonderfull mysteries of God to the astonishing of many sorts of strangers in their seuerall languages as the Spirit gaue them vtterance the Apostle Peter saith thus Acts 2.33 34 35 36. Since that Christ hath beene exalted by the right hand of God and hath receiued of his Father the promise of the holy Ghost hee hath shed forth this which ye now see and heare For Dauid as the same Apostle addeth further is not ascended into heauen but he saith The Lord said to my Lord sit thou at my right hand till I make thine enemies thy foote stooie Thus then we soe that we may well say that our Sauiour Christ hath by his sitting at the right hand of God as a princely Prophet sealed and confirmed and most plentifully cleared and published the holy doctrine of our saluation Yea that he hath confirmed and authorised it more firmely then it is said of the lawes of the Medes and Persians which neuer change For thogh mens lawes are sundry times repealed altered yet it is not neither shall euer be so with the doctrine of the Gospel of our Lord Iesus Christ For it shall remaine still in full strength when all humane lawes policies and decrees of mans wit shall for euer be disauthorised and dissolued Herein therefore well may we vse the words of the Prophet Isaiah chap. 8.16 that the Testimonie and the Law that is all the holy doctrine of God is most perfectly bound vp and sealed among the Disciples of our Sauiour Christ that is to say it is ratified and reserued to their vse though withdrawen and hidden as a secret from all vnbeleeuers Like also as we reade the same kinde of speech to a more particular purpose Dan. 8.26 The vision is true therefore seale it vp And chap. 12.4 Shut vp the words and seale the booke But more generally chap. 9.24 it is prophesied that our Sauiour should by his death seale vp all vision and prophesie here vpon earth The which also hee hath since his ascension sealed vp most perfitly in heauen to hide it aboue the reach of all infidells but to cause all things to shine forth more clearely to the plentifull increase of the comfort of all true beleeuers According to that of the Apostle Paul 2. Cor. chap. 4. verse 3. If our Gospel be then hidden it is hidden to them that are lost In whom the God of this world hath blinded their
mindes to wit the mindes of infidells that the light of the glorious Gospel of Christ who is the image of God should not shine vnto them But now that we may come to the third fruit and benefit of our Sauiours sitting at the right hand of God in that he is aduanced in his princely prophesie to wit to those most gratious and plentifull effects which from that time he gaue to the Ministers and Preachers of his Gospel and their ministerie aboue that hee euer gaue to the ministerie of his former Prophets or to his owne most sacred preaching while he was bodily vpon the earth the holy historie intituled the Acts of the Apostles doth plentifully confirme that hee did so euen from the beginning of the 2. chapter to the end of the 28. chap. which is the last of that notable booke According also as it is most briefly testified by Saint Marke chap. 16.20 where hee sheweth that after our Sauiour was receiued into heauen and sate at the right hand of God the Apostles went forth preached euery where And that the Lord wrought with them and confirmed the word with signes that followed And this was that which our Sauiour himselfe had promised before his death Iohn 14.12 Verily verily I say vnto you he that beleeueth in me the works that I doe he shall doe also and greater then these shall he doe for I goe to my Father These greater workes were the preaching of the Gospel to the Gentiles and their conuersion to the faith of Christ and to the obedience of the Gospel which were not fulfilled till our Sauiour was set downe at the right hand of God that he had endewed his Apostles with great power of his grace from the same right hand of the power of God as the whole history of the Acts of the Apostles doth plentifully declare We conclude therefore that looke what comfort we finde by the ministerie of the Gospel yea and from the word and Gospel of the new Testament it selfe written to our vses by the holy Apostles we are to ascribe it most immediately and as touching the perfit sealing of it vp vnto vs to the sitting of our Sauiour at the right hand of God So that seeing the people reioyced greatly at the workes of our Sauiour while he was vpon the earth for a time because God had raised vp a great Prophet among them though they did not then know him to be the Son of God Luke 7.16 Much more may we iustly reioyce who know and beleeue that the same great Prophet the Prince of all Prophets the most princely Prophet is royally aduanced at the right hand of God to such excellent ends as haue beene hetherto declared And thus much shall suffice to note out the comforts of this article of our saith in regard of the propheticall office of our Sauiour Christ Let vs come to the like comfortable fruites and benefites of his aduancement to the right hand of God in respect of his kingly priesthood Question Which are they Ans We are hereby assured that all the comfortable fruites and benefits of the most holie sacrifice of our Sauiour Christ in his death and sufferings for our sinnes as well touching the euils remoued as the benefites conferred and bestowed thereby are most perfâ—â—ty confirmed to vs and all true beleeuers Yea that the couenant it selfe of the whole bountie of Gods most free grace euen to our eternall saluation and glory is for euer most authentically sealed vp and confirmed to the whole Church of Christ. It is very true For in this respect hee is in titled to be a Priest not according to the lawe of the carnall commandement ExplicatioÌ„ but according to the power of endlesse life For hee that is God by his holy Prophet testifieth thus Thou art a Priest for euer after the order of Melchisedechâ— Heb. 7.16.17 The which excellencie and perfection of our Sauiours priesthoode is in the same place confirmed from hence that hee is aduanced to the right hand of God as this article of our Christian beliefe teacheth vs according also as it followeth in the some Epistle to the Hebrewes chapter 8.1 in these words Now of the things which we haue spoken saith the Apostle this is the summe that wee haue such an high Priest that sitteth at the right hand of the throne of the Maiestie in the heauens And is a Minister of the Sanctuarie and of the true Tabernacle which the Lord pight and noâ— man And therevpon also hee saith further verse 6. that the same our high Priest hath obtained a more excellent office insomuch as hee is the Mediator of a better Testament which is established vpon better promises c. Now what the fruites and benefites be which are most perfitly assured vnto vs and to the whole Church of our Sauiour Christ by this his sitting at the right hand of God in regard of his aduancement in his roiall Priesthood we are to call them to minde from that which hath beene obserued before concerning the sufferings and death of our Sauiour in the proper place thereof But whence is it that all those fruites should take their full effect from the sitting of our Sauiour in his priestly aduancement at the right hand of God Was it not sufficient that our Sauiour in the time of his humiliation suffered to death euen to the death vpon the Crosse to be a sacrifice for our sinnes seeing it is expresly saide in the 10. chapter of the same Epistle to the Hebrewes verse 14. that with one offering he hath consecrated for euer them that are sanctified Seeing also as the holy Apostle saith further in the same place the holy Ghost beareth vs record in that after hee said before This is the Testament which I will make vnto them after those daies saith the Lord I will put my lawes in their heart and in their mindes I will write them And their sinnes and iniquities will I remember no more Was not therfore I say the sacrifice of the death of our Sauiour in it selfe fully sufficient once for all without any further respect to this his sitting at the right hand of God Question The sufferings and death of our Sauiour were fully sufficient to the act of meriting all things for vs at the hand of God Answer once for all They were so in deede for so it followeth still in the same text verse 18. in these words Now where remission of these thinges is there is no more offering for sinne Question What was remaining then to be yet further fulfilled Answer Our Sauiour is risen againe froÌ„ the dead ascended vp into heauen thenceforth sitteth for euer at the right hand of God to dispence apply the fruits benefits of the same his merit to euery true beleeuer in him And to this purpose we are further taught assured that our Sauiour beeing at the right hand of God doth make continuall intercession for vs. This also is
affliction for Christ his sake to shew all good faithfulnes vnto him and to reioyce in him with vnspeakable ioy in what estate and condition so euer seeing wee may well perceiue that the one sort as well as the other are highly and pretiously esteemed of him For he that so dearely loueth and so highly esteemeth those that shew mercie to any for his sake cannot but beare like loue and affection to those to whom the mercie is shewed in as much as they suffer that affliction which they endure in the cause of our Sauiour And indeede of both they doe performe the more excellent duty and seruice to our Sauiour whosoeuer are content need so requiring to want all worldly comfort yea to indure all torments for him and his truthes sake Thus therefore as was saide before we may easily perceiue that our Sauiour is very earnest in commending the works of mercy and compassion such as he hath mentioned yea and all other of the same or like kind no doubt For as hath beene alreadie obserued our Sauiour in mentioning these for instance did not minde to exclude any other And beside that insomuch as there are many other duties of other sort and kind and the same also more excellent then these in that they do more immediatly and directly concerne the Maiestie of God and are as the roote of those to wit the true knowledge faith feare and loue of God in Christ Iesus these also will our Sauiour assuredly crowne in his seruants And on the contrary insomuch as the condemnation of the wicked shall not proceed against them onely because of their vnmercifulâ—es but also for all other of their sinnes as may appeare Mat. 5.22 where angrie and vnaduised words come into iudgement and chap. 12.36.37 euery idle word and Eccles 11.9 all youthfull pranks and chap. 12. of the same book in the last verse Euery secret thing 2. cor 5.10 all that euery man hath done whether it be good or euill How then cometh it to passe that our Sauiour maketh expresse mention onely of the mercifulnes of the godly with the actions thereof to their praise here as afterward of vnmercifulnes onely to the reproofe and condemnation of the wicked Question What may be the reason hereof Answer First because through selfe-loue which is naturally most deeply rooted in vs we are very hardly drawn to the performaÌ„ce of these duties of loue to our neighbours yea most hardly to the duties of christian loue to our christian afflicted and impouerished brethren howe sharpe soeuer their afflictions be though it be hunger a very sharpe sause as wee all may knowe or nakednes or any other Secondly because these duties are the most familiar and plaine testimonies of an vpright heart toward Christ wheras it is most vsuall with hypocrites to rest in the externall ceremonies of the worship of God without any further regard Thirdly because as the children of God are more mercifull and in the fruits of mercie more plentifull constant to the succouring and helping of their needie and helplesse brethren here vpon earth by so much the more liuely they do represent the diuine image and likenes of God their heauenlie Father And contrariwise because where vnmercifulnes is there doth easilie lodge crueltie and all other sinne And for that as any are more vnmercifull and cruell so are they not onely more vnlike to Grd but also more like to their Father the diuell who beareth this brand that hee is a murtherer from the beginning Explication proofe These reasons may well suffice and they haue good warrant from the holie scriptures of God For first as touching the difficultie the vncessant instructions rebukes and exhortations with so many often repeated promises threatnings tending this way set down in the holie scriptures are a plentifull demoÌ„stratiue proofe of it Ter giuersatrix nostra caro est ad benefacienduÌ„pigra Alas our sluggish nature shukketh at it when it cometh to any matter of contribution from the purse to almes or to any other holy vse albeit we would seeme to be with the forwardest in hearing or talking of the word in commending of well dooing c. Secondly that these duties are of all other the most familiar and plaine testimonies of an vpright heart toward our Sauiour Christ it may likewise be euident from the holy scriptures because fewer of such haue bene charged and detected or hypocrisie then of the other as may appeare by the vsuall practise of the holy Prophets who haue from the want of these duties improued the religion and worship of those that were zealous in outward ceremonies but neuer convicted any of hypocrisie who haue proued themselues by the works of mercie Nulla re alia itae declaratur generaliter animus erga ChristuÌ„ sincerus atque ista allectione propter Christae Musculus to be mercifull men And in this respect well saith a learned man that sinceritie of heart toward Christ is in no other thing so generally declared as in brotherly loue for Christes sake For whereas loue may be declared these two wayes either to the parties themselues who are loued or to others for their sake this latter is a more sure confirmation then the former in so much as hee that will doe this will much more doe the other if opportunitie shall serue but it followeth not so strongly on the other side Wherevpon verie well concludeth the same learned man Non potest igitur certius declarari qua simus erga Christum fide charitate quà m in ijs qui ad Christum pertinent maximè illis qui conteÌ„ptissimi sunt It cannot be more certainely declared howe faithfull and louing we are toward Christ then by our dealing toward them that belong vnto him and chieflie to them that are most contemptible among the rest Now thirdlie that by mercifulnes and the workes thereof we doe speciallie resemble the image or God our heauenly Father it may appeare by calling to minde the speach of our Sauiour mentioned not long before out of the 6. of S. Luke verses 35. â—6 and Coloss 3.12 And on the contrarie that the vnmercifull and cruell men doe thereby shewe themselues the children of the Diuell and to beare his image that one place of our Sauiour is verie plaine Ioh 8. â—4 Thus therefore all the reasons mentioned why our Sauiour standeth so purposedlie vpon the workes of mercie haue their warrant from the holie Scriptures And herewithall we may see a liuely representation of the state of the whole true Christian Church here vpon earth in that it standeth in these two sortes of people either those that are poore and afflicted for Christ and his Gospell sake or th se that haue a mercifull regard of such whosoeuer for the time are in prosperitie themselues Likewise we may see on the contrarie what the state and condition of the false or malignant church is in that it consisteth of such as either
sauing Iustice herein is At full reueal'd to thee Repentance with the fruites thereof From liuely Faith that springs Repentance Within this Booke vnfolded is And many heauenly things To wit the chiefest Principles Of doctrine pure and sound Twelue Articles whereof we haue Articles of faith Of Faith from Scriptures ground The vertues of which pretious pearls So rare and knowne to few Are here found out and clearely laid All open to thy view One God Three Persons The glory of the Trinitie One God in persons three The Father Sonne and holy Ghost Presented are to thee The Father of Almightie power Father Creation The first among the rest His frame of world right glorious Is liuely here exprest Whose wise and holy Prouidence This mightie frame doth guide Prouidence Who all for all but most of all Doth for his Saints prouide His onely Sonne our onely Lord And Sauiour most deare Sonne Conception Birth Whose wonderfull Conception Whose like we doe not heare In wombe of Marie Virgin still By holy Ghost conceiu'd Yea borne and as all children be Into this world conuey'd Life Doctrine Miracles Sufferings Death His holy life his doctrine sweete His wonders strange and rare His bitter and his cursed death Here liuely painted are Buriall Descension Resurrection Ascension His buriall and power of death On him thus brought to graue His third daies resurrection Ascension eke we haue Sitting at the Fathers right hand Intercession His sitting at the Fathers hand In kingly Maiestie There making intercession For vs continually His coÌ„ming in the cloudes as Iudg Last iudgement With power and terror great WheÌ„ all the NatioÌ„s shal be brought Before his iudgement seate Euen thus our full redemption Redemption From sinne and paines of hell Wrought by the Son of God alone This Booke declareth well Next vnto whom on holy Ghost Holy Ghost Third Person we rely Who to his liuely members all All comforts doth apply These liuely members are dispers'd Catholike Church Throughout the world so wide In heauenly mansions some with Christ Are placed to abide All which make vniuersall Church A ioynt communion Communion of Saints Of Saints a holy fellowship One head and body one Forgiuenesse of sinnes Whose sinnes great offences are Forgiuen and discharg'd And so from wofull bondage they For euer are inlarg'd Their bodies at the day of Doome Resurrection of the body In honour all shall rise To be vnited to their soules Made holy strong and wise A life eternall liue they shall Life euerlasting In glory there to raigne All teares from eyes shall wiped be And neuer feele more paine These mysteries profound deepe Which reason cannot reach All plainely here vnfolded are This light Gods grace did teach Now blessed be that Lord our God And praised be his name Who by his spirit to seruant his Both heart and hand did frame In Iudgement sound with wisedome like In method plaine cleare This Volume large to finish quite All glorie most dâ—e to our one onely most wâ—se almightiâ— and euerâ—iuing God As now it doth appeare All le ts so oft all trialls great All doubts all feares all paine All ended are with comfort much A sweete contenting gaine Now Father deare we thee intreate Euen for thy Christ his sake To blesse this worke to those good ends For which we paines did take Euen for the glory of thy name And honour of thy Sonne By comfort of the holy Ghost Whereby it was begunne That we in faith may know thee Lord One God in Persons three To serue the here and after death To raigne for aye with thee Amen Richard Blackerbie Minister of the Word To the Christian Reader THey who haue taken no small paines for thee good Christian Reader doe intreate thee to take a little paines for them and also for thy selfe in mending with thy pen the typographical errata or any other escapes which God shall discouer vnto thee in thy Booke Fauourably considering this with thy selfe that in a worke of much and long busines of this kinde easily will many humane infirmities of the eye both of the body and also of the minde mixe themselues yea euen with the best and most carefull indeuours about the most holy and weightie things we haue to deale withall Such as in the compasse of the present labour are these which follow and as we hope very few beside of any great moment Such as they be we pray you to correct in manner as followeth In the Preface PAge 2. line 18 read populous for popular P. 7. l. 26. put out not In the Contents of the first Booke Page 1. line 21. for page read pages And line 26. for 109. 105. In the first Booke Page 3. line 19. for rightous read rigorous P. 10. l. 36. read worke And line 39. malitious P. 12. l. 3. please P. 15. l. 23. for 13. read 12. 3. P. 18. l. 30. Epâ— for 3. P. 22 last line ad after disobedience these words many were made sinners so by the obedience P. 59. 5. lines of the â—orme page printed againe P 107. l. 3â— reade capacitie And P. 108. l. 14. grauitie P. 126 in the margine misericordia In the second Booke Page 2 line 8. a comma wanting afâ—er Iesus And line 40. that is for the. P. 15. l. 2. for 6. read 61. And line 19. for would could And line 51. of Christ put out of P. 24 l. 34. read therefore P 26. l. 12. a more for more a. And line 21. read ch 5. for 3. P. 33. l. 36. 1. Tim 2. P. 35. l. 20. in Bardelauistae u. â— for n. P 47. l. 16. read and of the apprehension And line 20. read addeth for and. P. 50. line 2. for of our read of the birth of our â— 54 l. 48 loue is for hope And l. 56 they for we P 57. l. 19 of his for of the benefit of his P. 65. l. 8. by meanes of diete for any meanâ—esse of diete P. 69. 13. the most for his most P. 76. 41. put out 4. P. 78. 37. read appointed to a. P 82 35 behoofull for vs to P. 84. 1â— for 52. read 42. P. 90. 19. read for mouth may mouth that we may And P. 128. 24 for sodder soder And l. 35 for and giueth â—â—e giueth P 129. 50. read hypothesie for hypocrisie P. 150 1 for though reade because P. 153 19 put out or accusation and â— 2â— read all other as vvel in their superiour as inferiour places l. 21 alâ—o how to P 159. l. 5. imitation 〈◊〉 for imitation And l. 24 â—aâ—e for haue and line 39. for who rather read whether P 160. 37. put our selfe P 164. 2. read though for according And P 165 1 two other for two vvorthie P. 16â— 38 And for At. P 167 41. read So perf tly obedient was he to God so perfitly louing c. P 17â— read pictured and 17 tell all my and 48. had done their P 183 23 for as read was P 184 20 for 28. read 2 8. P. 185 18. read haue my hope any way P 186 3 read not but he P. 189 l. 40 41 read so great mercy being so great and P 190. 55. read This first p 19 19 for then read euen p. 203 12. for are read we are p. 212 24 read him that And 213. 3 but halfe And 214 5. soule for sonn p 215. last line that euer they p. 227 49 read mighty And 232 37. seeing And 23â— scourge for scorne And 277 20. then by his And 291. 32 committing for omitting p. 335 51 read tutissiâ—am p. 340 39 read The comfort I say is c. And 141 l. 46. 47 thâ— the humanitie And 377 22 let goe And 503 32 for of read vpon 412 47 but a limme for but for a time p 430 line 2 occupâ—tion is for occasion l 6 occasion for ocupation p 432 20 thus for then p. 448 40 for selues the read selues to be the. And last â—ne though some more p. 450 54 read gardedst And 455 24 so the comming And 458 for them but read for them it cannot bâ— but And 459 13 first thing the. And 460. 39 minde all these things to p. 463 l. 4 renew p. 464 1 wickednesses And l. 28 Paul vâ—â—verse p. 476 36 coÌ„manded p. 483 39. Beth graâ—ijah p. 502 1 therefore p. 505 23 Laterane p 518 4 mercy p 524. last line read â—â—iritual for special p. 525 9 for very read verif ed. p. 529 6 Council p. 530 were into a. p 536 28 vehistahaui p 539 44 read yeâ—â—hough they be of the. for no not of the p 545 55 for of then read of these things p 551 7 read Iz el p 5â—2 20. read willingly â—alking in p. 563 28. for Gen. 8 read 19. p. 610 33. for of 21 read also of In that which remaineth such hath been the blessing of God that â—e trust very fewe escapes shall be found like vnto these And thus good Christian Reader crauing thy friendly assiâ—â—ance for the correcting of that which hath escaped vs we commend thee and all the holy labours of eâ—â—y of vs to the most gratious and honourable blessing of God our heauenly Father to the spirituall â—enefit of vs all by the most blessed and effectuall operation of the holy Ghost through Iesus Chriâ—â— our Lord. Amen Thine as their owne euen â—â—olly in the Lord. R. A. R. B.