respects And the rather also because the couenant of this forgiuenes of sinnes is an euerlasting couenant Ier 32 40 41. Which he hath confirmed by oath and sealed with the blood of his Sonne the which is therefore called the blood of the euerlasting couenant Heb 9.22.26 ch 13 verse 20. Of the which blood it is further said in this respect that it speaketh better things then the blood of Abel which cried for vengeance against Caine ch 12.24 Gen 4 10. Thus we see touching the first part of the vse of this Article that the cōfort of it is exceeding great to all true beleeuers euen to so many as haue grace to lay hold of this great mercy of God to the assuring of themselues of the forgiuenes of their sinnes NOw let vs come to the second part of the vse of it which concerneth the obedience of faith Question Which therefore are the duties which the comfort of faith in the forgiuenes of sinnes challengeth at the hands of all those to whom they are forgiuen They are these which followe Answer First an humble acknowledgement of our selues to be grieuous sinners ioyned with godly sorrowe for them and earnest praier for the forgiuenes of them all Secondly most earnest and heartie thankefulnes to God for his so infinite and vnspeakable mercie as sheweth it selfe most clearly in the forgiuenes of our most hainous and infinite sinnes Thirdly exceeding loue toward the Lord God our heauenly Father according to the greatnes of his mercy by how many the more and the greater sinnes he doth forgiue vs. Fourthly a reuerend care not to offend him any more as heretofore we haue done yea rather a most earnest studie and desire to please him better in all things then yet we haue done Fiftly a ready and tender affection of mercifulnes to forgiue one another euen as God our heauenly Father in and for our Sauiours sake hath forgiuen vs. Finally earnest resistance of all feares and doubts touching Gods faithfulnes in forgiuing the sinnes of our selues or of any other that doe walke in these duties Explicatiō proofe Concerning the first branch of this answer to wit our acknowledging of our selues to be grieuous sinners that it ought to be so the truth of the assertion it self that we are so may be a sufficient warrant vnto vs. For the proofe of which assertiō that we are grieuous sinners read 1. Kings 8 46. Eccl 7.22 There is no man that sinneth not No not the regenerate as their own cōfessiōs plainly shew Paule Rom 7.14 c. Iames ch 3 2. Iohn 1. Ep ch 1.8.9.10 Read also Psal 19.12 and 130.3 Prouerbs ch 20.9 And though there are degrees of sinners as well as of sins yet euery one for his own part ought to account himselfe among the chiefe as Paule did 1. Tim 1. Daniel ch 9. Yea and though it were so that a man did not know any thing of speciall offence by himselfe yet seeing our Sauiour who knoweth vs all better then wee doe our selues teacheth vs all to pray for forgiuenes it ought to be a sufficient proofe vnto vs that we are great sinners and that we doe stand in great need of forgiuenes Neither is it in vaine as was touched before that this Article of the forgiuenes of sins is lincked with that other of the cōmuniō of Saints insomuch as not onely in most holy things but also in our most holy assembling of our selues and accompanying together we doe many waies offend And that not at our owne Tables alone which made holy Iob to feare his children so much as hee did and to be so carefull as he was to sanctifie them by holy exercises of religion while they feasted one another lest they should forget themselues and speake any thing to the dishonour of the name of God cha 1 5 but also euen in the Lords house and at his most holy Table Which was the cause why God did appoint Aaron in the time of the lawe to sacrifice for the iniquitie euen of the holy offerings of the children of Israel Exod 28.38 and why wee are so earnestly admonished to examine our selues when wee come to the Table of the Lord c. Wherefore let vs alwaies and in all things well remember that we are sinners and that God could easily lay greater sinnes to our charge then we are ware of and accordingly let vs without all hypocrisie acknowledge in his sight that wee are more grieuous and miserable sinners then we are priuy vnto Let vs I say do it without hypocrisie for else we should euen herein make our selues more abominable sinners then in any thing beside Luke 16 15. Mat 23. Neither could the Article of forgiuenes of sinnes be any Article of faith at all vnto vs for our comfort vnlesse we doe acknowledge our selues to be sinners and vnlesse we see iust cause why wee should be sorie for them and pray earnestly alwaies for the forgiuenes of them according to the instruction of our Sauiour Mat 6 12. and according to the example and instruction of the Prophet Dauid Ps 32 5 6. and Ps 25 7. and Ps 51. But here an obiection may be made how it may stand with faith to pray still for foriguenes of sinnes seeing it is an Article of faith to beleeue that they are forgiuen at the least those sinnes which haue already beene committed and for the forgiuenes whereof faithfull praier hath beene already made Question What is to be said to this Answer First this Article of the forgiuenes of sinnes presupposeth true repentance to be in euery one that hath any true faith to beleeue that his sinnes are forgiuen Neither can it stand with any reason that faith should disanull or any way preiudice prayer which God hath appointed to be the onely subordinate messenger and Spokes-man as it were of faith for the intreatie of the forgiuenes of sinnes through the mediation of our Sauiour Christ Secondly no man doth so firmely beleeue the forgiuenes of former sinnes by former praiers but by the renewing of his praiers for the forgiuenes of the same he may bee better assured against all temptations of feares and doubtings that they are verily forgiuen vnto him Thirdly faith by exercising of it selfe in prayer to the further strengthening of it selfe touching the forgiuenes of old sins it doth therewithall make it selfe both more watchfull against new sinnes that they be not wilfully committed and also more comfortable in the assurance of the forgiuenes of those our sinnes of infirmitie and weakenes which we cease not to commit day after day Finally God doth at once and for euer after forgiue all the sinnes of true beleeuers but yet vpon this condition that they continue in prayer for the forgiuenes of them and for daily profiting in godly sorow and repentance for the same so long as they haue a day yea an houre to liue in this sinfull world Explication and proofe It is very true For these are
was an high day they besought Pilate that their legges might be broken and that they might be taken downe ExplicatioÌ„ The time which the Euangelist here speaketh of when the Iewes that is the chiefe of them to wit the high Priests and the Pharises as wee may perceiue by another like sute of theirs the next day Math. 27.62 besought Pilate that the legges of our Sauiour and of the thieues crucified with him might be broken c. it was no doubt with as good expedition as they could after they perceiued that our Sauiour had giuen vp the Ghost and was dead But beside the notation of the time we haue two things to consider of from the report of the holy Euangelist First the request of the Iewes what it was Secondly the reasons of the same their request Their request was double First that the legges of the bodies of the crucified might be broken vpon the Crosse Secondly that their bodies might be taken downe from the Crosse The former of these requests was but a preparation to the latter For insomuch as the bodies might not be taken downe before they were dead therefore they desire that the bones of their legges might be broken that by the inflicting of so great a violence vpon those parts of their bodies their death might be hastened But seeing they knewe well that our Sauiour was dead before why should they make request for the breaking of his legges as well as of the legges of the other two It may be they were willing to thinke that peraduenture be was not perfectlie dead But though they did not thinke so yet doubtlesse their malice would easily suggest carrie them forth in desire euery way to doe as great violence to the dead body of our Sauiour as they might according to their dealing against it while yet he was aliue euen till they had brought death vpon it as we haue seene And so no doubt they intended and therefore made the more expedition nothing daunted by any of the reuerend and fearefull workes of God they therein shewing themselues more doggish and wooluish then all the rest according to that of the Prophet Zeph. chap. 3. ver 3. They are as Wolues in the euening which leaue not the bones till the morning This was their wicked minde though God by his most vigilant and diuine prouidence otherwise disposed of the matter in this point as we shall haue occasion to obserue to the glory of the most prouident wisedome of God in the order of the Storie as it followeth We see therefore what either part of the Iewes request was to Pilate who had authority to order the whole execution as well as to giue the sentence of condemnation Now what was the reason why they made this suite to Pilate both for hastening of death and also for the taking downe of the bodies As their request was double so they were led herevnto by a double reason First because God had commanded that the bodies of such as were hanged should be taken downe and buried the same day because the curse of God is vpon him that is hanged as the text saith Deut. chap. 21. ver 22.23 That is God hath cast a speciall reproach and infamie vpon this kinde of punishment aboue other For headding or stoning or burning is not so odious among anie people as hanging is And touching our selues you know how it is called in speciall reproach a dogges death And much rather was this kinde of hanging by nailing to the Crosse specially odious and reproachfull Neuerthelesse wee must not vnderstand it to be so accursed of GOD that none dying this death can be partakers of his blessing For as touching those that haue grace to repent wee haue a most comfortable example in the thiefe repenting on the Crosse The ground of which comfort is this that our Sauiour Christ who died to purchase remission of sinnes died euen this death and that in the most reproachfull manner So grieuous is our sinne and so infinite was his loue towards vs. How great therefore ought our duty and thankfulnes to be to him Secondly because the day following was the Sabbath yea as it were a double Sabbath by their tradition As it seemes though some be of another Iudgement and so pag. 134 Iohn 19.31 because they had put off the celebration of the Passeouer to that day which by the lawe of God should haue beene a Sabbath of it selfe and at this feast should haue beene eaten the euening before according to their beginning of the day at what time our Sauiour Christ did eate it with his disciples They accounted therefore of that day next following as of a speciall high day as the Euangelist sheweth And for the same also were readie to be so much the more earnest in their suite if neede should haue so required But without this heaping vp of circumstances the lawe of God properly respecting this cause had beene sufficient of it selfe to haue moued them liuing then vnder the authority and bond of that lawe Yet the breaking of the bones of the hanged was not commanded in that Lawe neither was that kinde of hanging by nayling to the Crosse appointed to the Iewes by God or practised by them till the iudgement of capitall crimes was taken out of their hands by the Romanes as hath beene declared before But seeing the lawe of God might of it selfe haue sufficed to cause them to procure the taking downe of the bodies by their meanes at that time hanged vp why doth the Euangelist so diligently mention the other circumstances No doubt he would therein taxe the hypocriticall superstition of this wicked sort of men who making no conscience of murthering a most innocent and iust man yea him that was the very Sonne of God yet pretend great conscience in a matter of externall ceremonie like as wee sawe before how they would not goe into the hall of the Gouernour lest they should haue beene defiled thereby nothing at all troubled in the meane while that their soules should be peruerted by outragious malice and defiled with most innocent blood as already euen then they were And this is the common nature of all hypocrites as our Sauiour himselfe had charged these wicked ones before saying that they strained at a gnat but swaâ—lowed a Camell Math. chapter 23. verse 23.24 Woe be to you Scribes and Pharisies hypocrites for ye tithe mint and anise and leaue the waightier matters of the Lawe as iudgement and mercie and fidelitie These ought ye to haue done and not to haue leâ—t the other Ye blinde guides who straine out a gnat and swallowe a Camell Thus farre concerning the fourth sort of men and the effect which followed in their hearts vpon the death of our Sauiour Christ For as was obsâ—rued they could not be ignorant that hee for his part was dead alreadie whatsoeuer for the further fulfilling of their vnsatisfied malice they might pretend THe last sort of those whose dealings
First therefore I would haue you shewe me as you haue bene taught what the Gospell is Question The holy Gospell is a most ioyfull doctrine or diuine message of most glad tydings sent and published to the world from God himselfe Answere and by the Ministery of his faithfull seruants the which teacheth and assureth euery one that heareth and receiueth it both what that righteousnesse and saluation is together with the causes and particular fruites or benefits and comforts of the same which is to be apprehended and layed hold vpon onely by faith in Christ and also what manner of obedience that is which God requireth and accepteth onely as a fruit of thankefulnesse but for no part of iustification or for any peece of the merit of saluatioÌ„ before him of euery one to whoÌ„ the same righteousnesse and saluation with all the fruits benefits and comforts thereof doe through his most free grace and mercy in Christ Iesus appertaine and belong The morall Lawe of God as hath beene declared in the former part of our Catechisme is a diuine rule or doctrine ExplicatioÌ„ and proofe teaching and commanding the perfect righteousnes of workes the which if a man could perfectly fulfill hee should surely liue therein Leuit. 18.5 And to that effect doth our Sauiour Christ answere him who asked what he might doe that he might inherit eternal life Thou knowest the commandements saith our Sauiour c. as though he should haue said Thou canst not possibly haue a more perfect rule of the righteousnes of the outward workes and actions of thy life and of the right holy disposition and inward affection of thy heart according to the first creation of mankinde then the Lawe of God is Matth. 19 16 c. Mark 10 17 c. Luk. 18 18. c. But because as we haue beene further instructed we are now of a very sinfull disposition What the Goâ—pelâ— is and euen through the corruption of nature trangressors of the law the law is so â—ar from all grace of iustifying sauing of vs that it doth most iustly conuince vs of sin and consequeÌ„tly of iust deserued wrath from the iudgment seat of God Wherefore necessarily are we all to seeke to be iustified an other way that iâ— by the free grace fatherly mercy of God through the righteousnes holines of the works merit of the perfect obedieÌ„ce of the son of God our Lord Iesus Christ and not by our owne workes either already wrought or wâ—â—ch we may at any time hereafter possibly worke For this cause behold I beseech you the wonderfull grace most rich and precioâ—s mercy of our God in that as was now answered hee hath not onely pâ—bâ—â—â—â—ed this doctrine of free grace through the righteousnes of our L Iesus Christ â—o iustification saluatioÌ„ the which the law strictly taken doth not directly so much as once tel vs of but also for that he is most graciously minded to giâ—e vs the knowledge faith yea euen the very possession whole fruit of it This part of holy doctrine is of vs called the Gospell the which in the greek langâ—age wherein it was first written by the holy Euangelists in the new Testament euidently signifieth good tydings or a ioyfull and gladsome message The Greeke word is Euaggelion compounded of Eu which noteth the goodnes and commoditie or the praise and commendation of a thing and of Aggello which is To bring tidings or to report declare a message Of these Greek words ioyned in one not onely those four who wrote the history of our Sa Christ but also such as were special attendants vpon the Apostles to preach where they had once planted the Gospell Luk 4.18 Ephes 2 1â— 1. Cor. 1. â—7 1. Pet. 1.25 Rom. 10.15 Gâ—â— 1.8.9 Reu. â—1 20 ch 2. 1. c. are called Euangelists Yea froÌ„ these Greeke words compounded in one all Preaching is called Euangelizing And from Aggello Preachers are called sometimes Angels that is such as are sent in the name of God vpon this his most honourable and ioyfull message The Gospel as we call it in our Engliâ—h doth not onely in the latine tongue but also in diuers other languages take the name from the same Greek words and is made the vulgar common speech in many Christian churches like as diuers other both greek hebrew words are pertaining to the Gospell such as are Iesus Messiah Christ c. Yea among those of the heathen also who haue vsed the latine speech good and welcome newes or messages such as among them haue beene thought worthy any reward to the bringers Cicero ad Att. c lib. 2. Appâ—â—nece Ciceâ—â— Homer â—â—ysâ— v p. 152 â—â—â—rat â— Arâ—â— Nenâ—p Ellâ—t or sacrifice and thankes to God they haue beene by ancient vse called from the same Greeke words Euangelia according to the example of the Grecians themselues going bâ—fore them therein The same vse is of the hebrew word Besorah answering to this as we read 2. Sam 4.10 One that brought Dauid tidings of Saules death thought that Dauid would haue giuen him a reward for his tidings The word ther is Besorah And in the same place it is said that he which reported this to Dauid thought himselfe to be Chimbassar as one bringing such tydings as should be welcome For such is the vsuall signification of the verbe Bissar of this substantiue Besorah as we may perceiue by that which we read 1. Sam. 31 9. The Philistines are said to publish the death of Saul and his sons for ioyful newes or tydings and to the praise of their idolls But 2. Sam. 1 20. Publish it not saith Dauid Al Tebassru lest the daughters of the Philistines reioyce lest the daughters of the vncircumcised triumph read also ch 18. v. 19. v. 27 v. 31. And 2. king 7 9 Ps 68 11. This therefore being a word vsed to signifie all good welcome tydings it is in the holy Scriptures for excellencies sake transferred to note out the best newes aboue all other euen the publishing of the ioyfull tydings of the Gospel For the which read Isay 40 9. O thou that bringest good tydings to Zion Mebâ—stereth that is as it is well translated Euangelizas preachest the Gospell c. And likewise ch 41 27. I wil giue to Ierusalem saith the Lord one that shall bring good tydings Mebassar This messenger is Christ ch 61 1. The Lord hath sent me to Preach good tydings to the poore And of all Preachers of the Gospell it is saide more generally ch 52 vers 7. according also as the Apostle Paul alleadgeth it Rom. 10.15 O how beautifull vpon the mountaines are the feet of him that declareth and publisheth peace that declareth good tydings and publisheth saluation saying vnto Zion Thy God raigneth And Nahum Chap. 1.15 Read also Psalm 40.9 and Psal 96 2. Finally from this Hebrew word the holy Euangelists who wrot the History of the Gospell are
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
blood which was let out of his side by the speare which the souldier thrust into it was a certaine proofe that he was verily dead Ioh. chap. 19.34 and 1. Epistle chap. 5. verse 6. and verse 8. And for the same cause also the death of our Sauiour is noted by the word of sacrificing because the sacrifices of the lawe which were figures of Christs death were slaine when they were sacrificed to God Now secondly that the death of our Sauiour was an accursed death and that therin he did beare the curse due to vs it is euident in that it was the death of the Crosse For the Lord himselfe saith The curse of God is on him that is hanged Deut. 21. verse 23. And that in bearing our curse hee remoued it from vs and procured vs all blessing it is likewise euident Galath chap. 3. verse 13.14 Christ hath redeemed vâ— from the curse of the law when he was made a curse for vs for it is written Cursed is euery one that hangeth on tree That the blessing of Abraham might come on the Gentiles through Christ Iesus that we might receiue the promise of the Spirit through faith And it standeth with good reason that the Sonne of God bearing the most cursed and ignominious punishment euen a dogges death as wee vse to speake of hanging yea worse then a dogges death in this kinde of hanging by nailes should procure and purchase thereby the greatest and most glorious blessing that might come vpon those for whom he according to the will of God indured so miserable and cursed a death So then insomuch as by the death of our Sauiour Christ our curse is remoued that is the wrath of God and all wofull effects thereof and seeâ—ng on the contrarie we are made partakers of all blessing euen as amply as euer the promise was made to Abraham the perfection of the obedience of our Sauiour and the most blessed fruites thereof vnto vs howsoeuer for the time most bitter and grieuous to him in the sense and sufferings of our nature is euidently argued as hath beene partly declared already But it shall furthermore be yet more fully cleared vnto vs if we consider in the perfection of the death of our Sauiour the perfection of that most holy and propitiatorie sacrifice whicâ— he our onely high Priest hath once for all offered vp to sanctâ—fie vs vnto God for euer To the which end let vs reade and marke well that which wee read Heb. 2 16.17.18 Our Sauiour saith the Apostle in no sort tooke the Angels but he tooke the seed of Abraham Wherefore in all things it became him to be made like vnto his brethren that he might be a mercifull and a faithfull high Priest in things concerning God that he might make reconciliation for the sinnes of the people For in that hee suffered and was tempted hee is able to succour them that are tempted And chap. 4 14.1â— The which perfection of the sacrifice of our Sauiour by his sufferings vnto death as also the perfection of his high Priesthoode by the most excellent vertue whereof the sacrifice was perfited they are in the same Epistle most notably laied forth and confirmed by a declaration of the excellent perfection of either of them â—euit 8. chap. 9. in comparison both of the high Priests and also of the sacrifices of the law and of Moses himselfe of whom the law beareth the name and whom God put in speciall authoritie and trust to see to the institâ—tion and administration of the ordinances thereof according to that which we read Heb. chap. 3.1 â— 3.4.5.6 and chap 10. from the beginning of the Châ—pter to the 19. verse The which it were needlesse to set downe here seeing all is neare hand and may easily be altogether in the view of euery christian Reader that will take his bible to peruse the same But heerewithall I would intreat him euen for his owne singular benefit to read that which our very learned and Christian brother M. Perkins hath written in his Exposition of the Creed concerning the excellencie of the sufferings of our Sauiour Christ vnto the death in this respect that hee thereby offered vp himselfe in sacrifice vnto God for vs. For as God hath blessed his good seruant with singular dexteritie in other things so in this notable point for one instance among the rest he hath blessed both him and vs by him in very gratious excellent manner The summe of all briefely if not ouer briefely for so excellent and large a Treatie it is thus much that the perfection of the sacrifice arising from the perfection of the Priesthood of our Sauiour because of the Deitie ioyned therein with the humanity which conferreth an infinite merit vertue and efficacie vnto it is as much aboue all sacrifices of the lawe as his Priesthood is exceeding the Priesthood thereof insomuch as he is a Priest of the most high order of Melchisedech who was both a King and a Priest yea infinitely excelling Melchisedech himselfe as is euident from his most royall and princely triumph vpon the altar whereon he offered himselfe The which though to speake of the externall matter of it wee may giue that name vnto the Crosse whereon hee was crucified and slaine as an heaue offering of eleuation to the Lord yet spiritually and as touching the most perfect holines and sanctifying power of this sacrifice we are to vnderstand that the Deitie of Christ in that he offered vp himselfe to God by the eternall Spirit was the only altar which sanctified this most high sacrifice for euer The excellencie whereof and of the most high Priest himselfe is further argued and blazoned as it were by a most princely triumph vpon the same Crosse as it were from his triumphant chariot by seauen notable effects as it were banners or ensignes of the same First the roiall title set vp ouer his head Secondly the most gratious and miraculous conuersion of the thiefe on the Crosse Thirdly the miraculous darkening of the Sunne by the space of 3. houres Fourthly the rending of the vaile of the temple from the top to the bottome Fiftly the mighty earthquake Sixtly the opening of the graues and cleauing of the stones Seâ—uenthly the testimony that his aduersaries are enforced by these glorious effects of his diuine Maiestie to giue vnto him I onely mention these things and leaue many other particulars vnmentioned desiring that they who haue not read these worthy things and the rest handled in that Exposition might be the rather induced to reade that Exposition it selfe not only in these points but in all the rest for the manifold benefit and fruit thereof Hetâ—erto of the death of our Sauiour Christ NOw it followeth according to our course and order we following therein the order of the holy Story it selfe that we doe come to consider of those things which did either accompanie or immediatly follow his death and and thenceforth such other things as did
it vnto the least of these my brethren ye haue done it to me 41. Then shall he say vnto them on the left hand Depart from me yee cursed into euerlasting fire which is prepared for the Diuel and his Angels 42. For I was an hungred and yee gaue me no meate I thirsted and yee gaue mee no drinke 43. I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and ye visited me not 44. Then shall they also answere him saying Lord when sawe wee thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not minister vnto thee 45. Then shall he answer them and say verily I say vnto you in as much as yee did it not to one of the least of these ye did it not to me 46. And these shall goe into euerlasting paine and the righteous into life eternall Explication In this last portion of the large speech of our Sauiour concerning his comming to iudgement he is more plaine and full then in any part of his speech before touching the manner of his proceeding and ordering of the same wherein after that by a certaine close referring or pointing backe to that which he had saide before for the manner of his appearing chap 24. verse 30. and also concerning the persons who are to be iudged by him he doth now furthermore shewe in what manner hee will addresse himselfe to giue iudgement and what his sentence shall be and by what rule or law the same shall be directed and finally he foretelleth that the execution of the sentence shal take place forthwith vpon the pronouncing of it So that partly looking backe to that which hath beene touched alreadie and partly by reason of that further addition which our Sauiour maketh we haue many things to consider concerning the full laying forth of this last and most graue and reuerend iudgement Question Rehearse you them Which are they Answer First who the Iudge is Secondly in what manner he shall shewe himselfe when he commeth to iudgment Thirdly how hee shall addresse and dispose of himselfe to pronounce the sentence Fourthly who the persons are whom he shall iudge Fiftly what the sentence shall be Sixtly the reason of the iudgement or by what rule or lawe the sentence shall be giuen together with an explaning of that which might seeme strange therein And last of all what the execution shall be Explication All these things are necessarie to the execution of any solemne iudgement For there must be a iudge It is meete also that he shewe himselfe in some reuerend manner that he be not despised or contemptible There must be a meet seate or throne of iudgement There must be persons and causes to be iudged There must bee a lawe or rule for the ordering of the iudgement And after iudgement is giuen there must follow execution or else all that went before is made vaine and frustrate These things therefore are to speciall good purpose expressed in this most graue and reuerend iudgement which is most high aboue all other But how commeth it to passe that wee heare no mention made of the producing of any witnesses of impanelling of Iuries c. Question What reason may there be of this Answer This last iudgement shall not be to make inquirie into mens innocencie or guiltines but to manifest who are to be acquited and who to be condemned Explication and proofe It is true And for the same cause it is that without any mention of inquisition our Sauiour Christ saith that there shall be forthwith and all at once a seperation made betwixt the one and the other sort as we haue further occasion to consider anone and as we haue alreadie seene heretofore Matth. 13.49 and chap. 24.30 As for witnesses or Iuries there shall be no neede of them to the furthering of this iudgement because hee that iudgeth knoweth the secrets of all hearts and is perfectly priuie to euery mans waies Reuel 2.23 And beside this euery mans owne conscience that is guilty shall be in stead of a thousand witnesses and as a booke of inditements against himselfe So we read Rom. 2.15.16 And 1. Cor. chap. 4. ver 5. And Reuel 20.12 The bookes were opened c. To the which end also serueth that saying of our Sauiour that whatsoeuer is bound on earth it is also bound in heauen and so remaineth before hand as it were vpon the file till that day BVt let vs come now to the particulars aboue mentioned Question And first concerning the Iudge who is he Answer This iudgement is committed to our Sauiour Christ not onely in respect of his Godhead but also in that he is the Sonne of man Explicatiō So in deede wee reade in our present text and it hath beene often mentioned by our Sauiour Christ in his doctrine concerning this his comming to iudgement Namely Iohn 5.22 The Father hath committed all iudgement to the Sonne And verses 26.27 As the Father hath life in himselfe so likewise hath he giuen to his Sonne to haue life in himselfe And he hath giuen him power also to execute iudgement in that he is the Sonne of man And the Apostle Paul Act. 17.31 God hath appointed a day in the which he will iudge the world in righteousnes by that man whom he hath appointed whereof he hath giuen assurance to all men in that he hath raised him from the dead Thus then it is manifest that our Sauiour Christ is the Iudge of the world euen in that he is the Sonne of man Question But can you shew any reason why this should be so Answer Yea as I haue beene taught there are many very great and weightie reasons of it First and principally because God hath in his owne most sacred and holy counsell so determined and appointed as was euen now alledged out of the 17. Chap. of the Acts of the Apostles Secondly that the former prophesies giuen forth for declaration of the same most holy counsell and purpose of God might be fulfilled according to that which wee reade in the Epistle of Iude concerning the ancient prophesie of Enoch Behold the Lord commeth with thousands of his Saints to giue iudgement of all men And Zech. 12.10 And Iohn 19 2◠They shall see him whom they haue pierced According to that also of our Sauiour himselfe Matth. 26.64 yee shall see the Sonne of man comming in the clouds of heauen And Reuel 1.7 Thirdly it is iust with God that in so much as he was on his owne behalfe in the time of his humiliation vniustly reiected and murthered as touching the malice of men both Iew and Gentile hee should now in his most high and worthy aduancement shew himselfe a iust Iudge in the condemning of so many of them as did not repent thereof and all other also that shall at that day be found in their sinnes Finally it shal be so for the
grace in them to their sanctification it may appeare Gal. 5.21 The fruit of the Spirit is loue c goodnes faith c against whom saith the Apostle there is no law And Iames 2.13 Mercy reioyceth against iudgement Moreouer it may appeare by that we reade in the former Apostle Colos 3.12 Now therefore as the elect of God holy and beloued put on tender mercy kindnesse humblenesse of mind c. And thus saith our Sauiour himselfe shall men shew themselues to be the children of the most high Luke 6.35 36. Secondly that mercifulnesse and the fruits thereof are of exceeding regard acceptance with God it is euident in other places of holy Scripture though most notably in our present Text. Namely it is euident in that the Lord saith by his holy Prophet I will haue mercy and not sacrifice Hos chap. 6. verse 6. And our Sauiour himselfe sheweth it plainely where he promiseth assuredly that a cup of cold water giuen to any of his Disciples in the name of a Disciple that is because he is a Disciple shall not be vnrewarded Thirdly that the practise of the duties of mercy is both the way to glorifie God and also to attaine to his kingdome of glorie it cannot be doubted of those that know how earnestly and often these duties are commanded vnto vs euery where in the holy Scriptures For a taste whereof reade Exod. chap. 22. verses 21 22 23 c. 27. Deut. 15.7 c. Prou. 19.17 Isai 58.6 7. c. Ezek. chap. 18 7. Micah 6.8 and Zech. 7. verses 8 9 10. Luke 16.9 Make you friends with the riches of iniquitie riches being so called because they are vsually either gotten by fraude and oppression or vniustly detained from the relieuing of the poore that saith our Sauiour when ye shall faile to wit when life shall faile ye they may receiue ye into euerlasting habitations That is that you walking in this way or exercising the duties of mercy may through the infinite mercy of God be receiued into the kingdome of heauen Finally that the conscionable care and ready practise of those fruits of mercie are comfortable assurances to them that practise them that they are the children of God for whom he hath prepared his eternall kingdome we may be assured of it from that saying of out Sauiour Matt. 5. where he pronounceth the mercifull blessed and promiseth that they shall obteine mercie Likewise by the testimonie of Saint Iohn 1. Epist 3.14 We know that we are translated from death vnto life because wee loue the brethren The fruites of which loue hee doeth describe to be in a principall parte the actions of mercie and compassion in relieuing such as want with their worldly goods verses 17 18 19. Thus then we may perceiue how in sundry respects of great vse moment vnto vs the words of our Sauiour For I was an hungred and ye gaue me meate c may well be accounted a reason of the former part of his sentence for the acquiting of the godly As for those that can see no reason of this allegation of our Sauiour but the merit of the workes there mentioned they shew themselues more then purre-blinde And though they seeke for helpe both from Grammar and also from Logicke yet neither of them nor any of their riotous rhetoricke will relieue them in the pride of their opinion The causall coniunction in Grammar doth indeed serue to shew the reason of a former sentence but it doth not necessarily shew a reason from the cause of a thing but as often from the effect and from other kinde of arguments likewise as from the cause And Logicke also teacheth that there be diuers kindes of causes principall and lesse principall c. And of the principall and chiefe causes euery one hath a sufficient power granted of God ordinarily to produce the proper effect Yet that there should be a meritorious cause it cannot in the naturall proprietie of speech which it vseth allow of it And least of all can it allow that the lesse principall cause should in any reason beare the name of merit c such as are the workes of the most righteous in comparison of their eternall saluation though we ascribe the most we may vnto them Hetherto of the words of our Sauiour in such sense as they may be accounted a reason and that in diuers respects without any the least aduancing of the merit of mans workes THe same words of our Sauiour may likewise be esteemed as a law or rule whereby he will frame or order his iudgement Question How may this be Answer It may euidently appeare from hence that our Sauiour will order his iudgement according to his law and Gospel Explicatiō proofe It is true that you say For the faithfull shall be acquited by the Gospel wherevnto the law giueth witnesse as we reade Rom. 3.20 21 22. by the works of the law shall no flesh be iustified in his sight that is in the sight of God for by the law commeth the knowledge of sinne But now is the righteousnesse of God made manifest without the law hauing witnesse of the law and of the Prophets To wit the righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue And the wicked shall be condemned by the law which the Gospel establisheth as Rom. 2.5 6 c to the 18. verse And chap. 3.31 Reade also Matth. 5.17 18 19.20 And Iohn 3.18 19 20 21. And chap. 12.47 48. And Heb. 4.12 13. This is plaine in our text both on the behalfe of the godly to their saluation and also to the condemnation of the wicked For to the one as we haue alreadie seene hee giueth the praise of well doing in obedience to the law of God which requireth mercie aboue sacrifice And the Gospel as we know pronounceth the mercifull blessed and promiseth as was alledged before that they shall finde mercie But contrariwise as wee shall haue further occasion to consider in the other part of the sentence or iudgement of our Sauiour hee sheweth that the vnmercifulnesse of the wicked which both the lawe and the Gospel do condemne is a great part of the cause of their condemnation For as we reade in the new Testament beside the curse which the law of God a wardeth there shall be iudgement mercilesse to them that shew no mercy Iam. chap. 2.13 Thus much concerning the words of our Sauiour containing the reason or rule of the first part of his iudgement as was said It followeth now in the third place that we come to those words of our Sauiour wherein he cleareth a doubt or scruple which might arise from the same words of the reason in that he saith not to the godly The poore haue beene hungrie and yee fed them thirstie and yee haue giuen them drinke c. but thus I was hungrie and yee fed mee c. For how might this seeme to be so insomuch as our