the almightie goodnes of God in prison then they had before when they were at libertie And generally the goodnes of God is so bounteous that for one or a fewe troubles and discourâ—gements he giueth many comforts Neither is any of his faithfull children at any time so destitute and miserable but euen in their outward miserie they haue beene spiritually very blessed and happie Nowe that according to the 8. branch speciall troubles may put vs in hope of speciall comforts at hand Wee may consider it from that speech of King Dauid whereby hee comforted himselfe against the extreame and raging railings of Shimei 2. Sam 16.12 It may be saith the King that the Lord will looke on my affliction and doe me good for his cursing this day Yea we may consider and behold it as it were with our eyes in that effect which shortly ensued Read also Psalm 109 28. Though they curse yet thou wilt blesse they shall arise and bee confounded but thy seruant shall reioyce c. And verse 31. For hee that is God will stand at the right hand of the poore to saue him from them that would condemne his soule Reade likewise Psalm 102.13.14 Thou wilt arise and haue mercie vpon Sion for the time to haue mercie thereon for the appointed time is come And Isay 40.1.2 Comfort yee Comfort ye my people wiâ—l your God say Speake comfortably to Ierusalem and cry vnto her that her warre-fare is accomplished that her iniquitie is pardoned for shee hath receiued of the Lordes hand double for all her sinnes Compare it with Luke 1 â—1 c. Reade also Heb 10.37 Yet a very little while and hee that shall come will come and will not tarrie The Diuel rageth most and accordingly hee inflameth the rage of his instruments when their time is but short and their destruction draweth neere In which respect it is saide Psalm 76.10 Surely the rage of man shall turne to the praise of God It is a Psalme of thankesgiuing for the destruction which God sent vpon the raging and railing Assirians 2. King 19.28 c. 35 36 37. Read also Mark 1.26 and Luk 4 35. and Reuel 12.12 The Diuel hath great wrath knowing that he hath but a short time There is none of vs that vse any diligence in the obseruation of Gods workes but we may of our owne knowledge within the space of fewe yeeres remember that God hath cast his heauie burthen and iudgement vpon such as haue beene fierce against his seruants So then vpon our owne experience we may iustly say as we read in the booke of Iob chap 9.4 Who hath bin fierce against God and hath prospered It is a worthy saying of learned Beza that wee may take it for a shewe-token that God is about to worke some strange and vnwonted worke when he layeth the raines loose as it were vpon the neckes of the wicked so that all things are hasting to confusion through their wicked and outragious dealing as saith he experience in all ages doth confirme This is the effect of that learned mans sentence His wordes are these Quando animaduertimus Deum suis hostibus laxas vt ita dicam habenas permittere omniaque in peius ruentia susque deque ferri c. tum norimus a Domino nouum aliquod extraordinarium opus expectandum vt seculorum omnium experientia satis id testatur Homil 9. in Hist Passionis Finally if there were nothing else to comfort in time of extremitie yet this may suffice that death endeth all And so haue the holy Martyres comforted themselues when they were going to the stake yea so haue they one comforted another that though they were to take a sharpe breakfast yet they shoulde haue a ioyfull supper For as the Apostle writeth 2. Thes 1.6 c. God accounteth it a righteous thing to giue his seruants rest the one with the other in due time for euer as also to recompence tribulation to them that trouble his seruants Wherefore that wee may conclude according to the 9. branch of the Answere this may iustly be as the sealing vp and ratifying of all comfort that all afflictions of longest continuance and the same also the greatest that may be are but short and light in comparison of that heauenly glory whereunto they guide vs. For so the Apostle Pauâ— expresly affirmeth 2. Cor. 4.17 Our light affliction saith he which is but for a moment causeth to vs a farre most excellent and an eternall weight of glorie It is as was answered the onely beaten way to the kingdome of God Act. 14.22 and 2. Tim. 3.11 12. Wherefore they are not without cause pronounced blessed euen by the sacred mouth of our Sauiour Christ whosoeuer walke in this way Matth. 5.10.11 12. Neither is it in vaine that in the same respect he doth incourage all such to reioyce and to be glad yea euen as it were to skip for ioy seeing their reward in heauen is exceeding great Luke 6.23 And thus we may clearely and certainely perceiue that the comforts belonging to all the afflictions of Gods children to speake generally of them yea euen of those for sinne when they cause repentance to saluation but chiefely for those that are indured for Christ and his Gospels sake that they are and accordingly ought iustly to bee accounted many waies of exceeding good and comfortable vse BVt there are some comforts which may seeme more proper and peculiar to death the which is an affliction naturally more feareful then any other though by the grace of God it is to the faithful not only a final end of all affliction but also a speedie enterance into eternall blessednes and glorie I desire therefore so much the more gladly to heare you rehearse some of those speciall comfortes which are as the most specificall and proper medecine to the godlie to helpe against all feare of death whether naturall feare or feare as wee may say supernaturall and aboue nature through the guiltinesse of our sinne in our wounded consciences Question Which I pray you may these speciall comforts be Answere As all afflictions and sufferings for the Lords cause and in the way of righteousnes so death especially is to all those which in that respect doe endure it a most comfortable warrantize and as it were a sealing vp of the truth of their faith and obedience to God for euer Death is also to the godly the ending and abolishing of all euill not onely of the euill of punishment or chastisement but also of the euill of sinne the ceasing whereof is to the godly most comfortable to thinke vpon Furthermore death bailing our soules for euer out of the prison house of this our corruptible vile and sinfull bodie it doth lay wide open the way and passage into the kingdome of heauen to the most comfortable presence of God the Father to whom wee die and to the Sonne of God our Lord Iesus Christ who hath died for vs that hee might bee our
weighty in respect of God to whom alone doth iustlie belong the souereigne free bestowing and disposing of all his creatures and blessings both spirituall and also belonging to this life aboue all demande of euery why or wherfore hee should doe so or so It is proper and pertaining to God alone to saye May I not doe with my owne as I will Let vs therfore cast away all enuying at the prosperitie of other speciallie of other our fellow brethren and conuert all murmuring into a thankfull admiration at the goodnes of God which he exerciseth continuallie towards the poorest and basest of those that doe truely beleeue in him Whose outward afflictions hee doth recompence alwaies with inward and spirituall comforts and blessings as was said a little before GOD our heauenlie Father in this his vnequall vneuen course as fleshe and blood is readie to thinke of it may as one saith well be likened to a most skilfull Phisition in that hee ordereth his Phisicke according to the differing estate and condi ion of his Patients For hee knoweth that one dramme will doe as much with some as a greater quantitie of the same Drugge in another mans bodie c. So likewise the Lord he knoweth that a little headache will preuaile as much to humble one whom hee hath alreadie broken as an extreame collicke or gowte with an other that is yet of a sturdie and stoute stomacke The diuerse dealing of the Lorde therefore sheweth plainelie that hee doth not rule as a Father ouercarried with an inordinate or partiall pittie but as a most wise holie and righteous Father But admit this it may bee some will say that God as a most wise holie and discrete Father vseth the afflictions and humiliations of his children like as a Phisition vseth his bitter potions to cure the euils and sinnes which they are subiect vnto here in this life Yet how can death which to the viewe of the caâ—nall eye doth not seldome fall cruellie vppon them be counted for good phisicke and to be a healing medicine For this destroyeth euen nature it se fe And death as we may say is after a sorte the shame of all phisicke Question Howe therefore may it agree to the Fatherlie hand of God and that his Diuine skill should haue any stroke herein Most of all seeing he hath in his most gracious prouidence appointed and preordained Answere death to be vnto all his children a counter-poison against death the most speedie and immediate passage vnto euerlasting life and therein to the possession and fruition of all perfect health wealth and honour for euer and euer ExplicatioÌ„ proofe A notable proofe hereof wee read Philip 1 21 22 23 24. Likewise 2. Timot 4.8 and 1. Pet 1.3.4 c. Moreouer Psalm 116.15 Precious saith the holy Prophet in the sight of the Lord is the death of his Saints And the same againe Psalm 72.14 Deare shall their bloud be in his sight And beside this it is to be further considered that it is the good pleasure of God to take away his righteous seruants from greater euils that are after to fall vpon the wicked that remaine Isai chap 57 1. And that to this gratious ende and purpose that they should not be peruerted in their mindes to fall into errors of iudgement ouerswaied by the corruptions of the time nor carried away after common sinnes and disorders increasing ouer-strongly in the dayes wherin they liue Neuerthelesse it is not seldome seene that the Lorde maketh his seruants euen herein this world glorious by his wonderfull deliuerances and that hee crowneth them with age as with a crowne of glorie in that they are found constant in the righteous waies of God euen as it pleaseth him though death had seemed sundrie times to haue grappeled vpon them Yea and euen generallie if wee shall wisely consider wee shall finde that in common calamities God sheweth himselfe oftentimes more fauourable to his people then to their aduersaries though manie and great be their sinnes whereby they doe dailie prouoke him According to that we read Isai chapt 27.7 Hath he smitten him as hee smote those that did smite him Or is hee slaine according to the slaughter of them that were slaine by him Thou contendest with him that is with thy people as saith the holie Prophet in measure c. But hee taketh their enemies away as with a rough Spirit or blast in the daye of the Eastwinde But for all this it will peradventure be further obiected and vrged in waye of amplification that not onely particular persons but also euen whole Citties Countries and Nations professing the true religion of God doe sometimes fall before their enemies who are wicked and professed idolaters c. Question What is to be further answered to this Answere They that haue the better cause may neuertheles be guiltie of some grieuous sinnes wherin they lie without repentance for the which God in his iustice seeth meete to punish them Yea and by circumstance the sinnes of the professors of the Gospel may easilie bee greater then the sinnes of some ignorant idolaters who haue not the light of the word of God shining among them ExplicatioÌ„ and proofe It is true according to that manner of aggrieuing the sinnes of Bethsaida and Capernaum aboue the sinnes of the Sodomites c the which our Sauiour Christ vseth Matth 11.20 c. And againe he affirmeth generallie that whosoeuer he be that knoweth his maisters will and doth it not shal be beaten with the more stripes But be it that their sinnes be not more heinous yet what letteth why God may not correct them in that measure whervnto they are growne that so hee may preuent the extremitie wherevnto they would shortly come And besides it may be that in the present action of defence or reuenge vpon the enemies of Gods truth or violaters of common honestie and iustice they who haue the better cause doe not prepare themselues to deale in it with holie mindes Or it may bee they doe trust in their owne strength and doe not staye themselues vprightly vpon the Lord. The which seemeth to be the sinne of the other tribes of Israel against the tribe of Beniamin before whom they fell twice Iudges chapt 20. For this verilie wee are verie apte vnto euen to presume ouer-much in a good cause as if our owne sinnes could not hinder the successe of it in our hands But therin we may easilie deceiue our selues and therfore it standeth vs in hand to walke humblie before the Lord our God and to seeke peace with him that so he may be intreated to prosper vs euen in the best seruice which wee may possiblie be imployed in But the cauilling wittes of men will be yet still maligning and oppugning the Fatherlie prouidence of our God For by an vnreuerend prying into it they snatch at this among the rest of their quarrells that manie notoriouslie wicked both particular persons also whole Cities
world an earnest longing after the Kingdome of heauen c. Verily we could neither knowe God so well in his mercy nor in his righteousnes nor in his power nor in his wisedome nor in his faithfulnes nor in any of his diuine vertues neither yet our selues so well either in our frailtie and miserie or in our peace and prosperitie as by experience of afflictions through the grace of our gracious good God and mercifull Father we learne to doe Thus aboundant that wee doe not say infinite is the commoditie of the fatherly afflictions of God laid vpon his owne deare children But that which hath beene deliuered shall for the present suffice vntill it may please God to inrich vs with a more full supply Hitherto therefore of the commodities and fruites of afflictions LEt vs now henceforth proceed for a while to inquire after the comfortes which are to be found in them at the least after the chiefe and principall of them It is true indeed that the former vses being profitable they are also to all those that feele the fruit of them euen in the same respect very comfortable also as we may euidently perceiue by the testimonie of the holy Ghost Heb 12.5 c. Where both the comfort also the profit of afflictions are lincked together Of the which place more is to be said afterward And beside insomuch as touching earthly profit it is found true that the sent of gaine is pleasant Suauis odor lucri infinitely much more ought that heauenly and spirituall gaine which groweth from the fatherly corrections of God duly pondered and weighed to be delightfull pleasant and comfortable vnto vs. But seeing there are some vses of afflictions which doe more properly and entirely belong to comfort let vs come to them as comming yet something more properly vnder the name of comfort Question Which may they be Answere First it is very comfortable to consider that no affliction commeth without the most wise louing and fatherly prouidence of God Secondly in that God is neuer nearer nor more tenderly affected yea euen as it were with bowelicke compassion toward his children then when they are in greatest distresse and trouble Thirdly if we doe willingly suffer affliction for wel-doing and while we walke in the holy waies of God we haue our communion with our Sauiour Christ in whose afflictions all ours are sanctified and made both comfortable and profitable vnto vs. For they are so many witnesses of our adoption to be the children of God and that we are liuely members of the mysticall body of Christ Fourthly the holy Ghost our most inward and sweete comforter euen the spirit of the highest glory proceeding from God the Father and the Sonne resteth vpâ—n vs and doth most immediately communicate the perfit comfort of the whole blessed Trinitie vnto vs. Sixtly we haue in our afflictions a holy communion and fellowship with all the faithfull as brethren fellow-members with them in Christ insomuch as it is the very coÌ„mon beaten high way which God himselfe hath laid out for all his children to trauell through the same vnto his heauenly kingdome Moreouer the holy afflictions wherewith God doth exercise vs doe priuiledge and respite vs from infinite worldly cares and troubles the which no doubt would for our sins haue fallen vpon vs if we had continued in them and if we had not beene taken vp and had as it were receiued our presse mony to be otherwise imploied in the speciall seruice and as it were warfare of the Lord. And yet further the more sharpe and fierie hote our afflictions are so much the more speâ—dy and swift forerunners or as it were harbengers are they to make way for speciall comfortes so much the more shortly to followe after But be it that most hote and vehement afflictions for the Lords cause and his Gospel are continue a long while as we count length of time yet the longest and the same also the sharpest that may be if they bee truly measured and weighed they are but momentanie and light in comparison of that which otherwise and in more terrible and fearefull manner our sinnes haue deserued Or much rather in respect of that most excellent and eternal weight of glory whereunto through the infinite mercie of God our heauenly Father they doe as secondarie and helping causes preferre and aduance vs. Finally infinite almost in number and varietie as wel as endles in continuance are the manifold comforts belonging to the sundrie and manifold afflictions and trials of the deare children of God for righteousnes and the Gospels sake aboue that any not throughly exercised therewith shal euer know or feele what they doe meane Explication and proofe So great and so many yea euen almost about number indeede are the sundry and often renewed comforts of the afflicted seruants of God the which the children of this world cannot possibly be acquainted withall For they doe not belong vnto them neither can they receiue them because they cannot rereiue him who is the onely immediate giuer and worker of al comfort According to that of our Sauiour Christ Iohn 14. ver 16.17.18 I will pray the Father and he will giue you an other comforter that hee may abide with you for euer Euen the spirit of truth whom the world cannot receiue because it seeth him not neither knoweth him but ye knowe him for he dwelleth with you and shal be in you I wil not leaue you as orphanes or comfortles but I wil come vnto you And againe verse 27. Peace I leaue with you my peace I giue vnto you not as the world giueth doe I giue vnto you Let not your heart be troubled Or timerous and fearefull c. It is the part or rather the blot and iust reproach of an vnfaithfull friend to faile his friend in time of neede Our Sauiour Christ therefore being a most faithfull friend yea euen the fountaine as it were of all true friendship and fidelitie he promiseth assuredly and will most certainely performe himselfe to be a most trustie and infallible friend yea more then a friend vnto all that doe approue their faithfulnesse to him in the holy profession and obedience of his Gospell And verily if our Sauiour Christ had not alwaies hetherto performed his promise of sending his holy spirit that perfect Comforter to his seruants with his aboundant and manifold consolation according to the manifold and exquisite molestations and torments of their persecutors they could neuer haue indured those sharpe and cruell though more speedy torments executed by thâ— heathen Much lesse the late more lingering cruelties of the false-beleeuing and hereticall brood of Antichrist by their long tedious and most vncomfortable imprisoning and dungeoning of the true seruants of God And therewithall by their famishing of them by their often railing examinations and siftings by their base and craftie false glozings and flatteries to seduce them by their bitter scoffings not onely at themselues which they could
stoupe thus lowe to our Sauiour Christ and to his Church for his sake who may thinke himselfe excepted from like dutie and seruice And seeing the king ought to haue this generall care and dutifull regard of all for Christ sake how can we thinke but euery Christian in particular standeth deepely bound to loue and reuerence the Christian King and Queene in and for the Lord Iesus Christs sake yea euen for their owne sake in him Rom 12.10.11 But let vs proceed Question What other dutie is there to be yeelded more generally as a fruite of the comfort of faith in the sufferings of our Sauiour for vs Answer It is our dutie both in regard of the glory of God and also of loue to our Christian brethren and likewise for the testimonie of our faith in Christ who hath endured all kinde of sufferings for vs and therewithall also for the strengthening of the faâ—th of the brethren to suffer whatsoeuer affliction it shal please God to call vs vnto euen vnto the death if neede shal so require Explication and proofe So it is indeed as our Sauiour himselfe giueth to vnderstand Iohn 12.25.26 He that loueth his life shal loose it and he that hateth his life in this world shal keepe it vnto life eternall If any man serue me let him followe me c. And chap 16.1.3 These things saith our Sauiour haue I saide vnto you that yee should not bee offended They wil excommunicate yee yea the time shall come that whosoeuer killeth you wil thinke thâ—t he doth God seruice And the Apostle Iohn is plaine in this point 1. Epistle 3.16 Hereby saith hee haue wee perceiued loue in that he that is our Sauiour laied downe his life for vs therefore we ought to lay downe our liues for the brethren Read also 1. Pet. 2.21 Herevnto are yee called to wit to endure with patience sufferings vniustly laied vpon ye for Christ also suffered for vs leauing vs an example that we should followe his steps And cap 4.12.13.14.15.16 Herein we are partakers of Christs sufferings and God is glorified Read also Colos 1.24 where the profession of the Apostle Paul is notable to this purpose And likewise Philip 2.17 yea though I bee offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all For the same cause also be yee glad and reioyce with me Now furthermore insomuch as we stand iustly bound to yeeld such an entier obedience vnto our Lord and Sauiour who hath so dearely redeemed vs vnto himselfe from the wrath of God eternally due to our sinnes is it not our dutie much rather to be sorie for our sinnes to hate and abhorre them and euen in all holy defiance to seeke the vtter death of them which were the cause of the bitter death of our Sauiour which also had it not beene for his death and sufferings would most certainly haue beene our most woful death and destruction both of bodies and soules for euer and euer Question Is it not our dutie I say to be therefore sorie for our sinnes with most heartie godly sorrow and to hate them euen to the death with most perfect hatred c Answer It must needes be so in all good reason For otherwise wee should make but a light matter of all the sufferings of our Sauiour and bereaue our selues of all the fruites and effects of them Explication and proofe It would doubtles proue so in very deed For if we seeke not to be partakers of the power of Christs death to the crucifying of the power of sinne in our wicked and sinfull nature wee shall neuer bee partakers of the merite of his death to the remouing of the guiltines of our sin out of the sight of God And euen to coÌ„mon iudgement it might seeme a most absurd thing that we should professe our selues to beleeue in Christ who hath for no other cause then for our sinnes suffered most grieuous sufferings The Duties in respect of his preparation to suffer euen to the enduring of a most cursed death and that in the meane while wee should make no conscience of sinne but without all remorse giue our selues ouer to commit wickednesse c. Hetherto of the duties belonging to the more generall consideration of all the sufferings of our Sauiour LEt vs henceforth consider of the duties pertaining to the same in more particular respects and that according to the order of the historicall report of them as we haue done before in the comforts And first of all in regard of our Sauiours preparing of himselfe to his sufferings Question What are the duties to be learned and performed of vs in that respect Answere First our Sauiour himselfe hath taught vs that we for our parts ought to prepare our selues in the times of our trialls by watching and prayer lest we should enter into tentation Secondly that we be constant in prayer yea with feruencie in praying so long as the occasion of any speciall tentation remaineth Thirdly that we labour to frame our hearts to be willing to suffer for Christs sake when the occasion so requireth and to this end to subdue our own wils to be obedient to the will of God Fourthly that according to the grace of God bestowed vpon our selues we be carefull to incourage and hearten others vnto sufferings specially such as by their speciall places and callings doe more nearely appertaine to our SAVIOVR CHRIST ExplicatioÌ„ proofe All these duties are euidently to be obserued partly from the example and practise of the same our Sauiour and partly from his doctrine together with his example Luke 22.40 When hee came to the place hee saide Pray lest ye enter into temptation And hee himselfe praied often at the same time And finding his Disciples weake hee incouraged them as the storie maketh all plaine Finally seeing our Sauiour himselfe could not ouercome himselfe to bee willing to drinke of his bitter cup vntill he had ouercome his naturall desires though in him arising from pure affection of nature they were without sinne how may we thinke that wee shall euer be able without striuing by earnest prayer vnto God to ouercome our sinfull corruption which is infinitely more loth to suffer for Christs sake then he was for vs without Gods speciall grace Now that we may goe forward When we consider that our Sauiour was betraied by Iudas one of his owne most neare and familiar Disciples Question What good dutie may we learne by our beholding of the patience and mildenes of our Sauiour herein Answer This ought to teach vs patience and to arme vs that wee stumble not nor fall away from our Sauiour Christ and his Gospell although wee doe at any time see such as made great shewe of godlines and Christianitie in outward appearance and profession most grossely to fall away yea though like Iudas they growe to be such as doe betray vs into the handes of wicked men as hee did
in vs toward him Wee must trie and examine our selues concerning our loue to Christ as the Apostle Paul telleth vs that euery Christian must try his faith in Christ 2. Cor. 13.5 Proue your selues whether ye are in the faith examine your selues know ye not your owne selues how that Iesus Christ is in yee except ye be reprobates The reasons why wee are thus to try our selues are principally two First because there is naturally in euery one of vs too great loosenesse and negligence touching the matters of the Kingdome of GOD and of our owne soules and saluation as it is euident by the common speeches of all Who though their own consciences conuict theÌ„ that the houre is to come that euer they seriously setled their hearts to inquire and search after these things yet they will readily and boldly say they are sure of their saluation and that they loue God with all their heart and that it were pitie that any should liue that loue not Christ c. Thus euery man is ready to giue forth good words But loue in words onely and from the teeth outward as wee say is condemned betwixt man and man and therefore the precept is giuen Let vs not loue in word neither in tongue onely but in deede and in truth 1. Ioh. 3.18 Much lesse may wee thinke that the Lord will regard bare words how neere so euer the mouth draweth toward him when the heart is farre from him as he complaineth by his holy Prophet Isai 29.13 Matth. 15.7 c. Lest therefore this generall loosenes and negligence should deceiue vs it is necessarie that euery wise Christian doe take a more carefull course Secondly it is necessarie that we trie our hearts concerning our loue to our Sauiour because there is a most hidden deceitfulnesse in euery mans heart to thinke that much good is in it which is not in truth and that it is free from much euill which it is tainted withall vntill it be chased away by this diligent inquisition and by our putting of our selues as it were vpon the racke Yea rather vntill we distrusting our owne triall as being partiall therein doe after the example of Dauid intreate the Lord who onely doth truly trie the heart and searcheth the reines Ier. 17.10 as was alledged a while since that it would please him to trie vs and both to make knowne vnto vs that which is amisse and also to testifie what the worke of his owne holy and secret grace is in vs according to that Psal 26.1.2 c. and Psal 139 verses 23.24 Trie me O God and know mine heart proue me and know my thoughts And consider if there be any way of wickednes in me and leade thou me in the way for euer And although the Lord doe at any time trie vs by laying his word to our consciences according to that of the Prophet Isai chap. 28.17 Iudgement also will I lay to the rule and righteousnes to the ballance c. And Exod. â—0 verse 20. or by any affliction as Deut. 8.2 or by any of his righteous seruants Psal 141.5 yea or though it should be by an aduersarie 2. Sam. 16 1â—.12 Wee are to take heede that we be not therfore pettish and froward against the Lord after the manner of the wicked but that wee be sorie with Peter to remember that we haue giuen the Lord iust cause to call vs to so narrow a reckoning Neither are wee to thinke this to be contrarie to the Lords most free grace and aboundant mercie so comfortably described Psal 103 8. c. Ier. 31.33.34 Micah 7.18.19 and in many other places God doth neuer call to his owne minde or bring the sinnes of his children to their remembrance in his wrath and with a purpose to take vengeance of them but onelie in mercy to better their repentance and to stay them from further sinning euen from the remembrance of his former mercies in forgiuing their sinnes Thus our Sauiour dealt with Peter And the same course of the Lords dealing is very good for euery one of vs. For as it is truly said concerning the beneficence of one man to another that he which giueth the benefit should forget it but that he which receiueth it should hold it in stedfast memory so though the Lord do for euer forgiue our sins vtterly forgetteth to take vengeance of vs for theÌ„ yet we ought neuer to forget neither how infinit waies we haue offended him nor how great his mercy hath been is continually vnto vs in forgiuing forgetting the same our innumerable sinnes and offences Finally from that modestie which Peter sheweth in refusing to preferre himselfe before his brethren let vs also learne not to put forth our selues too farre as it were beyond our line through any inconsiderate rashnes or shew of boasting either in word or deede but wisely and discreetly keepe our selues within that measure of grace which God himselfe hath measured to euery of vs labouring alwaies after inward truth and not after outward shew and appearance in giuing honour going before all other as much as wee may in truth attaine vnto Thus much concerning the first part of the first speech of our Sauiour Christ to Peter particularly directed to him indeede but not vttered for his cause onely but that all might in him receiue their necessary instruction and admonition as was before truly affirmed Let vs now come to the second part of the same speech which is this Feede my Lambs and againe Feede my sheepe Feede my sheepe The which wordes as hath beene already obserued doe containe a most notable charge and direction to Peter in that hee was ordeined to bee an Apostle and Preacher of the Gospel how hee should both best trie his owne loue toward our Sauiour Christ to the peace of his conscience in the sight of God and also best declare his loue to the glory of God and profit of his Church and people as was touched before And therein also our Sauiour doth by a similitude or comparison taken from the sheepe and lambs of the flocke describe the properties of those that be the true members of his Church and dutifull hearers of his word c. So that the due consideration of these words will be no lesse profitable both to Ministers and Preachers of the word and also to the rest of the people of God then the former were and therefore let vs in the name of Christ with like diligence both inquire and also harken vnto it Question How may these things be gathered from the words of our Sauiour Answer First in them all ioyntly Feede my Lambs and then againe and againe Feede my sheepe Feede my sheepe verses 15.16 Secondly in a particular consideration of these words lambs and sheepe ExplicatioÌ„ You answer well But before we come to the interpretation of these words two things are very requisite to be presupposed of vs as you haue beene taught Question Which may they be
against euill examples the words of our Sauiour are plaine ver 10. and 12. of Mat. And Mark ch 13.12 The brother shal deliuer the brother to death the father the son the children shal rise against their parents shal cause theÌ„ to die And Luk. 21.16 Yea ye shal be betraied of your pareÌ„ts of your brethreÌ„ kinsmeÌ„ friends some of you shal they put to death These teÌ„tatios indeed are very great as we may easily coÌ„ceiue if we earnestly coÌ„sider of theÌ„ but a little while For wheÌ„ neither bond of nature nor religioÌ„ caÌ„ hold theÌ„ in conscience of dutie Beliefe in God the Sone who sitteth at the right hand of God the Father almightie but they will fall from that grace and sweete fellowship which they seemed to be entred into and become persecutors of their owne kinsemen and of good Christian brethren these must needs be accounted very heauie vncomfortable spectacles to the discouragement of our feeble minds if we doe not hearten our selues against them Neither is it a small stumbling block to see any though not fallen to be persecutors yet to be declining from the truth and to be luke-warme yea euen ca-cold both touching the zeale of Gods glory wherwith they seemed so be inflamed before also touching the loue of the brethren whom they made shewe to haue loued in that they were beneficial vnto them so that now they may be scared to be no better then a pray to the diuel to be easily carried away to this or that falsehood of religion But deare brethren how many soeuer we see to doe thus farre be it from vs to be moued by either sort of such examples to wax weary of well doing No no rather so much the more let the glory of God be more deare and precious vnto vs euery faithful brother sister in our Lord Iesus Christ let them be more hartily loued tendered cherished among vs. The which if we shal do then as there is no doubt but the Lord our God wil for his part make precious reckoning of vs so wil he also for the loue he beareth vs in his Son in such sort either restraine moderate the rage of the wicked or strengthen vs in patieÌ„ce that we shall alwaies find our most safe blessed protection vnder the faithful and constant profession and practise of his onely true holy religion and worship They shall not kill all but some of you saith our Sauiour Wherfore let vs not in any wise giue place to any fearful thoughts howsoeuer they shal assalt vs so as we should say to our selues by the suggestion of the diuel to our own discomfort O what shall we doe how shall we now escape The wicked are mightily increased The zealous godly are few If we deale not very warily and frame our selues to be like to them to seek fauour with theÌ„ there shal be no abiding for vs. Nay rather let vs assure our selues that the lesse the slock of the Lord is the more vigilant will he be to defend it or if he suffer any to fall into the hands of the wicked the more rigorous they shal be in oppressing tormenting the more gracious merciful wil he be in vpholding strengthening comforting as the true church of God hath had experience from time to time Let vs not therefore be discouraged through any feare Not a haire of your head shal perish saith our Sauiour Luk 21.18 That is it shall not perish without the prouidence of God further then he shall think good to permit And therfore much lesse shall our liues whole bodies perish otherwise then he shal dispose of them Wherfore I say againe as our Sa exhorteth let vs be of good coÌ„fort arme our selues with inuincible patience that so we may most safely retaine hold the possessioÌ„ of our soules For this is the onely sure possession of them to be prepared to all affliction for the Lords cause But that which may yet more effectually incourage and confirme vs to be of good comfort constaÌ„t in the Lord against all discouragement it is the most gracious promise o four Sa that if we continue to the end to wit of this short life that we are here to liue yea euen of that short time of affliction which shal betide vs we shal be saued That is we shall not onely be freed from all trouble but also set in a most happie estate eternally in heauen with all the Saints which haue from the beginning passed through many afflictions into the same kingdom Neither is it a small incouragement that God will so prosper his owne work in the hand of his seruants that no resistances of the wicked shall be able to hinder it so but it shall take that good effect whereunto he hath appointed it For as our Sauiour saith This Gospel of the kingdome shall be preached through the whole world For a witnesse vnto all nations and then shall the end come Our Sauiour had said before after mention made of wars that the end is not yet that is the destructon of Ierusalem and the Temple and therefore much lesse the end of the world But here he saith that after the Preaching of the Gospell to all nations then should the end come to wit not onely of Ierusalem first in the time thereof Beliefe in God the Sonne who shall come from heauen to iudge both the quâ—cke and the dead which was not till the Apostles were dispersed into all quarters as one may say and had Preached the Gospell farre and neare but also the ende of the word shall be then when God hath fulfilled the course of the Gospell and caused it to be preached in all places wheresoeuer he hath any people till hee hath gathered into his Church the whole number of his elect by the voice of his Gospell Thus much of the first part of the answere of our Sauiour more generally both concerning the time of the destruction of Ierusalem and also of the ende of the world not definitely determining the space of time either of the one or of the other but onely thus farre that there should first bee great and many troubles before the destruction of Ierusalem should come and then againe after that many like great troubles before the world should end Like as the Apostle prophesied afterward concerning the day of the Lord and the last iudgement that there should come a departure first and that Antichrist should be reuealed And Iohn in the Reuelation that the Churches of Christ should be grieuously afflicted before that time And herein we haue beene the more large for the more full and plaine opening and for the better applying of these most graue and weightie things to our manifold vse and comfort God grant that wee may ioyfully entertaine this most holy doctrine of our Sauiour concerning affliction that so we may the more ioyfully indure the afflictions
with him and the holy Angels here hee telleth the wicked that they shall haue their fellowship with the Diuel and his wicked Angels The comparison thus touched let vs now consider of the latter part of the sentence more simply in the owne nature according to the seuerall parts or members of it We may consider of them in this order First who the persons be that shall be condemned Secondly what the punishment is wherevnto they are to bee adiudged The persons are saide to be such as are Cursed and they are no doubt accursed of God Neuertheles our Sauiour doth not call them the Cursed of the Father or the cursed of God as he had saide of the godly that they are the blessed of the Father The reason may be for that no man is simply cursed of God but by reason of his corruption and sinne whereby he maketh himselfe iustly subiect to the curse of God For sinne is the proper and immediate cause of that curse which falleth vpon any And the curse is the next forerunner of condemnation For this cause therefore it may by good reason be conceiued that our Sauiour Christ spareth the name of God or of the Father though hee had vsed it before that euery man might finde the cause of the curse in himselfe and the cause of blessing to be in the free grace and mercy of God who is the onely true and proper fountaine thereof Furthermore touching the persons of whom this sentence shall be principally pronounced by the course and tenure of it it is euident that they are and shall be such as be professours of the Gospell both Iewe and Gentile yet hypocriticall Christians because of their hypocrisie are more accursed then they that neuer heard of the Gospell according to the saying of our Sauiour that it shall be easier for them of Sodom and Gomorrha at the day of iudgement then for such Thus much for the Persons The punishment is to be considered first in two seuerall parts and degrees and then in some further amplifications of it setting forth both the certaintie of it and also the most hideous and wofull vncomfortablenesse of it The first part of the punishment is a seperation from Christ and from the ioyes and glory of his heauenly kingdome for euer Departye from me saith our Sauiour As though hee should say Howsoeuer yee haue presumed to boast of my name and to promise to your selues the kingdome of heauen as wee knowe that the wicked are readie both to thinke and to speake that they looke to be saued as well as the best yet saith our Sauiour Depart from me ye haue no part in me or in my comming or with my redeemed And as he saide before to the foolish virgins I knowe yee not so doth he speake to the same effect here in this place This therefore shall be the first degree of the punishment that it shall be a frustrating of all hope of happines for euer It may be called the punishment of depriuation or losse of the greatest good that might possibly be obtained The second part or degree of the punishment may be called the punishment of feeling or smart yea of the enduring of the greatest euill or woe that can befall any creature This latter part of the punishment is called fire for the sharpnes of it yea it shall be fire of such a kind as God shall make a fit executioner of his most seuere wrath For let vs not deceiue our selues God is able as easily to doe both the one and the other as hee hath alreadie giuen to euerie creature that nature and disposition which they doe presently enioy The same punishment is said to be euerlasting because it shal be such a firie vengeance as shall alwaies torment and burne and yet neuer either consume and wast it selfe or the matter which it shall burne This euerlasting fire shall not onely torment the body but also the soule Yea the soule not onely by the body but properly and in the owne nature For it shall be such a fire as shall torment the spirituall nature of the very diuels themselues Herein therefore doth their iudgement exceed all humane iudgements that euer were or can be For the most grieuous of them are but bodily they cannot touch the soule they are but temporall they cannot be prolonged for euer nay they cannot extend further then the terme of the naturall life O therefore whatsoeuer the iudgement of man shall be of vs or vpon vs let vs be careful I beseech you that we may escape this most heauie and euerlasting punishment which shall proceed from the most terrible iudgment of the diuine Maiestie of the eternall God We doe not without cause pitie those that run on in their sinnes as it were hasting a pace to this destruction Let vs learne to pitie our selues And when we shall doe so let vs magnifie the goodnes of the Lord our God and heauenly Father in this behalfe acknowledging that he hath herein shewed on vs his inestimable pitie and compassion For otherwise wee should be as careles as any other are But let vs proceed to such further amplifications of this punishment as the words of our Sauiour doe point vs vnto to wit the certaintie of it the most wofull and hideous vncomfortablenes of it The certaintie of it is argued from the cause in that our Sauiour saith that it is prepared for the wicked yea no doubt euen as certainly as God hath prepared heauen for his elect children according to the saying of our Sauiour in the 3 of Iohn He that beleeueth not is condemned alreadie to wit if he harden his heart in his vnbeliefe against the doctrine of the Gospel In the last verse of the 30 chap of the Prophet Isaiah the Lord threatening the destruction of the enemies of his Church he alluding to a doolefull place neare vnto Ierusalem where through outragious superstition parents did most vnnaturally burne and torment their children vnder pretence of sacrificing them to God as wee read 2. Chron 28 3 ch 33.6 And Ier 7.31 the Lord I say in that place of the Prophet Isaiah alluding to that doolful place of cruel superstitiō he describeth the most doolfull destructiō of the enemies of his church for euer in these words Tophteh or as the name of the same place is called Topheth Ier 7 31. alledged euen now and likewise 2. King 23.10 it is saith the Lord prepared of olde it is euen prepared for the King hee hath made it deepe and large the burning thereof is fire and much wood the breath of the Lord like a riuer of brimstone doth kindle it Whence it grewe that Hell the place of the eternall torment of the wicked was of the godly the haters of this horrible idolatrie from the name of the possessor of that place who was the sonne of Hinnom called the vallie of Hinnom according to that saying of our Sauiour Mat 5.22 Whosoeuer shall say Foole
Article let vs come to the Promise The Promise Question What promise hath God made of the remaining or forgiuing of our sinnes Answer We haue many very gratious and often renewed promises hereof both old and new euery where dispersed in the holy Scriptures of God Question Name you some of them Answer Beside that which you rehearsed Isai 48. verses 8.9.10.11 You haue pointed vs to another notable testimonie in the 31. chap of Ieremie from the 30. verse to the 35. of the same And chap 33 the .8 verse And in the newe Testament the same promise is alledged to belong through our Sauiour Christ to the beleeuing Gentiles as well as to the beleeuing Iewes Explicatiō It is true as we may reade Act 2 38 39. And ch 10.43 Rehearse the words of some of the places which you haue named Question How do you reade Answer In the 31. cha of Ieremie verses 31. thus it is written Behold the dayes come saith the Lord that I will make a new couenant c. For I will forgiue their iniquitie and remember their sinnes no more And chap 33.8 I will cleanse them from all their iniquitie whereby they haue sinned against me yea I will pardon all their iniquities whereby they haue sinned against me And it shall be to me a name and an honour before all the nations of the earth which shall heare all the good that I doe vnto them c. Explicatiō Let this suffice out of the Prophet Ieremie for this time Wee may read the like testimonies in other of the Prophets beside those which haue beene hitherto alledged As Isai 33.24 The people that dwell therein shall haue their iniquitie forgiuen Read also Ezek chap 18. verse 21. c. 32. All these promises of forgiuenes of sinnes doe belong vnto vs Gentiles The Comforts now through our Sauiour Christ as well as they did before to the Iewes THe Promise being thus confirmed the vse of this Article is next And first for Comfort Question What is that Answer The comfort is euery way very great insomuch as the glory and happines both of our bodies and soules in this life and also in the life to come consisteth herein It is very true as we reade Psalm 32. in the beginning of the Psalme And Rom 4.6.7.8 Explicatiō proofe Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne So that forgiuenes of sinnes is as one may say an epitome or short summe of all the mercies of God Whence it is that the Lord is saide Psal 103. as was before alledged to crown vs with his mercies and compassion Verily there is no goodnes or dignitie in our selues whereof we may reioyce or for the which we may looke to be accepted with God The mercie of our God is our onely crowne the glory of Gods free grace is our onely glory c. No doubt the comfort of this Article is singular to all those that knowe what Sinne meaneth And it will the rather warme and cheare vp our hearts if we shal consider that beside our former sinnes infinite and hainous in the sight of Gods iustice we remaine still very apt and prone to offend God euen after that we are by his grace regenerated and borne againe Yea if we shal consider that we daily offend his diuine Maiestie not onely by forgetfulnes and neglect of many good duties but also by rash and vnwarie committing of much euill according to that saying of Saint Iames In maine thinges wee sinne all Furthermore the Comfort hereof will be the more manifest to our consciences if we consider earnestly of the nature of sinne not onely how odious it is in itselfe but also how vile and abominable it maketh our persons both bodies and soules in the sight of God how it keepeth all good things from vs and pulleth downe vpon vs all euill Ier 5.25 Isai 59 1 2 3. till it be couered and forgiuen in our Sauiour Christ But most clearely of all wil the comfort of this Article shine into our hearts if we shall duly looke into the cause and fountaine of the forgiuenes of all our sinnes which would haue pressed vs downe to the very bottome of the gulfe of Hell to wit the most free and amiable grace and fauour of God our heauenly Father through his most blessed Sonne our Lord Iesus Christ which is better then our life though naturally that is most pretious vnto vs. According to the 3 verse of the 63 Ps Thy louing kindnes is better then life And Ps 30 5. This maketh our Baptisme exceedingly comfortable vnto vs insomuch as the whole blessed Trinitie cōsenteth to make it a testimonie of the forgiuenes of our sins through the same most free grace and rich fauour of our one onely true God Mark 1 4. Act. 2 38. and chap 22.16 It maketh the Supper of the Lord in like māner exceeding comfortable vnto vs in that it is a further pledge and assurance that our sinnes are forgiuen through the blood of our Sauiour Christ Mat chap 26. verses 26 27 28. The largenes of this free grace of God to the forgiuenes of sinnes through our Lord Iesus Christ reaching vp as it were to the heauens Ps 36. verses 5. and 7 and Ps 103 11 it enlargeth the comfort of this most excellent blessing seeing God sheweth vs plainly that he hath aboundance of mercie in store not onely for the forgiuenes of some fewe persons here and there but euen for the forgiuenes of his whole Church that is of so many thousands yea myriads of thousands of all sorts of people as shall seeke for mercy at his hands as was touched before Yea not onely for sinners of smaller degrees in offences but also for the greatest sort of sinners aboue other whosoeuer among them shall earnestly repent them and truly beleeue the Gospell of our Sauiour Christ according to that most liberall The Duties and sweete consolatorie incouragement of the Lord by his holy Prophet Isaiah chap 1.18 Come now and let vs reason together saith the Lord though your sinnes were as crimsin they shall be made white as snowe though they be red as skarlet they shall be as woole If ye consent and obey ye shal eate the good things of the land And chap 40.1.2 Comfort yee comfort yee my people will your God say Speake comfortably to Ierusalem and cry vnto her that her warfare is accomplished that her iniquitie is pardoned for shee hath receiued of the Lords hand double for all her sinnes Finally the bowell-like tendernes of Gods mercy is not the least cause of the great comfort of this Article as we may consider from these and such like testimonies of holy Scripture Psal 25 6.7 and 79.8 Ier 31.20 Lament 3.22.23 Hos 11.8.9 Ioel 2.13 Luke 1.7.8 and ch 15 20. O how sweet therefore ought this mercy of God to be vnto vs in all these
that God doth by faith purifie the heart And chap 26.18 Wee are sanctified by faith in Christ And Galat 5.6 Faith worketh by loue And 1. Iohn 3.3 He that hath hope in God purgeth himselfe This hope is the next and immediate supporter of faith And verily if there were not hope of mercie through faith in God the Father that it is his good pleasure to forgiue sinnes and to receiue sinners to fauour for his Sonne Iesus Christes sake who would yea rather who could haue power comfort to repent theÌ„ of their sins and to turne to God with their whole heartes and mindes c. And yet againe so do we affirme faith to go in order before repentaÌ„ce speaking generally that though the knowledge of the Gospell is one particular grace of repentance yet it is neuertheles the fore-runner of faith like as faith taking his originall from the knowledge of God in Christ passeth into the heart and taking vp seate residence there doth more more purifie both minde and heart yea tongue hand and foote and life and all For as the Apostle Paul teacheth vs With the heart man beleeueth vnto righteousnes Rom ch 10. verse 10. And all true wisedome is euerie where in the holy Scriptures called the wisdome of the heart euen of that heart which is sanctified by faith the which faith as was said euen now hath his seate and as it were his fining refining shoppe or furnace there Read Pro 2.10 8.5 ch 14.33 16.21 ch 22.17.18.19 ch 23.12.15.19.26 and Dan 10.12 Finally Prou 17. v. 16. Wherefore saith the most wise king is there a price in the hand of a foole to get wisedome and he hath no heart As though he shuld say All meanes are in vaine to him that wanteth a hearty affection towards that which is to be sought after c. Surely no grace is any grace of sanctification vntill it descend to the heart and there be allowed and sealed as it were for lawfull and currant by the stamp of faith Now thirdlie that repentance noteth the changing altering of the minde memory will affection froÌ„ that which they are by naturall birth euen erroneous vaine corrupt euery way altogether sinfull to the renewed image and likenes of God in inward puritie soundnes integrity with daylie increase of holy wisdome vnderstanding c it may be proued from that which we read Ephes 4.17.18.19.20.21.22.23.24 Col 3.10 2. cor 3.18 And wheras two things are requisite to this spirituall change first a dying to sin secondlie a quickening or rising vp to newnesse of life wee haue both of them from our Sauiour Christ by the hand of faith the first from the grace and power of his death the other froÌ„ the vertue of his resurrection as the Apo Paul doth most notably declare in the 6. chap of the epist to the Rom. From the beginning wherof he entreth to treate of our sanctification by the Spirit of Christ as a fruit of that our iustification by faith in Christ which hee handled before Finallie that repentance comprehendeth the altering and changing of the outward speaches and actions of life answerable to the inward changing of the minde and affections of the heart from the common course of the children of this wicked world Read Rom chapt 12.1.2 And 1. Corin 6.20 Iames 4 4. and 1. Iohn 2.15.16.17 1. Thessalon 5.3 where the holy Apostle prayeth for the sanctification of the bodie together with the soule the Spirit of the children of God The Practise of Repentance Read also Act 8.22 2. Cor 12.21 Reuel 2.21.22 Luk 3.9.10 and Matth 21.32 In the which places the doctrine of repentance is extended to the reformation of the outward works of the flesh and to the contrarie practise of good outward duties And so Repentance which is principallie inward breaketh forth in the outward fruites thereof that it becommeth a visible thing to the viewe of all men according to the speach of our Sauiour Christ touching Repentance in sack-cloth and ashes Matth 11.21 The Practise of Repentance THis therfore to speak generallie is the nature of true Christian Repentance according to the former description of it The which because it may be made the more cleare and familiar vnto vs from the practise of the people of God in whom God hath wrought this excellent worke of his holy Spirit let vs now proceede to take a viewe therof that so wee may the better informe our selues how wee are to beginne and proceed in a right course after the examples of those who by the grace of God haue gone before vs therin Tâ—e practise is answerable to the doctrine Yet so as it is not alwaies after one vsuall course but sometimes more speciall vpon more speciall occasions namely in respect of some more grieuous and predominant sinne at the first conuersion whether of one or of many and by reason of some particular relapse of such as haue formerly repented them For in such cases the inferiour helping causes or as one would say the common affections of repentance whether going before as preparatiues or following after and accompanying the seuerall partes therof eyther touching mortification of sinne or quickening to newenesse of life they ought to be so much the more vehement and intentiue The profession also of repentance is either more publike or more priuate Ordinarie by meanes of Gods word and Gospell preached and the execution of the prescribed censurâ—s and discipline of the Church of God or extraordinarie as it pleaseth God to worke either by the same meanes or any other way in a more then ordinarie course Examples hereof wee haue in the holy Scriptures both of the olde and of the newe Testament Of the more publike and extraordinarie practise and profession of repentance by many we read Exod. 32 verse 19 c. to the ende of the Chap. And Chap. 33 5 6. Where we read that Moses and the Leuites did by the sword take vengeance of the chiefe of them that were most forward in the sinne of making and worshipping the Idoll-calfe And that Moses praied to God for the people And that all the people humbled and abased themselues in the sight of God A declaration whereof was their sorrowing and laying aside of their costly raiment they thereby acknowledging themselues vnworthy of the common mercies of God and much more vnworthy to be accepted for a peculiar and holy people vnto him And Iudges Chap. 2 4 5. At the fearefull threatening of God that because of the great sinne of his people in sparing the heatheÌ„ Idolaters he would not cast them out before theÌ„ but that they should remaine among them as thorns in their sides c. They mourned and wept so aboundantly that the place where they did so doth beare the name of weeping And 1. Sam 7.6 The people of Israel in their fast did as it were poure out riuers of teares in great
life Yea and for the better declaration of this excellent doctrine I desire that you shew which they are as each succeede other in either of the same respects Question FIrst therefore which are the former sort of those graces that belong to mortification so farre as for some orders sake we may for the present discerne of them Answere They are these which follow First a true knowledge and earnest meditation of sinne yea of that originall fountaine of sinne which is in our wicked nature How infinite also in number and how haynous in offence our sinnes are and alwaies haue beene in the sight of God How grieuous to the children of God who haue alreadie begun to repent so farre as they haue broken forth to Gods dishonour Ad how dangerous and deadly they are euen against our owne soules Secondly shame and confusion of face and conscience both before God and the holy Angels and also if neede so require before all good and godly men Thirdly remorse and pricking of conscience in the sence of the guiltines of our sinnes and in the feare of Gods iust wrath and vengeance due to them Fourthly godly sorrow and mourning euen with salt teares of repentance from the bitternes of a mans soule in contrition as it were and brokennes of heart before the Lord. Fiftly a willing suffering and induring of all rebukes and chastisements which God sendeth at any time to the taming and subduing of our vnruly and rebellious nature But aboue all and in all a most neare application of the death of our Sauiour Christ to our wounded soules and consciences the which onely is a most soueraine plaister to mortifie and kill as it were the proud flesh of sinne and also to heale and quiet euerie soule that is troubled and distressed for the same Explication and proofe These indeede doe most immediatly goe before in the worke of Gods grace to the mortification of sinne Concerning the first whereof that is the knowledge of sinne c. it commeth as we haue alreadie learned from the doctrine of the law which God hath for the benefit of his children made as it were a seruant to the Gospell though to the obstinate it is armed as a Iudge to their condemnation And further for the meditation of the greatnes of sinne and the infinite number of them euen from our youth yea from our originall corruption of nature consider the example of Dauid Psal 25.7 and 38.4 and 40.12 and 51.4.5 and Psal 19.12 And of Iob. Cha. 9.2.3 and Chap. 13.26 And of Ezra Chap. 9 6. And for the griefe which we put the godlie vnto by our sinne consider it from the example of Lot 2. Pet. 2.8 of Dauid Psal 119. verses 136.158 of Ier Chap. 9.1 and Paul 2. Cor. 12.21 and Phil 3.18 Secondly for shame and confusion read in the same Ch of Ezra and in the beginning of the same verse where note that when the seruants of God are ashamed and confounded for the sinnes wherein other haue chiefely trespassed how much more then ought euery one to bee ashamed of his owne For the which reade further Ieremy 3.25 Wee lye downe in our confusion and our shame couereth vs for wee haue sinned against the Lord our God wee and our Fathers from our youth euen vnto this day and haue not obeyed the voice of the Lord our God Reade also Ezek. Chap. 16.68 Thou shalt remember thy waies and bee ashamed c. And I will establish my couenant with thee and thou shalt knowe that I am the Lord. That thou maiest remember and bee ashamed and neuer open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God And Rom. 6.21 What fruite had yee then in those thinges whereof yee are now ashamed For the ende of those things is death Marke heere the iust cause why we should be ashamed of sinne namely that we should euer be so foolish as to addict our mindes to follow so greedily and to delight so excessiuely as we haue done in that which without repentance would be our vtter destruction For want of this shame for sinne read a vehement rebuke Ier. 3 3. Thou haddest a whores forehead and wouldest not be ashamed And chap. 6.15 Were they ashamed when they had committed abomination Nay they were not ashamed no neither could they haue any shame therefore shall they fall among the slaine c. The Prophet speaketh of a godly shame for otherwise by the conuiction of their consciences that they doe ill in the committing of sinne the very wicked haue a certaine shame though it profiteth them not as chap. 2.26 As the thiefe is ashamed when he is found so is the house of Israel ashamed they their Kings and their Princes and their Prophets Saying to a tree thou art my father and to a stone thou hast begotten me c. There is none in the world who if they haue not by custome of sinne and hardnesse of heart as it were feared their consciences with a hoat yron as the Apostle writeth but they haue akinde of shame and blushing in their face when their sinne is found out according to the prouerbiall saying The good blood lyeth not But the shame of those that are in the way of repentance is an other manner of shamefastnesse for they doe willingly shame themselues and that euen as in the sight of God and from their very hearts in a dislike of their sinne c. Thirdly for remorse and pricking of conscience read Gen. 42.21.22 We haue verily sinned against our brother say the brethren of Ioseph c. Read also 2. Sam. chap. 24.10 Dauids heart smote him after hee had numbred the people and Dauid said to the Lord I haue sinned exceedingly in that I haue done Therefore now Lord I beseech thee take away the trespasse of thy seruant for I haue done very foolishly And Acts. 2.37 Now when they heard it to wit how grieuous a sinne they â—ad coÌ„mitted in crucifying the sonne of God they were pricked in their hearts c. Fourthly concerning godly sorrowe and mourning the holy Apostle Paul writeth that godly sorrow causeth repentance to saluation neuer to be repented of 2. Cor. 7.10 The Apostle meaneth that this is one helping cause among the rest through the worke of Gods grace though not the onely cause It causeth repentance because it doth by the grace of God prouoke it not onely to beginne but also more and more to worke forth the owne worke For when a man is truly sorie for sinne hee indeuoureth to leaue it and to take a better course In which respect King Salomon Eccles 7.4 affirmeth that it is better to goe to the house of mourning then to goe to the house of feasting because this is the end of all men and the liuing will lay it to his heart Likewise he saith that anger is better then laughter he speaketh of that anger which a man
iustly conceiueth against himselfe for sinne because by a sad looke the heart is made better And againe in the same respect verse 7. It is better saith he to heare the rebuke of a wise man then that a man should heare the songe of fooles This sorrowe is very fitly to bee put before the death of sinne and as a meanes tending to the mortification of it For there is no sorrowe at all to bee taken for the death and dying of sinne but ioy and comfort yea a triumph of spirit We are onely to sorrowe that sinne hath liued and borne the sway so long in vs and that we haue takē so great pleasure in it already c. This kind of godly sorrow breedeth the death of sinne for sinne cannot prosper where it is not delighted in Sinne must be made a wanton or else it will haue no ioy to stay It will take no liking of colde and grimme entertainment This godly sorrowe whereby the soule mourneth for nothing so much as because God our most kind Father is thereby displeased with vs Gualan super hoc Trem Inn in gen neut paulo post in cadem sententia gualan de co it is a gracious gift of the holy Ghost according to that we reade Zech. 12.10 c. In that day that is in the time of the Gospell saith the Lord I will power vpon the house of Dauid and vppon the inhabitants of Ierusalem that is vpon all true Christians both Iewes and Gentiles the spirit of grace and supplication and they shall looke vppon mee whom they haue pierced and they shall lament * for this as one mourneth for an onely sonne and bee sorie * for it as one shoulde mourne for his first borne Teares are oftentimes ioyned with this mourning as Iudges 2.4.5 as we haue seene before Ezra chap 10.1 Luke 7 38. Psal 56 8. Ioel. 2.17 Mat. 26 75. and in many other places of holy Scripture Not that godly sorrowe cannot be in some measure without teares or not in great measure but there must of necessitie bee aboundance of teares For some are lesse apt to weepe then other euen by constitution of nature but not the lesse apt to sorrowe by that but subiect rather to more deepe and pensiue sorrow euen because they cannot so easily feele their hearts to melt For the easiest melting of the heart and the breaking forth of teares is a dissoluing and loosening of sorrow the which without teares is both to body and soule of a constringent and binding nature The heart being contrite and broken with this godly sorrowe insomuch as hereby as it were with a hammer all vaine confidence is battered downe and the soule made fit to bee suppliant to God for his tender mercy and grace it is more accounted of before God then all outward and legall sacrifices were euer vnto him For as we reade Psal 51 17. The sacrifices of God are a contrite spirit a contrite and broken heart ô God thou wilt not despise And as we read Ps 34 18. The Lord is neare vnto them that are of a contrite hart and he will saue such as be afflicted in spirit Reade also Isay Chap. 57.15 Thus saith hee that is high and excellent hee that inhabiteth the eternitie whose name is the holy one I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue light to them that are of a contrite heart For I will not contend for euer neither will I bee alwaies wroth for the spirit should faile before mee and the soules which I haue made And againe Chap. 66.2 To him will I looke euen to him that is poore and of a contrite spirit and trembleth at my wordes Come vnto me all yee that are wearie and laden and I will ease you saith our Sauiour Christ Mat. 11.28 The same in sence though in other wordes Where note with singular thankfulnes to God our Sauiour this his sweet promise whereby he releeueth the poore oppressed soule assuring all such that hee will ease them And Isay 61.1 and Luke 4.18 he will binde vp and heale the broken hearted And the rather consider of it with exceeding thankfulnesse to God because all that will not mourne and breake their hearts in a blessed practise of repentance now shall one day howle when it will be too late and wishe that the high mountaines might fall vppon them to crush them to peeces that they might not appeare before the iudgemēt seate of the Son of God whom now they despise Neither is the holy prouerbe vnfit to be considered of vs to the same purpose chap. 29.1 in that it is said He that hardeneth his necke hauing beene often rebuked shall suddenly be destroied so that he cannot be cured And for the same cause also let vs willingly practise that which was answered in the fift place concerning the induring of all Gods fatherly chastisemēts to the breaking of our stout and sturdy hearts and to the weakening of that sin which is so strongly setled in our nature That is let vs harken to the admonitorie precept of the Apostle Iames. chap. 4.9.10 Cleanse your hands ye sinners and purge your hearts ye wauering minded Suffer ye affliction and sorrowe and weepe Let your laughter be turned into mourning and your ioy into heauinesse Cast downe your selues before the Lord and he will lift yee vp For this is one blessed vse and benefit of afflictions that they doe humble and meeken the heart as we may remember from the example of Manasses And as we read Iob 33.17 18 c. That God may cause man to turne away from his enterprise and that hee might hide the pride of man c. For to this end as it followeth hee is stricken with sorrowe vpon his bed and the griefe of his bones is sore c. And Leuit. 26 41. Their vncircumcised hearts shall be humbled and then they shall willingly beare the punishment of their iniquitie Let vs therefore in all times of our afflictions lay our hand vpon our mouth and beare them patiently according to that of the 39. Psal verse 9. I should haue beene dumbe and not haue opened my mouth because thou didest it Let vs say as wee read Psal 119 15. I knowe Lord that thy iudgements are right and that thou hast afflicted me iustly Read also 1. Sam. 3 18 and 2 Sam. 15 26 c. chap. 16 10 11 12. And Eccles 7.16 Yea we ought to intreat the Lord to correct vs that wee might not continue in our sinnes as the holy Prophet praieth Correct vs ô Lord but yet in mercy Yea and to desire that the righteous may smite vs with their wholesome rebukes the propertie whereof is to supple and heale like precious oyle and not violently to crush and breake Psal 141.5 But aboue all as it is answered in the last branch the application of the death of our Sauiour
Christ to our soule is the most soueraigne plaster that can be to mortifie and kill the proud flesh of sinne For as well saith a godly learned man Like as a strong corasiue laide to a sore eates out all the rotten and deade flesh euen so the death of Christ being applied to the heart of a penitent sinner by faith weakens and consumes the sinne that cleaueth so fast vnto our nature and dwells within vs. Maister Perkins exposition of the Creed in the Article of the death of Christ And who duly considering that his sinnes were the cause that Christ was crucified and that his most precious blood was shed but he must needs it he haue any sparckle of grace wrought in him by the spirit of Christ which giueth this blessed effect to his death mourne for his sinnes and growe out of loue with them c According to that alledged before out of the 12. chap. of the Prophet Zachariah This also is the proper and as one would say the very specificall vertue of the death of Christ as to stay the anger of God which is bent against sinne so to stay the course and rage of sinne that it doe no longer prouoke and anger God Reade Rom 6.2.3 c. and Gal. 6.14 and 1. Pet. 4.1 Hetherto therefore of the former sort of the helping causes of the first part of repentance belonging to the mortification of sinne Onely let vs here adde this one caution by the way that albeit these helpes are placed in the beginning of repentance yet we are not to vnderstand it so as if there should be no vse of them afterward but rather that they are continuall helpers to further repentance from the beginning to the end of the same Question NOw which are the latter sort of the helping graces to the same former part of repentance Answere First the confession of sinne ioyned with the care of leauing and forsaking the same Secondly indignation and hatred against sinne yea euen against our selues because of our sinnes and as a further fruite thereof a holy fight and reuenge by fasting and prayer against them and for the forgiuenesse of them withall meete signes and fruites of detestation such as are crying out against them and against our selues miserable sinners and beastes that wee are with striking of the handes vppon the thigh or breast or some other like conuenient and seemely way as the holy spirit of GGD will bee ready to teach euery one that truly lamenteth and bewaileth his sinne Thirdly admonition to others that they take warning by our experience and example Fourthly watchfulnes lest sinne should at any time recouer that strength which it hath already lost Finally a diligent auoiding of all wicked meanes or vaine perswasions and fancies whereby either this part of repentance touching mortification and weakening of sinne or the other of rising vnto newnes of life should be hindred Explicatiō and proofe Touching the first branch of this answere which is of confessing and forsaking of sinne we must vnderstand concerning confession that although it is to be made not onely to God but also before men and of one man mutually to another yet it is not to be done in like manner nor of the same necessitie to men as it is to be made vnto God For vnto God it is simply necessarie and alwaies necessarie euen of all men insomuch as all men doe cōtinually sinne against God and in his sight and knowledge though not alwaies in like measure and greatnes of transgression And it doth properly belong vnto God onely to say I haue pardoned I will not destroy Iob. 34.31 And Psal 103.3 It is the Lord that forgiueth all iniquitie and who healeth all infirmities that is who both putteth away the guiltines and also taketh away the strength and remoueth the punishment of sin We are therfore to confesse our sins vnto God continually with as great sorrow and humiliation as may be and yet with assured hope of pardon seeing mercy is with him that he may be feared Psal 130.4 And Micah ch 7. Who is a God like vnto thee saith the holy Prophet that taketh away iniquitie and passeth by the transgression of the remnant of his heritage He retaineth not his wrath for euer because mercy pleaseth him He will turne againe and haue compassion vpon vs he will subdue our iniquities and cast all our sinnes into the bottome of the sea Thou wilt performe thy truth to Iacob and mercy to Abraham as thou hast sworne vnto our fathers in olde time Thus therefore confession of sinne to God especially when it is ioined with forsaking and renouncing of sinne after the example of the seruants of God and according to the instructions of the word of God it hath great comfort in it Examples of this confession of sinnes vnto God withall godly sorrowe and humiliation both publike and priuate haue bene rehearsed before such as were Ezra Daniel Nehemiah Dauid Hezekiah Paul c. Read also Luk 15.18.19 20 21. The prodigall sonne is described in his repentance both to purpose and also to performe the confession of his sinne I will goe to my father saith hee and say to him Father I haue sinned against heauen and before thee I am vtterly vnworthy to be called thy sonne c. And chap. 23. The thiefe on the Crosse in his repentance acknowledgeth himselfe to haue done things worthy of death according to the generall instruction of the Prophet Hosh chap. 14 1 2. in case of humiliation saying O Israel returne vnto the Lord thy God for thou hast fallen by thy iniquitie Take vnto you wordes and turne vnto the Lord and say vnto him Take away all iniquitie and receiue vs graciously so will wee render the calues of our lippes That is thankesgiuing and praise as the Apostle to the Heb doth interpret the same chap. 13 15. The blessing and fruit of this holy and humble confession of sinne ioyned with care of forsaking it is testified in many places and namely in the chap. of Hosh euen now alledged as it followeth in the 4. verse I will heale their rebellion saith the Lord I will loue them freely for mine anger it turned away from him I will bee as the dewe to Israel hee shall growe as the lilly c. It is euident from the example and practise of Dauid Psalme 32.5.6 For wheras he could find no rest so long as he bitte in his sin Then saith he I acknowledged my sinne neither did I hide my iniquitie I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne Selah Therfore shall euery one that is godly make his prayer to thee in a time when thou maiest be found Surely in the floode of great waters they shall not come neare him Read also Ionah chapt 3.10 The holie Prouerb also is singular to this purpose chap 28.13 Hee that bideth his sinnes shall not prosper but he that confesseth forsaketh
them shall haue mercie And let vs well obserue that forsaking of sin doth alwaies go with true confession that we may find mercie with God For otherwise confession shall but make way to further condemnation seing it is in truth no better then a reioicing or iustifiyng of men themselues in their sinnes when they acknowledge themselues sinners and yet doe neuerthelesse continue and abide still in them Reade also the curse of hiding and cleauing to sinne Isai chapt 30.1 But as touching true confession and forsaking of sinne let vs here obserue further that as it is beneficiall to our selues so it is singularlie to the glorie of God according to that we read Ioshua 7.10 Wher Ioshua exhorting Achan to confesse his sinne hee biddeth him Giue glorie to God And the prophet Ierem chapt 13.16 Exhorting all Estates to Repentance hee vseth the same wordes Giue glorie to the Lord your God before he bring darknes c. And so it hath been vsuallie acknowledged in the Church yea euen of the wicked themselues though ill practised and applied of them as we read Ioh chapt 9.24 Giue glory vnto God say the Pharisies to the blind man whom our Sauiour had made to see wee knowe that this man is a sinner As if they should haue said confesse thy selfe to be a counterfet or else to be healed by some other way then by Christ Hitherto of confession to God There is also as was said a confession or acknowledgement of sinne from man to man But this confession or acknowledgement is not properlie for the remouing of the guiltinesse of the sinne which God onely forgiueth but either for reliefe of conscience by mutuall counsell and comfort against despaire when the soule is oppressed and confounded with feare and sorrow c. according to that saying of the Apostle Iames Acknowledge your faults one to another and pray one for another that yee may be healed for the prayer of a righteous man auaileth much if it be feruent Or labour some We may read it thus The earnest prayer of a righteous man auaileth much chap â— 16 Or els this confession of man to man is for some charitable satisfaction and reconciliation of the one to the other concerning such offenses and vnkindnesses as doe manie times grow vpon sondrie occasions betwixt them And this is with greater or lesse sorrow and humbling of the partie offending according to the commandement of our Sauiour Christ Matth 5.23.24 If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leaue there thine offering before the Altar and goe thy way first be reconciled to thy brother and then come and offer thy gift c. And in such cases euerie Christian ought to remit and lay away the offence conceiued with great facilitie as they that are easie to be intreated according to the further instruction of our Sauiour Christ chapt 18. verse 21. c. And Luk 17.3.4 Take heede to your selues if thy brother trespasse against thee rebuke him And though hee sinne against thee seuen times in a day and seuen times a daye turne to thee saying It repenteth mee thou shalt forgiue him But what if hee will not forgiue him so dooing The partie seeking reconciliation may haue neuertheles peace in his conscience before God who accepteth of the submission though the froward and vncharitable partie will not regarde it Let this suffice for the opening of the first branche of the answere Secondlie concerning indignation and hatred against sinne yea against our selues for sinne read Psal 97.10 Yee that loue the Lord hate euill Amos ch 5.15 Hate euill and loue God And Rom 12.9 Abhorre yee that which is euill and cleane to that which is good And in the Epistle of Iude. vers 13. Hate ye euen the garment spotted by the flesh This was the commendation of the Churche of Ephesus that it could not forbeare them that were euill And that they hated the workes of the Nicolaitans which the Lord himselfe hated Reuel 2.2.6 And contrariwise a wicked man is described by this propertie that hee doth not abhorre euill Psa 36.4 Wee abhorre and shunne many noysome diseases with much loathsomnes as the pockes the foule leprosie the plague c. But wee ought to loathe and shunne sinne the cause of all loathsome and noisome diseases much more Nowe for examples sake concerning such as haue had indignation against themselues for sinne consider of Iob chapt 42.6 I abhorre my selfe and repent in dust and ashes Namely because hee had sometime vnaduisedlie muttered against the correction of God vpon him And of Dauid Ps 73.21.22 Certainly my heart was vexed and I was pricked in my reines So foolish was I and ignorant I was a beast before thee And of Agar Prou 30.2 Surelie I am more foolish or as the word signifieth brutish then any man ought to bee I haue not the vnderstanding of man in mee The holie Prophet complaineth of his naturall ignorance and of the euill fruits therof Consider also the example of the Apostle Paul Rom 7 O wretched man that I am And of Ezra 9. verse 10. and of Daniel ch 9.7 8. And note also that as wee must principally hate sinne in our selues and as it were throw the first stone against our selues for it so must wee with like hatred detest it in others without respect of persons after the holie example of Iaakob concerning the sinne euen of his owne sonnes The which hee did not onely at the first but to his dying day Of Reuben his eldest sonne he saith Thou hast lost thy dignitie c. And of Simeon and Leui hee saith they were brethren indeede as though he should say according to the common Prouerb Neither barrell better herring Into their secret let not my soule come my glorie be not thou ioyned with their assembly c. Cursed be their wrath for it was fierce and their rage for it was cruell c. Gen 49.4.5.6.7 In which anger of Iaakob is represented the verie indignation of God himselfe against sinne Read also Ps 26.5 31.6 101.3 and 139 21.22 and 119. vers 128. 163. And for the signes of detestation read Ier 31.19 I heard Ephraim lamenting thus Thou hast â—orrected me and I was chasticed as an vntamed calfe c. Surely after that I conuerted I repented and after that I was instructed I smote vpon my thigh I was ashamed yea euen confounded c. And Luk 18.13 The penitent sinner is by our Sauiour Christ described to haue smote his breast saying God be mercifull to mee a sinner It is as much as if one should say O that my legge should euer haue carried mee to such an enterprise O that my hand should euer haue bene employed about such an euill seruice O that my wicked heart especiallie should euer haue yeelded consent therevnto c. Read also Nehemiah chap 5.13 Hee shooke the lappe of his garment with a holy imprecation against them that
God effectually moue vs to repentance As the Apostle reasoneth against one sinne so will we reason against all other Shall I take the members of Christ that is those members which are in profession honourably ingrafted into him to the honour of his name and make them the vile and base members of an harlot to his dishonour God forbid Fourthly from the consideration of the fewnes of those that shall bee saued for want of repentance our Sauiour Christ sheweth vs that wee ought to take an earnest occasion from thence to striue to enter in at the straight gate Luke 13 23 24. And that there is no saluation without repentance it is euident from the beginning of the same chap. And 1. Sam. 12 25. If yee doe wickedly ye shall perish both ye and your king Reade also Luk. 3.8.9 and chap. 13 6 7. and Reuel 2.21 22 23 ch 3.15 16. Likewise the examples of Gods iudgements vpon others ought to admonish vs to repent 1. Cor. 10. verse 11. Read also Ier. 3 8 and Dan. 5 20 21.22 23 24 c. Euery mans owne punishments ought much rather to haue the same effect in himselfe Iob 33 29 3â— The want of making this vse of Gods corrections is reproued Isay 9 13. The people turneth not vnto him that smiteth them neither doe they seeke the Lord of Hosts And Amos ch 4 6 c. 11. Finally this ought to be the vse of those afflictions which God laieth vpon his best seruants For thus we ought to reason as the holy Scriptures teach vs. If the righteous be scarcely saued where shal the sinner and vngodly appeare And if such and such things be done to a greene tree what shall be done to that which is dry Fâ—ftly that hope of forgiuenes is a comfortable incouragement to repentance it may be considered from that we read Hosh 6 1.2 3 yea such an incouragement to repentance it is that as one saith truly without hope of forgiuenes none can kindly repent Nemo recte egerit poenitentiam nisi qui sperauerit indulgentiam The Angels reioyce when a sinner repenteth Yea God himselfe is after a sort reioiced with it Luk. 15. Sixtly that the treasuring vp of the word of God in our hearts is a principall furtherance of repentance it is proued by that we read Ps 17 4. Concerning the workes of men by the words of thy lippes I kept mee from the pathes of the cruell man And Ps 19.11 By thy commandements thy seruant is made circumspect And Ps 119.11 I haue hid thy promise in my heart that I might not sin against thee And ver 9. By thy coÌ„mandements thou hast made me wiser then mine enemies for they are euer with me c. Read also Pro. 2 1â— 11 c. Finally for the benefit of the societie of the godly to the nourishing and bettering of repeÌ„tance read Ps 141 â— Heb. 3 13 ch 1â— 24 25. Read also Ps 133. No doubt the goodnes coÌ„moditie of the coÌ„munioÌ„ of Saints coÌ„sisteth in this as in a speciall part of it that we are thereby incouraged confirmed in a godly course of life Holy instructions admonitions and exhortations are as the dewes of heauen which make the barreÌ„ earth of our soules fruitful c. Hetherto of repentance what it is and which are the helpes or hinderances of it Question Now when are we thus to repent Answere We must begin presently euen while it is called to day as the holy Ghost speaketh and thence forth we must labour to increase so long as we liue So indeed we read Psal 95 7.8 To day if ye will heare his voice harden not your hearts c. And Heb. 3.7.8 13. Question Why must we thus speedily repent Answere Sundry of the former reasons mouing to repentance are likewise of speciall weight to moue vs to speedie repentance Explicatio and proofe It is true For seeing our life is short and vncertaine it is necessary that wee should not neglect the present opportunitie lest that should come vpon vs which is written Ps 73 19 O how sodenly are they destroied perished horribly consumed As a dreame when on awaketh Answerable to the example of the sodaine destruction of the Sodomites c. Seeing also the increase of sinne especially if it bee ioined with contempt of the Gospell which most graciously calleth vs to repentance it increaseth wrath we haue cause to feare yea rather wee may be sure that if we obstinatly refuse to repent it shall be easier for Tyrus Sydon and for Sodom Gomorrha then for vs at the day of iudgemeÌ„t Mat. 11 20 21 22.23 24. Moreouer seeing continuance in sinne confirmeth sinne and maketh it more difficult hard for vs to repent afterward as wee haue learned from the Prophet Ieremiah there is great cause that we should speedily breake off the euil custome of sinning that it get no prescription of time against vs. These reasons haue beene already mentioned Question But shew some other if ye can What reasons else can ye alledge to this purpose Answere By how much repentance is longer delaied specially as was said if it be with contempt against the often admonitions of the holy word and Gospell of God the truth of it will be so much the more hardly discerned euen in the conscience of him that at the last it may be doth truly repent It vsually falleth out so indeed and therefore are such more deepely plunged in sorrowe c. It may seeme that late repentance is rather an extorted then a free and kindly repentance It may seeme that sinne hath forsaken such rather then that they haue forsaken sinne c. Question What other reasons can you shew why we should speedily repent Answere Because God vouchsafeth vs his holy Sacrament of Baptisme the heauenly seale of his couenant of our adoption to be his childreÌ„ euen froÌ„ our infancie yea because he hath loued vs in his beloued son our Lord Iesus Christ before we were conceiued and borne Explication and proofe This verily if it be duly pondred is a reason of speciall waight and importance to bind vs both to most speedy repentance and also to most constant and dutifull obedience euen from the first time wherein we may haue the least inckling and vnderstanding that may be concerning the exceeding great grace and coÌ„stancy of Gods purpose in this his couenant sealed to vs as it were from â—eâ—â—en by Baptisme to the very end of our liues and for euer and euer Mat. 〈…〉 Luk. 20.4 5 6. For shall the Lord accept of vs miserable sinners vasâ—â— of Satan and children of wrath by nature and shall we refuse him the God of mercy the onely fountaine of spirituall freedome and of euerlasting life and salâ—ation God forbid Let vs therefore hearken to the holy exhortation of the mâ—st â—ise Preacher that wee remember our Creator in the daies of our youth c. Ye seeing our Sauiour Christ forbiddeth those that
would hinder yong children from comming to him let vs speedily breake through all lets that by no meâ—nes â—e be kept from him Thus much for the time when to repent Question Now why must we continually repent yea increase our repentance Answere Because it will be alwaies failing and vnperfect here in this life Explication and proofe It is very true And therefore not without cause doth the Apostle extend his exhortation of casting away euery thing that presseth down and the sin which hangeth so fast on euen to the end of our race that is through the whole course of our liues spending our blood as it were in this most holy and iust quarrell Heb. 12 1. c. 4. And the song of perfect triumph is not till another life when death shall haue fully lost sinne which is the sting thereof 1. Cor. 15.54 c. Question But what if our repentance stand at a stay or goe backward so that wee fall into some one particular sinne or other after that wee haue begunne to repent Answere God will surelie chastice such negligent and vndutifull forgetfulnes in euerie one of his children that shall deale so vnfaithfully with him And as touching those that continue and goe forward in a good course it is the will of God that they should with all holie wisedome and in all tendernes of Christian loue and compassion ouer the soules of such as are fallen to procure their recouerie as much as lyeth in them So wee reade Galat chapt 6.1 Brethren saith the Apostle Paul if a man bee fallen by occasion ExplicatioÌ„ proofe into any faulte yee which are Spirituall restore such one with the Spirit of meekenesse considering thy selfe lest thou also be tempted Beare yee one anothers burthen and so fulfill the Lawe of Christ And read likewise 1. Thessalon 3.14 And that God will chastice the negligence of his children wee reade it expressely confirmed from the Lord himselfe by the Prophet Nathan 2. Sam 7.14 in his message to king Dauid concerning his sonne Salomon I will be his Father saith the Lord and hee shall be my Sonne and if hee sinne I will chasten him with the rodds of men and with the plagues of the children of men that is with such correctioÌ„s as God vseth to correct men withall as one iudging without respect of person like to that Ps 82.6.7 But my mercie saith he shall not departe away from him as I tooke it from Saul whom I haue put away before thee And more generallie wee reade Psalm 89.30 c. from the ministerie of Ethan the Ezrahite If his children forsake my Lawe saith the Lord and walke not in my iudgements If they breake my statutes and keepe not my commandements Then I will visite their transgressions with the rodde and their iniquities with stroakes Yet my louing kindnesse will I not take from him neither will I falsifie my truth c. Dauid himselfe may be an example hereof vnto vs. And before him Moses and Aaron and others of Gods children whom God did sharplie chastice when they had transgressed against him Neuerthelesse God continued their good God and a gratious Father vnto them still For they sinned of infirmitie not in obstinacie c. Question But what if anie doe vtterlie fall away from that grace which they seemed to haue and doe nowe despite the holie Spirit of grace being growne worse then they were at the beginning Answere Vnto such there is no place lefte for the renewing of their Repentance And by the effect they doe shewe further that they neuer beganne to repent in truth ExplicatioÌ„ and proofe For the proofe of this read Hebr 6.4 c. chapt 10.26 c. And 2. Pet 2.20 c. and 1. Iohn 2.19 They went out from vs saith the Apostle Iohn speaking of such kinde of Apostataes but they were not of vs. For if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. THere is yet something remaining concerning the doctrine of Repentance whervnto I desire to heare your answere Question Haue wee suppose yee anie power of our selues to repent and to change our owne hearts mindes and wills either at the first in generall or after that Repentance is in some particular respects to bee renewed againe Answere No no more then ther is in any creature a naturall power to conceiue and bring forth it selfe into the worlde at the first or afterward to make himselfe a newe arme or a newe legge if it be once cutte off from the bodie You say well for herein the proportion holdeth betwixt our naturall generation and birth and our spirituall regeneration and new birth as will yet further appeare in that which followeth Question WHerefore that wee may proceede By whom are wee then to be conuerted or caused to repent vs of our sinnes Answere By the holie Ghost whose entire work our whole regeneration is and in no part or parcelâ— of it any of our owne Explication and proofe It is most certainlie so It is hee alone who worketh both Repentance and also Faith with all spirituall and heauenlie wisedome and vnderstanding in vs with all the increases and renewings of euery decaye therof as wee read Iohn â— verse 5. Verilie verilie saith our Sauiour Christ to Nicodemus except a man be borne againe of water and of the Spirit hee cannot enter into the kingdome of God Read also Galat 5.22 The fruite of the Spirit is loue ioye peace long suffering gentlenes goodnes faith meeknes temperance And Ephes 5.9 The fruit of the Spirit is in all goodnes and righteousnes and truth And 2. Cor 3.17.18 Wee are changed into the image of the Lord from glorie to glorie as by the Spirite of the Lord. And in this respect the holie Ghost is called the Spirit of Sanctification and wee our selues are said to be sanctified by the sanctification of the same Spirit and not otherwise Rom 1.4 Christ our Lord was declared mightilie to be the Sonne of God touching the Spirit of sanctification by the resurrection from the dead And ch 15. vers 16. The Gentiles are acceptable to God beeing sanctified by the holie Ghost And 2. Thess 2.13 Called to saluation through the sanctification of the Spirit And 1. Pet. chap 1.2 Elect vnto sanctification of the Spirit Read also Isai 4.4 and chapt 59.21 Mal 3.2.3 and Matth. 3.11 Likewise Iere 31.8 Conuert thou me and I shall be conuerted And verse 31.32.33 The Lord saith hee will put his Lawe in the inward partes of his people and write it in their hearts This hee doth by the finger of his holie Spirit Ezek 36. â—â— and Ioel 2.28 Thus the whole worke of our regeneration and sanctification is of the Spirit Yet so as God giueth his children this grace and power that they doe carefullie vse the meanes seruing herevnto euerie one for his own part and mutuallie one for another as
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
in thy natiuitie when thou wast borne thy nauell was not cut c. And when I passed by thee I saw thee polluted in thine owne blood and I said vnto thee when thou wast in thy blood Thou shalt liue euen when thou wast in thy blood I said vnto thee thou shalt liue I caused thee to multiplie as the budde of the fielde c. Who duely considering this forlorne estate of the Church and of euerie member of it as the Lorde findeth it and the great pittle which hee taketh on it and the manifold blessings which hee bestoweth vpon it Who I say duelie considering these things can doe lesse then acknowledge that God is most highlie to be honoured and praised for euer therein and that the forgetfulnes thereof is a most hainous sinne And herewith also howe can it be thought but that it must be one bounden duetie to loue the Sonne of God with a singular loue in so much as God is not our Father but by meanes of him According to that which our Sauiour Christ himselfe saith Iohn 8.42 If God were your father then would you loue mee And likewise it is our dutie to loue the children of God for Gods cause who is their Father 1. Iohn 5.1.2 Euerie one that loueth him which begate loueth him also which is begotten c. Secondlie that this reason ought effectuallie to mooue vs to withdraw our selues from the lusts of sin c the Apostle Iohn telleth vs plainly saying 1. Epi 2.15.16 That the loue of the Father cannot be in them that loue the world the lusts thereof c. And ch 3. verse 3. That euery one that hath the hope of euerlasting life and glorie through the mercie and goodnes of God purgeth himselfe that is more and more indeuoureth after it by vsing all good and holie meanes appointed of God considering that God our heauenly father is pure and that no vncleane thing can haue any abiding with him Read also verse 9. Whosoeuer is borne of God sinneth not c that is hee doth not giue himselfe ouer to sinne but earnestlie resisteth it c. Moreouer read Deuteron 14.1.2 Ioshua 24.1.2 c. Read also 2. Corinth 6.14 c. The want of this care in the people of God who glorie in this that God is their father it is no lesse iustlie then vehementlie reproued in the holy Scriptures as Deuteron 32.4.5.6 Isai chapt 1. verses 2.3.4 and Ierem chap 2.26.27.28 and chap 3. verses 2.3.4.5 and verses 19.20.21.22 The third part of the Answere resteth vpon as good reason and is a consequent of the former For wherfore is vndutifulnes reprooued but to the ende that the children of God should be stirred vp to care and conscience of all good dutie To this purpose therefore let vs thinke often of the holie and zealous exhortation of the Apost Pet 1. Epist chap 1. verses 13 14 15 16. c. in these words Wherefore gyrde vp the loines of your minde c. as obedient children c As hee which hath called you is holie so be ye holie c. And if yee call him Father who iudgeth without respect of persons c. Let no word of so weightie and preâ—ious an exhortation be vnweighed and vnvalued of vs. Read also Iohn 4.23 The hower cometh and now is saith our Sauiour Christ to the woman of Samaria when the true worshippers shall worship the Father in spirit and truth for the Father requireth euen such to worship him And 2. Cor. chap 7.1 The holy Apostle of our Sauiour Christ hauing made mention of the most gratious promise of God that hee will be a Father to all such as shall forsake Idolatrie and the fellowship of Idolaterâ— he thervpon inferreth this his earnest exhortation Seeing then we haue these promises dearely beloued let vs cleanse our selues from all filthines of the fleshe and of the â—pirit and grow vp vnto full holines in the feare of God Read also 2. Epist of Iohn verses 4.9 And Mal cha 1.6 A Sonne honoureth his Father saith the Lorde by his Prophet and a seruant his maister If then I be a Father wher is my honour And if I be a maister where is my feare saith the Lorde of Hostes c. In all these places of holie Scripture wee see how the spirit of God calleth for all manner of good duetie toward God in this respect especiallie that he is a most gratious and honourable Father aboue all other And hee doth it most iustlie For seeing ther are no naturall parents which doe not or which may not of good right looke for readie and constant dutie from their children while they themselues performe the care of good parents toward them And on the contrarie if children shall stubbornelie refuse to yeelde good duetie to their parents they aâ—e so farre from taking delight to heate their children to call them Father that they rather enter into purpose to cast them off and to refuse to take them for their children Infinitelie much more may the Lorde God our heauenly Father cast off all such as hypocriticallie call him Father and in the meane sâ—ason denie the obedience of children vnto him For in verie truth they shew themselues not to be the kâ—ndely children of God but the base borne of their father the Deuill as wee shall haue further occasion to obserue and to produce some proofe of it by and by In the meane while for the shutting vp of this pointe worthie is the example of him whom our Sauiour Christ describeth for the common imitation of euerie true childe of God that after former â—eglect of his dutie shall returne to performe the dutie of a childe againe Father saith he and so is euerie one of vs to say in remembrance of our former vndutifulnes I haue sinned against heauen and against thee I am not worthie to be called thy Sonne c. Now further as touching the fourth branch of the answere which sheweth that it is required of euerie true childe of God that he bee an imitator of God himselfe in all goodnes and helpfulnes towards others read Matth 5.43 c. and Luk 6.35.36 And Ephes chapt 5.1.2 Be yee therefore followers of God as deare children and walke in loue c. And Coloss â— 12 Nowe therefore as the elect of God holie and beloued put on tender mercie kindenes c. And 1. Iohn â— 10 in this are the children of God knowen and the children of the Deuill Whosoeuer doth not righteousnes is not of God neither he that loueth not his brother For this is the message that yee hearde from the beginning that we should loue one another Not as Caine who was of the wicked and slewe his brother c. Reade a so in the Gospell according to Iohn chap 8.44 They that doe the lusts of the Deuils as our Sauiour Christ saith they are not the children of God but of their father the Deuill To conclude this fourth branche that the houshold of Faith
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
and Nations haue bene spared very long when as in the mean while God hath more speedily iudged his own people he causing iudgement to begin at his own house as the Apostle Peter teacheth Question 1. Epist 4.17 How are we to answere this obiection The Lorde vseth long-suffering toward the wicked Answere for the saluation of those among them which doe belong vnto him and to leaue the rest the more inexcusable But as touching those whom hee hath allreadie called home to the knowledge and faith of his truth hee doth chastice them betimes when be seeth them to beginne to goe astray least they should returne to their former wickednes againe Finally heÌ„ce it is manifest that God the righteous Iudge of all the world iudgeth his own childreÌ„ as wel as any other that without al partial respect of any either cause or ê‘son ExplicatioÌ„ proofe So in deed we read Iob 34.10 c. Hearken vnto me ye men of wisedome saith Elihu farre be it from vs to thinke that wickednes should be in God and iniquitie in the Almightie For he wil render to man according to his work and cause euery one to finde according to his way Certainlie God will not doe wickedite neither will the Almighty peruert iudgemeÌ„t c. Ro 2.6 God will reward euery man according to his works v 11. For ther is no respect of persons with God It is ofteÌ„ affirmed else-where Moreouer touching the long-suffering of God toward the wicked wee haue a notable place in the beginning of the same chapt And 2. Pet 3.9 The Lord is patient toward vs and would haue no man to perish but would all men to come to repentance And verse 15. The long-suffering of the Lord is saluation Neuertheles that he will chastice his owne children when they goe astray reade Psalm 89.30.31.32 c. But it is yet further instanced and alledged that not onely olde sinners but also that sometime yong infants yea euen the seede of the faithfull are taken away by death yea by the sword of mercilesse Tyrants as namelie by Herod in that his most sauage and cruel infanticide or murthering of many yong children in Bethlehem and in the borders there abouts Question How may Gods fatherlie prouidence be iustified in this Answere Onelie original corruption and attainder is of it selfe a sufficient cause why God in his iustice may not onely giue yong infants ouer to a temporal iudgement but also euen to eternal death in the seueritie of his iustice But no death neuer so sodeine or as it may seeme vntimely can at any time frustrate the eternal saluation of the yongest of those which doe belong to Gods most holie and eternall election ExplicatioÌ„ proofe It is so no doubt For in so much as they belong to our San Christ to the kingdome of God Mark 10.14 it cannot be that they should perish God also in taking them to his mercie by one calamitie the bitternes wherof they had not the reason to discerne he endeth most speedilie and at once all their miseries which would haue multiplied vppon them in a long continuance and course of life And further as touching the wicked seed of the wicked the Lord oftentimes cutteth them off as it were in the shell because according to the prouerb they are as the euill egge of an euill birde and for that as the Lorde knoweth the yong cuâ—be would in time prooue as craftie and by crafte as hurtfull to the Church as the olde foxes haue beene And that the whelpe of the woolfe would grow to be as rauenous as euer was his damme c. Well then wee acknowledging all these things to be true yet in so much as God hateth sinne Question and cannot but in his holie iustice inflict his heauie iudgements vpon sinners why as some boldly inquire doth not God at once by his power cause sinne to cease Yea as they feare not to expostulate quarrell with God why did he at all suffer sinne to haue any entrance into the worlde What shall wee say to these Question Answere This is most venterous and desperate boldenes in deede in all such as feare not thus to obiect To whom wee may both more iustlie and also more boldlie say with the holie Apostle Paul euen to the stopping of their presumptuous mouthes whosoeuer they be O man who art thou which pleadest against God Shall the thing formed say to him that formed it why hast thou made me thus Hath not the Potter power of the claye And so forth as it foloweth in the 9. chapter of the Epistle to the Romanes from the 21. verse of the chapter And further also seeing sinne is come into the world onelie through mans defalt as hath bene declared before it is for euer iust with God to punish sinne yea to punish sinne by sinne in the continuing and multiplying course thereof and one wicked man by another from generation to generation yea and his owne children also so farre as they shall communicate with the wicked world in sinne vntill he haue humbled and brought downe the pride and contumacie of all the world before his most high and glorious Maiestie euen to the perfect glorifying both of his iustice and also of his mercie both heere and in the world to come Explication and proofe For the further confirmation of the former part of this Answere reade Isaiah chapt 45.9.10 Woe be vnto him that striueth with his maker the potsheard with the potsheards of the earth shall the clay say to him that facioneth it what makest thou c. In the which reproofe we are not so to vnderstand the Lord as if he should peremptorilie forbid all reasoning in this case as though the obiection could not be answered and therfore must rest answerelesse but that herein he doth admonish the fraile creature of his dutie toward the most high and souereigne Maiestie of his Almightie most reuerend Creator That is to say that hee doe conceiue reuerendlie both of all the woâ—kes of his Creation and also of his prouidence without any contradiction against either of them And beside this ther is in this the Lords most iust prohibition and staying of all captious reasoning a perfect and familiar reason for the staying suppressing of all such presumptuous reasonings for euer For when as in all matters both of nature and also of arte heere belowe there are boundes of modesty acknowledged for the limiting of questioning which would otherwise prooue endlesse and vndutifull yea verie contentious and hurtfull For no man would allowe that the childe should quarrell with his Father because he is of no taller stature or of no better complexion or of no more noble birth c. And in matters of Arte wee will silence the scholler with this common rule Vnicuiq in sua arte credendum Euerie man must be of some credite in his arte No Artificer will like to be vrged to giue a reason of all
the vnderstandâ—ng of this great mysterie The proofes and explication wherof wee will nowe adioyne vnto them Touching the first we read thus Iohn 1.14 The word was made flesh And Galat 4.4 The Sonne of God was made of a Woman And Rom 1.3 and 2. Tim 2.8 He was made of the seede of Dauid according to the flesh For the virgine Marie was of the posteritie of King Dauid as hereby plainely appeareth And in this respect hee is furthermore called the Sonne of Dauid and therewithall the Sonne of Man as Matth 20. verses 28.30.31 and chapter 22 verses 41.42 The Genealogie also of our Sauiour Christ from Abraham and so forward to Ioseph the reputed Father of our Sauiour in his descent generation after generation by the Euangelist Matth cha 1. verses 1.2 c. And againe from the same Ioseph backward euen to the first man Adam set down by the Euangelist Luke in his 3. chap verses 23 c in the ascent or parentage of Marie confirmeth this most plainely and plentifullie to all that are teachable and willing to vnderstand the same Moreouer allbeeit the tribes did often marrie one within the other Iudges 14.3 as Dauid of Iuda married King Sauls daughter of Beniamin And Elizabeths mother though of Iuda in all likelyhood was married to one of Leui and so was cosen to the Virgine Marie Luke chapt 1. verses 5.36 Yet because they did most vsuallie marrie within their owne tribe as the examples are frequent and the matter cleare euen of it selfe and in one case euen by speciall coÌ„mandement that it should be so Num ch 36.5.6.7.8.9.10 We may iustly conceiue that Ioseph tooke Marie to wife out of his owne tribe after the vsuall manner Yea and more then this all testimonies of the holie Euangelists confirming that the holie prophesies touching the descent of our Sauiour are fulfilled they are so many vndoubted proofes that Marie as well as Ioseph was of the very familie stock of king Dauid For otherwise the prophesies could not haue ben fulfilled so the truth of the whole Gospel shuld be called into question of wicked Atheists c. Read also He 2.16 ch 4.15 Well therfore may we resolue of this truth that our Sauiour Christ hath the verie true nature of man of the bodilie substance of the Virgin Marie like to vs in all things euen from the conception sinne onely excepted indued likewise with a reasonable soule inspired of God at the time appointed after the same manner as God vseth to animate if we may so speake other children in the wombs of their mothers hauing an aptnes from the beginning to vnderstand and affect things and growing afterward in knowledge wisedome of minde as well as in stature of bodilie substance as it followeth to be considered of vs in the time thereof The summe of our present instruction is this that our Sauiour did euen from the conception take the true nature of man And what a wonderfull mysterie is this that for the saluation of mankinde the Sonne of God being verie God should so farre abase himselfe to be made man by assuming of mans nature the immortall to become after a sort mortall the infinite finite the Creator creature This is admirable mercie this is a mysterie most worthie to be loued and reuerenced aboue all other But on the contrary side very erroneous heretical is the opinion of all such as doe obstinatelie hold that our Sauiour did not take his humane nature from the substance of the blessed Virgin but came from heauen and passed through her wombe as if wine should be put into a vessell afterwards to be emptied againe out of the same whervnto they doe vainely and wickedlie abuse these holy scriptures 1. Cor 15.47 He is the Lord from heauen And Philip 2.7 He took on him the forme of a seruant c. And Rom ch 8.3 He was in the similitude of sinnefull flesh For our Sauiour Christ is the Lord from heauen not in regard of of his humanity but rather of his Deitie Neither do the words form of a seruaÌ„t or shape of man take away either truth of maÌ„hood or truth of seruice inferiority in respect therof no more theÌ„ do the words forme of God vsed in the same place denie the truth of his Godhead And it is to be noted also that the Apo speaketh by coÌ„parison in respect of that glorie which either our Sauior had with God before his incarnation or now since his ascension which was greatly obscured as it were hiddeÌ„ vnder the vail of the flesh while he was here on the earth euen froÌ„ his conception c till he rose againe asceÌ„ded vp to heaueÌ„ Onelie those words similitude of sinfull flesh are simplie to be vnderstood insomuch as our Sauiour was neuer sinfull indeed saue onely by imputation of our sinnes which he tooke vpon himselfe on our behalfe to satisfie for them Like heretical is the fancie of such as contend that our Sauiour Christ had no soule giuen vnto him in the wombe of the Virgin vnder this imaginarie pretence that the Deitie it selfe was in stead of a soule vnto the bodie Wherfore let vs in the feare of God abandon all such erroneous conceits as being directly contrary to the truth of the conception of his humane Nature must needes be contrarie to the truth of beliefe concerning the same Thus much of the first point of the Answer Nowe touching the second point that the humane nature of our Sauiour Christ was perfectlie sanctified in the Conception the wordes of the holie Angel to the virgin Marie doe plainely sheweâ—â— Luke 1.35 The Promise The holie Ghost shall come on thee c therfore also that holie thing that shall be borne of thee shal be called the Sonne of God And so it must needes haue bene to the ende that he might be the fulfilling of that which was prefigured by the sacrifices of the lawe which must be all of them in their kinde pure and without blemish that is to say that he might be that true vnspotted lambe of God that should take away the sinnes of the world And how should that cleanse away the filth of another thing that is not cleane it selfe If a soule clothe should be washed in soule water it would remaine foule still Likewise if our Sauiour Christ had not bene perfitlie holie how could he haue bene our sanctification in the sight of God For these causes therefore was it necessarie that our Sauiour should be conceiued by the holie Ghost of a virgine and not be begotten by ordinarie generation of man For all that are so begotten are sinnefull and vncleane Euerie man must confesse with King Dauid that hee was conceiued in sinne Onelie our Sauiour Christ is of all men to be excepted in that his conception followed not the ordinary race Read Heb 2.11 4.15 and ch 7.26 Thus then was our Sauiour Christ in his humane nature most holie by
prophesies concerning the conception of our Sauiour for vs and our benefit they are likewise promises that he should be borne for vs and our benefit yea euen for the greatest benefit that might possibly be procured vnto vs. ExplicatioÌ„ proofe It is true It could not possibly be that our Sauiour should be conceiued by the holy Ghost in vaine His birth could by no meanes be hindred or defeated And therefore the promise of this may be said to be included in the promise of that Question But haue we no speciall or expresse promise concerning the birth of our Sauiour that it should be to our benefit Answere Yes The Lord did assure his Church of this singular mercie by his holy Prophet Isaiah long before it came to passe ExplicatioÌ„ and proofe This also is verie true For so we read in the 6. verse of his 9. chapter of his prophecie where we finde it thus written vnto vs that is to our singular benefit and comfort a child is borne and vnto vs a Sonne is giuen and the gouernment is vpon his shoulder c. Read also Ier 23. verses 5.6 Behold the daies come saith the Lord that I will raise vnto Dauid a righteous branch and a King shall raigne and prosper and he shall execute iudgement and iustice in the earth In his daies Iuda shall be saued and Israel shall dwell safely and this is the name whereby they shall call him the Lord our righteousnes And againe with some further amplification chap 33. verses 14 15 16. c. To this purpose likewise serue the prophesies already mentioned concerning the time the place and the manner of his birth c. Wherefore of this no more now at this time Question WE hast to the Comforts of faith which arise from the birth of our Sauiour Is it not a matter of very great and singular comfort Answer Yes verily It both was and is still matter of great ioy and comfort to the holy Angels much more ought it to be so to vs and so is no doubt to all true beleeuing Christians ExplicatioÌ„ and proofe So indeede we reade Luke chap 2. that the holy Angels reioiced that the Shepheards reioiced that Simeon and Anna reioiced at the birth of our Sauiour Christ And so ought we all to reioice as hauing singular cause with them according to the speech of the Angel to the Shepheards saying Behold I bring you tidings of great ioy that shall be to all people That is that vnto you is borne a Sauiour c. But of the duties more afterward The Comforts As touching the cause of ioy and comfort which wee haue hereby wee may conceiue of it the rather if wee helpe our selues by a comparison not vnfit to be made in this cause We knowe that great ioy ariseth to a nation when the King hath an heire apparant borne to the crowne by whom there is good hope that the gouernment shall not bee deriued to a stranger whereby vnnaturall oppression and tyrannous gouernment might easily take footing c. as we our selues haue lately very sensibly felt to the vnspeakable ioy of our hearts when after the dolefull decease of our blessed Queene Elizabeth our gracious King Iames hath succeeded whose entrance vpon his roiall throne and scepter among vs was right ioious to all right English hearts but so much the more because hee bringeth with him a young Prince yea more then one of a right princely seede But the cause of ioy which now we speake of concerning our Sauiour Christ is infinitely greater not onely to vs or any one nation that should otherwise haue perished vnder the tyranny of the Diuel sinne death and Hell but to all nations vnder heauen seeing the deliuerance and saluation of all people dependeth vpon our Sauiour the onely heire apparant of the most high possessor of heauen and earth for euer and euer And seeing as was said the Angels of heauen were reioiced by the birth of our Sauiour as is euident by their praising of God for it as we haue seene Luk. 2.13.14 and namely for our sake who haue the chiefe benefit of it it followeth by good reason that wee our selues much rather haue principall cause of most aboundant reioycing herein Question But in what respects is the birth of our Sauiour a matter of so singular and incomparable reioycing to vs and to all people Answere First because hereby the Lord our God hath to the glory of his owne name most graciously and comfortably manifested his diuine nature in the Person of his Sonne so farre as it is meete for the same to be manifested to vs here in this world Secondly because he hath manifested his most gracious and Fatherly good will toward all sorts of men in euery nation of the whole world whosoeuer shall thankefully imbrace that life and immortalitie which he hath brought to light and offereth in his Son Thirdly because from hence ariseth vnspeakable peace to the conscience of all true beleeuers both in the vse of all present blessings and also in the assured hope of the inheritance of all the blessings of the life to come in that through him we are adopted to be ioinâ—â—eires with him F nally the birth of our Sauiour is exceeding comfortable because the world is as it were borne againe and renewed vnto God in him according as it is said He is a light of the Gentiles and the glory of his people Israel as Simeon said of him while yet he was newe borne Yea because after a long time of calamitie as it were of most gloomie darke and tempesâ—ous weather hee is as the rising of the Sunne vpon the world wonderfully clearing the whole face and compasse of it So indeed we reade from the 2. verse of the 9. chap of the Euangelicall prophet Isaiah in that he prophesied thus The people that walked in darknes haue seene a â—reat light they that did dwell in the land of the shadowe of death vpon them hath the light shined c. And the Apostle Paul saith that in our Sauiour Christ all things are become new 2. Cor 5.17 Read also Malachie chap 4.2 He is the Sonne of righteousnes and health is vnder his wings But that we may proceede in some order Concerning the first branch of the answere read Heb 1. verses 2 3. This representation is much more gracious and comfortable then was that sight of Gods glory whâ—ch Moses might be partaker of Exod. 33.20 c. Conâ—erning the second branch read and consider the wordes of the holy Angelâ— Luk. 2.14 Glorie to God on high in earth peace and toward men good will And 1. Iohn â— 5 ye knowe that he that is the Sonne of God our Lord Iesus Christ appeared that he might take away our sins and in him is no sin And our Sauiour himselfe in the Gospell of Iohn ch 18.37 For this cause saith he am I borne and for this cause came I into the world that I should
is further expressed by Saint Marke chap 14.36 Abba Father all things are possible vnto thee take away this cuppe from me c. And yet againe the same may be further argued both from the increase of the vehemencie of our Sauiours praier as the Euangelist Luke reporteth that he being in an agonie when the Angell came from heauen to strengthen him he praied the more earnestly to God who alone was able in that his distresse to support and relieue him And also it may be argued from the repetition of the same prayer for the repetition of the same prayer sheweth pâ—ainely that there was a continuance of the same griefe so that as was saide this arrowe of Gods vengeance bent yea shot forth against our sinne and lighting vpon our Sauiour pierced so deepe and grappled so fast that it could not be pulled out easily but with greater wrastlings then were the wrastlings of Iaacob with that Angell with whom yet at the last he preuailed All which things dâ—ly considered and laied in equall balance and considering that it is a familiar phrase in the holy Scriptures to expresse great afflictions and sorrowes by the name of the sorrowes of hell What should hinder why we should not esteeme the sufferings of our Sauiour Christ in his soule which are aboue all humane estimate and not possibly to haue beene indured by any meere humane strength to bee such as may iustly beare the name of hellish sorrowes as beeing comparable to those torments of Hell which wee should iustly haue suffered there for euer if hee had not suffered them for vs for that time which God sawe it meete that hee should indure them And if hee had not by the propitiatorie prayers and sacrifice of his most holy Priesthood obtained and purchased deliuerance from the same For whereas some feare least when we doe so speake wee doe impute that to our Sauiour which is impious and blasphemous once to be thought or spoken to wit that hee should loose all faith be vtterly reiected of GOD and that hee must consequently remaine in finall dispaire and torment this feare or any such like it is altogether needelesse in so much as these things could not possibly fall into Christ seeing they are partly sinfull and cannot touch the holines of his humane nature and partly of weakenesse implying such a contradiction as can by no meanes stand with the Deitie of his person For that GOD should finally reiect and forsake his sonne yea in that he hath assumed and taken mans nature to the diuine by personall vnion it is as vnpossible as that God should deny or reiect himselfe Besides it is one thing to be without the comfort of faith for a while and another to be without faith it selfe Likewise to be forsaken of GOD as touching present comfort and to be for euer cast off in the counsell and purpose of God These latter are proper to the reprobates the former may betide the elect children of God and were in peculiar manner in Christ and that in such measure and degree as they cannot befall any other Moreouer we may iustly distinguish betwixt the torment of the reprobate and their wicked and sinfull qualities the which are in them either causes of their torment as their infidelitie and all other their sinnes and impenitenâ—â—e while they liued in th s world or else they are such as their torments doe augment by reason of thâ—ir wicked dispâ—sition such as are impatience cursing and blasphemie Our Sauiour Christ therefore might and did indure the curse and torment which is due to our sins though he was perfitly free from euery action or thought of sinning And whereas he indured the punishment of our sinne but for a short time This doth not disanull the paine iâ— selfe in so much as the eternitie of the paine is but a circumstance and not the essence or nature of it Finally the excellencie of the Person of him that suffered euen the Sonne of God God and man hath in a short time satisfied for and swallowed vp or disannulled the eternitie of the punishment of vs all as the punishment it selfe that it cannot rest vpon no nor attach and arrest the elect of God whom he hath redeemed and purchased from it Wherefore if reason will be more curious to prie into this mysterie then is meete and not content it selfe with that which the holy Scriptures shewe vs to be the truth of God Let vs not yeelde to make reason to be a wanton but let it suffice our faith that the sufferings of our Sauiour Christ are a mysterie and farre aboue the reach of humane reason grounded and built vpon the groundes and principles of GODS most high and diuine wisedome And therefore also whereas the shallowe conceite of mans reason stumbleth at the prayer of our Sauiour Christ as if it could not stand with obedience to the will of God or with that constancie which ought to haue beene in Christ we are to beleeue as the truth is that it is a most holy prayer most perfectly beseeming the present estate of our Sauiour Christ both thereby to expresse the extremitie of his inward distresse and horrour and therein the infirmitie of his humane nature vnable of it selfe to indure it and also to shewe forth the fruite of his inuincible patience and â—aith in that hee praieth to his heauenly Father onely for reliefe and succour submitting his owne humane will and desire to the good pleasure of his diuine will which is a more perfite confirmation of the most perfit obedience of our Sauiour then if he had yeelded to drinke the bitter potion of Gods wrath without any such grieuous and sore temptation to the contrarie So then our Sauiour Christ was tempted in the infirmitie of mans nature like as men are tempted yea aboue all temptation of men but yet without sinne as the holy Apostle truly teacheth in that he neuer yeelded to any sinne through any temptation and therein is vnlike to all meÌ„ iâ— alone the onely perfit vndefiled one But of the vertues of our Sauiour Christ shining forth in all perfectioÌ„ in the whole time of his chiefe sufferings and perturbations both of soule and body we shall haue another occasion euen of purpose to inquire more fully hereafter Hetherto of the sufferings of our Sauiour in his preparing of himselfe to his sufferings by the serious thought and meditation of them specially of those that were to fall vpon him most neare vnto death The premeditation and thought of which cuppe being so sharpe and bitter in the tast and sippe of it how sharpe and bitter may we suppose the whole draught euen the drinking of it dregges and all to haue beene vnto him LEt us now proceed to the second branch of the sufferings of our Sauiour which concerne the act of Iudas his prodition or betraying of him into the handes of his malicious aduersaries most sinfull and wicked men Question What testimonie and
be profitable for vs to consider somewhat more fully of some of these points at the least And first concerning the exceeding gladnes of Herod vpon the sight of our Sauiour Christ it shall be to good purpose to consider what manner of gladnes it was from the causes and grounds thereof Wherevpon also other things wiâ—l be made more cleare and lightsome vnto vs. Answer What manner of gladnes therefore was that wherewith Herod was affected Question It was not of any holy loue and desire thâ—t he bare to our Sauiour Christ or to his doctrinâ— or to his miracles but altogether of a profane curiositie he reioycing rather to see our Sauiour apprehended and brought before him as a prisoner then in any other respect Explication It is true indeede as the effects of this ioy doe open both the nature of it and also of the causes and grounds thereof And in very truth how could it be that Herod a man of most wicked and incestuous life and of a most guiltie conscience imbrued not onely with the imprisonment of Iohn but also with his innocent blood aboue all other his sinnes he of an hypocritâ— becomming a hard hearted sinner seeking also as it is likely by that we read Luke 13.31 the life of our Sauiour as may appeare further by that answere which our Sauiour sendeth at the same time saying Goe ye and tell that Foxe Behold I cast out Diuelâ— and wilt heale still to day and to morrowe and the third day I shall be perfected that is I shall continue yet a while longer and doe the workes oâ— God and Herod shall not be able to interrupt me Herod also being the wicked sonne of that most wicked Herod who euen from the natiuitie of our Sauiour sought to destroy him and to that end murthered the children of Bethlehem and the places there about as we haue seene more at at large before how therefore could it be I say that Herod being such a one should in any godly manner desire after our Sauiour and ioy to see him specially to see him in such a plight as hee was brought before him Verily if he had loued him he would rather haue beene striken with sorrow to see our Sauiour so pitifully abused and defaced as he was by former spittings and buffettings c. And besides if Herod had had any true desire to haue seene our Sauiour Christ or to haue heard his doctrine or to haue beheld his miracles he might long since this time haue seene and heard both him and them many a time and often For our Sauiour Christ both preached and wrought miracles daily in all parts of Herods iurisdiction euen in Galile He that heard Iohn willingly though he wrought no miracles would much rather haue heard our Sauiour who was mightie in deede as well as in word The truth is plaine therefore that Herod had noe good affection toward our Sauiour All his desire was of a profane curiositie and his gladnes a reioycing in our Sauiours outward calamitie he thinking this to be a fit occasion to make our Sauiour seruile to his proud humour But our Sauiour knowing the wicked minde of this profane and vngodly man he doth disapoint him as much as possibly might and thereby sheweth himselfe to be altogether an other manner of man then Herod tooke him to be That is to say he sheweth himself a most wise discreet man of inuincible patience ioined with singular valour and holy fortitude of mind knowing most perfectly when to be silent as well as when to speake The which that we may more clearly see into we are to call to mind the former reasons alledged concerning our Sauiour his silence And beside those to consider of two more speciall vpon the present occasioÌ„ First as we haue seene that Herod was a most bad man and accordingly our Sauiour Christ well knewe that he desired not to heare any word to proceed out of his mouth to his instruction in the way of the kingdome of God or to see any worke wrought by him to the end he might be moued thereby to giue glory to God and therefore as our Sauiour Christ had taught his disciples before that they should not giue holy things to dogges nor cast pearles before swine so he practiseth the same himself at this time being before such a maÌ„ner of man the Iewes also continuing and persisting in their malice being iustly to be accounted of like sort with him SecoÌ„dly insomuch as our Sa Ch knew wel that Pilate not Herod must be his Iudge that he must be crucified at Ierusalem not to be sent to be executed in Galile therefore he will not answer his cause before Herod And to speak the truth our Sa Ch was neither a Galilean nor as the cause stood was of Herods Iurisdiction For first although our Sauiour was brought vp froÌ„ the time that he returned out of Egypt that is about foure yeares after he was borne vntil he came to about thirtie yeares of age in Nazareth a citie of Galile by the special appointment of God that it might the rather be manifest euen from the name of the place of his educatioÌ„ that he was that netsar or branch springing out of the stock of Dauid so often spoken of by the holy Prophets yet he was by birth linage a Bethlehemite of the tribe of Iuda In which respect also he being apprehended at Ierusalem or at the least within the liberties thereof and conuented first before Pilate the gouernour of those parts the iudgement of his cause belonged rather to Pilate then to Herod And this no doubt did Herod wel enough consider therefore returned him againe to Pilate he and his souldiers beginning the pageaÌ„t of the mockery of our Sauiour Christs kingdome to Pilate his souldiers who prosecuted the same more fully afterward But Herods white was no black spot to diminish the most bright cleare innocencie of our Sauiour but rather an ensigne confirmation therof insomuch as Herod could certifie Pilate of nothing criminous against our Sauiour though he had bin much conuersant in the parts of his iurisdiction as Pilate himself afterward acknowledged as we shall see in the processe of the holy story by the Euangelist Luke Wherefore hastening to the rest of the story we will stay no longer vpon this but briefly conclude that whatsoeuer was the cause of the enmitie of Pilate and Herod The grouÌ„d and history of his third examination arraignment before Pilate whether for that outrage which Pilate committed against the Galileans of Herods iurisdiction mentioned by Saint Luke who recordeth this their enmitie chap 13.1 or whether it were any other cause this we may say concerning their friendship and loue-day that according to the holy Prouerbe chap 14.9 sinne or guiltines of sinne specially in the same sinne is a meanes to set fooles that is the wicked and vngodly men at one but that which is acceptable to
wit before God and good men maketh agreement betwixt righteous men As Tremellius wel translateth and interpreteth that seÌ„tence Wherefore far better had it bin either for Pilate or Herod to haue remained in former enmitie which soeuer of them had sought true peace and reconciliation with God and our Sauiour Christ then to be thus reconciled betwixt themselues by ioyning as it were in Giantlike battell against the God of heauen ANd thus leauing this examination of our Sauiour before Herod and the sufferings thereof laide vp in our minde let vs proceede to that which followeth concerning his renewed examinations and troubles throughout all the proceedings of Pilate Question How doth it follow in the holy Storie Answere Vpon the returne of our Sauiour Christ to Pilate thus the storie is continued by the Euangelist Luke 13. Then Pilate called together the high Priests and the Rulers of the people 14. And saide vnto them yee haue brought this man vnto me as one that peruerted the people and behold I haue examined him before you and haue found no fault in this man of those things whereof ye accuse him 15. Noe nor yet Herod for I sent you to him and loe nothing worthy of death is done by him 16. I will therefore chastise him and let him loose ExplicatioÌ„ Here the Euangelâ—st Luke declareth that when Pilate sawe his former deuise to be at an ende and yet continuing to make some conscience of giuing vniust sentence of death against our Sauiour whom he iudged to be innocent as most iustly he might well so deeme he falleth to the practise of two other deuises which he had in his head But euery one worse then other all onely increasing the trouble and sufferings of our most blessed Sauiour and no way working any reliefe either to him or to his cause And no maruell for beside that the iustice of God must take place insomuch as our Sauiour by his diuine appointment and of his owne willing submission must beare the fearefull punishment of mans sinne euen to death for the full satisfaction and redemption thereof and therefore all the practises to the contraâ—ie must of necessitie be so farre off from hindering that they must through the almightie prouidence of God rather further the same beside this I say no maruell though Pilates policies tooke no good effect to the relieuing of our Sauiour who neither needed nor sought any of his reliefe insomuch as Pilate did not any thing of all that he might seeme to doe of loue and reuerence to our Sauiour but onely for the loue he did beare to himselfe if happily he could haue loued himselfe aright that he migâ—t relieue his owne snarled conscience and dangerous estate For on the one side he feared the present tumultuous rage of the Iewes as not knowing what it might growe vnto neither if he should not satisfie them what after complaints their malice might frame against him at Rome before Tiberius the Emperour and on the other side hee feared lest for the auoiding of these euills he should be condemned of his own conscience if he should yeeld to satisfie the Iewes malice by pronouncing the vniust sentence of death against Christ Thus stood Pilate perpelxed concerning this most high cause of iudgement God himselfe noe doubt as was meete awakening his conscience euen from that naturall light and ground of equitie which is reserued in euery one that hath not violently put it out that no innocent and guiltles person ought to be condemned And therefore seeing at this time the condemnation of him that is not onely the most innocent The grouÌ„d and history of his examination accusation bâ—fore Pilate but also actually the most righteous man yea the onely perfect righteous of all men yea more then a man both God and man commeth into question and that before a mortall man how could it be otherwise then that he must be troubled aboue that he himselfe being a profane man should see or know any full and sufficient cause of it Neuertheles to the end it might be euident vnto vs and to the whole church that all light of nature reacheth no further then to leaue vs all without excuse and that our onely true direction and stay must be in that grace which is powred into vs from the sanctifying and regenerating spirit of God according to the light of his holy word Pilate is set forth as vpon a Theater to the viewe of the whole world for a paterne of that notable lightnes and vanitie and iniustice which is in mans corrupt nature The which notwithstanding it hath all the most graue inducements and incouragements and admonitions that may be to deale iustly and vprightly yet it is soone turned out of the way and vtterly wresteth it selfe against God whom it ought most dutifully and constantly in all vprightnes to serue For Pilate beginning tolerably well as we would thinke and indeed did begin commendably in comparison of the Iewes as hath beene before obserued yet by little and little putting out as it were the eye of his owne conscience grew to the same euill issue with the most wicked Iewes who had before pulled out not onely the eye of their naturall light but also that eye of vnderstanding which they ought to haue reserued in them cleare and bright from the word of God Wherby they might haue learned to knowe Christ to be their onely Lord and Sauiour whom they should most willingly haue acknowledged and most humbly reuerenced and obeyed and not thus most spitefully and blasphemously to haue pursued and persecuted And thus in Pilate together with his coÌ„panie as also in Herod and his band and in the high Priest Caiphas and his conspiracie all both Iewes and Gentiles are most famously conuicted by their practises that all are traitors and rebels against the Maiestie of God and iustly inwrappe◠〈◊〉 the same condemnation euer since the first traiterous conspiracie of our first parents with the Diuel against him Neither may we except our selues or any other in any age but all of vs through the corruption of nature are so attainte that rather then we would want of our owne wicked lustes we could be well content that God were pulled out of his throne Vnto all this doth the example of Pilate in his inconstant and deceiuable and vnequall proceedings vnder a coloure of iustice worthily lead vs euen to the humbling of vs all before the onely incorrupt and pure iudgement seate of God But that we may proceede in the holy story it is necessarie that we come to the consideration of the proceedings of Pilate in the particulars thereof First therefore as the Euangelist Luke telleth vs in the wordes last answered Pilate calleth together the high Priests and Rulers of the people and maketh an Oration vnto them solemnly iustifying and acquiting our Sauiour Christ in expresse words as touching the accusatioÌ„s of the Iewes And that not onely by his owne authoritie knowledge but
either part of the answer of our Sauiour the first whereof concerneth Pilate himselfe more directly the other respecting the Iewes yet so as the sinne of Pilate is secretly insinuated and reprooued therein In the first part of the answer our Sauior telleth Pilat who had vainely boasted of an absolute power as we haue seene before That he could haue had no power at all against him vnles it had bin giuen him froÌ„ aboue As though our Sauiour should haue said in more words howsoeuer thou doest licentiously boast of a power at large not knowing or aduisedly considering what thou speakest I know assuredly that it is so farre off that thou couldest doe what thou list with me touching life or death crucifying or loosing of me that vnles it were giuen thee from aboue I doe not meane from the higher power of the Emperour vnder whom thou art Gouernour here but vnles it were giuen thee from heauen euen by the diuine counsell and appointment of God the most high Ruler and Gouernour aboue all thou couldest doe neither the one nor the other nor any thing at all against me And thus doth our Sauiour Christ plainly open a speciall point concerning the mystery of his holy sufferings vnder this whole course which Pilate taketh with him both in that which is already past and in all which he knew was behinde to wit that he had not so much to doe with Pilate and his iudgement as with the diuine iustice of God before whose tribunall seate he did stand and that in all his sufferings he did susteine the wrath of his iudgement districtly bent against the sinne of mankinde the which he in that he was man did on our behalfe answer the diuine Maiesty for But the generall instruction which he intimateth and setteth downe in these words is this that according as all power and authority of ciuill magistracy is the ordinance of God according to that of the Apostle of our Lord Iesus Christ Rom. 13.1 There is no power but of God c. And as our Sauiour himselfe is by King Salomon vnder the name of the wisedome of God described to say By me Kings reigne c. Prou. 8.15.16 so ought not Pilate onely but likewise all other Princes Iudges and Rulers to looke well to the discharge of their office as they will answer vnto God and to the son of God our Lord Iesus Christ when he shall come at the last day to cal all Magistrates to giue an account how faithfully they haue discharged their offices committed to them by the supreame and almighty God Now in the second part of the answer our Sauiour Christ inferreth vpon the former that in so much as Pilate was the Magistrate of God and by vertue of his office ought to doe iustice therfore they that had deliuered him vnto Pilate had the greater sinne And this as was said doth directly concerne â—he Iewes whose sinne our Sauiour Christ aggrauateth in this respect that in seeking to put him to death and hauing no iust cause on their part they did therfore goe about to peruert the ordinance of God to make the magistrate a minister of their malice Wherin also as was further said he doth closelie admonish Pilate of the greatnes of his sin in that through his own corrupt dealing he stood inwrapped in the guiltines of the sin of the Iewes though not yet so deeplie pluÌ„ged as they were And therwithall he doth likewise giue to vnderstaÌ„d that he was in daÌ„ger to haue his part in that vengeaÌ„ce which could not but haÌ„g ouer their heads for that high iniustice which they coÌ„mitted against him that also with a most high hand Wâ—erfore as touching the generall doctrine of this latter part of our Sauiour his answer to Pilat it is this that all inferiours euery one in place of subiâ—ction stand th bound euen for that reuerence which they beare vnto God himselfe to take heede that they neuer goe about to peruert the iudgment seat of iustiâ—e by any wroÌ„g information or accusation or by any other corruption or accusation whatsoeuer vnder the pa ne of his high and heauie displeasure And proportionablie that all other in their infeâ—iour places callings be carefull iâ— the Lord both how to rule and also to obey as well in the familie priuatâ—ly as in the town or Citie publikely and in the church also as well as in the common wealth as weare further by the grace of God hereafter to obserue For God will â—all all to an account And as hee hath giuen anie power as a grace to those that haue it according as Kings and Princes doe in their stiles worthâ—lie and honourablie acknowledge that they are such as they be by the grace of God so God looketh and so he may iustly that all doe behaue themsâ—lues gratiouslie in their places as instruments both of his holy iustice and also of his clemencie and mercie and not of their rigorous wilfulnes and tyrannie whereby they should alter their owne gratious stiles as beeing such as they are by the anger and wrath of God rather then by his fauour and grace Thus much concerning the most wise and seasonable Answere of our Sauiour Câ—rist by occasion of Pilates vain boast of his power and autoritie to the preiudice of the most Souereigne power and autoritie of God Nowe in the sixt place concerning that which followed vpon this last examination of our Sauiour on Pilates parte it was as the Euangelist testifieth this that thenceforth he sought still to loose our Sauiour but on the Iewes parte that they by their outragious impoâ—tunitie doe frustrate the indeuour of Pilate notwithstanding his manifold attempts to the contrarie In Pilate â—herefore we may well obserue at the least a great shewe of some regard of iust ce or rather of auoyding the extremitie of iniustice whervnto he was most vehementlie solicited and importuned And the rather because hee continueth in his manner to pleade the innocencie of our Sauiour although our Sauiour no waye sought to make him inclinable to shewe him anie fauour aboue that hee in his owne conscience did see the equitie of his cause but carieth himselfe in such vprightnes that with all holie wisedome and modestie hee hath euen now last of all verie grauely reproued Pilate of his vaine prowd boasting of a power aboue that which was communicated vnto him A â—hing verilie which men of lower place theÌ„ Pilate yea which men of lowest plâ—ce will hardlie indure that is to heare the particular reproofe of their sin therefore may well be set to schoole to learne this lesson of a heathen man But yet so as we be all carefull to shewe forth a more constant fruite of reproofe then Pilate did so settle our consciences vpon a better ground then he settled his For in so much as he had not a cleare conscience neither looked vp directly to God but sought rather to please men theÌ„ God to do that
which might be most to the credit and praise of his owne ambitious pollicie wading cunninglie in so weightie a cause rather then that which might be most to the glorie of God in the vpright discharge of his dutie therefore all Pilates vertue how great in shewe soeuer vanished away verie sudenlie as the morning dewe and came to nothing Nay it ended in his most foule sinne as it followeth in the last place of our present text to be in part considered For the Iewes are more strong to frustrate and ouerturne Pilate then hee was to holde out in his good indeuour For so soone as they returne to grate vpon their former string how false and vntunable soeuer Pilate had tried it to be namely that our Sauiour Christ had committed treason against Caesar and further yell out in threatning wise against Pilate as if they would draw him as an accessarie in the same pretended treason For if thou deliuer him say they thou art not Caesars friende howsoeuer Pilate carieth the same face a while longer yet because his heart was not vpright all at once hee yeeldeth most cowardlie and so bewraieth what the vanitâ—e of all heathenish vertue is not onely in Pilate but in all other whosoeuer make the greatest shewe if they be not renewed and sanctified by the holie Spirit of God of whose glorie all both Iewe and Gentile are depriued through our owne corruption as it is notablie discouered vnto vs in this the finall conspiracie and consent both of Iewes and Gentiles against the Sonne of God But that we may see the full issue let vs heare what foloweth in the holy Storie Question How is it continued by the Euangelist Answer It followeth in the 13.14.15 and 16. verses of the 19. chapter of S. Iohn 13. When Pilate heard that word saith the Euangelist he brought Iesus forth and sat downe in the iudgement seat in a place called the pauement in hebrew Gabbatha 14. And it was the preparation of the Passeouer and about the sixt hower and hee said to the Iewes Behold your King 15. But they cried Away with him away with him crucifie him Pilate said vnto them shall I crucifie your King The high priestâ— answered wee haue no King but Caesar 16. Then deliuered he him vnto them to be crucified Explication Thus then wee are come to the condemnation of our blessed Sauiour and his sufferings that belong therevnto THe which that wee may see in a more full and readie viewe wee are to take in heere that which thâ—â—ther Euangelistes doe furthermore write concerning the whole processe of the same matter Question And first what are wee to take in here from the Euangelist Matthew Answere Here as I have learned wee may not vnfitlie consider of that which he writeth concerning the message which Pilates wife sent vnto him as wee read chapt 27. verse 19. in these wordes 19. Also when he was set downe vpon the iudgement seate saith S. Matthewe his wife sent to him saying Haue thou nothing to doe with that iust man for I haue suffered manie things this day in a dreame by reason of him ExplicatioÌ„ This indeed may not vnfitlie be thought to haue the iust place here For the holy Euangelist Iohn very particularlie recording the troublesome and vnsetled course of Pilate now going out to the Iewes and eftsoones returning into the Common hall againe and that fowre or fiue times hee doth not at all mention his sitting downe on the iudgement seate till this last time And as touching the Euangelist Matthew he doth not so exactly obserue the orderlie courses but speaketh ioyntlie both of the Iewes â—heir reiecting of our Sauiour Christ as abhorring him more then Barabbas and also of Pilates condemning of him Neither will this graue sitting downe agree to the former light and passionate course which Pilate tooke And therefore may we as was said not vnaptlie consider of this pointe heere in this place And moreouer wee may with like reason adde next vnto this that which the same Euangelist writeth further concerning Pilates washing of his handes before he gaue sentence of condemnation against our Sauiour as also the extreame and most desperate malice of ths Iewes as it followeth in the same 27. ch vers 44.45 Question What are the wordes of the holy Euangelist to this purpose The grouÌ„d and history of his condemnation by Pilate Answer 24 He writeth thus when Pilate sawe he auailed nothing but that more tumulte was made he tooke water and washed his hands before the multitude saying I am innocent of the blood of this iust man looke you to it 25 Then answered all the people and said His blood be on vs and on our children These things the Euangelist S. Matthewe alone doth testifie And his witnes is true and sufficient as of one sanctified and appointed by God himselfe thervnto Now of the rest the Euangelist S. Luke doth make most expresse mention of that iudiciall sentence of iudgement which Pilate gaue against our Sauiour and therfore we are to receiue his more full testimonie in this behalfe What doth he set downe Question concerning this pointe Answere His wordes are these chapt 23. verses 23.24.25 23 They that is the Iewes saith S. Luke were instant with loud voices and required that he might be crucified and the voices of them and the high Priestes prouâ—â—â—ed or were mightie and great to wit by an exceeding out-crie 24 So Pilate gaue sentence that it should be done as they required 25 And he let loose vnto them him that for insurrection murther was cast into prison whom they had desired and hee deliuered Iesus to do with him what they would Yea as the Euangelist S. Mark telleth vs ch 15. ver 15. Pilate did this being willing to content or satisfie the people so farre did his own false heart deceiue him And then it foloweth in the same Euang vers 16.17.18.19.20 How our Sauiour Christ was again most vilie abused by the souldiers of Pilate immediately vpon iudgement pronounced as they had dealt before so soone as they had cruelly and despitefullie scourged him Question What are the words of S. Mark whereby he reporteth this their wicked dealing Rehearse them Answer 16. Then saith the Euangelist Marke the souldiers led him away into the Hall which is the common hall and called together the whole bande 17 And they clad him with purple and put about him to wit on his head as S. Matthewe expresseth a crowne of thornes which they platted and wreathed 18 And began to salute him saying Haile king af the Iewes 19 And they smote him on the head with a reede to wit with a reede of a greater sort such as is the Caâ—e and spat vpon him and bowing the knees did him reuerence 20. And when they had mocked him they tooke the purple off him and put his owne clothes on him and led him out to crucifie him ExplicatioÌ„ The same also doth the
nature so as he is Father to no creature beside this confirmeth plainely that his prayer must needes be most effectuall with God aboue all that euer haue prayed or can pray Yea so as no prayer hath euer beene accepted from any but as they haue had doe and shall haue respect to the vertue and grace of his mediation and prayer And herein our Sauiour Christ performeth one speciall dutie of his most holy office of high Priesthood in that he praieth for sinners as wel as in that he yeelding to be fastened to the Crosse offereth vp himselfe an euerlasting and most propitiatory sacrifice vnto God that by his blood issuing out by the wounds of his holy hands and feete he might wash away the sinnes of all his elect Let vs come to the reason which is this For they know not what they doe Not that ignorance excuseth the offender or that he sinneth not because he knoweth not that it is a sinne which he committeth This is not the meaning of our Sauiour Christ for then what neede was there that he should pray so earnestly for forgiuenes or vse any prayer at all to that end In that therefore he praieth yea seeing he prayeth so earnestly that they may be forgiuen though they did not know what they did it is euident that their sinne was grieuous in the sight of God though they sinned of ignorance And so we read that God in his law appointed sacrifices to be offered for sinnes done of ignorance he giuing therein plainely to vnderstand that ignorance excuseth not seeing euery one might haue knowledge if the fault were not in our owne negligence but contrariwise that sinnes done of ignorance are damnable if they be not pardoned for Christs sake vnto whom all the sacrifices pointed Read Leuit. chap. 4. the whole chapter What was the meaning of our Sauiour then in this reason which hee vseth No doubt his meaning is to giue to vnderstand that there is a great difference betwixt sinnes committed of ignorance and those that are committed of presumption malice against knowledge and conscience yea betwixt one and the same sinne committed in so diuerse a manner from so differing a ground and originall For that done of ignorance must needes be sinfull in a lesse degree then the other and accordingly pardoned more easily or with lesse difficulty as one may say Our Sauiour therfore in vsing this reason would leaue some special ground of comfort for those of his persecutors whosoeuer should afterward come to the conscience of their sinne when their consciences should beare witnes with them that they did they knew not what so were within the coÌ„passe of the prayer of our Sauiour when as on the contrary he would exclude all such froÌ„ the comfort of it whosoeuer sinned of malice against their knowledge with a high and presumptuous hand as some of his persecutors did as may appeare by his doctrine concerning the sinne against the holy Ghost deliuered against them Matth. 12.31.32 And as Stephen the holy Protomartyr next after our Sa Christ doth plainly declare Act. 7.51 in that he chargeth them to haue resisted the holy Ghost Concerning all which the Apostle Peter saith that our Sauiour committed his cause to him that iudgeth righteously 1. Epist. 2.23 But how may it be said that any of those that persecuted our Sauiour Christ and did execution vpoÌ„ him were ignorant of that sinne which they coÌ„mitted seeing they knew no cause against him why they should so deale as they did For no man can be ignorant of this that it is a sinne to do violence against any man without cause It is very true Neuerthelesse in this case our Sauiour may iustly say that a number of them knew not what they did For their sinne was greater then they were ware of yea though they had beene conuicted in their consciences to haue dealt vniustly cruelly against a righteous man For they knew not that this righteous man was the Lord our righteousnes they knew not that he was the Sonne of God the Lord of life glory c. For then surely as it is testified of those whom our Sauiour praieth for they would not haue crucified him According as we read Act. 3.13.14.15.17.18.19 And chap. 13.27.28 And 1. Cor. 2.7.8 We speake the wisedom of God in a mysterie c. which none of the Princes of this world haue knowne for had they knowne it they would not haue crucified the Lord of glory Note It is not onely ignorance for a man not to know a thoght or action to be a siâ—ne but also not to know how great and grâ—euous a sin that is which his conâ—cience telleth him though lâ—â—â— nâ—ly that it is a 〈◊〉 But to conclude the interpretation of this reason of our Sauiours praier did he onely pray for the forgiuenes of those that sinned of meere simple ignorance No doubt our Sauiour being most aboundant in pitty compassion did vnderstand ignorance in as large a significatioÌ„ as it might possibly be extended vnto Yea so farre as if malice were of ignorance or that ignorance was more then malice we are not to account any such whosoeuer were of the elect of God to be excluded or excepted by our Sauiour The which affection he carrieth still toward all other that belong vnto God euen to this day whosoeuer sinne in the like manner against him in persecuting of his seruants for his Gospels sake or in resisting his holy word and ordinances though none can now so directly iniurie his most holy glorified humanity as these did The vse of all is briefly this that insomuch as by ignorance men are carried headlong to rush into so great sin as they are not ware of therfore The ground and history of his crucifying it is the duty of all to seeke after true knowledge iudgement from the word of God that by the light direction therof they may not only auoid sinnes of ignorance to do they cannot tell how great euill but that they may be wise to obey God and in obedience vnto him to doe more and greater good then they can see or vnderstand of as doubtlesse euery one doth that walketh faithfully in his calling as in the sight presence of God But of the vses both for duty and also for comforts we shal by the grace of God inquire consider more fully afterward Now the course of the holy story requireth that wee come to the third part of the execution of the sentence of Pilate against our Sauiour with the sufferings and other worthy matters appertaining vnto it This third part of the holy History of the execution as was obserued containeth the time of the continuance of our Sauiour vpoÌ„ the Crosse The which time we may not vnfitly distribute or distinguish into these three parts or spaces dâ—mensions as it were First froÌ„ the third houre of the day vnto the sixt Secondly from the sixt houre to
gradu At in Christo qui sine vitio pasâ—iones omnes nostras animales inanerat sine vitio imperfectione ista sicut reliqua ipsius tum dicta tum facta fuerunt Homil. 32. in Historiam Passionis That is first of all saith hee let this be agreed vpon that these wordes containe not in them any waywardnesse of an vpbrayding or angry minde as though Iesus Christ should contend with his Father and vrge him to giue an account why hee should thus deale with him for then hee would not haue betaken himselfe vnto him as to his God and that by doubling of the word his God but that they are a dolefull speech of a mind most deeply distressed yea euen of a Sonne most obedient to all the commaundements of his Father Yet so as while he considereth himselfe being in this agony hee thinketh that vnlesse some helpe be yeelded vnto him more then his owne that he shal be altogether vnable to beare so great a burthen and to perfit those things which were imposed vpoÌ„ him and to bring them to their desired issue as though he should speake to his Father in these words Behold O Father I am heere yea euen willingly in that estate wherein it is thy good pleasure that I should be but the sense and feeling of thy exceeding great anger doth forcibly draw from mee these complaints insomuch as I cannot but maruell howe it should come to passed that I should perceiue no presence of thy fauour and assistance and the rather because without it that which it is thy will to worke by me and wherevnto also I am willing and desirous readily to obey thee in all things can neuer attaine the kindly issue of it So then from this pure and entire fountaine hath issued the present complaâ—nt which long since was vttered by Dauid in the same words he speaking of himselfe in respect of those exceeding great straites which he was in Psal 22.1 Yet as a type of Iesus Christ as it is manifest from the rest of the Psalme Wherein notwithstanding we are to obserue by the way that there is a great inequality betweene the figure the truth it selfe For the state of Dauid who wrote this Psalme though being very full of affliction and calamity yet was it by infinite degrees lesse then those sufferings which Christ indured vpon the Crosse wheâ—her we consider the cause or the measure or the effect therof And beside Albeit Dauid did not powre forth those his prayers without faith and hope yet as it falleth out in the best works of the most perfect among the children of God hee made some humane failing or slip so that there might easily be some remainder of fault seeing our faith is alwaies mixed with vnbeliefe and our hope with some spice of doubting But in Chriâ—â— who tooke vpon him all our humane passions without sin these things weâ—e without all sin and imperfection as all other of his speeches and actions were Hetherto Beza in his 32. Homily vpon the Historie of the Passion of our Sauiour Christ And thus it may be euident vnto vs how infinitely great and grieuous the sufferings of our Sauiour were euen from the beginning in the Garden and before to the very end of the same though not in euery moment in like degree so that well might the same worthie seruant of our Lord Iesus Christ both preach and write as he hath done in the beginning of the same Homily that it is not enough for vs to know and beleeue that Iesus Christ suffered for vs vnto the death as it is onely the separation of the bodie and the soule vnlesse we doe consider this death of his after a speciall manner without which the death of Christ could not be our life And therefore as hee saith further they are exceedingly deceiued and doe still continue in errour who looke no further then vpon those griefes which be bodily sensuall and naturall in these sufferings of Christ and namely in this his death c. And a little after The death of Christ saith he was such as our sinnes doe deserue and therefore it behoued our surety and pledge to suffer not onely the dolours and vexations which are common to soule and bodie euen to the last breath but that vnto these should come also that which is the greatest of all other to wit the feeling of that horrible wrath of God euen in the soule it selfe the which the sinnes of all the elect which are haue beene and shall bee to the end of the world did deserue Moreouer whereas wee are by our sinnes made debters not onely to the first death which is a seperation of the body from the soule but also to the secoâ—d death which beside the torment of the soule for a time is a renued coupling of the body and the soule accompanied with the perpetuall curse of God and all vnvtterable torments to indure for euer He saith further that our Sauiour Christ our surety that he might deliuer vs from both hath suffered the first death accompanied with all the apprehensions and terrours of the anger of God whereby the vnbeleeuing that die passe from the first death to the second But insomuch as hee willingly indured the sorrowes of the first death ioyned with the apprehensions and terrours of the second and that also with a willing and most holy and most perfect obedience cleane contrary to the rebellion of our first parents therefore hee was freed from the corruption of the body an effect of the first death and much rather from the eternall punishments of the second Nay contrariwise by the first death he hath made a way to the glory of the true and perfect life both for himselfe and also for all those whom the Father haue giuen him c. So then hee hath most mightily and valiantly vanquished as well the first death as the terrours and apprehensions of the second and he hath appeased the wrath of God toward all his elect the true beleeuers in his Sonne our Lord Iesus Christ This vertue flowing from the head to the members not without an exceeding great wrastling of the humanity out of the which he himselfe though hee was most iust and had receiued the Spirit without measure could neuer haue gotten foorth vnlesse his Godhead had vpheld our nature in him that it should not bee ouercome And in the same Homilie speaking of that dereliction or forsaking which our Sauiour complaineth of we affirme saith hee that this word is to be vnderstood in such sort as God oftentimes is said either to come to vs or to depart from vs to know vs or not to know vs to wit in respect of his speciall fauour and presence Wherefore wee will not doubt to say that in this combate our nature remained in the Person of Iesus Christ and shall remaine for euer without any seperation from the Father and the holy Ghost but as touching the sensible fauour and speciall presence of
laid away but such a one as he was then especially when he came to the last offering vp of that his sacrifice This onely shall be found differing that all his affections were altogether void of sinne when in ours there is alwaies something amisse Wherefore when he saith Father what shall I say Let vs suppose that his minde was so fixed vpon that thought of the induring of an infinite wrath that no power did discerne any thing particularly by it selfe but was as it were flâ—tting or at vncertaine by reason that the generall proceeding of the powers of the minde was interrupted Moreouer when he desireth to be saued from this houre when he praieth that this cup may passe let vs vnderstand that his minde speaketh it being so held in that very cogitation that altogether it inclining to the one part he is well neare perswaded in himselfe that there is no hope left and that it could not bee that hee should stand vnder so great a burthen Last of all when hee crieth out that he is forsaken let vs suppose that his minde is not nowe altogether taken vp in the thought and feare of the euill approaching but as beeing buried in a deepe gulfe of extreame misery wrastling with great difficultie howe it might get foorth of the same God the Son who suffered vnder Pontius Pilate But in all these things let vs holde these two points to wit The grouÌ„d historie of his crucifying that they did not proceede from any distrust but from the most vehement sense of griefe and then that this whole action is so to be considered in the seuerall parts thereof that we esteeme of the whole according to the end and scope thereof For hee did not so continue in that thought the which neuerthelesse as I said was in it selfe void of all sinne and fault but incontinently inuincible hope reaâ—ed him vp For he the same that being striken saith what shall I say saue me from this houre hee addeth as it were in one tenour But therefore came I into this houre He that prayeth thrice Father remoue this cup from me hee addeth Thy will be done He that crieth out that he was forsaken doth neuerthelesse call God his God But to what end is all this discourse Because by how much we vnderstand these things the more truly are by so much the more certaine of our saluation And if any man doe say that these are curious or nice points let him blame the Euangelists who haue laide them forth so plenteously as those things without the which it cannot be that wee should vnderstand either the greatnes of our sins or the fatherly good will of our God But of these things thus farre so as you add this one thing to wit that Christ in that he was man did in such wise greatly feare that terrible countenance of the Father being angry that this notwithstanding hee did know with all that hee was not simply angry against him who was guiltlesse of all sinne and in this respect did cheare vp himselfe yet when hee considered that hee had set himselfe in the stead of sinners hee was so striken with the horrour of Gods iudgement and that not without cause as there is not extaÌ„t neither can there be the like example insomuch as indeed he hath borne the punishments due to all our sinnes Thus much out of the writings of this learned and godly interpreter whose labours are a worthie helpe to the clearing of this deepe and difficult point of holy doctrine most necessarie to be truly vnderstood and beleeued of euerie Christian Wherein hee accordeth with M. Caluine another like excellent instrument of God a worthie light in the Church of Christ who was in the Gospell before him and as a Father vnto him Whose wordes I will also set downe vpon good occasion as I trust that wee may see their blessed consent and thereby also the doctrine it selfe so much the better And first concerning the trouble of our Sauiour a part of that which hee writeth in his Harmonie of the Gospell Matth. 26.37 may be translated into our language thus Albeit God hath alreadie exercised his Sonne with certaine preparations yet at this time saith M. Caluins hee woundeth him more deepely by striking an vnwonted terrour into him by a more neare insight of death The which insomuch as it seemeth to be vnbeseeming the diuine glory of Christ that he should be striken with great feare and heauines many interpreters haue toyled themselues in seeking out euasions But their labour hath beene vnaduised and to little profit for if we shal be ashamed of his feare and heauines our redemption will faile vs and come to nothing For truly saith Ambrose I doe not onely thinke that this needes no excuse but also I doe in nothing more admire his godlines and maiestie For he should haue stood me in little stead vnlesse he had taken vpon him my affection So then he sorrowed for me who had no cause of sorrow in respect of himselfe and hee being bereaued of the comfort of the eternall deitie my infirmitie is made irkesome vnto him Boldly therefore doe I name heauines because the Crosse is that which I preach Neither did he take our flesh in appearance but euen in truth It was meete therefore that he should take vpon him sorrow that he might ouercome griefe not refuse to haue experience of it Neither doth the praise of fortitude belong to them who haue rather indured the benummednes then the smart of the wounds Hetherto Ambrose Truly they that doe imagine the Sonne of God to be voide of humane passions they doe not truly and in good earnest acknowledge him to be man Nay rather when wee say that the diuine power of Christ ceased and was as it were hidden for a time to the end he should by his sufferings performe the parts of a Mediator The grouÌ„d and history of his agony vpon the Crosse it is so farre off from all absurdity Beliefe in God the Son who suffered vnder Pontius Pilate that the mystery of our Saluation could not otherwise haue beene fulfilled In which respect well saith Cyrill That the passion of Christ vpon the Crosse was after a sort not standing with his will and yet very willing for the wills sake of the Father and to the end we might be saued thou maiest easily perceiue by his prayer Father if it be possible let this cup passe from me Now in that the word of God was God and naturally life it selfe no man will doubt that he feared death any whit neuerthelesse in that he was made flesh he permitteth the flesh to suffer that which belonged vnto it Wherevpon as he was very man he greatly feareth death now being present at the very doore and he saith Father if it be possible let this cup passe from me But because it is not possible thy wil be done and not mine Thou seest how the humane nature euen in
kindly intreated of his seruants againe The friendship which the holy Angels doe vs for Christes sake is in this life to defend vs and at our death to carrie our soules into heauen as hath beene proued heretofore Ninthly that the whole Church of God is reconciled and set at peace in it selfe as well as with God as a fruite of the sufferings of our Sauiour we may be put in mind againe from that which we read Ephes 2.13.14 c. And that it ought to be so it will further appeare when we come to the duties Finally that the sufferings and death of our Sauiour are the ground of all our hope and longing after all our happines and glory in the life to come read Philip. 2.8 9. and Iohn 12 24.25 c. For like as the exaltation of our Sauiour himselfe is reckened for an effect of his humiliation Philip. 2.8 9 so in that 12. cha of Iohn the same our Sauiour speaketh of our lifting vp aduancing as a fruite of the same his humiliation Read also Heb. 2 9 10. By Gods grace he tasted death for all men For as the Apostle saith It becam him for whoÌ„ are all things and by whoÌ„ are all things seeing that he brought many childreÌ„ vnto glory that he should consecrate the Prince of their saluation through afflictions And chap. 9.15 For this cause is he the mediator of the new Testament that through death which was for the redemption of the transgressions which were in the former Testament they which were called might receiue the promise of the eternall inheritance And 2 Timothie 1.9 10. Hee hath saued vs and brought life and immortalitie to light through the Gospel What Gospel euen that which preacheth that Christ did this by dying for our sinnes according to that 1. Cor. 15.1 2 3. And that this hope is so certainely warranted vnto vs thereby that we may reioyce in the hope of it with ioy vnspeakeable and glorious reade 1. Pet. 1.6 Reade also Rom. 8.33 34. Thus as the holy Apostle saith Heb. 12.24 We are come to Iesus the mediatour of the new Testament and to the blood of sprinkling that speaketh better things then that of Abel And Ephes 5.2 Christ hath loued vs and giuen himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour to God Yea more sweete and pleasant then were all the sacrifices of rest which Noah offered Gen. 8.21 22 23. or then were any or all those which the Priests of the law offered in their daily ministery c. Neither is it to be neglected here that as the sufferings of our Sauiour being most grieuous and bitter vnto him yea euen vnto the death are euery way most beneficiall and comfortable to all true beleeuing Christians so by the same the wicked aduersaries of our Sauiour of his holy Gospel are so much the more left without all excusâ— yea their wickednes is most wofully sealed vp against them as may euidently be collected by the most sharpe and zealous imprecations of those Psalmes wherein by the holy Spirit of prophesie mention is made of such namely Ps 55.15 end Ps 69.22 23 c. and Ps 109. in a great part of the Psalme And that most worthily insomuch as all that the wicked haue done or doe at any time against our Sauiour it is without any cause yea most contrary to all equitie For infinitely aboue any other may it be sâ—id of our Sauiour Christ What euill hath the righteous done yea rather what good hath he not done He may therefore infinitely aboue the most iust man that euer was take the booke that should be written of his reproches and iniuries and binde them vnto his head as a crowne of glory Iob 31.35 36. Thus much concerning the comforts and benefits of the sufferings of our Sauiour oftentimes as was said noted in the holy Scriptures by his death or by the shedding of his blood or by his offering vp of himselfe in sacrifice to God for vs because this death or bloodshed or sacrifice of his is the conclusion of all his painefull sufferings and the sealing vp as it were and confirming of all the rest according to that of the Prophet Isaiah 53 8 c. He was cut out of the land of the liuing c. He shal see of the trauell of his soule and be satisfied by his knowledge shall my righteous seruant iustifie many for hee shall beare their iniquities Therefore will I giue him a portion with the great and hee shall deuide the spoile with the strong because hee hath poured out his soule vnto death and hee was counted with the transgressours and he bare the sinne of many and prayed for trespassers The places of holy Scripture haue beene alledged already which doe ascribe all the benefites of our Sauiours sufferings to his death bloodshed and sacrifice Neuerthelesse it shall not be amisse here in this place to sort them to their seuerall heads in a more short view thus They are ascribed to the death Rom. 5. verses 6 7 8 19. and ch 8.31 c. 2. Tim. 1.10 Heb. 2.9 and ch 10.15 16 17. To the blood put for his death Heb. 10 verse 18. Rom. 3.24.25 Eph. 1.7 Colos 1. ver 19 20 21 22 23. and 1. Pet. 1.18 19 c. 1. Iohn 1.7 and cha 2.2 and ch 4 1â— Reuel 1.5 and ch 5.9 Act. 20. verse 28. To the sacrificing of himselfe by his enduring of the same his death Heb. ch 5.1 2 c. 7 8 9 10. and ch 9.23 24 â—5 c. and ch 10.4 5 6 c. 18. And 1. Pet. 2 24. NOw let vs goe forward to those particular comforts which are yet behinde following the order of the holy history as hetherto wee haue done What may be the comfort of our faith from the rending of the vaile of the Temple Question from the top to the bottome at the death of our Sauiour It containeth matter of good comfort in that hereby God hath sensibly declared that he hath remoued that partition wal Answer which had been in former times reared vp and did make a seperation both betwixt his diuine Maiestie and vs and also betwixt vs and the Iewes and consequently that he was now minded thenceforth to call vs the Gentiles into the fellowship of one and the same couenant of his mercie and grace together with all beleeuing Iewes Which thing also he hath accordingly most gratiously performed to our vnspeakeable comfort Explication proofe This is matter of very good comfort indeed according to that mentioned of late once or twice before Ephes 2. ver 11 12 13 c. to the end of the chapter Seeing also now we need not discomfort our own soules any more to say I am a stranger I am a drie tree or an Eunuch c. Isai 56.3 4 5 6 7. And seeing no other may say to vs yee are an vncleane people or thou art a profane person if so be wee doe
our ransome and satisfaction to the iustice of God but the holy Euangelist synecdochically putting one part for the whole insisteth thus earnestly vpon this last portion and remainder of blood because in this last emptying of the body now freshly dead and yet warme euen from the heart roote as wee may say the whole effusion was fully perfitted Yea and further also to the end wee may enioy the comfort of our Sauiours sufferings and of the piercing both of his hands and also of his feete and side we must in no wise forget so to looke vnto him that was so pierced wounded for vs as we may therewithall ioyne mourning hearts in remembrance of our sinnes which caused the wrath of God to breake forth so sharply against him as well as ioyfull hearts for the appealing of Gods wrath and for the remouing of the guiltines and punishment of our sinnes thereby For this mourning heart is that chiefe sacrifice of thanks which wee for our parts can offer vp vnto the Lord Psal 51. to the which also the promise of this speciall comfort doth specially belong Matth. 5. And Ezek. chap. 9. Let vs not therefore in any wise faile in this duty neither yet be negligent in prayer to God that â—e may vouchsafe vs this singular grace of godly mourning which hath so singular comfort annexed vnto it Finally let vs not here neglect to gather vp as it were by the way some comfort euen from that crueltie which it pleased God to permit the souldiers to execute vpon the repenting thiefe though hee had through the vertue of our Sauiours mediation and death receiued him into his diuine fauour For heereby wee may plainely perceiue that howsoeuer the external and temporall afflictions and grieuances of this life The Comforts belonging to his buriall with ciuill punishmeÌ„ts may haue their course in this world yea euen to the destroying or cutting of it off from hence though we haue truly repented vs of our sinne and turned to him yet will he not cease to loue vs nor faile to saue vs with his euerlasting saluation as he did this poore hanged and crucified thiefe if wee shall truly beleeue in his Sonne as he did Question ANd now in the next place What may be the comfort of our faith concerning the buriall of our Sauiour or rather concerning our Sauiour himselfe in respect of this that he was buried Answer The principall and chiefe comfort thereof lieth in this that the very true natuturall and propitiatory death of our Sauiour is hereby so much the more certainely confirmed vnto vs and the rather will it be so if wee shall duly weigh the time of his continuance in the graue Explication It is true For the continuance in the graue was so long that it must needes put the truth of his death out of all question Now then this we know further that by how much the death of our Sauiour is more assuredly warranted vnto vs by so much also all the fruites and benefites of his death are made more sure and certaine vnto vs. The buriall therefore of our Sauiour may well be verie comfortable vnto vs in this respect But is there no other comfort Question Answer Yes For as our Sauiour Christ died not as a priuate person and for his owne cause or desert but for vs and our sinnes to our benefit yea to the benefit of the whole Church so also are we to esteeme of his buriall Wherefore iustly may it be comfortable vnto vs all in that like as by his death the nature and quality of death or rather death it selfe which is a priuation of life is so changed that of a curse it is made a blessing insomuch as the end of the naturall life yeeldeth the soule a passage from the body to the fruition of a more excellent estate and condition of life then before it enioyed or could attaine vnto while it abode in the body so by the buriall of our Sauiour Christ the nature of the graues of all such as die in the faith of CHRIST is altered That is to say of prison houses such as they are to the wicked against the day of the great and fearefull assises and iudgement they are vnto all beleeuers peaceable resting places for their bodies to take a certaine quiet sleepe in them as in their beddes vntill their resurrection at the last day which shall bee to their immortall happinesse and glorie Explication and proofe It is verie true As we may perceiue by that which wee reade in diuers places of the holy Scripture For as touching the wicked and the vncomfortablenes of the death and state at them yea though they be buried as the faithfull are reade Psal 49.14 and Iob 18.12 13 14. and chap. 20.4 5 6 7. And for the comfortable estate of the godly euen in respect of their bodies which doe rest and as it were sleepe peaceably in their graues reade Isai 57.2 and Iohn chap. 11. verse 11. Matth. 27.52 Act. 7.60 and chap. 13.36 and 1. Thes 4.15 But this we must know that the ground of this comfort to our soules from the comfortable estate of our bodies lying and resting in the graue it resteth in this that our Sauiour by his buriall and continuance in the graue for a while hath infinitely more sweetely perfumed our graues then his owne was with all that mirrhe and aloes wherewith Ioseph and Nicodemus embalmed his body So then though it be an vncomfortable thing to the nature of euery man to die and thereby to haue the body seperated from the soule and turned to dust yet in our Sauiour Christ we haue a sweete comfort against it seeing he hath as it were brokeÌ„ the yee or rather paued the way before vs. It is true that there is a great difference betwixt the buriall of our Sauiour and our buriall and betwixt his continuance in the graue and our continuance For he continued but a short time and his body saw no corruption but ours lie a long while and doe corrupt Neuerthelesse seeing in the death and buriall of our Sauiour wee haue the ground of our comfort that as he rose out of the graue and vanquished death so shall we by him it neede not neither ought it to discourage vs but rather put vs in good comfort seeing as we know a thousand yeares with the Lord are but as yesterday when it is past and as a watch in the night Ps 90 4. and 2. Pet. 3.8 And accordingly hee knoweth when and how to awaken euerie one and to raise vp all in due time euen as if they who haue beene longest dead had beene dead but a day or two since Thus then wee see that the buriall of our Sauiour ministreth vnto vs this second comfortable consideration to our faith in Christ buried and laide in the graue after the manner of other men though there be some speciall difference to be considered as hath beene herein obserued Question But
consideration of the carrying of our Sauiour to be crucified without the Citie Let vs goe forth therfore saith he out of the campe bearing his reproch For here we haue no continuing citie but we seeke one to come Heb 13.11.12.13.14 And we are likewise from the same meditation to be of good comfort in our Lord Iesus Christ though for his sake wee shall at any time be indited condemned led forth and executed with the wicked as our Sauiour Christ was seeing there is no cause to doubt but if our cause be good God himself both knoweth perfitly well and will also out of all question most graciously put the difference betwixt the one and the other BVt that we may proceed with the holy Storie Question What dutie ought to proceed from vs in respect of that which followeth next concerning this that our Sauiour yeelded himselfe to be stripped out of his clothes before he was fastened to the crosse Answer We are to learne from hence that it is our dutie to be willing to loose all for our Sauiours sake that is euen to goe naked out of the world like as we came naked vnto it nothing doubting but God hath prepared a heauenly clothing for vs. We may perceiue also by this that by our sinning against God wee haue made our selues vnworthy of any ragge to couer vs and therefore in no wise to bee proude though God doe neuer so richly cloth our fraile and vnworthy bodies but in all outward clothing and decking to be soberly minded Yea we are taught from hence to embrace naked Christ yeelding himselfe naked to the Crosse for vs as being through faith our onely clothing which maketh vs comely and well pleasing in the most gratious eye of our God Explication and proofe It is very true For otherwise if wee be not clothed with Christ and his righteousnes by faith no silkes nor veluets nor any ornaments or iewels of gold or the most pretious pearles that may be can any thing at all commend vs in the sight of God So that that may be said of all such which wee reade in the holy Gospell that they are yet for all these thinges still without their wedding garment Reade also Iames. 2.1 c. And 1. Tim. 2.9 10. and 1 Pet. 3.3 c. And Isai 3 16. c. Question But that wee may informe our selues yet further What dutie are wee to learne from this that our Sauiour being stripped was lifted vp naked to the view both of Iewe and Gentile vpon the Crosse Answer It is our dutie to lift vp the eyes of our mindes through a true and liuely faith to looke for our redemption onely from him euen from naked Christ and from no other person or thing whatsoeuer beside neuer so richly clad or adorned wee knowing and beleeuing that euen therefore he did set himselfe thus naked to the iudgement and anger of God that he might clothe and adorne vs with the glorious robe of his righteousnes and replenish vs with our sufficient portion of that spirituall fulnes which is perfectly compleat in him Explication proofe This also is very true For notwithstanding our Sauiour cannot be seene nowe nor for many hundreds of yeeres since vpon the crosse neither are wee at Golgotha that place and hillocke whereon his Crosse was set vp yet he is still lifted vp vnto vs by the preaching of the Gospell according to that which the Apostle Paul writeth to the Galatians chap. 3 1. Where he reprouing them for their turning aside to the ceremonies of the lawe according as they began to be seduced and led aside by some false Teachers sayeth O ye foolish Galatians who hath bewitched ye that ye should not obey the truth to whom Iesus Christ was before described in your sight and among ye crucified Like as we also may say the same to all such as are led aside by popish Seducers to set vp to themselues lying Crucifixes in Church windowes in high waies c. O ye foolish Papists how is it that ye are thus bewitched c. The preaching of the Gospell of our Sauiour Christ and of his Crosse by liuely voice is that onely lifting vp of Christ which since his bodily crucifying hee hath allowed vnto vs and his whole Church for the informing of our knowledge and faith to looke vp and to rest vpon him crucified for vs. Question NOwe therefore what is our dutie to be learned from the crucifying it selfe and that also in this respect that he was lifted vp betweene two notable theeues Answer This may iustly teach vs that we are to acknowledge our selues not small or pettie offenders but most grieuous and hainous sinners against the Maiestie of God euen such as haue robbed and spoiled him of that glorie which was most due from vs vnto him ExplicatioÌ„ proofe Wee haue in deede dealt so with the most high Maiestie of God infinite waies in that wee haue denied him euery good and holy dutie euen as if wee had the soueraigntie in our owne hands and did owe no duty at all to him answerable to the dealing of our first Parents at the beginning And according to the sinne of Israel wherewith the Lord chargeth them by his Prophet Malachie chap 3.8 Will a man spoile his Gods yet ye haue spoiled me c. yea euen this whole nation saith the Lord. Reade also Isai 1.21.22.23 and Ierem. 7.8.9.10.11 Question But what else haue wee to learne from this that our Sauiour was crucified for our sinnes yea euen to the shedding of his pretious blood and in that hee did beare our curse vpon the same his crosse Answer Wee ought to learne from hence that it is our duty to slay and as it were to crucifie our wicked affections and lustes which rebell against the holy lawe of God insomuch as these wicked lustes and affections of ours were the cause why our Sauiour must then beare our curse that we might be blessed and why he must be crucified or else we could not haue beene sâ—ued ExplicatioÌ„ proofe It must needes be so Who therefore duly considering that sinne was the cause of this so grieuous an execution and the same also against a most deare and gratious friend such a one as our Sauiour was to vs and against such a one as was in respect of his owne most perfect holines and obedience in most high reputation before God who I say considering these thinges can but hate sinne as the very sword which so deepely wounded our Sauiour yea euen to a most grieuous and dolefull death as we are heereafter further to consider when we shall come to that part of the history Question Let vs now goe forward What duty are wee to learne from this that our Sauiour Christ euen in the time of his most cruell nailing to the Crosse praieth for those that were his persecutours that is for so many of them as did belong to him by the appointment of God Answere This
teacheth vs that it is our dutie not onely to abstaine from desire of reuenge against our aduersaries but also to pray earnestly to God for the forgiuenes of their cruell dealing against vs and that it may please God to turne the hearts of so many as doe belong to his most holy and blessed election To this purpose indeede the most blessed example of our Sauiour is very notable And though it be a hard lesson for vs to learne yet the grace of God is sufficient to teach it to euery one that will indeuour to learne it of him And therefore it is that the Apostle Peter doubteth not to holde forth the example of our Sauiour to inuite and incourage all Christians therevnto 1. Ep 2 18 c. 23. Moreouer in that our Sauiour Christ praying for sinners saith that they doe they knowe not what and so giueth to vnderstand as hath beene obserued before that ignorance is the cause why many doe that which otherwise they would not doe if they knewe how great and grieuous the euill is which they doe commit We ought therefore from hence to learne that it is our dutie to seeke after knowledge that so comming to the knowledge of sinne wee may bee sorie for that which is past striue against present tentations and bee more prudent and circumspect to preuent much sinne for the time to come Yea therefore ought we to stirre vp our selues to a careful seeking after knowledge to the end we may know how to keepe a good conscience in the doing and minding of those things onely whereof we may haue good warrant from the word of God that they are agreeable to his most holy and blessed will And then may we be sure that through the blessing of God we shall not onely abstaine from euill which we are wont to commit aboue knowledge but wee shall doe more good then we can throughly know that we doe As for those that doe otherwise that is to say which haue no care to seeke after knowledge they easily working more mischiefe then they would think doe thereby procure greater wrath against themselues then they are aware of For he that rashly thrusteth himselfe into sinfull actions hee dealeth as if one should bring fire among barrels of gun-powder not considering that the nature of it is to blowe vp and ouerthrowe all so soone as it taketh any sparkle of fire As for example who knoweth how many soules perish or at the least are hindered from their more speedie conuersion by an ignorant and wicked or vnconscionable Minister of the word of God Who knoweth likewise how much good he hindereth that is a wicked instrument of the Diuel to disgrace or displace any godly and faithfull Preacher of the Gospell of our Sauiour Christ Finally what loue of ours can answere the wonderfull loue of our Sauiour in praying and suffering for vs miserable sinners all of vs being naturally enemies vnto him as well as these his persecutors mentioned in this Story were Rom 5 verses 6 7 8. c. Such are the duties belonging to that comfort which faith apprehendeth from the lifting vp and fastening of our Sauiour naked vpon the crosse LEt vs now come to those things which doe concerne the time of his continuance vpon the crosse Question And first what dutie may we learne generally from this his coÌ„tinuance by the space of many houres in extreme dolour and paines Answer This we learne that it is our dutie patiently to beare our affliction and crosse whatsoeuer and how grieuous soeuer it may be euen so long as it shall please God to continue the same vpon vs. ExplicatioÌ„ prooâ—e You say well Neither ought we to doubt of a good issue according to that in the Ep to the Heb chap 12.1.2.3.4 Question Nowe more particularly what are wee to learne from this that our Sauiour endured patiently to see his garments diuided among the Souldiers Here againe we are to learne to be content to loose all for Christs sake and to thinke our selues to haue sufficiency of all things when we haue Christ euen naked Christ or Christ alone to be ours by faith But in no case must we be riflers of Christ to take away any thing that is due vnto him as these souldiers did and as many robbers and thieues doe which liue in the bosome of the Church ExplicatioÌ„ proofe God forbid we should doe so But if we shall account our Sauiour Christ to be our portion doubtlesse we shall haue sufficiencie of all things in the midst of all wants and our greatest losses in this world shall bring our greatest aduantage in the world to come Philip. 1.21 and chap. 3.7 8 c. Question NOw after this what dutie are wee to learne from hence that our Sauiour Christ being in this grieuous passion vpon the crosse had neuerthelesse vpon the sight of his mother a most louing and tender care to prouide for her comfortable maintenance seeing hee was nowe to leaue this world Answere All children haue a most worthie paterne of that great honour and dutie which they owe vnto their Parents in tendering the peace and comfort of their life of whom they haue receiued their naturall life as from those speciall instruments which it pleased God to vse therevnto ExplicatioÌ„ proofe The example of our Sauiour is an euident paterne hereof in very deede And herewithall our Sauiour had no doubt a tender regard to mitigate the present sorrow of his mother in her heauy beholding of his calamitie which could not but pierce her tender and motherly soule As touching our selues it is true that wee shall neuer be able to performe so perfect loue and dutie to our naturall Parents as our Sauiour did to his Mother and namely at this time neither shall wee haue nor could we endure at any time the like occasion that is out of so great an agony to shewe so tender and strong an affection But contrariwise we finde rather that euery little head ache or other trouble is able to make vs forgetfull of all good dutie and loue toward any We may be compared to the snaile whose propertie it is as wee know if it be touched neuer so little to draw it selfe altogether into the owne shell The like is our practise we care onely for our selues All as we thinke is little enough to procure our owne ease selfe-loue so wholly possesseth vs. Neuerthelesse the example of our Sauiour sheweth vs what we are to striue vnto To the which purpose also serueth the example of Dauid that notable figure of our Sauiour Christ who had care of his Parents in the time of his afflictions as we reade in the holy story 1. Sam. ch 22.1 3 4. Neither is the example of Iohn the Dâ—sciple of our Sauiour to be neglected of vs who in obedience to the word of Christ did willingly entertaine Marie the mother of our Sauiour and did the dutie of a sonne vnto her And note we
sertò se quisque nostrûm excutiat meritò nos pudefaciet immensa scelerum nostrorum congeries vt hominem perditum qui meragratia salutem adeptus est ducem antesignanum habere minimè pigeat That is If so be saith he euery one of vs doe truly and in good earnest sift himselfe iustly will the vnmeasurable heape of our sinnes so shame vs that it shall be nothing irkesome vnto vs to haue a forlorne man who hath of meere grace obtained saluation to be our leader as one going next to the standard before vs. And thus God hath most gratiously admonished vs by the impenitencie of the one example of these two robbers to take heede of all presumptuous or secure delaying of repentance seeing vsually the end of all such is like to the former course of their life that is deuoid of true repentance and by the other he doth exceedingly comfort such poore sinners as doe yet at the last truly repent them of all their sinnes For to this end no doubt God would set forth his wonderfull mercy in one notable example repenting at the point of death though no more then one is mentioned in all the Bible of so late repentance as he was The duty of which comfort hath also beene declared Question Now what may we learne to be our duty furthermore from that comfort which is coÌ„taâ—ned in the answer of our Sauiour to the request of the repenting and beleeuing thiefe saying To day shalt thou be with mâ— in Paradise Answere We learne from hence that we beleeuing in our Sauiour Christ and repenting of our sinnes are to dispose of our selues comfortably to depart this life nothing doubting of the blessed estate of our soules in the kingdome of heauen immediately after our naturall life is at an end here in this world ExplicatioÌ„ proofe That we may boldly and comfortably doe thus beside this particular example wee haue the generall warrant of the holy Ghost Reuel 14. expressed heretofore in the Comforts So that we neede not be in feare of the sleeping of our soules till the last day as some fondly imagine neither yet of the danger of any purgatory fire for them to passe through For who might haue beene more like to goe to purgatory then this robbing thiefe before he should haue beene admitted to heauen if there were any such place ordained of God for such as liue not to worke out their owne satisfaction as the popish Teachers would make vs to beleeue But as wee see our Sauiour saith plainely To day shalt thou be with me c. Neuerthelesse it will peraduenture be replied and said that though our Sauiour Christ made an exception in this particular and that he may as pleaseth him dispence with whoÌ„ he will yet the other is the ordinary course for such as he was We may answer them vpon better ground that if there were any such matter as is pretended for a place of purgatory our Sauiour would rather haue taken this so singular an occasion to haue made it knowne for the common admonition of all such kinde of persons and not to haue beene vtterly silent concerning such a point These are the duties to be learned from this part of the Story Question LEt vs proceede to those that follow And first what are we to learne from that fearefull darknes which God cast vpon the land of the Persecutors of our Sauiour Answer We are to take heede that we ioyne not our selues with the wicked in conspiracie against Christ lest wee be partakers with them of their punishments threatned and portended by that darknes such as are ignorance and hardnes of heart and all outward calamities yea and euen Hell it selfe and vtter darknes at the last ExplicatioÌ„ proofe All these euills indeed were aptly threatened and portended hereby And it standeth with good equity that all the companions in one and the same sins should be partakers of one the same kindes of punishment Re. 14. â— 10 Question Now what duties doth this require at our hand that we see and heare it proclaimed with so lowd a voyce that wee cannot but heare it that our Sauiour hath endured wonderfull paines and torments for vs yea so that he hath been as one euen for the time forsaken of God for vs Answere The extremitie of the sufferings of our Sauiour are most fit and effectuall if we haue any grace in vs to teach vs how infinitely we stand bound in all loue The Duties in respect of his agony vpon the Crosse and good dutie to serue and honour Christ our Lord and Sauiour and God our heauenly Father for his infinite mercy toward vs in him And againe how deadly we are to hate and abhorre sinne and that we ought to be very willing and ready to suffer any the most sharp sufferings that may fall vpon vs for his sake Explication and proofe It must needes be so indeede according as vpon like occasion hath beene obserued once or twice before For who duly weighing the vnspeakeable dolour and torment of soule and body which our Sauiour indured for his sinne but the same partie must needes be out of loue with his sinne yea in an earnest loathing and hatred against it so as he will be no longer a retainer or vâ—ssâ—ll to sinne and Satan but contrariwise a faithfull seruant to God choosing affl ction for godlinesse sake and not the pleasures of sinne It is vsed for a good reason to draw children to a due regard of their dutie toward their naturall parents euen because their fathers haue begotten them and their mothers haue brought them forth and because either of them haue had a tender and diligent care of their education The Spirit of God himselfe vseth these reasons Pro chap. 23. verse 22. and chap. 31.2 O therefore how much more ought the consideration of the sufferings of our Sauiour for vs be effectuall to moue vs vnto good duty toward him seeing his care hath beene infintely more tender toward vs all and his sufferings a thousand folde more painefull for our sakes then the trauell of all mothers can bee in their childe-bearing or of all both fathers and mothers care or sorrow about the bringing vp of their children To this end therefore let vs well thinke of that which a good and very learned Preacher of the Gospel hath prompted vs with to wit that insomuch as the cause of all the wrath of God toward our Sauiour was in vs and from vs deriued to him as being our Suerty we ought in him to behold as in a glasse what sinne is to the end that wee should all that we can turne away and flye from it and not to cocker the inticements thereof as we vse ouer much to doe Beza Hom. 5. vpon the history of the Passion Sect. 12. And againe in his 32. Hom. Sect. â— as was in the Comforts noted before And yet againe more fully in the same Hom. Sect. 9. writing
common manner at the death of Abner because hee died not as a foole but as a man falleth before wicked men and because a Prince and a great man was fallen in Israel â— Sam. chap. 3.33.34 38. as it was alledged before in the Comforts so nay infinitely much more ought wee to be most rarely affected with the consideration of the death of our Sauiour Christ the greatest and most excellent of all that euer died so often as we doe thinke of it which ought to be continually though in another manner in deede and in other respects then King Dauid was affected for Abner or the people of God for the death of King Dauid himselfe or for Iosiah or any other of the most excellent seruants of God For according to the singular greatnes and varietie of the comforts of it which are not to be found in the death of any other so ought the duties to be in a singular manner framed and disposed So then as the benefites and comforts of the death and sufferings of our Sauiour are as hath beene declared before of two sorts from him vnto vs first in the remouing of euils and then in the procuring and conferring or bestowing of good things so the fruites of thankfulnes and obedience from vs to God and our Sauiour Christ they are likewise of two sorts First such as consist in the forsaking and leauing of euils Secondly such as stand in the embracing and following of good things Question IN the first place therefore which are the euils that the sufferings of our Sauiour euen to the death and shedding of his most pretious blood doe call vs to forsake and to leaue Answer The due meditation of the sufferings and namely of the crucifying of our Sauiour to the very death and perfit shedding of his most pretious blood vpon the crosse is very mightie and effectuall to teach all true beleeuers to denie all vngodlines and worldly lustes yea euen to crucifie them at the holy Scriptures speake insomuch as they were the cause why our Sauiour was crucified as was touched before Explication and proofe It is very true For hence it is that the Apostle Paul telleth vs that we must be grafted into the similitude of the death of our Sauiour and that our old man must be crucified with him That the body of sinne may be destroied that henceforth we should not serue sinne Rom ch 6. ver 6. And Gal 5.24 They saith hee againe that are Christes haue crucified the flesh with the affections and lustes So that wee learne from hence that it is our duty so to striue against sinne that wee neuer giue ouer the fight vntill we see as it were the heart blood of it Like as our Sauiour after he was fastened to the crosse neuer left bleeding till he had shed his heart blood out of his body to finish the satisfaction to Gods seuere iustice for our sinne And in this respect the Apostle saith to the beleeuing Iewes in way of inciting and incouraging of them to this fight Ye haue not yet resisted vnto blood striuing against sinne As though he should say Ye shall shew your selues cowards and no worthy and valiâ—nt souldiars of Christ if ye giue ouer this spirituall battaile before yâ— haue vanquished your sinfull lusts Heb. 12.4 The which as the Apostle Peter telleth them also and in them vs are most dangerous aduersaries vnto vs all seeking no lesse mischiefe then the eternall destruction of our soules 1. Pet. 1.11 Now therefore to the end we might take courage to this fight the Apostle Paul assureth Christians that there is sufficient power in the crosse of our Sauiour that is in Christ crucified vtterly to subdue sinne and to strengthen vâ— fully to a most ioifull victory For by the crosse of Christ he found that the world was crucified to him and he to it and therfore reioiceth in it aboue any worldly thing Gal. 6.14 This forsaking of vngodlines and worldly lustes must arise in our hearts from godly sorrow ioined with godly indignation and hatred against sinne not so much in thinking that our Sauiour Christ should suffer death in such sort as a man in reading the history of Iosephs affliction by his brethren or in beholding the cruel execution of some godly Martyr would melt in his heart and therewithall conceiue indignation against the cruelty of the enemies of the Gospell but rather in weighing with our selues that our sinnes yea the sinnes of me and thee and of euery one of vs were the cause of his death yea so that not onely the Iewes with Herode and Pontius Pilate were the persecutours of our Sauiour Christ but euen we our selues also had our part and as it were our bloody hand in the crucifying and piercing of him according to that Zech. 12.10 and Reuel 1.7 And verily we as well as any other if we had liued at that time had beene left vnto our selues void of the grace of God we should haue done as they did For we are all by nature as trecherous rebellious against God as euer were the wicked Iewes Wherefore beloued it is not enough for vs to mislike the wicked dealing of the Iewes and Gentiles that were then the actual persecutors of our Sauiour Christ It is not enough for vs to feele our hearts somewhat to melt by conceiuing in our mindes what grieuous paines they put him vnto without all cause on his part yea cleane contrary to his most worthy deserts but our melting must be for our sinnes euen euery mans heart must melt for his owne sinnes according to that admonition which our Sauiour himselfe gaue to those women that lamented his estate when he was led to execution Lu 23.28 Daughters of Ierusalem saith our Sauiour weepe not for me but weepe for your selues and for your children c. Hence therefore may appeare a notable difference betwixt the popish and frierly preaching of Christ crucified and the true and right preaching of his crosse and passion They take it for a great glory to them if they can handle the matter so passionately that they can bring their ignorant and superstitious hearers to weepe a little in thinking of the cruell dealing of his persecutors against him when neuerthelesse they incourage the same their schollers to pursue the seruants of Christ the true professors of his name with like malice and cruel practises which the Iewes then executed against our Sauiour and so do persecute our Sauiour himselfe in his members This no doubt is most odious abominable hypocrisie and most deceitfull dealing of false Apostles in the sight of God and of our Sauiour Christ The onely true preaching and hearing or reading and meditating of the passion of our Sauiour is when wee learne from hence so to sorrow for our owne sinnes that wee doe acknowledge that we had deserued all the punishments which fell vpon our Sauiour yea and that they should haue continued vpon vs with all disgrace before
wicked of this world doe think let vs beloued in the Lord who are taught of God and seeing the necessitie of the knowledge faith of our Lord Iesus Christ to our saluatioÌ„ let vs I say esteeme highly of our Sauiour aboue all things and of the ministrie preaching of the gospel as of that one thing the which our Sauiour himselfe assureth vs is specially necessarie Luke 10.42 and is both the wisedome and power of God to our saluation 1. Cor 1.24 Our Sauiour Christ as the author and his Gospell in the ministerie of it as the instrument 1. Tim 4.16 Yea so necessarie is the preaching of thâ— Gospel in the ordinary ministerie of it that it is necessarie that euery congregation should haue his Pastor to preach vnto it that as he standeth bound to watch ouer them at the peril of hiâ— soule so they vpon like perill stand bound to hearken to him in all things which he speaketh to them according to his dutie in the name of the Lord. Yea euery people to their owne proper minister and euery minister to his proper charge by a special bond of dutie in the Lord. 1. Thes 5 12 13 14. Heb 13 17. and in many other places as was partly mentioned a litle before So that euen as it were in vaine for chiâ—dren to make a shewe of good behauiour abroad if they should be stubborne disobedient to their owne naturall godly Parents at home or for the wife to deale courteously to her neighbours but to liue churlishly with her owne husband or if the husband making shewe of a kind man abroad should vse his own wife and family hardly c. so shal it be in vaine before the iudgement seat of Christ for any Christian whether Parent or child c. to pretend a liking loue to other ministers of the word their gifts if they shall despise their own godly faithfull Pastor which God hath set ouer them By the like bond euery Pastor or Minister of the word is tyed to the speciall care of his owne people or flocke And for the maintenance of this ministerie of the Gospel euery Christian Prince Magistrate standeth bound to be specially careful as of that which our Sauiour coÌ„mendeth to their speciall trust as to the foster father of his Church by all that externall and ciuil power which he hath giuen them the which also by his Gospell hee doth sanctifie vnto them and maketh the meanest Prince many degrees more honourable in those respectes then is the gouernment of the most pompous Kings among the heathen And that also to their eternal saluation while they submit their scepters and persons whole gouernment to the scepter of the Lord Iesus their Lord Sa who is to be blessed of al for euer euer Amen Yet when our Sauiour saith that he sent his Apostles as his Father hath sent him we most not vnderstand his wordes so as if he did communicate to them an equall dignitie or authoritie with himselfe or that they had any part at all with him in the reconciliation and redemption of the world c. bâ—t that he gaue them in such sort as was described before and as we shal shortly haue occasion to consider againe a like dignitie and authoritie immediately from him as hee came immediately from the Father c. Yet with like outward and worldly abasement and affliction also as to seruants of speciall trust from him and for the same cause indued with singular grace and power in his Church for the spirituall gouernment and ordering thereof aboue all mortall men yea aboue that which he himselfe in his owne lifetime and before his resurrection had put in execution as he promised before his death Iohn 14.12 as was alledged before And thus though hee gaue them not the honour of reconciling the world yet he put into their mouthes the word of reconciliatioÌ„ 2. Cor 5.19 And hath made them workers together with himself in the great and wonderfull worke of his grace to the conuersion and edification of his people in the faith as it followeth in the beginning of the next chap of the same Epistle 1. Ep 3.9 We together are Gods labourers And as workers together we beseech you that ye receiue not the grace of God in vaine c. Yet not so that their work is internall for that is onely the office of our Sauiour by his holy spirit but externall instrumental by the word as also by the externall ministery of the SacrameÌ„ts on their part the which together with the word is on the part of our Lord Iâ— Ch accompanied with the internall grace of his holy spirit as Iohn the Baptist acknowledgeth and professeth Iohn 1.26.27 Luk. 3.16 And the Apostle Peter 1 Ep 3 21.22 Thus by this second particular which is the speech of our Sauiour and the last remedy vsed to cure the vnbeliefe of the eleuen in this his fift appeâ—rance we see plainly from the words of our Sauiour that the ministry of the Gospel is no humane but a most heauenly diuine ordinance Of the which I haue spoken so much the more because it is a very necessarie point whereof euery of vs ought to be well perswaded principally indeed concerning the extraordinary ministery of the holy Apostles both in their preaching coÌ„mitting to writing the holy Scriptures of the new Testament but then also in regard of the ordinary ministery of the same by our Sauiours appointment so to continue to the end of the world To the end that we for our parts learning how to esteeme vse it both in preaching hearing in euery other part of ministery might reape the euerlasting fruite benefite of the same holy ministery and obedience to the same The which God of his infinit mercy grant vnto vs euen for our Lord Iesus Christs sake Amen But now before we proceed any further some may peraduenture aske after the reason of this strange course of our Sa in that he hauing to deale with those that seemed for the time so vncapable of these so great matters they being as meÌ„ amazed or agaist should neuertheles enter into the discourse of these things vnto them I answer that we may wel thinke that by this time wherin our Sa had this speech they had by the grace of God something wel recouered themselues began to be better setled in their minds And further also we may affirme that it was the wisest course that our Sa might vse euen to rouze them vp by a certaine holy violence to chase their vnbelief away by letting them vnderstand that he as their souereigne Lord was in the greatest good earnest with them that might be that therefore they were accordingly to stir vp theÌ„selues with their best earnest to attend vpon that which he spake We may conceiue of that I say from a like case though in a diuers respect to wit if an offender should
the same signification with the Hebrew name Thomas comming of Taam geminauit whence Twinnes are called Teâ—mim or Tomim Gen. 26.24 Rebeckah had Twinnes in her wombe And chap. 38.27 Tamar had Twinnes in her wombe And thus it is not vnlike that Thomas was borne a Twinne and thereof did beare this name The euill euent which did follow vpon his absence from the rest of his companions at such times as our Sauiour appeared vnto them was this that hee wanting the helpe and remedies against his vnbeliefe which they enioyed continued still in his vnbeliefe Yea he grew so wayward vpon it that from the corruption of his heart he hardeneth himselfe against the testimony of the rest and professeth very presumptuously and obstinately for we cannot well in this case vse any milder termes that he will not beleeue it vnlesse he should see in the hands of our Sauiour Christ the print of the nailes c yea and to make vp the measure more fully hee continueth in this obstinacy by the space of seuen or eight daies making no reckoning of all the testimonies which had beene giuen as we shall haue occasion further to consider anon This obstinacy and solomnes of Thomas is the rather to be considered as it is amplified in all the circumstances of it and namely in this that he presumeth to prescribe our Sauiour a law what he must doe or else he will not beleeue It is I say so much the rather to be considered for two causes of very great importance First that from hence we may the more fully discerne the infinite clemencie and mercy of our Sauiour in that whereas he might iustly haue taken vengeance of his great sinne cast him off for euer yet he refuseth not to tender him so farre that as it followeth in the holy Storie hee doeth for the same cause not onely shew himselfe againe to his Disciples when Thomas was present with them but also suffereth him to haue his owne minde so far forth as he would yea and blesseth that which might iustly haue beene accursed vnto him For bodily feeling could not haue chased away his vnbeliefe and established his faith vnlesse our Sauiour had loosened and softened the hardnesse of his heart by the finger of his holy Spirit But of this more afterward Secondly the obstinacy of Thomas is to be considered of vs as that which ministreth vnto vs a most liuely and serious admonition to take heede how wee neglect the fellowship of the brethren or any meanes which God vouchsafeth for the helpe of our weake faith Yea it may iustly admonish vs to take heede against all drowsinesse in such times as the weightie occasions of danger especially of the danger wherevnto our soules are subiect through the diuell doe require that we should be most waking as at the hearing of the word and in time of prayer c. For verily I perswade my selfe that it was no other thing but heauinesse of sleepe and want of naturall rest which caused Thomas at this time to withdraw himselfe from the rest For the Storie giueth vs to vnderstand that was no long while till Thomas came vnto them yea it may be the same night before the morning But here from this absence of Thomas two doubts doe arise First how the Euangelist Luke may say that our Sauiour in that his fift appearance sheweth himselfe to the eleuen seeing Thomas one of the eleuen was then away as wee vnderstand by the Euangelist Iohn Secondly howe Thomas may be reckoned for one of the Apostles seeing hee wanted the Apostolike ordination which our Sauiour gaue vnto the rest when Thomas was not with them What may be answered to these doubts Question To the first wee answer that it is an vsuall thing when any speciall company or corporation is spoken of Answer to attribute the name of the whole to the greater number of them To the second we may answer well that the absence of Thomas at this time not being of contempt could no more hinder him from being an Apostle then it could hinder Mathias who was afterward chosen into the roome of Iudas Iscariot or Paul after him seeing it pleased our Lord and Sauiour to take them into that most holy and high order It is true Neither could that kinde of Thomas his absence frustrate the former election of our Sauiour ExplicatioÌ„ Hee reneweth his calling also being with the rest Matth. 28. But that which putteth the matter out of doubt is the gifts of the holy Ghost bestowed vpon Thomas as well and in like measure as vpon any of the other at Pentecost Act. 2. At what time our Sauiour did giue them all their full authority power This may teach vs therefore that the outward signe or ceremonies is not absolutely necessary when the inward grace is bestowed vpon any according to that we vse to say Not want of Baptisme The proofe of his resurrection by his sixt appearance but contempt of Baptisme is damnable It is profane contempt which frustrateth all yea though the ceremony be present as the example of profane Ishmael and of profane Esau who despised his birthright doe shew And that the greater part of a company of the same order or degree c. beareth the name of the whole it is so vsuall that we neede not stand vpon it So that as indifferently may the Euangelist Luke say that our Sauiour appeared to the eleuen though Thomas is was away as the Euangelist Iohn describeth Thomas to be one of that number which had beene called the twelue though Iudas Iscariot who had beene of them was now vtterly cut off from them And thus doth the Apostle Paul 1. Cor. 15.5 Tâ—us much shall suffice for that which was said to be an appendix or appurtenance to the former story of the fift appearance of our Sauiour Yet with this further addition that as it is an appurtenance to that fift appearance so â—t is a very spâ—ciall occasion containing as it were a transition to the sixt appearâ—nce of our Sauiour LEt vâ— therefore from this so speciall an occasion proceede now vnto that How doth the Euangelist Iohn continue the story in this behalfe Question Answer 26 And eight daies after saith the Euangelist Iohn his Disciples were with him and Thomas with them Iesus came when the doores were shut and stood in the middest and said Peace be vnto you 2â— Afterward hee said to Thomas Put thy finger here and see my handes and put forth thy hand and put it into my side and be not thou faithlesse but faithfull 28 Then Thomas answered and said vnto him O my Lord and my God 29 Iesus said vnto him Because thou hast seene me thou beleeuest blessed are they that haue not seene and haue beleeued ExplicatioÌ„ These are the words of the Euangelist Iohn chap. 20. verses â—6 â—7 28 29. They contâ—ine the sixt appearance of our Sauiour the first of those which were remoued some distance of
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
shall be worthy to be punished with Hell fire The word which the Euangelist vseth is Gehenna with some little difference or deflection from the hebrewe words Geh bhen-hinnom the valley of Ben-Hinnom So then we may say of Hel-fire of the torment it selfe as was saide of the place of the torment that God hath certainly prepared it of olde for the most miserable and perpetuall torment of all the wicked The last amplification of the punishment which our Sauiour will adiudge the wicked vnto is from an adiunct as we may call it namely because therein they that haue refused the communion of Christ and his Church shall haue their followship with the diuel and his Angels That is to say with the whole companie of all diuels or wicked and vncleane Spirits For so are these words of our Sauiour the diuel and his Angels to be vnderstood according to that Reuel 12.7 There was a battell in heauen Michael that is to say Christ and his Angels fought against the dragon that is the diuel and the dragon fought and his Angels that is to say al the rest of the diuels For so the holy Scriptures speak of them as being subiect after a sort to one principall Mat 12.24 But herein we must take heed that we be not ouer curious Onely these two points are worthy our consideration First that seeing this punishment of euerlasting fire shall be so great as it shall torment the diuels according to that Mat 8.29 and 2. Pet 2.4 c Iude verse 6. it must then needes bee of that force that it shall make the stoutest among men to tremble and quake vnder it Secondly that insomuch as in our iudgement whatsoeuer the wicked thinke it is a very vncomfortable estate to be yoked with Idolaters Blasphemers Traitours Murtherers and such like for miserable comforters are they all much more hideous shall it be for the wicked to haue their ioynt portion of torment with all the diuels of Hell whose temptations they haue followed in their wicked lusts and sinfull pleasures all their life time Hetherto of the latter part of the iudgement of our Sauiour against the wicked to wit of the words of the sentence it selfe NOw followeth the reason or rule and lawe of the same Question What are the wordes thereof Answer For saith our Sauiour I was an hungred and yee gaue me no meate I thirsted and yee gaue me no drinke 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 Explication This reason or rule and lawe whereby the iudgement is ordered is to be vnderstood as containing in it a full and sufficient cause of the condemnation of the wicked For euen vnmercifulnes alone is of it selfe very damnable There shal be iudgment mercilesse to them that shewe no mercy saith Saint Iames. And yet we may well vnderstand as was touched before that it goeth not alone For any sinne will easily lodge in the heart of the vnmercifull man neithere shall any other sinnes of theirs bee neglected in this iudgement though this onely be expressed For as wee knowe and as it hath beene obserued before all angry and vnaduised words shall come into iudgement Mat 5.22 yea euery ydle and vaine word chap 12 36.37 Likewise all youthfull prankes Eccles 11.9 And chap 12. the last verse Euery secret thing shall come vnto iudgement Yea 2 Cor 5.10 All things are reckoned within the compasse of the last iudgement All failings in the duties of our-seuerall callings and all transgressions of the lawe of God whatsoeuer The reason why our Sauiour made choise of this sinne of vnmercifulnes for the conuiction of the wicked hath beene alreadie rendered when wee spake of the contrary vertue of the godly in the other part of the iudgement That also which was alledged before to the praise of the godly for their fruites of mercie through the gratious acceptation of our Sauiour it serueth here in his iustice to shew the indignitie of the vnmercifulnes of the wicked insomuch as he taketh himselfe to be neglected when as any needfull or afflicted Christian is not relieued Question But what Shal al those be condemned that do not practise the duties of mercy here expressed Answer The reasō of this latter part of the iudgemēt is onely against such as hauing this worlds good doe shut vp their compassiō close vp their hands from their distressed brethren Explicatiō proofe It is so in deede the reason of our Sauiour is so to be vnderstoode For it is euident and cleare that euen of those that are needie and distressed themselues our Sauiour hath his blessed number though they be such as be so farre from relieuing other that they cannot succour themselues And besides sometimes euen those that gladly would relieue those Christians that are shut vp in prison cannot be permitted to haue accesse vnto them or to send that succour which they desire they might Some also are so vnapt to comfort those that be in distresse either in prison or in grieuous sicknes c. that they should in visiting of them more discomfort then comfort them much like vnto those to whom the Apostle said what doe ye weeping and breaking my heart Act 21 13. Neuertheles this we may be bold to say that none of those doe belong to the kingdome of heauen but shall be condemned by this sentence of our Sauiour whosoeuer haue not an vnfeined willingnes and desire according to their abilitie and according to that iust occasion which God giueth vnto them to feede the hungry to cloth the naked c. Or if they cannot themselues haue no care to stirre vp and perswade others therevnto that are able Or if being able for wealth and though vnfit in some other respect as was mentioned euen now if they should not send their good will and the fruite thereof by others that are meet to be imploied in such cases Or if not able to doe any thing else they should not be careful to pray for me afflicted as the church did for Peter when none might come at him but his armed enemies and keepers Act 12.5 Such as should thus farre faile in mercy should shewe plainely that they haue no true loue to Christ according to this his sentence here nor any truth of religion in them as we may perceiue by that which the Apostle Iames saith chap 1 27. Pure religion and vndefiled euen before God the Father is this to visit the fatherles and widowes in their aduersitie and to keepe himselfe vnspotted of the world Here therefore as wee see is most vrgent and necessarie cause offered that euery one should suffer themselues to be earnestly admonished yea that euerie one should most seriously admonish warne themselues to take heede euen vnder paine of damnation how he doe neglect to practise the duties of mercy and namely those cōmon familiar duties which our Sauiour doth by
vires dum viribus adait Vires vt vigeat quod fuit ante nihil 5. Erigit Spiritus illapsos quia vis data saepe vacillat Erigit lapsoâ— spe iâ—het esse bona Psal 51.10 11.12 Spiritus aduersis cum mens sit languida rebus Erigit emergit mens modò prossa malis Spiritus erectos viâ— cum sit lubrica vitae Eph. 3.16 Ne recidant firmat si recidant queâ—uuat Spiritus imbelies diuinis imâ—uit armie 6. Confirmat Praelia prima decet posteriora fugat Ipsius arma fides spes coelestia verba Quae sanctis scriptis edidit ipse Deus Spiritus his armis Satanae mendacia pellit Ephes 6 1â— 11. c. His quisque tegitur tutos vbique manet Spiritus externis signis daâ— pignora certa Vine verbis addens pectora tarda mouet Spiritus hisce Dei diuinis dotibus auctum Dirigit rectis passibus ire facit Isai 63.13.14 Psal 143 1â—â— Spiritus acta regit voces corda gubernat 7. Regit Ne cor lingua manus sint superata malis Spiritus in laetis animum dat tristibus aequum 1. Thes 1.5.6 2. Ep 2.13.14 c. Vt grates habeat mens in vtrisque Deo iâ— Spiritus ornatos-donis regit arte peritos Vt sint sancta Dei munera sancta viris Epilogus Solatur Gignit Firmat Docet Erigit Auget Dirigit Oranti Spiritus ista dabit The same in English The Promise 1. The holy Ghost doth cleare the minde 2. He doth renewe the will 3. He doth the soule with comfort store 4. He doth all grace instill 5. When weaknes growes and flesh preuailes And grace doth take some foile The Spirit comes and flesh subdues The diuel doth recoile 6. With double strength grace fenced is And so more strong to fight The next assaltes are soone represt What force may foile Gods might 7. The holy Ghost of all mans life The guide and staie he is In all estates weake man he holdes Lest he should goe amisse For left to selfe as apt to straie Is man as seely sheepe And eke as apt to be destroide If God doe not him keepe Much lesse poore soule could he attaine To happie state in heauen If holy Ghost of all his gifts Withdrawe but one of them THe meaning of the Article thus explaned let vs now come to the promise Question Where haue wee any promise that the holy Ghost shall be giuen vnto vs Answer In the 11. chapter of Saint Luke verses 9.10.11.12 13. Rehearse you the words of the text Question Which are they Answer I say vnto you saith our Sauiour aske and it shall be giuen vnto you seeke and yee shall finde knocke and it shall be opened vnto you For euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened If a Sonne shall aske bread of any of you that is a Father will he giue him a stone or if he aske a fish will he giue him a serpent Or if he aske an egge will he giue him a scorpion If ye then which are euill can giue good gifts to your children how much more shall your heauenly Father giue the holy Ghost to them that desire him ExplicatioÌ„ proofe A most gracious promise of a most glorious and mercifull Father and the same also most sweetly and familiarly illustrated and confirmed by our most blessed Lord and Sauiour to helpe the weaknes of our faith touching the assured perswasion of so singular a gift euen the gift of all gifts as wee may say c. For our Sauiour Christ knewe right well how great our weakenes of apprehension is this way in conscience of our vnworthines beside our slouthfulnesse in seeking after it the which he would by this his most gracious incouragement chase away Furthermore it serueth to this purpose very well The Comforts that the holy Ghost is called the Spirit of promise that is the promised Spirit Ephes 1.13 And the promise of the Father Act 2.33 The which promise of the Spirit that is the accomplishment of which promise we receiue through faith as the Apostle Paule affirmeth Gal 3.14 Wherefore wee most thankfully embracing this so high and pierlesse a promise let vs now proceede to consider of the vse of the doctrine and faith of this Article ANd first for comfort wherevnto the promise doth very aptly make way Question What is that Answer The comfort of beliefe in God the holy Ghost is most singular and therefore doth our Sauiour himselfe intitle him with name of the Comforter ExplicatioÌ„ proofe It is true as we read Iohn chap 14. verse 16. I will pray the Father saith our Sauiour and he will giue yee another Comforter that he may abide with yee for euer And verse 26. But the Comforter which is the holy Ghost whom the Father wil send in my name he will teach ye all things c. And againe chap 15.26 And chap 16 7. And most worthily is he called the Comforter because he alone doth in speciall mÌ„aner and most immediatly comfort vs against al temptations and causes of discomfort And also because he alone doth in like special maÌ„ner both giue vs the present comfortable feeling of all the sweet mercies of God in this life and also the ioyfull assurance and hope of all good things which are to come as wee shall see a none Question But first what are those temptations and causes of discomfort which the holy Ghost doth comfort vs against Answer First against our actuall sinnes and transgressions Secondly against our failings in all holy obedience Thirdly against our originall sinne and corruption of nature Fourthly against the troubles and afflictions of this present euill world Fiftly against the doubt of the truth of our faith and repentance and so of our election to saluation Sixtly against the discomfort of our continuall infirmities often renewed slips falls ExplicatioÌ„ and proofe These indeede are the singular comforts which the holy Ghost doth daily renew vnto vs and that vpon these occasions following For first whereas the diuel and our owne guiltie and vnbeleeuing hearts tempt vs that we must needes be condemned through the iust iudgement of God because of our manifold great sins insomuch as God is most iust and must needes take vengeance of all sinners the holy Ghost assureth vs to our comfort that all our sinnes are punished in our Sauiour Christ and that the iustice of God is fully satisfied by his death so that they shall not be laide any more to our charge Secondly whereas the diuel further obiecteth that although this were true that our sins are satisfied for yet we could not be accepted in the sight of God except we were righteous the holy Ghost assureth vs further that our Sauiour Christ hath fulfilled all righteousnes for vs and that hereof his resurrection is an euident
to be more loth to offend his blessed Maiestie yea to be by all meanes more studious to please him in all things as was well answered before Now touching the last branch that is for the proofe of the assurance of forgiuenes of sinnes to all such as are thus qualified yea though through infirmitie they sinne in many things read 1. Iohn 2.1 If any man sinne wee haue an aduocate with the Father Iesus Christ the righteous Read also Heb. 13.8 and ch 6.10 c. to the end of the chapter And Rom. 3.25.26 ch 11.29 Our sinnes are many in deede and exceeding great but Gods mercies are more greater as euery true sorowfull soule may safely comfort it selfe Thus much of the Duties NOw to conclude this Article what is the danger of not beleeuing it and of not yeelding due fruites of repentance from the Comfort of it Question Answer They that beleeue not the forgiuenes of sinnes yea the daily and continuall forgiuenes of them with acknowledgement and bewailing of the same from day to day they can beleeue nothing to their sound consolation and comfort insomuch as they make the death of our Lord Iesus Christ of no powerfull effect vnto them Likewise for want of repentance and amendment of life all such debar themselues from all comfortable perswasion of forgiuenes Yea they doe make themselues iustly subiect to the wages and forfeiture of sinne which is the eternall destruction both of body and soule in heâ—l Explication and proofe To the end we may auoide this danger all hereticall errours against the true beliefe of this Article must be carefully auoided of vs. These errours are such as either concerne the Author of the forgiuenes of sinnes which is God or the meaning of the words how farre they are to be extended or the cause wherefore God forgiueth sinnes or the fruite and effect thereof First therefore in so much as God onely forgiueth sinnes the errour of those that attribute a subordinate power of forgiuenes to the Pope of Rome or to anie other mortall sinfull man is to be reiected as a blasphemie against God For as touching the power of the Ministery of the word and keies of the kingdom of heauen committed vnto the lawfull Ministers thereof that is to say first and principally to the holy Apostles then after them to others according to the wil of God Mat. 16.19 ch 18. ve 18. Ioh. 20. ve 23. this consisteth only in the ministerial publishing pronouncing of forgiuenes to all repenting sinners and that in the name and authority of God alone they being meerely his seruants therein And whereas it is required that euery man should forgiue his neighbour this is to be vnderstood as touching the wrong done particularly to the party offended and to the staying of all malitious desire of reuenge and of all cursed and vncharitable imprecation c but not touching the guiltines of the sinne and offence done against God For in this respect it belongeth onely to him to say Surely I haue pardoned I wil not destroy Iob ch 34.31 Reade also Psa 51.4 Against thee against thee onely I haue sinned saith King Dauid And Psa 130.8 With the Lord is mercy c. And he will redeeme Israel from all his iniquitie No Popish confession or pennance of theirs is auaileable herevnto Secondly the errour of those is to be reiected of vs who either restraine the word Sinnes onely to sinnes vnwillingly coÌ„mitted as the Basilidian heretikes are said to haue held or else to those sinnes that go before baptisme as though all that follow must at the least in some part be otherwise satisfied for as Papists teach or to those that went before the falling back of any after that they haue bin baptized and haue once obtained forgiuenes as the Cathari and Nouatians and some other haue held or to those that went before the falling away of any before they haue takeÌ„ holy orders as the Luciferians restrained the sinnes which they accounted pardonable Likewise the Popish error of restraining the word of forgiuenes to eternall paines is also to be reiected For seeing no punishment to satisfaction is due but in respect of sin imputed by what right may any be inflicted to that end if sin be already freely pardoned forgiuen for that satisfactions sake which our Sauiour hath made and which God hath accepted for our full discharge In which respect also we are to reiect their deuise of purgatory pains to coÌ„tinue after this life as long as they of their bloody mercy list theÌ„selues to determine Thirdly the heretical error of the same popish Deceiuers is to be reiected in that they do ascribe forgiuenes of sinnes at the least in some part to the operatorie working vertue of the Sacraments to the merit of mans own works like as also the Messalians Euchetae did to their works praiers And like to the Heracleonites and Helcosaites who ascribed forgiuenes to anointing and to other their ceremonies Fourthly insomuch as God of his most free grace and infinite mercy forgiueth vs all our sins to this end that we should not come into condemnation but haue our present entrance into the assured hope of euerlasting life glory yea to a present enioying of it by faith as our Sauiour himselfe assureth all such as heare his word beleeue in him that sent him Ioh. ch 5. ver 24. We are therefore confidently to cast away all doubtings of forgiuenes as touching our selues all that do truly beleeue and also all feares of purgatorie fire which the Popish Seducers scare and confound their Disciples withall And as we are to beware of these foure sorts of errors to hold firmely that all sins are pardonable yea freely perfitly pardonable here in this life to all those that shall truly beleeue repent so let vs take heed of foure sorts of people especially who are dangerous examples among vs. The first is the Popish sort of deceiuers whose errours against this Article we haue touched alreadie The second is of such as dreame of a perfection of their owne inherent righteousnes here in this life so as they need not saue for modesties sake or rather in an hypocritical pretence aske forgiuenes of sinnes Such as are some of the Anabaptists and Family of loue The third sort is of such as aske forgiuenes of their owne sins but wil not forgiue those whom they are offended withall Of whoÌ„ our Sauiour saith that they seeke forgiuenes in vaine Math. 6.14.15 The fourth sort is of secure and carelesse men who lie in their sinnes without any conscience or remorse for them as Atheists and Libertines Let none of these think vnlesse they repent them of these their grieuous sins that euer they shall finde pardon forgiuenes with the Lord howsoeuer they shall acquite assoile themselues as if no euill should come vnto them Thus much concerning the Article of the forgiuenes of sinnes
is his soule into the hands of the Lord Iesus who no doubt receiued it Acts 7.59 According to that Reuel 6.9 10 11. where the soules of the Martyrs are said to lie vnder the altar to wit as being vnder the blessed safe protectiō of our Sauiour for whose sake vpō whō after a sort they offered sacrificed thēselues vnto God like as Paul vseth that maner of speech cōcerning himself Phil. 2.17 Neither was this the knowledge faith perswasion of the faithful at the cōming of our Sauiour since that time onely by the light of his doctrine promise and practise but it hath beene likewise the knowledge and beliefe of the Church of God in all former times euen frō the beginning For so taught king Salomon Eccl. 12.7 The body returneth to the earth euen dust as it was but the Spirit returneth to God that gaue it And Dauid before him being of this beliefe commended his soule into the hands of God Into thy hand saith he to God I cōmend my spirit for thou hast redeemed me O Lord God of truth Ps 31.5 Where note we wel that the blessed immortality of the soule is a fruit of our redemption Yea Moses of more ancient time before him Abraham the rest of the Patriarks also before Abraham they all liued died in this beliefe Heb. ch 11.13 14 15 16. And ch 12.23 it is writtē of the souls of all the righteous departed this life euen frō the beginning of the world that they are in a perfit estate of happines in heauen so farre forth as they may be perfit till the resurrection of the body Hereof hath the Lord giuen a liuely testimonie from heauen in that he tooke Elias vp from the earth preuenting thereby his naturall death as men ordinarily die 2. King 2.11 And before him Henoch also who was more neare the first ages of the world Gen. chap. 5.24 And as we reade Heb. 11. 5. By faith was Henoch taken away that he should not see death c. This did God of speciall grace and fauour and for a reward to Henoch because he walked with God and had a care in all things to please him This reward out of all question was the blessed immortality of his soule in heauen if not of the glorious change of his body also And the immortality of the soule of Moses Elias is plainly testified by their appearance at the transfiguration of our Sauiour Christ Matth. 17.3 Thus the beliefe of this Article hath beene knowne and embraced euen from the beginning of the world to this day Yea so famous hath it beene from the beginning that the very heathen haue retained a certaine smacke of this doctrine as it is euident in the writings of their Philosophers from time to time euen from among the Egyptians and Caldeans to the Grecians and Latinists both Oratours and Poets As noble Mornaeus sheweth at large in his 15. chapter of Truenesse of religion though these Philosophers had this doctrine rather by rote as it were as wee say of children then by any religious assurance among them for want of the liuely testimonie and warrant of Gods holy word which either they had not or did not duly regard But let vs returne to the Apostles words And in the second place diligently obserue we that he opposeth the estate of the life to come whether before the resurrection or after to the estate of this present life so long as our our soules abide here in the body This he calleth the earthly house of this tabernacle that is a flitting and transitorie estate according to that 1. Pet. 1.17 and 2. Epist 1.13 14. Iob ch 4.19 and Isai 38.12 The other he calleth first a building of God secondly a house not made with hands thirdly eternall in the heauens fourthly such a building as is from heauen all which cannot altogether agree to the body alone Thirdly this building doth the Apostle with the rest as hee testifieth of them desire to be clothed with immediately after that they leaue this earthly tabernacle because otherwise as hee saith they should be found naked vntill the resurrection of the body Fourthly the Apostle sheweth that the faithfull are not wearie of this life because of the present afflictions and troubles thereof through impatience but because they know that this life ended it is the good pleasure of God that they shall be no longer strangers from him but come presently home vnto him into a blessed estate waiting therein for the adoption euen the redemption of their body till afterward Rom. 8.23 This therefore is the cause why they doe long till they may inioy it when once the time appointed of God shall come In soule first the power of sinne being extinguished and afterward in soule and body together freed from all mortality and corruption for euer and euer Herevpon it is that the Apostle reasoning from the causes of that longing and sure confidence that the faithfull haue hee saith first that God hath created or fitted them to this immortality in his owne purpose and counsell euen from the wombe and secondly that he hath in due time giuen them the assurance of it by the earnest of his holy Spirit Thus much therefore for the ground and warrant of the blessed immortality of the soules of the faithfull euen for all whosoeuer doe truly beleeue in our Sauiour Christ For all and euery one haue their part in all the benefits purchased by him as wee may remember from the doctrine of the communion of Saints Question NOw what is the meaning of this Article of the blessed immortality of the soule Ans The meaning of it is first That the soule is created of God The meaning of it such a spirituall substance distinct from the body of euery man and so liuing in it selfe 〈◊〉 causing life to the body that though the body die yet it remaineth still in the owne life and by the ordinance of God is not subiect to death nor possible for euer to be extinguished or to cease to hold that proper existence or Beeing which God hath giuen vnto it Secondly the meaning of this Article is that so soone as the naturall life which the soule ministreth to the body is ended God receiueth the soule of euery true beleeuer into his heauenly kingdome Where he maketh their estate vnspeakeably more blessed then before in that he giueth vnto them a most sweet comfortable fruit of all that christian knowledge faith sanctification of euery grace which they had obtained here in this life and that euen in all meete and full perfection so to continue for euer and euer with the thousand thousands of the holy Angells and Saints of God The meaning of this Article may well bee comprehended in these two branches Explicatiō proofe But yet so as the first branch of your answer may well be extended as well to the soules of the wicked and infidells as to
were the Sadduces as we haue seene before Likewise Hymineus Philetus 2. Tim. 2.16.17.18 who affirmed that the resurrection is past already and by that their hereticall doctrine destroied the faith of certaine as the Apostle saith Of this hereticall stocke or linage is H. N. with his schismatical Familie of loue who make nothing but an allegorie of the bodily resurrection though it be most simply and plainely affirmed in the holy Scriptures as we haue seene Whence it is also that the schollers of this Family are so dastardly and of so euill consciences that by shamefull dissemblings they shunne all open and plaine profession of that which they hold so soone as they see thēselues to be in danger of suffering any bodily affliction for the same Danaeus that learned writer reckoneth vp vnto vs 19. sorts of heretikes on a row which denied the resurrection of the body to wit the Simonians the Saturninians the Basilidians the Carpocratians the Valentinians the Marcites the Ophites the Caians the Sethians the Archontikes the Cerdonians the Marcionites the Apellites the Seuerians the Bardesanistes the Heraclites the Seleucians the Hermians the Procitans And we know besides how the fine witted Athenians mocked at the Apostle Paul so soone as he had made mentiō of the resurrection from the dead Wherefore to the end we may auoide this so great and so common a danger whereinto so many haue fallen let vs I beseech you make the more precious account of that blessed diligence which the holy Apostle hath vsed in the proofe of this Article The which seeing he hath done it so substantially plentifully that none can desire either greater strength of reason or more comfortable ground of holy Scripture to put the matter out of all doubt for euer let vs so looke to the almighty power of God and so rest our selues vpon his most gratious good will and pleasure herein through our Lord Iesus Christ that abandoning all erroneous and heretical conceites we may firmely holde the truth of this most comfortable Article And from the comfort of it let vs likewise haue care to walke in all those good duties which may guide vs to the blessed fruition of it to the glory of God and to our owne euerlasting comfort and saluation both in body and soule together Amen Beliefe that to euery true member of the Church of God belongeth the inheritance of euerlasting life Question NOw what is that which remaineth of the Articles of our beliefe Answer The last Article is this I beleeue that there is an euerlasting life Question What ground of holy Scripture can you alledge for the proofe and warrant of it Answer We haue a plaine proofe and warrant of it Act. 13. verses 46 47.48 in these words 46. Then Paul and Barnabas spake boldly aad said It was necessarie that the word of God should first haue beene spoken vnto you but seeing ye put it from you and iudge your selues vnworthy of euerlasting life lo we turne to the Gentiles 47. For so hath the Lord commanded vs saying I haue made thee a light of the Gentiles that thou shouldest be the saluation to the end of the world 48. And when the Gentiles heard it they were glad and glorified the word of the Lord and as many as were ordained to euerlasting life beleeued Many worthy things are contained in these words Explicatiō First as wee easily see both the Apostle Paul and also Barnabas consenting with him doe not coldly or doubtfully affirme but with singular boldnes and resolution giue an assured testimonie of the euerlasting life of all the faithfull Secondly they shew by what meanes God guideth and draweth his children to the inheritance of euerlasting life to wit by the preaching of the Gospell of our Sauiour Christ vnto them which is the word of life and saluation The which because many of the obstinate Iewes refused to hearken vnto and embrace they are said to refuse euerlasting life it selfe thereby most gratiously offered vnto them Thirdly they describe who they be to whom euerlasting life belongeth namely to these that doe beleeue and embrace the Gospell whereby our Sauiour Christ is preached vnto them Not onely to such among the Iewes but also to euery such one among vs the Gentiles Finally they testifie of our singular comfort that it is the eternal decree and counsel of God that it should be so To the end therefore beloued in the Lord that we may stirre vp our selues to the embracing of the doctrine and faith of this Article Let vs consider of it according as it is in deed as of that which cōtaineth the chief benefit yea euen the onely full perfiting of all whatsoeuer the manifold and most precious benefits which our Sauiour Christ hath purchased and obtained for vs. It is that very scope which God himselfe propounded to himselfe in his owne most sacred purpose to the glorious and eternall praise of the riches of his grace euen before the world was And for this cause it is that as our Sauiour himselfe affirmeth God hath giuen his onely begotten Sonne to be borne of a woman The groūd of the article and to die for our sinnes As Iohn 3.16 So God loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life To this purpose also God hath poured forth his Spirit vpon his Church to testifie his glorious grace and to guide vs to the obtaining of this euerlasting life The wisedome of the Spirit is life and peace Rom. 8.6 and verse 11. As this euerlasting life is the chiefest blessing of all other so hath God most gratiously manifested and confirmed the same to his Church from time to time Hee did it to Adam in his paradise euen from the beginning of the creation in that hee gaue him the tree of life to be a Sacrament to him of immortality if he would haue continued faithfull in his obedience to God And after that by disobedience he had lost it and therewithall pulled death vpon himselfe and his posteritie such was the gratious goodnes of God that for his recouerie hee gaue him the promise of our Sauiour Christ who should be to him and to all that should beleeue in the same our Sauiour more effectuall to their saluation then that tree of life could be to Adam as wee are giuen to vnderstand by that allusion which the Spirit of God maketh therevnto when this benefit of euerlasting life is assured vnto vs. Reuel ch 2.7 And againe ch 22.2 Moreouer for a reall confirmation of this his most gratious purpose to bestowe this vnspeakeable blessing vpon his people it pleased God to take away faithfull Henoch before death into his heauenly kingdome out of this world so that as the holy Scripture testifieth He sawe not death Gen. 5.21 and Heb. 11.5 In like manner for the confirmation hereof to the ages following he tooke vp the Prophet Elijah from earth
set downe vnto you That is to say that from that which hath beene hitherto said for the interpretation and vse of all and euery of the Articles thereof wee may so clearely vnderstand what manner of faith that is whereby wee are iustified in the sight of God that the question of our iustification by faith may by the due consideration thereof be easily decided by vs. For we may easily perceiue that it is such a faith as is grounded wholly vpon the infallible warrant of the most holy and canonicall Scriptures of God rightly vnderstoode and not vpon any humane traditions True iustifying faith generally considered or vnwritten verities as they are called Such a faith as looketh directly to the grauous promises of God and not to those blinde incouragements and ouerweening perswasions or hopes which carnal confidence suggesteth Such a faith as yeeldeth that onely true comfort wherewith the heart of man may soundly boldly comfort and reioyce it selfe Such a faith as worketh by loue and is plentifull in all good duties both toward God and man Gal chap. 5. verse 6. Phil. chap. 1.11 In which respect it is worthily called the faith of the truth which is according to godlinesse vnder the hope of eternall life Tit. chap. 1. verses 1 2. It is no idle and dead faith such as Saint Iames doth iustly condemne chap. 2 verse 14 c. It is not a bare historicall or inwrapped saith to beleeue as the Church beleeueth nor any doubting faith as if it were good modestie so to beleeue such as the Popish Teachers deceiue the people withall It is no such faith as carnall gospellers doe make boast of and in the same their boasting feare not to turne the grace of God into wantonnesse Finally it is no such faith as is void of the power of godlinesse Wherevpon also it likewise followeth that he is no true Christian whosoeuer hee be that hath such a kinde of idle historicall inwrapped or doubting faith Neither is the carnall or loose worshipper any true or kindely and faithfull worshipper of God but onely such as be very carefull to glorifie God and to dispose of all their waies aright in obedience to all the lawes and commandements of God According as God himselfe hath solemnly determined this matter in the 50. Psalme namely in the last verse of the Psalme speaking thus by his holy Prophet He that offereth praise shall glorifie me and to him that disposeth his waie aright I will shew the saluation of God Such as will truely serue and please God must worship him seriously and in good earnest They must also be constant or else all former labour is lost The true faithfull Christian continuing constant must therewith also encrease For as we reade Rom 1.16 17. The Gospel is the power of God to saluation c. whereby the righteousnesse of God is reuealed from faith to faith And therefore it is that the same Apostle maketh his prayer for the Thessalonians 2. Epist chap. 1.11 that God would make them worthie of his calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power That the name of our Lord Iesus Christ may be glorified in them and they in him according to the grace of our God and of the Lord Iesus Christ Reade also Ephes 4 verse 11 12 13 c. And the Apostle Peter 2. Epist 3.18 Grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ to him be glory for euer and euer Amen Moreouer this we must know that albeit faith is of a working nature yet to speake properly it doth not iustifie by works but onely in that it apprehendeth Christ whom God hath made the Lord our righteousnesse yea to be euen all in all vnto vs and for vs. 1. Cor. 1.30 and Colos 2.9 10. Wherevpon it is that the Apostle Paul often affirmeth yea that he plentifully and strongly disputeth and proueth that our iustification is of the free grace mercy of God namely in his Epistles written to the Romans and to the Galatians So that faith it selfe hath no power to iustifie otherwise then as an instrumentall cause and that also by the meere grace of God which inableth it to apprehend and lay hold vpon our Sauiour Christ and his righteousnesse Neither hath it any power at all to worke but through the sanctification of the holy Ghost And both of these powers also are diligently to be distinguished For as both the fire and the Sunne haue their double force that is to giue light and to make warme yet doe they neither warme by their light nor giue light by their warmth so albeit faith doth inlighten the mind to behold the fauour grace of God in Christ Iesus also inflameth the heart to be zealous of all good workes to the glory of God yet doth it no more iustifie by working then fire or the Sunne do burne by that light which they giue Yea and to speake more properly it is God onely who iustifieth sinners as the alone efficient cause and fountaine of iustification and that euen through his meere grace in that he forgiueth their sinnes for Iesus Christs sake and imputeth his righteousnesse vnto them Rom. 3.24 25 26 27 28. And 2. Cor. 5.21 as was said before As for works of obedience they are fruits onely declaring the truth of that faith which iustifieth And so is the Apostle Iames to be vnderstood as hath beene shewed more at large in the beginning of this part of our Treasurie Finally it may well be obserued that when we speake generally of iustification by faith wee may vnderstand iustification to be a generall fruit of beleeuing the whole doctrine of saluation contained in all the Articles of our beliefe as well concerning God the Father and the holy Ghost as the Sonne c. without neglect of any of them though with a special respect and relying vpon the sufferings and death of our Sauiour Christ These are the things which I thought good to adde vnto all former particulars for a generall conclusion of the whole doctrine of our christian beliefe Now God of his infinite mercy make vs truly wise with all his Saints and elect children vnto our eternall saluation in the right vnderstanding beleeuing and obeying of the great mysterie of Godlinesse in Iesus Christ our Lord. To whom with the Father and the holy Ghost one true and eternall God be all praise honour and glory both now and for euer and euer Amen FINIS Verses Eucharisticall or of thanksgiuing to the honour and praise of our most gratious good God THe Gospel is a Iewell rare And hidden from our sight Gospel This present worke a key it is To bring it vnto light Faith is the hand whose proper t' is Thereon to lay sure hold Faith Iustification This book this hand doth guide vnto This pretious pearle of gold And by this Faith which holdeth it Made iust and sau'd we be This