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
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
thus But if for our saluation he that had no sinne in himselfe neither was himselfe the dâ—bter was brought into so great straits for vs vttered this voyce whereat wee may be astonished seeing heauen and earth were shaken by it must we not needes confesse if we doe not thinke of these things day and night but continue in our wickednes nâ—t liking to be rowzed out of them that we be stoute yea more hard then the rockes themselues which doe melte at the presence of God Psal 68.9 And euen to this day doe sigh and trauell together because of the sinnes of men vntill that last day doe come Rom. 8.21 22 c. Now if so be wee will not make this vse then let vs learne another thing that is to say that insomuch as notwithstanding our Sauiour was most deare to God yet hee setting himselfe in the place of vs miserable sinners was left without all comfort yea in most heauy distresse as one forsaken of God though in the secret counsell purpose of God he remained still most dearly beloued of him therefore that albeit we also may comfort our selues that we are in our Sauiour for his sake the elect and beloued of God stil that he is so constant in his loue that he will neuer reiect any of those whom hee hath once chosen howsoeur for the present we may be very heauily afflicted either for the triall of our faith or for the chasticement of our sinne yet if any of vs waxe wanton against him he knoweth neuerthelesse how to make vs wearie of our part by withdrawing all comfort from vs in such sort that we shall find that it had been a thousand fold more happy for vs neuer to haue knowne that wicked pleasure of sinne whereby we haue beene drawen from obedience to our good God and gratious father as the example of king Dauid may sufficiently informe vs from the 51. Psalme Let therefore the extremity of the sufferings cast vpon our Sauiour for our sinnes teach vs speedily and heartily to denie sinne lest wee prouoke the Lord to cast some heauy vncomfortable corrections vpon vs in this world it may be for some longtime howsoeuer it shall please him of his most free grace and mercy to saue vs in the world to come Yea I pray ye let the consideration hereof be the more mighty to preuaile with vs because otherwise as we haue beene admonished heretofore there can be no truth of christianity in vs nor any comfort of a liuely faith of a good conscience nor any chearefulnes in the care of good duty in the sight of God Without which care al whatsoeuer may seeme to be good shall be but hypocrisie and fit for nothing but to deceiue other yea and our selues too BVt that we may haste forward to that which remaineth What dutie may we learne Question from the next speech that our Sauiour spake which as we haue seene before was this I thirst Answer As our Sauiour was more desirous to procure our saluation and that to the same end and purpose the prophesie of giuing him tarte vinegre in stead of comfortable wine might be fulfilled then he was of slâ—king his owne thirst though it was no doubt at this time most sharpe and extreame so it is our dutiâ— as wee may well informe our selues from hence that we for our parts ought more earnestly to seeke after the knowledge and faith of him then after any thing else whether meate or drinke or whatsoeuer beside in the time of our greatest neede thereof ExplicatioÌ„ proofe Iâ— standeth with good reason that it should be so insomuch as our Sauiour apprâ—hended of vs by faith is not onely the most perfit foode of our soules but also for our bodies to preserue them both to euerlasting life As our Sauiour himselfe teacheth Iohn 6. verse â—7 and for the same cause exhorteth that his Disciples would be more carefull to lâ—bour after that meate which endureth to euerlasting life then after the perishing foode of this transitory life And in the 5. chapter of Matthew verse 6. hee pronounceth those blessed who doe hunger and thirst after righteousnesse and promiseth that they shall be satisfied We ought therefore in our desire and longing after our Lord Iesus Christ to be with Dauid like the hart that is most earnestly panting after him as the â—iuers of water Ps 4â— 1 And like as if we were in a barren drie la d without water vntill we haue found him accoâ—ding to that which we reade Psal 6â— 1 and 143.6 yea though wee had neuer so great suâ—ficiency of all corporall foode For hee onely is the fountaine of those liuing waters whâ—reby refreshing to eternall life is to be found Iohn 4. verses 10.13.14 and ch 7.37.38 Reade also Isai ch 12.3 and ch 5â— 1 2 3. Thus we see what duâ—y may aptly be required of vs in respect of that thirst which our Sauiour had after ouâ— saluation more then after his owne refreshing hee refusing and forgetting to drinke in his greatest thirst till all things should be fulfilled yea euen that which was foretold concerning this his last vncâ—mfortable draught Question And are we not likewise to learne some good and profitable lesson from this thâ—t our Saâ—iour receiued and drunke this vinegre that is sower drinke to the end the holy Scripture might be fulfilled rather then this thirst quenched which surely the sharpe vinegre was vnmeete to doe Answer Yes we may learne further hereby that it is our dutie to accept of those succoures which the Lord offereth vnto vs whether by his owne hand more gratiously or otherwise by such instruments as it pleaseth him to vse though they of their euill disposition deale nothing so kindely by vs as they ought to doe Explication proofe It is so indeed For we ought rather to consider the prouidence of God therein for our triall and in that respect to be patient as our Sauiour was then impatiently to exclaime against the vnkinde dealing of the wicked though in stead of reâ—ieuing vs they doe rather augment and increase our griefe But as touching our selues if it be so The Duties in respect of his death that we are in the time of the affliction of any of the seruants of God in case or estate to doe them any good we must contrary to the practise of these wicked ones yeelde both God and his children the iuyce of the sweete grape and not of that which is sowre and wilde That is to say we must yeelde the fruites of such a kinde and dutifull affection as may stand best with the good pleasure of God and as may be most comfortable to such as belong vnto him Farre ought our hearts to be from minding our haÌ„ds from doing that which should in the least respect be grieuous to the Lord as the Iewes are blamed to doe Isai chap. 5. verses 4 7 c. or that which should faile the
and bright clearenes were it not that our owne darknes and ignorance with the confusion that is in our disordered minds did stand in need of the same For so writeth the holy Apostle S. Paul 2. Tim. 3.16.17 The whole Scripture saith he is giuen by diuine inspiration and is profitable to teach to improue to correct and to instruct in righteousnes That the man of God may be absolute and made perfect to all good workes And againe Rom. 15.4 Whatsoeuer things are written afore time to wit in the holy Scriptures as we may perceiue by that which followeth they are written saith the Apostle for our learning that we through patience and comfort of the Scriptures might haue hope All mens writings whatsoeuer they be specially such as doe concerne religion they ought to be nothing else but meere seruants to the holy writings of God to the ends here mentioned This therefore is the first thing which I doe earnestly desire of all such as shall thinke good to acquaint themselues with the reading of these or any of the best worth that they will in no wise haue any other estimation of them but as of dutifull seruants to the holy Scriptures of God Now the second thing which I doe to the same ends and with like earnestnes desire as a meete consequent of the former request is this that none would by the reading of these or any other bookes be any whit withdrawne or hindered from the reading or hearing of the word of God it selfe The which being first written by most holy inspiration as was euen now alledged is thereby manifestly cōmended vnto vs as that which euen by the ordinance of God himselfe is to be euery way and at all times in season and out of season night and day both in reading preaching hearing and meditating most reuerendly to be regarded Psal 1. ver 2. and 2. Tim. 4.1 2. And the same also not without iust cause seeing they are questionlesse the onely true ground and perfect Canon of all holy instruction And because the right vnderstanding of them is as the aiming point whereunto all instruction and teaching ought to tend insomuch as they onely are able to make vs perfectly wise vnto saluation This therefore is my second sute that none would by any other writings suffer themselues to be drawne away to slack the reading or the hearing of the preaching of the holy Scriptures of God but rather that they would double yea multiply their diligence that way Thus if any shall at conuenient leisures reade these writings prepared for them I doubt not but through the blessing of God they shall finde them among other of the same argument no vaine helpe and furtherance both for light of knowledge and also to further the comfort obedience of their faith And now these cautions being obserued I beseech ye giue mee leaue to vtter that which I haue among these prefatorie thoughts conceiued further in my minde that is that I haue good trust that there is no iust and important cause why it should offend any though after many former excellent bookes there be stil now and then more set forth prouided alwaies that they be sound and orthodoxe and in some respects of speciall good vse moreouer and beside the former For herein the common prouerb currant in all other things of good vse may haue a chiefe place that Store is no sore The rather also may this stone of offence be remoued if we consider that none are inforced to buy this or that book but it is left to their own free choice to take or to leaue as they please themselues or shall be aduised by the counsell of their godly friends Wherevpon may we not discerne that if we should not thankfully accept the manifold good and industrious labours of our louing brethren the faithfull seruants of God we may easily or we be aware of it not onely complaine of that which might be for our owne ease from other mens labours but also grudge at that which GOD hath prepared for a necessarie helpe and benefit to many other though we should for our parts thinke our selues to stand in no neede of them Wherefore that I may pleade this cause of the new publishing of good and profitable writings such as we speake of Be it that the Church of God is alreadie inriched with a goodlie varietie of all sortes of good bookes blessed be the name of our good God for it both of lesser and greater volume larger and more briefe as well by Question and Answere as in continued speech some more fit for learned Srudents in a more exquisite method and stile and some for Schollers of lesse vnderstanding c. Yet this wee cannot but easilie conceiue that not all good bookes of all sorts no not of the smallest and most easie price doe come to anie one mans hands no nor anie one kinde of booke to all but rather to a very few in comparison of those that doe very seldome or not at all heare of them God no doubt who setteth his seruants to worke will dispose also of their labours as it seemeth best to the eye of his most gratious and all-seeing Prouidence To some one helpe to some another to some at this time to other afterward Yea doubtles so wisely and prouidently will God dispose of the labours of his faithfull seruants that the least of them shall not bee altogether in vaine And yet moreouer and beside that which hath beene saide in this case this may be added further that seeing God hath manifested his wisedome in the varietie of his goodnes and mercie euery other way in his works of creation to be seene felt tasted c. for the manifold comfort of the outward man why should we think it vnsutable to the same his goodnes and to the bountie of his mercies that hee should fit and furnish his seruants with such varietie of spirituall graces as might be euerie way delightfull and beneficiall to the inward Man Verilie there is no reason why wee should thinke so Let no man therefore goe about to straighten that bountie of God which he hath so gratiouslie inlarged toward vs nor grudge against that for the which we cannot be chearefull enough in our praising of him But that we may hasten to an end of this plea Shall false-teachers by an infinite often renued variety of hereticall bookes vtter their counterfet wares and marchandise their Pseudo-chatholike counterfet Treasuries and shall not the faithfull ministers of the truth of GOD vse all holie diligence to promote the same by all kinde of good and sound writings and by laying forth therein the true pretious catholike Treasures of the onely true Church of God Farre be so vnfaithfull and secure negligence chased away from amongst vs. And the rather also because thousandes of poore soules haue so much the more neede of such renued helpes by good writinges lest they should be peruerted by the bad specially
First therefore I would haue you shewe me as you haue bene taught what the Gospell is Question The holy Gospell is a most ioyfull doctrine or diuine message of most glad tydings sent and published to the world from God himselfe Answere and by the Ministery of his faithfull seruants the which teacheth and assureth euery one that heareth and receiueth it both what that righteousnesse and saluation is together with the causes and particular fruites or benefits and comforts of the same which is to be apprehended and layed hold vpon onely by faith in Christ and also what manner of obedience that is which God requireth and accepteth onely as a fruit of thankefulnesse but for no part of iustification or for any peece of the merit of saluatioÌ„ before him of euery one to whoÌ„ the same righteousnesse and saluation with all the fruits benefits and comforts thereof doe through his most free grace and mercy in Christ Iesus appertaine and belong The morall Lawe of God as hath beene declared in the former part of our Catechisme is a diuine rule or doctrine ExplicatioÌ„ and proofe teaching and commanding the perfect righteousnes of workes the which if a man could perfectly fulfill hee should surely liue therein Leuit. 18.5 And to that effect doth our Sauiour Christ answere him who asked what he might doe that he might inherit eternal life Thou knowest the commandements saith our Sauiour c. as though he should haue said Thou canst not possibly haue a more perfect rule of the righteousnes of the outward workes and actions of thy life and of the right holy disposition and inward affection of thy heart according to the first creation of mankinde then the Lawe of God is Matth. 19 16 c. Mark 10 17 c. Luk. 18 18. c. But because as we haue beene further instructed we are now of a very sinfull disposition What the Goâ—pelâ— is and euen through the corruption of nature trangressors of the law the law is so â—ar from all grace of iustifying sauing of vs that it doth most iustly conuince vs of sin and consequeÌ„tly of iust deserued wrath from the iudgment seat of God Wherefore necessarily are we all to seeke to be iustified an other way that iâ— by the free grace fatherly mercy of God through the righteousnes holines of the works merit of the perfect obedieÌ„ce of the son of God our Lord Iesus Christ and not by our owne workes either already wrought or wâ—â—ch we may at any time hereafter possibly worke For this cause behold I beseech you the wonderfull grace most rich and precioâ—s mercy of our God in that as was now answered hee hath not onely pâ—bâ—â—â—â—ed this doctrine of free grace through the righteousnes of our L Iesus Christ â—o iustification saluatioÌ„ the which the law strictly taken doth not directly so much as once tel vs of but also for that he is most graciously minded to giâ—e vs the knowledge faith yea euen the very possession whole fruit of it This part of holy doctrine is of vs called the Gospell the which in the greek langâ—age wherein it was first written by the holy Euangelists in the new Testament euidently signifieth good tydings or a ioyfull and gladsome message The Greeke word is Euaggelion compounded of Eu which noteth the goodnes and commoditie or the praise and commendation of a thing and of Aggello which is To bring tidings or to report declare a message Of these Greek words ioyned in one not onely those four who wrote the history of our Sa Christ but also such as were special attendants vpon the Apostles to preach where they had once planted the Gospell Luk 4.18 Ephes 2 1â— 1. Cor. 1. â—7 1. Pet. 1.25 Rom. 10.15 Gâ—â— 1.8.9 Reu. â—1 20 ch 2. 1. c. are called Euangelists Yea froÌ„ these Greeke words compounded in one all Preaching is called Euangelizing And from Aggello Preachers are called sometimes Angels that is such as are sent in the name of God vpon this his most honourable and ioyfull message The Gospel as we call it in our Engliâ—h doth not onely in the latine tongue but also in diuers other languages take the name from the same Greek words and is made the vulgar common speech in many Christian churches like as diuers other both greek hebrew words are pertaining to the Gospell such as are Iesus Messiah Christ c. Yea among those of the heathen also who haue vsed the latine speech good and welcome newes or messages such as among them haue beene thought worthy any reward to the bringers Cicero ad Att. c lib. 2. Appâ—â—nece Ciceâ—â— Homer â—â—ysâ— v p. 152 â—â—â—rat â— Arâ—â— Nenâ—p Ellâ—t or sacrifice and thankes to God they haue beene by ancient vse called from the same Greeke words Euangelia according to the example of the Grecians themselues going bâ—fore them therein The same vse is of the hebrew word Besorah answering to this as we read 2. Sam 4.10 One that brought Dauid tidings of Saules death thought that Dauid would haue giuen him a reward for his tidings The word ther is Besorah And in the same place it is said that he which reported this to Dauid thought himselfe to be Chimbassar as one bringing such tydings as should be welcome For such is the vsuall signification of the verbe Bissar of this substantiue Besorah as we may perceiue by that which we read 1. Sam. 31 9. The Philistines are said to publish the death of Saul and his sons for ioyful newes or tydings and to the praise of their idolls But 2. Sam. 1 20. Publish it not saith Dauid Al Tebassru lest the daughters of the Philistines reioyce lest the daughters of the vncircumcised triumph read also ch 18. v. 19. v. 27 v. 31. And 2. king 7 9 Ps 68 11. This therefore being a word vsed to signifie all good welcome tydings it is in the holy Scriptures for excellencies sake transferred to note out the best newes aboue all other euen the publishing of the ioyfull tydings of the Gospel For the which read Isay 40 9. O thou that bringest good tydings to Zion Mebâ—stereth that is as it is well translated Euangelizas preachest the Gospell c. And likewise ch 41 27. I wil giue to Ierusalem saith the Lord one that shall bring good tydings Mebassar This messenger is Christ ch 61 1. The Lord hath sent me to Preach good tydings to the poore And of all Preachers of the Gospell it is saide more generally ch 52 vers 7. according also as the Apostle Paul alleadgeth it Rom. 10.15 O how beautifull vpon the mountaines are the feet of him that declareth and publisheth peace that declareth good tydings and publisheth saluation saying vnto Zion Thy God raigneth And Nahum Chap. 1.15 Read also Psalm 40.9 and Psal 96 2. Finally from this Hebrew word the holy Euangelists who wrot the History of the Gospell are
vnpossible that God should lye wee might haue strong consolation who haue our refuge to hold fast the hope that it set before vs c. And chap. 11 verses 6 13 17 c. This most stedfast faithfulnes of God is euery where worthily testified vnto vs in the holy Scriptures And namely 1. Cor. 1 9. God is faithfull by whom yee are called vnto the fellowship of his sonne Iesus Christ our Lord. And chap. 10 13. God is faithfull c. And 2. Epistle 1 18. the Apostle appealeth to God as to the most faithfull and true witnesse So againe chap. 11 31 and chap. 12 2 3. God saith he knoweth that I lye not And 1. Thes 5.24 Faithfull is he which calleth you who will also doe it And Chap. 3 Epistle 3 3. The Lord is faithfull who will establish you c. And Tit. 1 2. God that cannot lye hath promised And Hebrewes 10 23. Let vs keepe the profession of our hope without wauering for hee is faithfull that hath promised Reade also Iames 1 17. There is no variablenesse in God neither shadowing by turning And Paul againe Rom. 11 29. The gifts and calling of God are without repentance Likewise the Prophet Hos chap. 13 verse 14. Repentance is hid from my eyes saith the Lord. Read also Psalme 36 5. Thy mercy ô Lord reacheth to the heauens and thy faithfulnesse to the cloudes And Psalme 105 8. He hath alwaies remembred his couenant and promise which hee made to a thousand generations And Psalme 111.5 He will euer be mindefull of his couenant And ver 9 He hath commanded his couenant for euer And 146 6. He keepeth his fidelitie for euer And in the Lament of Ierimiah 3 23 Great is his faithfulnesse To this end also it is well worthy the obseruing that the word of God hath often testimonie giuen to the faithfulnes of it Tit. 1 9. The Minister is to hold fast the faithfull word And chap. 3 8. This is a faithfull saying Likewise 1. Tim. 1.15 and chap. 3 1 and chap. 4 9. and Reuel chap. 22 6. These words are faithfull and true So also Psa 19.7 The testimonie of the Lord is sure And Psal 93.5 Thy testimonies are very sure And Isay 55 3. I will make an euerlasting couenant with you saith the Lord euen the sure mercies af Dauid And againe Act. 13 14. I will giue you the holy things of Dauid which are faithfull And yet further that faith doth in speciall manner lay hold of the promise of God toaching iustification it is euident by the often confirmation of this that we are iustified by faith and namely Gal. 3 8. The Scripture foreseeing that God would iustifie the Gentiles through faith preached before the Gospell vnto Abraham saying In thee shall all the gentiles be blessed So then they that be of faith are blessed with faithfull Abraham This testimonie is often repeated in the epistles of the blessed Apostle And Act 13.39 By Christ euery one that beleeueth is iustified That the same faith doth herewithall lay holde of saluation by our Sauiour Christ we read Act. 15.11 We beleeue saith the Apostle Peter through the grace of our Lord Iesus to be saued euen as they that is the beleeuing Gentiles doe For as it is else where affirmed Christ onely is saluation both to Iew also to Gentile Neither is there any other name wherby any may be saued Act. 4.12 Read also Eph 2.8 By grace are yee saued through Faith And Pet. 1.5 Yee are kept by the power of God through faith vnto saluation And verse 9. Receiuing the ende of your faith euen the saluation of your soules Of the which saluation the Prophets haue enquired c. Beleeue saith the Apostle Paul to the Iaylor in the Lord Iesus Christ and thou shalt be saued thine houshold And herevnto tendeth that comfortable speech of our San Christ himselfe so often repeated in the Gospell Thy faith hath saued thee Matt. 9.22 In which words he would incourage the poore woman to beleeue spirituall saluation by the comfort of that bodily health which shee had receiued from him For this verily was the ende of all the bodilie cures which our Sauiour Christ wrought as may bee perceiued by the testimonie of Saint Matthew chapt 8.16.17 Reade also the same comfortable speech Luke 8 50. Feare not beleeue onely c. And chap. 17.19 And againe chapt 18.42 Thy faith hath saued thee And Mark 9.23 All things are possible to him that beleeueth Finallie that Faith layeth holde vpon Christ himselfe it is manifest in that by faith Christ liueth in the faithfull and they againe doe liue in him Gal 2.20 And chap 3.27 By faith wee put on Christ And Eph. 3.17 Christ dwelleth in the heart by faith For the which cause it is that the true iustifiyng and sauing faith beareth the name of faith in Christ faith in the name of Christ the faith of of Christ faith toward Christ the faith which is by Christ and through his bloode c. Yea faith doth so lay holde vppon Christ that it doth most nearely vnite vs vnto him for euer in one mysticall bodie as the members of the naturall bodie are knitte to the head according to that of the Apostle Paul 1. Cor. 12. verses 12.13 and Ephes 2.18.19.20.21.22 And as wee read chapt 5.30 Wee are members of his bodie of his flesh and of his bones Hetherto of the former part of our description of the nature of faith It remaineth that wee shewe some proofes out of holie Scripture concerning those notable effectes which are ascribed to the same faith And first of all that it reioyceth the heart of the true beleeuer with ioye vnspeakeable and glorious Reade 1. Pet. 1.8 Reade also Rom. 5.1.2.3 and Iames 1.2 And Luke chap 1.46.47 and ch 2.10 That faith giueth boldnesse touching the profession of the name of Christ wee reade Romans chapter 10. verse 10. With the heart man beleeueth vnto righteousnesse and with the mouth hee confesseth to saluation Read also 1. Pet. 3.14.15 Matth. 10.28 c. That it causeth the soule of the beleeuer to haue comfortable trust and affiance vnder the Fatherly prouidence of God wee may easilie perceiue by the comfortable Doctrine and exhortation of our Sauiour Christ Matth 6.25 c. And chapter 10. verse 19 and verse 30. Wee may perceiue it also from the example of the Apostle Paul Act 27. c. 25. Syrs be of good courage for I beleeue God that it shall be so as hath bene tolde mee And againe 2. Tim. 1.12 I knowe whom I haue beleeued and I am perswaded that hee is able to keepe that which I haue commited to him against that day Reade also 2. Corinth 4.8.9 c. Likewise Psal 23. 46. 62. And Ps 119.50 It is my comfort in my trouble for thy promise hath quickened mee And Sam 30.6 When the people would euen forthwith haue stoned Dauid hee comforted himselfe in the Lord his GOD. Read also Hebr
the Churche Thus then wee may perceiue what the word to iustifie or iustification it selfe in the sight of God meaneth when we speake of our iustification by faith For it is nothing in effect but the apprehension and application of Christs righteousnes redemption to a mans selfe according to the free promise and gift of God whose good will and pleasure it is to impute it to euery true beleeuer as verily and fully as if hee had performed it himselfe Question But what doth the same worde signifie when the Apostle denyeth that to workes which hee ascribeth to faith hee affirming plainely and peremptorilie that no man can possiblie be iustified by his owne workes Answere The meaning is that no man either hath or can possiblie performe the morall workes commanded in the most holy and righteous law of God so perfectlie that he should thereby deserue to be accounted righteous before the iudgement seate of God and for the same to be worthy of that high rewarde of the Crowne of righteousnesse and glorie the which God of his free grace and mercie hath for his Sonne our Lorde Iesus Christes sake layde vp for those onely which beleeue in his name and loue and longe after his most glorious and blessed appearing ExplicatioÌ„ and proofe It is true So saith the Apostle Paul 2. Timoth 4.7.8 And againe Rom 3.20 Wee knowe that whatsoeuer the lawe saith it saith it to them which are vnder the lawe that euery mouth may be stopped and all the world be culpable before God Therefore by the workes of the lawe shall no flesh be iustified in his sight for by the lawe commeth the knowledge of sinne And in the same chapter verse 28. Therefore wee conclude that a man is iustified by faith without the workes of the lawe Likewise chapt 11. 6. and in many other places of his most holie Epistles But it may be obiected that the Apostle Iames seemeth to teach otherwise For hee affirmeth expressely that not onely Abraham that renowmed father of the faithfull but also that Rahab a heathen woman one that was before of an infamous condition of life was after that she beleeued iustified by her workes Question Howe therefore are these wordes of the Apostle Iames to be vnderstood Answere We are first of all vndoubtedly to perswade our selues that it neuer came into the Apostle Iames his minde to teach any thing in his holie Epistle contrarie no nor in any the least thing dissenting from the doctrine of the Apostle Paul ExplicatioÌ„ and proofe This ought to bee out of all question indeede For both the one and the other did both write and preach alwaies by one and the same most faithfull and constant Spirit of truth by whom no doubt they were perfectly guided led into all truth according to the promise of our Sauior Christ Iohn 16 13. And the rather are we thus to perswade our selues in the present pointe of doctrine because it is a doctrine both of the most singular honour and glorie to the most free grace and mercie of God and also of the greatest comfort to our owne poore soules that may be as was mentioned before Yea and further also of all other doctrines most effectuall to prouoke vs and all true beleeuers to all holy thankfulnes and good dutie toward the Lord God our most gratious and mercifull Father for the same And the rather also will we thus perswade our selues if we duly consider as the truth is that the doctrine of Iustification by workes and the imagined opinion of the merit and worthines thereof before the iudgement seate of God is as a learned and godly Father hath well obserued many waies exceedingly preiudiciall both to Gods glory and to our owne comfort and to the truth it selfe M Foxe in his obseruations concerning the doctrine of the lawe of God Act. And Mâ—n pag 894. For first as he truly saith they that teach Iustification by the workes of the lawe the which is contrary to the ende and scope of the lawe they do peruert all method and order of doctrine 2 They seeke that in the lawe which the lawe cannot giue 3 They are not able either to comfort themselues or other 4 They keepe mens soules in an vncertaine doubting of their saluation 5 They obscure the light of Gods grace 6 They are vnkinde to Gods benefits 7 They are iniurious to Christes passion Yea enemies to his crosse 8 They stop Christian libertie 9 They bereaue the Church the spouse of Christ of her due comfort as taking away the Sunne out of the world 10 In all their doings they shoote at a wrong marke For where Christ onely is set vp to be apprehended by our faith and so freely to iustifie vs they leauing this Iustification by faith set vp other markes partly of the lawe and partly of their owne deuising for men to shoote at This therefore as that learned Father hath obserued is the B. of Romes doctrine and not the doctrine of the Apostle Iames. Question How then is the Apostle Iames to be vnderstood in that he saith Abraham and Rahab were iustified by workes Answere The Apostle Iames hauing iust cause to reproue certaine vaine and carnall professours of the Gospell euen such as verbally and in word onely boasted of their faith but were altogether vnfruitfull in good workes he is accordingly veriâ— earnest in declaring not what are the causes of our Iustification as the Apostle Paul doth but onely what maner of faith the iustifying faith is whereby true beleeuers are iustified in the sight of God It is very true and so can it not but be acknowledged of euery vpright and diligent Reader Proceed you therfore to declare what manner of faith the true iustifying faith is according to the doctrine of S. Iames. Question How can you describe it according to the true intent of the Apostle Iames Answere He giueth plainly to vnderstand that the true iustifying faith is not an idle and vnfruitfull faith such as theirs was whom he iustly reproueth and therefore termeth it a dead faith but that it is such a faith as through the quickening grace of the holy Ghost worketh by loue Gâ—l 5. â— Heb. 11.33 and is fruitfull in the actions and duties thereof And that for the same cause it maâ— iustly be said that such as do so beleeue are by their workes that is to say by the fruites of their faith iustified to haue a true iustifying faith in deed to the comfort of their owne hearts and before the Church of God so farre as it may iudge and discerne Explication and proofe That this is the true scope of the doctrine of the Apostle Iames it will in deed appeare to euery one that will diligently and in the feare of God bend his minde to consider of it wisely comparing one thing with an other Let vs therfore yet againe vpon the occasion renewed vse some further diligence for the clearing of this point of
bringeth nothing to God but rather presenteth a man altogether empty and forlorne in his sight that he may be replenished with Christ his grace Wherfore it is a passiue work if I may so speake whervnto no reward is due Neither doth it yeelde any righteousnes to a man which it hath not receiued of Christ before Calu. vpon Iohn 6.29 And now further that our Sauiour Christ was necessarily both to fulfill the righteousnes of the law and also to die for vs to the ende we might be perfectly iustified by him it may easily appeare if wee doe rightly consider that all of vs who stand in need of iustification by him doe not onely want righteousnes in that we can neither for the present nor shall euer be able in this life to fulfill the righteousnes of Gods law our own selues who faile alwaies euen in the best duties that we doe but also that we are infinitely guiltie of transgressions rebellions concerning the time past through the pacience of God as the Apostle Paul hath taught vs. Yea and besides all this wee doe originallie stand whollie corrupte and guiltie of eternall condemnation before the iudgement seate of God as the same Apostle hath convicted all the world both yong and olde Roma 3.19.20 and chapt 5.12 c. For the least of which our transgressions wee our selues could neuer in our owne persons haue made any iust and sufficient recompence or satisfaction to the most holy iustice of God Iâ— is necessarie therfore that wee doe in euery respect relie whollie vpon our Sauiour Christ alone and vppon the most free grace and mercie of the Lord God our heauenly Father for our Iustification and Saluation seeing it is expressâ—ly affirmed as we haue often heard and reade and cannot too often heare reade and consider out of the holy Scriptures that they are not to be found in any other but in him alone as Act. 4.11.12 This is the stone cast aside of the builders which is become the head of the corner Neither is ther saluation in any other for among men there is giuen no other name vnder heauen wherby we must be saued Our Sa Christ onely of all men is perfectly holy and righteous in life Our Sa Christ alone is of all men pure vndefiled by nature He therfore alone and no other could be that meete and worthy sacrifice euen the lambe of God without spot which God himselfe hath appointed to take awaye the sinnes of the world and to bring in euerlasting righteousnesse as the Prophet Daniel long before the performance of it did prophesie of him in the 9. chapter of his prophesie And in deede in somuch as wee in and of our selues are altogether corrupt and sinfull by nature yea and doe still so remaine in a great part euen after the grace of regeneration is begunne in vs howe may it be thought in any probabilitie of good reason that any mans owne workes should iustifie himselfe and deserue any thing at Gods hand for the merit and worthines therof as our popish false teachers doe blasphemouslie contend For whether wee â—â—te vp our eyes to God or cast them downe vpon our selues wee shall be easily yea and that with great force also cast off from all confidence this way if so be wee will vprightly weigh and consider all things For first concerning God hee is as wee knowe such a one and so infinitlie rich and all-sufficient in himselfe that whatsoeuer is giuen him hee hath nothing the more And as the holy prophet saith Who hath giuen him and it shall be recompenced him As though he should say that God is beholding to no creature but hee giueth aboundantly to all and yet hee hath neuer the lesse And secondlie as touching our selues wee want all those conditions which are necessarie to bee found in those persons that should merit or deserue anie thing at the hands of God For first wee are not out of his debt nay wee are most deeply indebted vnto him by thousands of talents as we read in the Gospell Secondlie we can gratifie God with no good thing which we haue not first receiued of him And besides that which wee are able to bring is nothing equall to that reward of euerlasting life and saluation which proud men shame not for their worthines to challenge at the hands of God Nay rather euen that little which wee bring vnto God and the same also his owne gift bestowed on vs before it turneth to our owne further benefit through the exceeding bountifulnesse of God And therfore howe much the more God vouchsafeth to accept at the handes of any their seruice and duety by so much the more they are yet more deeplie bound and indebted to him For it is of meere grace and fauour that hee accepteth any duety at all at any mans hands To the which end worthily saith Elihu in the booke of Iob. chap 35.7 speaking on the Lordes behalfe in this wise If thou be righteous saith hee what giuest thou vnto him or what receiueth hee at thy hand Thy wickednes may hurt a man as thou art and thy righteousnes may profit the sonne of man c. Howe then may it be thought that it is in any mans power to benefit the Lord and to deserue anie thing at his handes whereby hee should be beholding or indebted vnto him Blessed be the Lord our God therfore who hath of his most gratious goodnesse inlightened his seruants to see and vnderstand the truth of this most holie and comfortable doctrine of our free iustification by faith and to discerne the vanitie and wickednesse of the false doctrine of mans merite by his owne works To the which end it shall be to our comfort as I trust to call to minde some holie testimonies which the seruants of God haue giuen vnto it from time to time Among whom that faithfull Martyr and minister of the Gospell of Christ M. Patrick Hamelton M. Patrick Hameltâ—â— â—n his bâ—â—ke 〈◊〉 stated out of latin mâ—â— English 〈◊〉 I Fâ—yâ—h set downe by M. Foâ—e Aâ—t and Moâ—um pag. â—â—â— c. hath with great sharpnes and dexteritie of holie vnderstanding expressed it wher hee affirmeth and confirmeth from the holie Scriptures that to speake exactely no manner of workes doe make vs eyther righteous or vnrighteous good or euill and that they neither saue nor condemne the children of God Hee expresseth his meaning thus and it is very true that vntill a man be iustified by faith and so be by faith allowed of God to be a good man he can not possiblie doe any good thing acceptable to God neither can any good deedes make him a good man For in deed without faith he can doe no good worke well Likewise also as he saith further euill works are not the cause that any man is euill but hee himselfe beeing euill first afterward worketh that which is euill Finallie as hee truely saith workes doe not saue but faith whence spring all good
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
the most deadly wound which sinne hath made in our soules that from thence wee may bee most earnestlie prouoked to seeke after the curing and healing of it Wee must b Isai ch 1.11 c. c. 43.22.24 â—3 10. Ephes 4.30 be sorrowfull for our sinnes because wee haue grieued the Lord and his holie Spirit with them remembring also c Isai 53. Matth. 26 36. c. how deepely our most louing Sauiour was wounded for them and because otherwise wee cannot haue any comfortable perswasion and hope of the forgiuenes of them Wee must bee d Ps 10.15 Ezek. 6.61.63 Rom 6.21 ashamed and wounded for our sinnes because they haue brought deserued shame and confusion vpon vs. Yea because euen in their owne nature they are verie confused and shamefull Wee must confesse and bewraye them speciallie to God because otherwise in the guiltines of our consciences wee should remaine still e They that conceale the â—â—â—â—n and rebâ—â—â—on of other aâ—e accessary in humaâ—e â—â—â—â—e much mâ—re before God if we conceale aâ—d hide our owne wâ—ckedâ—es from h m. as accessarie to them Wee must accuse and f 1. Cor â—1 31.32 condemne our selues for them that the Lord may cleare and acquite vs. Wee must g 2. Cor. 12.7.8 â— pray to God against them because without his grace they are to strong for vs to encounter withall Wee must hate abhorre and by all meanes resist them because h 1. Pet. 2.11 H b 12.1.4 they are our Spirituall enemies and doe for their parts alwaies most maliciouslie fight against our soules as it were vnder the banner and designement of the Deuill And for the same cause also must we most vigilantly i Eâ—he 4.22 Iaâ—es 1.14 watch against them lest we should at any time be vndermined and surprized of them Finallie wee must practise all righteousnesse with earnest desire holie ioye readie diligence and constancie because herein chieflâ—e k Ephe 4.24 1. Pet. 2.9 doth the image of God our heauenly Father shine forth in vs who hath called vs out of darknesse into his maruelous light that wee should shewe forth his vertues as the Apostle Peter teacheth vs. So wee reade in the 1. Epist of Pet chapt 2.9 c. Bâ—t of the seuerall branches of this answer they being plaine in themselues already proued in effect I will not stand to speake any thing further of them Onely let vs obserue that the sorrow of true repentance must be godly sorrow and not the sorow of Iudas which was worldlie and not in faith but in despair c. The teares of repentance must not be Esaues teares The humiliation and fasting not such as Ahabs was nor such as is reproued Isai 58. and also Zech. chapt 7.5.6 The praier must not be the slight praier of Balaam that we may die the death of the righteous onlie but that we may liue their life also NOwe wee are come to inquire of those lettes which hinder either parte of repentance ioyntlie whether practises or perswasions and on the contrarie of other generall furtherances of the same Question First therfore which are thâ—se practises or perswasions and fancies which hinder Repentance whollie and therefore are most carefullie to bee auoyded of vs Answere First incredulitie or vnbeliefe as if neither promise nor threatning of God were of any certaintie and therfore that it is in vaine to serue God or on the contrarie preâ—uming vpon Gods mercie without all feare of his iustice Secondly the inticing pleasure of sinne which for the present is alwaies most delightfull to our wicked nature Thirdly hope of long life and therewithall an opinion that it shall suffice if at the last we crie God mercy as they vse to speake and so repent for all at once or else that our good deedes at the last and the deuotion and prayers of other may be set against our ill deedes and so be auaileable for vs. Fourthly the fellowship and familiarity of some choise wicked companions in the which one doth mightily animate and imbolden the other to hold on in their wicked course contrarie to all godly motions and perswasions Yea fiftly the common example of the licentious multitude is to euery one an vsuall let and hinderance of repentance Sixtly the more generall prosperity of the wicked here in this present euill world aboue the godly Seuenthly some particular examples of such as hauing liued notoriously ill for a long time haue neuerthelesse at the last seemed to die as well as the best of them all as they say Eightly long custome in sinning worketh hardnes of heart and obstinate wilfulnes in committing of sinne Ninthly flattering Preachers such as sing placentia as they are termed that is such things onely and in such manner onely as may be best pleasing to the carnall eare of their hearers Tenthly an opinion that there is too great austeritie and vncomfortablenes yea euen meere folly in a godly life specially in times of cruell persecution and losse of all worldly things for godlines sake Eleuenthly a great let and hinderance of repentance is that delight which euerie one of vs haue naturally to heare and talke of other mens sinnes with secure neglect of examining and censuring of our owne as if all were well if we be not in our owne opinion as bad as the worst of all Finally the Deuill vseth his whole craft and power to hinder yea and if it may be vtterly to ouerthrowe and frustrate all our indeuours after the practise of true repentance ExplicatioÌ„ proofe It is very true And therefore we haue the greater neede to watch against all his hinderances and to pray earnestly to God for wisedome and power to escape his snare and to keepe our selues that we neuer fall into his hands againe For not onely are we all at the first in the snare of the Deuill taken of him as captiues at his owne will and pleasure 2. Tim. 2.26 but also after we are escaped he seeketh by all meanes how he may intrap vs againe and so bring vs to a greater destruction Math. 12.43 c. as was alledged a little before and 1. Pet. 5.8 and 2. Cor. 2.11 and chap. 11.2.3.14 But let vs briefely consider of the seuerall branches of this answer And first concerning vnbeliefe that it is a principall hinderance of repentance it is of it selfe euident For verily if wee did beleeue the certaine truth both of Gods gratious promises to the obedient and of his most fearefull threatnings against the wicked it must needes by the grace of God worke both a care of leauing sinne and also of walking in the waies commandements of the Lord as we haue the notable exaÌ„ple of the heathen Niniuites who beleeuing the threatnings of God to be true vnlesse they should repent did thereupon proclaime a fast and repented in a very singular manner Ionah chap. 3.5 c. as we saw before But where this faith is wanting no maruell though
nostrills mouth hands feet c they are so frequeÌ„t in the Scriptures that it is needles and would be ouerlong to rehearse in what respect the Lord doth thus speak of himselfe We may read them to very good purpose in the beginning of the first booke Of the substance of religion by Amandus Polanus who hath diligently gathered them together and learnedly interpreted them to our hand The eyes of the Lord note his wisedome and prouidence his mouth the declaration of his will his arme and right hand his invincible power and gouernment his feete and footesteppes the proceeding and execution of his iudgements c. Psal 68.24 and Psal 77.18 and 89 51. But in all such speaches we must beware that we conceiue in our mind nothing carnally of the diuine and Spirituall nature of God For as it is said in the book of Iob ch 10.4 that he hath no carnall eyes neither seeth as man seeth so is it to be acknowledged concerning the rest For in so much as our Sauiour Christ saith of Spirits that are creatures that they haue not flesh bones Lu 24 â—9 much lesse is the Creator of Spirits to be thought to haue so or to bee any substance of any shape and outward forme And thus if we seek to know God according to the instructions and testimonies of the holy Scriptures we shall by the grace of God know him as he is to be known a thousand fold more perfitly theÌ„ by all Philosophicall conceit discourse of reason accordingly we shal rightly beleeue in him Yet wheÌ„ we haue vsed all good holy diligence we must rest our selues in that knowâ—â—dge which is vnto sobrietie For as touching the nature of God as he is in hâ—mselfe we cannot knowe it but by his backe parts as hee himselfe speaketh As for his most perfect glorie which shineth aboue all visible brightnes as it were in his face we cannot possibly behold or looke vpon it It belongeth to euery Christian saue onely as hee hath reuealed himselfe in the face of our Lord Iesus Christ 2. Cor. 4.6 And yet this knowledge also is passing knowledge as touching the full perfection of it Ephes 3.19 And Galat 4.9 Wee cannot know God as wee are knowne of him Hitherto therefore of the meaning of the Article I beleeue in God NOwe let vs inquire of the third pointe to witte what promise wee the Gentiles haue that this onely true God who was in speciall manner the God of Israell wil be likewise our God Question What proofe haue you for this Answere In the first chapter of the Prophesie of Hosea verse 10 thus we read In the place saith the Lorde where it was said vnto them yee are not my people it shall be saide vnto them yee are the Sonnes of the liuing God And againe chapt 2. the last verse I will haue Mercie on her that was not pitied and I will say to them that were not my people Thou art my people and they shall say Thou art my Lorde This is indeede a generall promise concerning the calling of vs the Gentiles including euerie one of euerie Nation whosoeuer shall in the time and season of this calling haue grace truelie to beleeue in God Reade Rom 9.24.25.26 c. Question But what proofe haue you that the time of this generall calling is all readie come Answere In the 3. chapt to the Rom verse 29. the Apostle Paul affirmeth that euer since the Gospell hath bene Preached to all Nations by the Commandement of our Sauiour Christ God is to be acknowledged not onely the God of the Iewes but also of the Gentiles For saith hee it is one God that shall iustifie the Circumcision of faith and vncircumcision through faith ExplicatioÌ„ proofe By Circumcision of faith the Apostle vnderstandeth the beleeuing Iewes that were circumcised as by vncircumcision the Gentiles beleeuing though they were not circumcised His meaning is therefore that the same Faith in Christ doth iustifie them both in the sight of God And let vs marke to our comfort seeing the greatest cause and title that wee haue is pleaded howe earnest the Apostle is in auerring and affirming the calling of vs the Gentiles into the fellowship of the couenant of grace and saluation togither with the Iewes Is God saith he the God of the Iewes onelie and not of the Gentiles also Yes euen of the Gentiles also Read also 1. Corint ch 12. verse 13. and Ephes 2.11 c. And Act 11.1 c. and chap 15. 7. c. This verilie is worthie our speciall obseruation For in so much as it is certaine that wee the Gentiles were cut off from Gods conuenant it is necessarie that wee should haue ground and warrantise of our insition and ingrafting againe To this purpose the testimonies alledged are infinitely more worthe then their weight in Golde as a man may say Question BVt that we may proceed seeing the faith of Gods elect as it is called Tit 1.1 is common to all the people of God whether Iew or Gentile as hath bene shewed and there is but one Faith Ephes 4.5 Why doe wee in the profession of our faith single out our selues as it were euery one for his owne part saying I beleeue in God c And not We beleeue Answere First because it is of the verie nature of the true Iustifying Faith to make particular application of the Promises of Almightie God to euerie one whom God hath indued with it Secondlie because it is the duety of euery true beleeuer to make profession of his owne Faith rather then of any other mans in so much as no man knoweth the truthe and certaintie of the saith of any other so vndoubtedly as hee may doe of his owne Thirdly because no man can be saued but by his owne Faith Finallie to the ende that euery beleeuer might be admonished and prouoked each by the example of other to seeke to haue the ground of faith firmely setled in him selfe and euerie one to trie and examine himselfe concerning the truth of his owne faith lest hee should at vnawares deceiue himselfe in a vaine opinion and imagination of faith in steade of faith it selfe Explication and proofe These are verie good reasons in deede for the particular confession and profession of euerie Christian his owne Faith For the proofe wherof touching the first let vs consider that it is the vsuall manner of the publishing of the Gospell to applie it particularlie as Roman 10.9 If thou shalt confesse with thy mouth the Lord IESVS and shalt beleeue in thy heart that GOD hath raised him vp from the dead thou shalt be saued Gal â— 7 Act ch 16. 14. 15. and verse 31. Belieue and thou shalt be saued Likewise Chapt 8.37 Philip saith to the Eunuch Lord Treasurer to Candaces the Queene of the Aethiopians If thou beleeuest with all thine heart thou maiest be baptized And hee answered I beleeue that IESVS CHRIST is the Sonne of GOD.
And then the Euangelist Philip baptized him The same was the ordinarie manner of the Ministers of the Gospell in the primitiue Church to require a particular profession of the faith of such as were from time to time conuerted from Paganisme and admitted to be Baptized for members of the Church of Christ Yea it was the verie cause why this forme of profession was collected and set downe in this particular manner Touching the second pointe reade 1. Pet. 3.15.16 Be yee readie alwaies to giue an answere to euerie man that asketh you a reason of the hope that is in you And that with meekenes and reuerence hauing a good conscience c. And Reuelat Chapt 2.17 Where the assurance of euerlasting life and the care of newnes and godlines of life here either of them springing from faith they are fitlie compared to the Manna that is hidden and to a white Stone wherein a newe Nâ—me is written which no man knoweth sauing hee that receiueth it Wee may indeed yea wee ought charitablie and that with good hope and trust towâ—rd God conceiue of suâ—h as are fruitfull in good workes that they are the true elect of God speciallie if they are in speciall manner fruitfull as the Apostle Paul was verie well perswaded of the Thessalonians 1. Epi 1.3.4 2. Epâ— 1.3.4 And of the Philipp chapt 1.6.7 But the certaine yea the onely vndoubted certaintie is principallie to be found of euery man in the perswasion of his owne heart confirmed vnto him by the testimonie of the Spirite of Gâ—d Thirdly that euery man liueth by his owne faith and not by the faith of an other Reade Hab Chapt 2.4 The iust shall liue by his Faith Yea by that faith whereby hee is assured that Christ liueth in him according to thâ—t of the Apostle Paul Galat 2.20 I liue saith hee yet not I nowe but CHRIST liueth in mee and in that I nowe liue in the fleshe I liue by Faith in the Sonne of GOD who hath loued mee and giuen himselfe for mee And Rom 8 3â— â—â— 39 Hee teacheth that euery Christian ought to bee so perswaded that hee may comfort himselfe that neither death nor life nor any thing else sâ—all bee able to separate him from the loue of God which is in Christ Iesus our Lorde For the last pointe reade 1. Cor 11.28 and 2. Cor 13.5 Prooue your selues whether you are in the faith examine your selues knowe yee not your owne selues how that Iesus Christ is in you except yee be reprobates That is no better then such as for the present haue no grounde to thinke better of themselues then of such as bee counterfetted Christians and no true members of Christ c. So then by all these reasons it is manifest that the articles of our faith and the faith and beleefe of them doth belong to euery true Christian that none may put them off from himselfe as that the common sort of Christians should say these thinges containe such high mysteries that they belong onely to learned men or that any of the learned should say these are so coÌ„mon matters that they are rather for children then for vs. No no they are both for children which be of yeeres of discretion and for growne men too they are for the learned to studie a more exact and full knowledge of them and also for the most simple Christian to labour to vnderstand and beleeue them in some measure whosoeuer doe minde vnfainedly the way of their eternall saluation It is not enough for any to say I beleeue as the Church beleeueth vnlesse he do know that the Church beleeueth as it ought to do Nay rather it is the duty of euery Christian to seeke after such a measure of knowledge that he may be able to discerne betwixt the true Church of Christ and euerie false or Antichristian Church betwixt the true faith of the one and the erroneous faith of the other c. according to that we reade 1. Iohn 4.1 Dearely beloued saith the Apostle beleeue not euery Spirit but try the Spirits whether they are of God c. And Math 7 15. Beware saith our Sauiour Christ of false Prophets that is of such as teach false doctrine c. Otherwise wee shall indanger our selues to the wrath of God and to be partakers of those plagues which GOD will cast vpon them Reuelation chapter 14.9 10.11 12. Let euery true Christian therefore not onely say I beleeue but let vs euerie one be carefull to vnderstand and beleeue those high mysteries which we doe commonly professe euery day better then other For this wee may be sure of that none can beleeue them in any measure but such as doe vnderstand them in some measure Question But that wee stay not too long in one thing Why doth euerie one of vs say I beleeue in God and doe not content our selues to say I beleeue God Answere In the vse of our language when wee say I beleeue in God it is a more significant phrase of speach to expresse that particular apprehension and application of Gods mercie and goodnes as belonging particularly to euery one then if euery one should onely say I beleeue God ExplicatioÌ„ proofe It is so in deede For a man may be saide to beleeue God to wit that hee is true though hee be interressed in no part of the benefit of the iustification and saluation of God And besides this phrase of speech is very fit and commodious to put a difference betwixt our faith toward GOD and that which wee beleeue concerning the Church of GOD. For albeit we doe beleeue that God hath his catholike Church consisting of Iewes and Gentiles that thereis a communion of Saints c yet we may not say without great caution that wee beleeue in the Church no not in the true Church of God It sufficeth that wee beleeue that God hath his catholike and inuisible Church in the which there is certainely a sweete communion of Saints and that to the true members thereof forgiuenes of sinnes belongeth and also the resurrection of the bodie and euerlasting life though wee doe not beleeue in it The most that wee may beleeue concerning the true Church of God is that it is a faithfull witnesse of Gods holy truth to vphold it against all Infidels and Athiests that denie it and against all heretikes which seeke to depraue it to the end it may remaine inuiolable to the posteritie and ages to come according to that of the Apostle Paul 1 Timoth. 3 15. The house of God which is the Church of God it is the pillar and ground of truth But of this more afterward There is a like good vse also of the difference which learned Interpreters put betwixt the diuerse phrases of the Latine speach * To beleeue that God is 2 To giue some crediâ— to God as true 3 To repose suâ—e trust in God as most gratious and mercifull to a maâ—s selfe truly beleeuing in him
God ought to be of good courage for the truth and to vse all holy boldnes in doing of their duties Yea euen women though naturally most subiect to feare and discouragements they ought to bee of a good and chearefull heart in all well doing not beeing afraide of any terrour no not from their most churlish husbands c. 1. Pet. 3.6 Read also verses 13.14.15.16 c. See the practise of this Psalme 42.5 c. 9. Why art thou cast downe my soule c. I will say vnto God who is my rocke c. And Psalme 43.1.2 c. Iudge me O God c. For thou art the God of my strength c. And Psalm 46.7.11 The Lord of Hostes is with vs c. The contrarie faint-heartednes is reprooued Ierem. 9.9 Yea and grieuously threatened both there and also Reuelation chapter 21.8 The fearefull and vnbeleeuing c. shall haue their part in the lake that burneth with fire and brimstone which is the second death And that the due consideration of the almightie power of GOD is an argument of great strength to incourage to all good dutie wee may profitably see it by some instances namely 2 Corinthians 9.7.1 Where the Apostle vseth it for a speciall reason to perswade the Corinthians to the exercise of liberalitie The Danger of not beleeuing For God saith hee is able to make all graces to abound towards you that yee alwaies hauing all sufficiencie in all things maye abounde in euerie good worke And by the same reason a Prophet sent of God to King Amaziah perswaded and preuailed with the King to lessen his Armie and to loose a great summe of money which hee had allreadie defrayed about the leuying of it God hath power saith the holie Prophet to helpe and to cast downe And againe The Lorde is able to giue thee more then this 2. Chron 25.7.8 c. The same reason is of like strength to incourage the faithfull to euery other good dutie if it be duely pondered and weighed Finallie that it is our duetie in all things to humble our selues vnder the mightie hand of God Read 1. Pet 5. verse 6. Humble your selues vnder the mightie hand of God saith the Apostle that hee may exalt you in due time For as it is in the verse before that and likewise as wee read Iames chap 4. verse 6. God resisteth the prowde and giueth grace to the humble Thus much for the dueties Question NOwe last of all what is the danger of not beleeuing in the Almightie power of God our heauenlie Father and of not trembling at his iudgements nor submitting of our selues vnder his mightie hand Answere Without Faith in the Almightie power of God wee cannot possiblie truely beleeue any of those workes of God to haue beene wrought by him or which are hereafter to bee wrought by him to the working whereof an Almightie power both was and is allwaies necessarie Neither can wee possiblie be established with sound and stayed comforte in our owne hearts but contrariwise wee shal be ouerwhelmed and confounded with euery vaine feare Yea so as the shaking of a leafe or any like sodaine though a small noise shall terrifie and dismay vs specialâ—ie in a time or place of any great danger and in the darke or deade of the night Explication proofe So indeed we read Leuit 26.16.17 The Lord threatneth vnfaithfull and disobedient persons that he will appoint ouer them fearfulnes to wit as a Tyrant to vexe them c. And that they shall flee when none pursueth them And againe verse 36. that he will send euen a faintnes into their heartes in the lande of their enemies and that the sound of a leafe shaken shall chase them and that they shall flee as fleeing from a sworde and that they shall fall no man pursuing them c. Likewise Deuteroâ—omy 28.65 The Lorde saith Moses shall geue thee a trembling heart Read also agreable to this Psalm 14.5 They shal be taken with feare And Psalm 53. â— There they were afraide for feare where no feare was Yea not onely the wicked but sometimes the children of God themselues for want of fâ—ith or â—t the least through the weakenes of their faith are thus terrified with small and sodaine causes of feare as Peterat the speach of a maide c. The ground or cause of this fearfulnes no doubt is the want or weakenes of faith in the Fatherlie and powerfull goodnes of God And therefore it is that the Prophet Isaiah doth so peremptorilie tell Ahaz and the people of Iudah whose hearts were mooued for feare of the Aramites as the trees of the forest are mooued with the winde that Surelie if they beleeued not they should not bee established Isai chap 7.1.2 c. 9. For want of this Faith wee reâ—de a fearefull example of Gods iudgement vppon a noble man in Israell 2. Kings chapt 7.1.2 Reade also verses 19.20 And I beseeche you howe should wee beleeue firmely and without wauering that the whole worlde was at the beginning created by God the Father of nothing if we doe not beleeue in him as in the Almightie Likewise also how shall wee possiblie beleeue the Resurrection of our owne bodies and of the bodies of the thousand thousands of those that haue died Beliefe in God the Father maker of heauen earth and shall dye and rot away or otherwise be consumed The grouÌ„d and meaning and brought euen almost to nothing vnlesse we beleeue in the almightie power of our God And how shall wee vndoubtedly looke for a new heauen and a newe earth after the resurrection and that the power of the Diuell shall bee vtterly and for euer ouerthrowne if we doe not beleeue in the almightie power of God Yea in the almightie power of God our heauenly Father The Sadduces not considering nor beleeuing this almightie power of God could not beleeue the resurrection of the dead Yee erre saith our Sauiour Christ not knowing the Scriptures nor the power of God Finally to the establishing of the hearts of the children of God these two the power of God and the mercy of God must goe linked together and accordingly bee apprehended and beleeued of the faithfull euen as to the terrour of all infidelles and vngodly ones the fearefull iustice of God shall be armed with his infinit power and so shal for euer confound them all To God therefore almightie and euerlasting yea euen to GOD our most gracious and mercifull Father bee all praise and honour and glory Amen Amen Beliefe in God the Father maker of heauen and earth LEt vs now come to the doctrine of creation the which is of all other the first and the same also a most notable manifestation of the almightie power of God And first what ground of holy Scripture haue you that this worke of Gods Creation being most outward and sensible should neuerthelesse be a matter of faith For faith is described to be of things that
which is most iustly fallen vpon them for it Nay rather herein the sinne of Eue was the greater because she suffered so base a creature as the Serpent was to blaspheme God as it did and did not rather forthwith euen at the mention of the first word abhorre it yea because she did not rather put it to present death then to haue consented Explication and proofe This indeed would haue beene a worthy sacrifice as it were vnto God if she had had the grace so to haue done or at the least to haue most vehemently rebuked it and to haue taken aduise with her husband what had beene best to be done in so great and blasphemous an indignitie offered principally to God and then also to themselues And the sinne of Adam also was the greater because he did giue place to the perswasion of his wife whom he as her head and guid appointed by God should haue reproued and disswaded from so hainous a sinne Hetherto we see what is meant by the fall of mankinde NOw therefore that we may proceed to consider of the holy prouidence of God herein First how can you shew that it may stand wel with the good prouidence of God that so many of his chiefe creatures created very good to wit all mankind beside many of the Angels should be so left of God that they should thus wofully fall away from him and plunge themselues for euer into so grieuous miserie when as hee could by his holy prouidence as wee would thinke most graciously haue preserued them from the same Question How therefore I say may we iustifie this to stand well with the gracious prouidence of God yea with that which we call the more speciall prouidence of God concerning his speciall creatures Answere The wisedome and iustice of God is so high aboue all that we can conceiue that wee neede not doubt but he knoweth a perfect reason and is able throughly to iustifie himselfe though we should plead nothing on his behalfe It is very true that you say according to that which we read Psal 51.4 God will approue himselfe to be righteous when he speaketh and pure when he iudgeth ExplicatioÌ„ proofe Neuerthelesse it will not stand with our dutie so to leaue the defence of GOD against those which cauill at his most holy iustice If the cause of a false God came into question we might well say with Ioash the father of Gideon Let Baal pleade for himselfe Iudges 6.31 But seeing it is the most holy and iust cause of the onely true God euen the Lord our God and heauenlie Father howsoeuer hee is able indeede most sufficiently to pleade his owne cause without vs yet as was said it standeth not with the dutie of the least of his seruants to neglect to alledge what they can for the maintaining of his righteousnes against euery aduersarie that feareth not to speake euill of the same I doe therefore very earnestly desire that you should for the discharge of your most bounden duty and therein for the glory of God and peace of your owne conscience say something to this point How may it stand with the good prouidence of God Question How may we cleare the Lord from all fault or iust blame herein Answere God of his goodnes gaue both the Angels which fell and also mankinde in the beginning of their creation a pure and holy freedome of will yea and power also to haue continued therein if they would haue earnestly setled themselues to haue aboade in obedience to that most holy commandement which hee had made knowne vnto them But they of their owne accord contrarie to his reuealed will forsaking his commandement lost their freedome and so haue lost the fauour of God made themselues both vassalls to sinne and also subiect to Gods wrath as a iust punishment of the same And beside this it must needes in all good reason bee iudged most equall and meete that the Creator should in such sort create his creatures and also set them in such an estate and condition as they might knowe and finde in themselues that they are but creatures This could not haue beene vnlesse they had beene created so as they must finde it necessarie for them to depend continually vpon the fauour and supportance of their Creator and that for the same cause they should see themselues to stand most bound to humble themselues and to yeeld all faithfull and constant seruice and duty vnto him Yea moreouer this could not haue beene vnlesse also they had beene set in such an estate as it might be possible for them by vndutifulnes to fall from the same fauour and supportance of their most gratious Creator Finally it could not haue beene vnlesse through their owne default God himselfe iustly permitting the same they might haue sinned against him ExplicatioÌ„ proofe It is very true For nothing could seperate the good creature of God from the most good gratious Creator but the wicked disobedience vnfaithfull departure of the creature froÌ„ him And is it not very equall meet that when the creature will not retaine his liberty that God should leaue him to himselfe and so to find the inconuenience euill of his owne losse Verily it is wonder saue that many haue lost all true light of reason that any should be found so foolish void of vnderstanding that they should not perceiue that the most wise iust God knoweth well how to permit yea to giue ouer his creature to the owne sinne and not to stay him when he seeth that he will wilfully runne into it and yet to keepe his owne most holy Maiestie most perfectly free from the least iust and deserued blame Yea be it further granted as the truth it selfe requireth that God should purpose decree in himselfe before the world was that both many of the Angels also whole mankind should through their owne default depart from him sin against him and so iustly depriue theÌ„selues of his grace fauour therwithall procure his wrath heauy punishments to fall vpon theÌ„selues it is wonder that any specially of those who haue the instructions of the worâ— of God before theÌ„ should shew themselues more wicked in this behalfe theâ— the Apostatate Angels Adam Eue theÌ„selues Who knowing best in what condition manner God had created theÌ„ durst not neither could find any iust ground in their owne knowledge or conscience wherfore they should lay any the least blame vpon the Lord. Adam indeed pretendeth The grouÌ„d and meaning of it as if he had some colour of defence for himselfe in that he saith to God The woman which thou gauest me she gaue me of the tree and I did eate Wherin he layeth blame vpon his wife but he durst not lay any blame vpon the Lord neither had he any cause And no doubt the Angells that fell were and are â—ill so shall remaine for euer no lesse conuicted in
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
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
saith thus speaking there of the holy Ghost He shall glorifie me for he shall receiue of mine and shew it vnto you And in the next verse All things that the Father hath are mine therefore said I that he shall take of mine and shew it vnto you The Apostle Paul saith likewise that it pleased the Father that in him should all fulnes dwell Colos 1.19 And chap. 2.9 In him dwelleth all the fulnes of the Godhead bodilie ExplicatioÌ„ proofe These places doe indeed shew the diuine perfection of our Sauiour generally And l ke to these are many other Such as we reade Iohn 3.31 He that is come from on high is aboue all saith Saint Iohn the Baptist And before that chap. 1.27 Whose shooe latchet I am not worthie to vnloose Neither did our Sauiour himselfe reproue the Iewes for vnderstanding his words in such sense as that thereby hee did make himselfe equall with God Iohn chap. 5. verse 18. And accordingly the Apostle Paul saith plainely that our Sauiour being in the forme of God thought it no robberie to be equall with God Phil. 26. Whence also it is that he is described to be the image of the inuisible God Colos 1.15 And the brightnes of the glorie of God and the in grauen forme of his person Heb. 1.3 Read also Isaiah chap. 6.1 2 3 conferred with Iohn 12.41 Where the Euangelist speaking of that glorious vision of Isaiah wherein was represented the diuine glorie and maiestie of GOD saith that the holy Prophet sawe therein the glorie of our Sauiour Christ But let vs come to our more particular inquirie Wherein first What proofe haue you that there was diuine perfection of wisedome in the Sonne of God our Lord and Sauiour Question Answere All the treasures of wisedome and knowledge are hidden in Christ saith the Apostle Paul Colos 2. verse 3. ExplicatioÌ„ and proofe Thus also testified the holie Prophets of former times As in that eight chapter of the holy Prouerbs verse twelfe I wisedome dwell with prudence and I finde forth knowledge and counsells Or rather as Tremellius and Iunius haue translated it Ego sum sapieâ— tia coâ—aereo astutia scientiam summa solertiae praesentem habeo I am wisedome I cleaue vnto prudence and I haue the knowledge of most exact or expert skill present with me Euen the reuerend feare of the Lord c. And verse 14. Counsell and euery thing else is mine prudence is mine strength is mine By me Kings reigne c. But of this diuine gouernment of our Sauiour we shall speake afterward Concerning the diuine perfection of his wisedome wee may vnderstand it further by the prophesie of Isaiah chap. 9 6. Wherein he foretelleth that he should be called Wonderful Counseller c. And more-ouer by the saying of our Sauiour himselfe Matth. 11.27 No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will reueale him And Iohn chap. 10. verse 15. As the Father knoweth me so know I the Father And therefore no maruell though the same Euangelist saith chapter 2. verses 24 25. that hee knâ—w what was in the hearts of men According also as the Disciples iointly professed chapter 16. verse 30. Wee know that thou knowest all things And as Peter professeth apart by himselfe though in the hearing of the resâ— Lorde thou knowest that I loue thee Yea as he addeth further Lord thou knowest all things Wherevnto finally accordeth that of our Sauiour himselfe Reuel 2.23 All the Churches shall know that I am he who searcheth the reines and hearts c. Question Now what proofe haue you for the diuine perfection of his gracious goodnes and constancie Answere All that the Father giueth me saith our Sauiour shall come vnto me and he that commeth vnto me I cast not away Iohn 6.37 And chap. 10. verse 27. My sheepe heare my voyce and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand And chap. 13.1 Those whom hee loueth he loueth to the end Explication and proofe It is true For that which he performed toward his Disciples in the continuance of his loue to them he performeth the same to all whomsoeuer he beginneth once to manifest his loue vnto Reade also Prouerbs 8.17 I loue them that loue me c. And verses 20 21. I will fill their treasures And verse 31 c. My delight is with the children of men c. Likewise Iohn 1.9 And euery where we may see plainely that he is of the same minde with the Father whose gifts and calling are without repentance Heauen and earth saith he Matth. 24.35 shall passe away but my words shall not passe away The perfection of the diuine truth and righteousnes of our Sauiour may well follow in the next place Qeustion What proofe of holy Scripture haue you to this purpose Answere In the first chap. of the Epistle to the Hebrewes verse 8. Wher the Apostle sheweth that these words of the 45. Psalme O God thy throne is for euer and euer the scepter of thy kingdome is a scepter of righteousnes were spoken concerning the Sonne of God our Lord Iesus Christ and so are a plaine proofe of his most perfect and diuine iustice They are so indeede Hereof also is that a like proofe which we read Prou. 8.15 By me Princes decree iustice And verse 18. With me is righteousnes And verse 2â— I cause to walke in the way of righteousnes and in the middest of the paths of iudgement No doubt hee that prescribeth guideth and incourageth others to walke in righteous waies is righteous himselfe The same is also faithfull and true And therefore is worthily calleâ— the true light Iohn 1.9 And chap. 7.18 He that â—eeketh his glorie that sent him the same is true and there is no vnrighteousnes in him This very same was our faithfull Lord and Sauiour Iesus Christ And therefore most worthily doth he beare the name of Amen of him that is in a matchlesse degree the faithfull and true witnes Reuel 3.14 Question Finally what proofe haue you of the most perfect and diuine holines of the Sonne of God our Sauiour Answere He is holy in the same perfection of holines with the Father and the holy Ghost according to that holy acclamation of the holy Angelis Isai 6.3 Holy holy holy is the Lord of hostes the whole earth is full of his glorie ExplicatioÌ„ and proofe Iâ— is true as the Euangelist Iohn testifieth chap. 12.41 that the holy Prophet both saw Christ and spake of him at that time And the same Euangelist in his first Epistle 2.20 calleth our Sauiour the holy one And Reuel 3.7 Thus saith he that is holy and true And Act. 3.14 The holy and iust one Yea he is so holy that he sanctifieth himselfe Iohn 17.19 Thus farre for the proofe of the
duties of faith in the comfort of this that the Sonne of God our Lord and Sauiour is the Christ or anointed of God Question And first concerning his anointing to be a Prophet vnto vs. What may these duties be Answere The comfort of faith herein requireth this dutie first and principally that we doe most reuerendly obey him in his word and Gospell and ministerie thereof with care of continuall profiting in knowledge and faith and in euery other grace Secondly that we doe labour according to the encrease of our owne knowledge and the comfort of our faith c. euery one to further and profite those that belong vnto vs. Thirdly it is our dutie to beleeue as vndoubtedly those things which our Sauiour hath prophecied and fore-told that they shall hereafter come to passe as those things which hee hath taught set downe for the perpetuall instruction of his Church It is verie meet and necessarie that it should be so For to what other ends should we thinke that God hath anointed him to be a Prophet vnto vs but that wee should receiue all such instruction from him as hee was to giue and hath giuen vs to make vs wise yea more and more wise vnto saluation The children of the former Prophets Explicatiō and proofe stood bound to profit by those that were sent vnto them Act. 3.25 much more then wee that are the children of this most high Prophet the Prince of all the rest Heb 2.13 But let vs more distinctlie consider the particulars of the answer And first that we must in respect of this Prophesie of our Sauiour heare obey his doctrine wee haue the commandement of God as we may remember Matth 17.5 And 2. Pet 1.17 Hee receiued of God the Father honour and glorie saith the Apostle when this voice came to him from the excellent glorie c. Here also call to minde againe Matth 23.8.10 It may iustlie be accounted a most absurd thing for anie to professe themselues Christians and to haue bene schollers of Christ and yet to be ignorant of the knowledge of Christ and of that mysterie of redemption and saluation which hee hath both taught plainely and wrought effectuallie for all that doe truelie beleeue in him Verilie none of that sorte euer entred the right way into the profession of Christianitie Doubtles they came not in by the dore for then they should haue bene let in by the keye of knowledge The which seeing they want it is apparant that they rather crept in at the windowe like theeues and church-robbers then otherwise And therefore they haue neede to looke better to themselues For if they haue no knowledge it is certaine that they haue no faith and so consequentlie that they cannot be saued Wee thinke it a iust cause of reproofe to yong children and a discredit to their Schoolemaisters if they do not in some good proportion profit in learning according to the time of their going to schoole And Cicero a heathen wise man reasoneth with his sonne that hee ought to haue made no small profiting vnder a choice teacher and in so learned an vniuersitie as hee had sent him vnto though hee had as yet bene there but one whole yeere What then shall wee say of our selues if after many yeares teaching vnder the ministerie of the Gospell wee be found olde truantes and non proficientes in the schoole of Christ the chiefe Teacher whose doctrine is the most excellent doctrine and his teaching the most powerfull teaching that can be The reproofe of the Apostle is iust against all such Hebr 5.12 in that wheras they ought to haue so farre profited that they might haue ben teachers of others they are yet ignorant of the first principles of the word The punishment also belonging vnto this sinne is verie fearefull as wee shall haue occasion to obserue further anone Thus then according to the first branch of the answere we may easilie see that it is a dutie where-vnto we are streightlie bound to heare and obey the most holie prophesie and doctrine of our Sauiour Christ and that vnder the great perill of our soules to the contrarie Nowe secondlie that it is furthermore in the same respect the dutie of euerie Christian to further another according to his owne profitting in his seuerall place and calling the Minister of the worde his people parentes and Maisters of families their children and seruantes and euerie one his companion friend and neighbour Wee may plainely perceiue by the parable of the Talents Matth 25. verses 14.15 c. 30. Read also 2. Corinth 3.1 And Hebr. 6.1 Moreouer read Ephes 6.4 And in the fourth commandement of the morall lawe of God And yet further read Isai ch 2. verses 2.3 againe Micah 4.1 Mal 3.16 By these testimonies the second branch may be plentifullie confirmed The third dutie is likewise euident by those manifold testimonies which are euery where giuen concerning the most perfect truth and faithfulnes of our Sauiour Christ in euery point of his doctrine as hath beene declared at large before And seeing euery prediction of his seruants the Prophets haue beene fulfilled in their times and seasons alwaies hetherto how may we doubt of the fulfilling of any the predictions of our Sauiour himselfe And the rather also because some of them are fulfilled since he fore-told them as namely his owne sufferings and the destruction of Ierusalem These are the duties of faith in due regard of the propheticall office of our Sauiour The duties belonging to the comfort of his most royall and holy Priesthoode remaine yet to be considered of vs. Which therefore are the duties of faith Question in respect of this combined comfort of his Kingdome and Priesthood Answere In so much as faith assureth vs to our comfort that by our Sauiour Christ and through that redemption which he hath wrought for vs we are aduanced in a spirituall manner answerable to the nature of his Kingdome to be here on the earth Kings and Priest vnto God it doth from the same comfort teach vs that it is our dutie to offer vp our selues our soules and our bodies a liuely sacrifice holie and acceptable to God in the crucifying of our wicked flesh with the lusts thereof and in rising vp to care and conscience of yeelding vnto him the holy fruites of a new life Secondly as a further fruit of the comfort hereof and of the same our care it is our dutie to offer vp euery spirituall sacrifice of true christian obedience and namely contrition of heart praier praise and almes-giuing Thirdly it is our dutie from the vertue of the princely power of our Lord Iesus Christ deriued vnto vs continually to subdue keepe vnder not only sin and the lusts thereof but also the suggestions of the diuel this world that they neuer reigne or rule ouer vs. Finally it is our dutie in the same respect if neede so require that we doe offer vp our liues themselues as
hee had taught or of the office which he executed neither that he feared any danger whatsoeuer might growe vnto him thereby He was not as a reede shaken with the winde timorous and mutable but a most valiant faithfull and constant seruant of God And such ought euery one of vs to be in the profession of the name and truth of our Sauiour Christ if euer wee should be called into question for it To this ende and purpose all the testimonies which Iohn gaue vnto our Sauiour Christ and his truth are of exceeding good vse for the confirmation of our faith And euen for the same cause let vs hold on our course to gather the rest Of the which the next that do follow are those wherein Iohn the Baptist did point out our Sauiour Christ with the finger And of these also there are two recorded Question Which was the first of them Answere It was that which followeth in the Euangelist Iohn from the 29. verse of his first chapter to the 35. of the same Question Rehearse the text Which are the Euangelists wordes Aâ—â—were 29. The next day saith the Euangelist Iohn seeth Iesus comming vnto him and hee saith Behold the Lambe of God which taketh away the sinne of the world 30. This is he of whom I saide After me commeth a man which is preferred before me for he was before me 31. And I knewe him not but because he should be declared to Israel therefore am I come Baptizing with water 32. So as the Euangelist addeth Iohn did beare record saying I saw the spirit come down from heauen like a doue and it abode vpon him 33. And I knew him not but he that sent me to Baptize with water he said vnto me vpon whom thou shalt see the spirit come downe and tarry still on him that is hee who Baptizeth with the holy Ghost 34. And I saw and bare record that this is the Sonne of God Eâ—â—â—â—â—ation and proofe In this testimonie Iohn the Baptist doth not onely giue witnesse to the most high excellencie of the Person of our Sauiour as he did before but also to the most sweet and comfortable fruites and effectes of his most holy office that is remission of sinnes and sanctification of life through the blood of Christ This is the first testimonie giuen by Iohn of our Sauiour when he was at the same time present and in the viewe of the people The second followeth which was of like sort but not so publike as the other And it followeth in the next verses after the former text to wit in the 35. and 36. verses of the first chapter of Iohn Question Which are the wordes Answer 35. The next day saith the Euangelist Iohn stood againe and two of his Disciples 36. And he beheld Iesus walking by and he said Behold the lambe of God ExplicatioÌ„ and proofe This then as we see is the second testimonie which Iohn gaue to our Sauiour in his presence The vse of which so particular and personall testimonies as we may cal them giue vs thus much to vnderstand that the very true Christ must be truly and particularly knowne and discerned from all other of euery one that shall be saued by him The which blessed effect God gaue to the present speech of Iohn to his two Disciples For as it followeth in the next verse c. The two Disciples to wit Andrewe Simon Peters brother and another not named by the Euangelist vpon that testimonie of Iohn Baptist followe our Sauiour and become his faithfull Disciples NOw after these testimonies giuen by Iohn in the presence of our Sauiour there followe other giuen in his absence according to the vsuall course of his most holy and zealous ministerie wherein he was most constant and painfull A particular example whereof the Euangelist Iohn setteth downe in the 3. chapter from the 23. verse to the end of the chapter The which testimonie as the Euangelist doth furthermore obserue was giuen by Iohn Baptist at Enon besides Salim where he baptized because there was much water And he gaue it also for the further instruction and admonition of his Disciples who were not yet perswaded by his former and often repeated testimonies So hard a thing is it to setle in the heart true faith in the true Christ Let vs therefore for our further helpe hearken to this testimonie of Iohn also Question What are his wordes specially from the 28. verse Rehearse the text Answere 28. Ye your selues saith Iohn Baptist to his owne Disciples are my witnesses that I said I am not the Christ but that I am sent before him 29. He that hath the bride is the bridegroome but the friend of the bridegroome who standeth heareth him reioiceth greatly because of the bridegroomes voice This my ioy therefore is fulfilled 30. He must increase but I must decrease He that is come from on high is aboue all c. Explication and proofe Iohn wee see is alwaies like himselfe a most excellent paterne and president to be imitated and followed of all faithfull Preachers of the Gospell in their Preaching to wit that their care ought to be altogether to make Christ knowne to the people that they may truly beleeue in him and aboue all to reioyce in him and not to rest in any vaine admiration of the great learning or zeale or any other gift or gifts of their preachers And hence also may all hearers receiue an excellent instruction howe to heare and whom they ought to heare and receiue namely those that Preach Christ and not themselues Considering that this is the scope and aiming point of all both hearing and preaching yea and of reading conferring and meditating and whatsoeuer beside I cannot speake now of this testimonie as it deserueth for that were to make many Sermons of it againe as we haue done heretofore It may suffice now that wee doe briefly call to minde and thinke more fully of the rest by our selues as God shall giue vs remembrance and a fit opportunitie to the same Onely let vs not forget that this was the last recorded testimonie which Iohn gaue of our Sauiour in the time of his libertie and that also not long before he was cast into prison as we have an inckling giuen vs in the 24. verse of this 3. chap of the Euangelist Iohn which now we speake of The last recorded testimonie is now onely behind to wit that which this excellent Minister of God gaue of our Sauiour Christ while he was vniustly imprisoned by Herod that tyrannous and fox-like Tetrarch as our Sauiour himselfe did afterward terme him Question Where is this last testimonie recorded Answere It is recorded in the 11. chapter of Saint Mathew verses 2.3 And in the 7. chap. of Saint Luke verses 19. and 20. ExplicatioÌ„ and proofe In these places both the Euangelists alledged doe indeede record that Iohn being in prisoÌ„ sent two of his Disciples to our Saâ—â—â— to know whether he
King testifieth of this our King and Sauiour that by him Kings reigne and Princes decree iustice That by him Princes doe rule and the Nobles and all the iudges of the earth Pro. cha 8.15.16 Neither did euer any Caesar of the Roman Empire prosper so blessedly as did that most noble Constantine who first submitted himselfe and his worldly gouernment to the spirituall gouernment of our Lord Iesus Christ and those other Caesars likewise who were the most kindly and christian imitators and successors of him The same experience haue many other kingdomes had namely the prosperous gouernment of the Constantina of England I meane our late most gratious constant christian Queene most honourable in her owne name Elizabetha is a mirror hereof neuer to be forgotten but to be alwaies of blessed remeÌ„brance to all posterity throughout all christiaÌ„ Churches The Popes kingdome indeed falsly boulstered borne out vnder the most sacred name of our Sauiour Christ though in truth it is meerly Antichristian it cannot as the world hath now had long experience stand with the kingdomes of the world and least of all with any right christian kingdome but it will either ouer-dreep it so that it shall not grow vpward or vndermine it so that being growne vp it can haue no firme and peaceable continuance further then it pleaseth God our Sauiour to restrain that his double sworded triple crowned power which he vsurpeth But concerning the kingdom of our Lord Iesus Christ as he himselfe who knoweth his own kingdom gouernment best hath plainly and truly testified before the Roman Gouernour that it is no way in the least point preiudâ—cial to the lawful iust gouernmeÌ„t of any Caesar King or Prince in all the world but that they may stand entirely the one with the other either of theÌ„ be mutually helpfull to the prosperous successe of theÌ„ both But chiefly his kingdom to all other kingdoms of the world which shal at any time submit theÌ„selues vnto it to the spiritual laws ordinaÌ„ces therof For the confirmation of the which answer our Sauiour Christ addeth further in his owne defence against the false accusation of the slanderous Iewes a notable reason from his owne former and constant practise in all his behauiour As Pilate himselfe no doubt did know and obserue or else hee for his part neither would nor durst haue suffered him to continue his course as hee did In which respect no doubt our Sauiour said to Pilate before appealing as it were to Pilates conscience Saiest thou that of thy selfe or did another tell it thee of me Our Sauiour by the latter disanulling the former as he knew Pilate himselfe could not deny Let vs therefore now come to the reason whereby our Sauiour Christ doth notably cleare himselfe from the malitious slander of the Iewes If saith our Sauiour my kingdome were of this world my seruants would surely fight that I should not be deliuered to the Iewes But seeing they did not once attempt that course neither did he euer teach them so but the contrary of purpose withdrew himselfe from the Iewes when they inclined to such an attempt yea so that when Peter rashly began to resist he sharply rebuked and suppressed his attempt as we haue seene before whereof also it is like that Pilate might haue intelligence neither would our Sauiour vse his owne diuine power nor the ministery of Angells to that end therefore he concludeth But now is my kingdome not froÌ„ hence As though he should say By this may it be euidently perceiued that my kingdom is neither of nor froÌ„ this world So that as I neuer sought or minded it so caÌ„ it not be iustly laid to my charge This is the meaning of the 2. answer of our Sauior to Pilate the gouernor As for the vses which we are to make both for the coÌ„fort of our faith also to the informing of vs in our duty froÌ„ this answer the rest we shal haue cause to obserue what they be hereafter Let vs proceed to the third answer of our Sauiour For Pilat vnderstanding in some sort the distinction of kingdome and gouernment which our Sauiour Christ made and therefore standing no longer vpon the crimination of the Iewes but as was mentioned before asked more generally whether hee did professe himselfe to be a King in respect of any princely gouernment of what kinde soeuer our Sauiour prudently shunning still the name of King which would easily haue seemed ridiculous to the profane coÌ„pany about him and to Pilat himselfe our Sauiour standing before him as a prisoner pinioned and bound he did neuertheles acknowledge the truth of the thing and answereth Pilat thus Thou saiest that I am a King As though he should say it is enough that thou hast spoken it though I do not rehearse the words againe And then he annexeth a very graue and sufficient reason why though he vsed as excellent modesty as might be hee did neuertheles acknowledge the truth of the matter in such sence as he had cleared the same For saith our Sauiour For this cause am I borne for this cause came I into the world that I should beare witnes vnto the truth As though he should say I may not in any wise frustrate the counsell and purpose of God who hath sent me to testifie his whole truth concerning the redemption and saluation of all his people and namely this speciall point of truth that God hath for the same cause ordeined me to come into the world and to doe the office of a spirituall King and Sauiour vnto them And that is the cause as our Sauiour giueth Pilate plainly to vnderstand why hee standeth vpon those termes with him and not of any vaine glory as one arrogating that which did not in truth belong vnto him Finally as was said in the last branch of this third answer our Sauiour Christ describeth vnto Pilate not so much for Pilates sake who despised that which he said but for the sake of all true beleeuers who cannot but reuerendly regard this part of the answer as well as all the rest he describeth I say who and what manner of ones the subiects of his kingdome are namely such as being of the truth doe also heare and obey his voice In the which words he describeth them from the cause which is before and aboue and without themselues that is from their election according to the eternal good will and pleasure of God For to be of the truth as our Sauiour saith in this place and to be of God as he saith otherwhere and namely Iohn 8.47 He that is of God heareth Gods word c. these two kindes of speeches they are in sense all one Likewise to heare Gods word to harken to the voice of our Sauiour Christ they are also one and the same For the voice of Christ is not only that word doctrine which he vttered by his owne sacred mouth while he
flocke shall be scattered And againe verses 54 and 56. And chap 27. verse 9. 35. Likewise Marke 14 verse 21 27 49. And chap 15 28. Luke 22 37. Iohn chap 13 18. And chap 18.9 And chap 19 verse 11. Our Sauiour telleth Pilate that hee could haue had no power at all against him except it had beene giuen him from aboue And verses 24 28 29 36 37. To this purpose also let it be obserued that God by his speciall prouidence disposed of the time of the death of our Sauiour Christ according to his owne pleasure against the minde of his aduersaries to the end that euen the time it selfe might as it were speake with liuely voice that Christ is our true Passeouer Reade Matth 26 5. Iohn 19 13 14. And beside this very time they had no power to accomplish that which their malice intended as our Sauiour himselfe giueth to vnderstand Matth 26 55. And the Euangelist Iohn chapter 7. verse 30.44.45 46. And againe chap 8.20 No man laied handes on him for his houre was not yet come And now howsoeuer the Iewes did most wickedly in all that they did against our Sauiour seeing all proceeded of their owne malice without any cause giuen by our Sauiour yet that God neuertheles did in his most holy wisedome and in most perfect righteousnes and mercie ordaine that our Sauiour should thus suffer it may be euident both from those most holy ends which he propounded to himselfe and also by the most holy meanes it selfe which he vsed to effect and bring to passe the same The ends which God propounded to himselfe were his owne glorie and the saluation of his elect The meanes thereof is such as setteth out his most holy and excellent wisedome insomuch as therein he approueth himselfe perfectly iust and perfectly merciful in sauing poore sinners perfectly iust in punishing our sinnes fully and perfectly in our Sauiour and perfectly mercifull in the free pardon and forgiuenesse of our sinnes and in the free gift of eternall life for our SAVIOVRS sake albeit wee 〈◊〉 selues neither haue made neither can possibly make any satisfaction to the iustice of GOD for the least of our sinnes Thirdly that our Sauiour Christ had to deale with the strict iustice and seuere wrath of God it is euident Luke 22.41.42.43 44. And Mat 26.39.42.44 and chap 27 46. For it is to him alone that he praieth in his bitter agonie that if it were possible hee might haue beene deliuered from that cup of his wrath which then hee felt to bee prepared for him And to him alone hee maketh his mone when the same was powred downe into his bowels and was as a most sharpe fire in his bosome c. as wee haue seene at large heretofore This is so necessarie to be obserued that we shall vnderstand no part of the sufferings aright vnlesse wee consider the stroake of Gods diuine iustice therein The same places doe declare also according to the fourth and fift obseruations that the sufferings of our Sauiour Christ were most sharp and extreame yea and by the whole course of the holy storie of his suffering wee may easily perceiue according to that which hath alreadie beene saide of them that they were all of them in their seuerall kindes very grieuous and full of the greatest indignitie that might bee vnto so reuerend a person as our Sauiour was So that it may truly be saide that they were a hellish that is a most painefull and ignominious kinde of sufferings more inward in soule then outward in body as hath beene further declared heretofore answerable to the similitude of a cuppe and potion whose working is inward and according to those speeches of the holy Prophets Psal 30.3 and 86.13 and 116.3 and Ionah chap 2.2 And thus we may truly say as a learned minister of the Gospell saith Vnicus Iesus Christus suo corpore crucifixus noster est Seruator longe aliud maius crucis onus anima sua perpessus nimirum iram Dei aduersus nostra peccata cui ferendae vel ipse Christuâ— impar fuisset nisi Dietate sua sistinente ipsum tantum abest vt hac in parte potuerit vlla re creata inuari Beza Hom in hist Passionis 27. That is Onely Iesus Christ crucified in his body is our Sauiour who suffered a farre other manner and a more burthensome crosse in his soule then that euen the wrath of God against our sinnes to the induring whereof euen Christ himselfe had beene to weake saue that his Godhead did sustaine himselfe so farre was it off that any creature could relieue him The want of which due consideration hath caused some to thinke that Christ should descend to Hell to suffer there and other to seeke to reitterate the sacrifice of Christ in the Masse or to eeke the merit of CHRISTS sufferings by the merite of their owne workes as if the sufferings and sacrifice of our SAVIOVR were not of themselues once for all fully sufficient Sixtly that our Sauiour Christ of his vnspeakable loue did most willingly indure all his sufferings yea euen the most grieuous of them for our sakeâ— how vâ—worthie soeuer we are to be any thing at all respected of him it doth plentifully appeare both by his owne practise and also by sundrie other testimon es of the holy Scriptures By his practise in that hee goeth vp to Ie uâ—alem though hee knewe pefectly that at the same Passeouer hee should be betraied most shamefully intreated and at the last most cruelly crucified as Iohn 12 2â—.24 The houre is come c. And chap 13.1 Now before the feast of the Passeouer saith the Euangelist when Iesus knewe that his houre was come that hee shouâ—d dâ—part out of this world vnto the Father for as much as he loued his owne which were in the world to the ende hee loued them c. And chap 16.32 and chap 17 1. Read also Mat 20.18 Behold wee goe vp to Ierusalem and the Sonne of man shall be deliuered vnto the chiefe Priest Likewise Luke chap 18 3â— Now when our Sauiour came to Ierusalem what doth he doth hee withdraâ—e himselfe Nay hee knoweth the desire of thâ— Iewes to apprehend him when he should be from the people lest they should mâ—ke some vprore and knowing also that the Diuel had put into the heart of Iudas to betraie hâ—m according to that their desire he goeth in the night to such a place aâ— was knowne to Iudas and whether he knewe that Iudas would guide the chiefe Priests and their companie to apprehend him Yea and when the companie commeth our Sauiour flieth not one steppe from them Nay he goeth to meeâ—e them aâ—d yeeldeth himselfe into their hands Yet so as he letteth them well perceiue both by word and by deede that vnlesse he of hiâ— owne accord had beene willing to be apprehended they could haue had no power ouer him as wee haue seene alreadie in the course of the Storie The same thing is
vnderstanding answerable to the cause of it that is to say the loue of Christ the which is said likewise to passe knowledge Ephes 3.19 Fourthly that with this vnspeakable consolation we haue power giuen vs to walke in some measure of holines righteousnes oâ— life we may learne from the grounds of the Apostles exhortation Rom. 6.12 c. For it is grounded in the vertue and efficacie of the death of our Sauiour whereinto we are baptized as we saw before And ch 8.3 God saith the same Apostle sending his own Sonne in the similitude of sinfull flesh and that euen for sinne that is because of sinne he hath condemned sinne in the flesh that is by Christes sufferings in the flesh hee hath vtterly disabled disauthorised sinne froÌ„ all power of condemning the faithful And that hath God done as it followeth in the next verse to the end the righteousnes of the law might be fulfilled in vs to wit by the imputation of the perfect obedience of Christ vnto vs that we also as a fruit thereof might through his spirit of sanctification walk after the spirit not after the flesh To â—he which purpose also he saith further ver 10. If Christ be in you the body is dead because of sinne that is as touching sinne so that it beareth the sway or dominion no longer but the Spirit is life for righteousnes sake Or as touching righteousnes mighty to quicken vs to the actions therof And thus also he deriueth the ground of sanctification from the death of Christ speaking in his own person Gal. 2.19.20 I through the law saith Paul am dead to the law and that I might liue vnto God I am crucified with Christ Thus I liue yet not I now but Christ liueth in me and in that I liue now in the flesh I liue by faith in the Sonne of God who hath loued me and giuen himselfe for me Read also Heb. 9 13.14 For if the blood of Bulles and Goates and the ashes of an heifer sprinkling theÌ„ that are vnclean sanctifieth as touching the purifying of thâ— flesh How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge yâ—ur conscience froÌ„ dead works to serue the liuing God Fiftly that by the sufferings death of our Sauiour the blessings of this life are blessed and made comfortable vnto vs we may take one proofe from that which we read Psa 22. ver 26. where this is reckoned for a fruit benefit therof that the poore shal eate be satisfied And ver 29. All they that be fat in the earth shall eate and worship So that both poore and rich feele the benefit of the sufferings of our Sauiour Read also Act. 2.46 Christians did eate their meate together with gladnes and singlenes of heart Praising God they had sauour with all the people And that euen afflictions also are made beneficiall and comfortable vnto vs by the sufferings of our Sauiour see Heb. 12.2 3. c. Where they are held forth for a notable remedy against all fainting wearines in the middest of all trouble reproach yea and as a meanes of making vs partakers of the holines of God our heauenly Father and as leauing behind theÌ„ a quiet fruit of righteousnes Wherevpon the Apostle exhorteth afflicted Christians to lift vp their hands which hang down their weake knees c. verses 10.11.12 And Rom. 8.29 we are made like to the image of our Sauiour Christ by them It is also very comfortable that we in suffering any affliction for the loue we beare to our Sa Christ are for his sake in that hee hath suffered for vs accounted of God to haue coÌ„munion with him in his sufferings and he with vs. Act. 9.4.5 and Colos 1.24 Read also Philip. 3 8.9 10. And Rom. 8.17 If wee suffer with him we shall be glorified with him It is the ordinary and as it were the Kings high way to the kingdom of heauen to passe through many afflictions Act. 14.22 And 2. Tim. 2.11.12 And chap. 3.12 This causeth the seruants of God to reioice and to be of good cheare in the middest of their afflictions according to the exhortation of our Sauiour Luke 6.22.23 And of the Apostle Iames. chap. 1. ver 2. and of Peter 1 Ep. 4.12.13.14 All this doubtlesse is from the merit of the sufferings of our Sauiour for vs insomuch as of punishments they are by the vertue and grace thereof conuerted to be medicines to cure those euils that are in vs such as are selfe-loue and loue of the world c. yea they are turned to be blessed preparations and furtherances vnto vs toward the kingdome of God according to the holy Prouerb chap. 6 23. Corrections for instruction are the way of life And Ps 119. verse 67. Before I was afflicted I went astray but now I keepe thy word And verse 71. It is good for me that I haue beene afflicted that I might learne thy word Sixtly that we haue the right of dominion Lordship ouer the creatures restored vnto vs by the death of our Sauiour read Ps 8. conferred with Heb. 2.6.7.8.9 For though Adam at the first had this dignity by the right of creation through the bounteous mercy of God yet he lost it by his disobedience and presumption against God And he lost it not onely from himselfe but also from vs. Our recouerie of that interest is only by the redemption of our Lord Iesus Christ who alone is the heire of all things so that we are no better theÌ„ intruders and vsurpers of all whatsoeuer we hold not as it were by lease permission or by free deed of gift from him Seauenthly that the naturall death is by his death made a spirituall aduantage vnto vs we may be assured by that which we read Philip. 1.20.21 22.23 This aduantage doth first of all betide our soules in that they cease to sinne and in that they are first receiued to glory and then our bodies who resting from the toile of their labours are freed for euer from their infirmities and diseases and shall at the last day rise againe to the same glory Thus in death we haue through the death of our Lord Iesus Christ a plentifull remedy against death it selfe like as the Scorpion by the skill of the Phisitian yeeldeth a medicine against the venime of the owne stinging and so is also the cause of the owne death vnto it selfe Eightly whereas the holy Angels must needes be enemies against vs because of our sinfull rebellion against God they are nowe made our friends through our reconciliaâ—ion with God by the death of Christ Heb. 1.14 For doubtlesse it is with the holy Angels as with the seruants of a Prince in his Court who when any are in disgrace with the King all stand aloofe from them c. but if the King receiue the same partie or parties to fauour and doe pardon their offence then are they
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
vnderstanding to his Disciples and all other whosoeuer shall truly beleeue in him that hath died and rose againe to the same end for them euen peace in assurance of reconciliation with God of the forgiuenes of sinnes of euerlasting happinesse and saluation in the heauens then the which nothing can possiblie be more nay nothing like ioyous and comfortable This speech therefore ought to haue wonderfully reioyced the hearts of the Disciples to whom our Sauiour thus spake But by reason of their present ignorance forgetfulnesse and vnbeliefe both it and the appearance of our Sauiour himselfe had vpon the sodaine a cleane contrary effect Question What was that Answer They were abashed and afraide saith the Euangelist Luke supposing that they had seene a spirit verse 37. Explication This so contrary an effect must indeede needes shew their great ignorance and forgetfulnesse and vnbeliefe as was said For had they giuen credite to the former testimonies that our Sauiour was risen againe and had shewed himselfe and spake to diuers other before And had they remembred the great power which our Sauiour had declared and that diuers yeares together And namely if they had remembred how before his death he had walked vpon the Sea when they likewise thought they had seene a spirit but were deceiued as themselues well saw by and by at that time Matth. 14.22 c. 33. If I say they had remembred these and many such declarations of hi◠diuine power in opening the eyes of the blinde and in opening the eares of the deafe so that so soone as he said Be opened it was so they could not then haue giuen place to this erroneous conceit to thinke they had seene some spirit much lesse an euill spirit as it seemeth they beganne to thinke because they heard no doores to open when he came into the house nor any noise at all till hee was in the middest of them as though all lockes or barres and boltes had not beeene at his commandement to open and shut as well as the secret faculties and wardes or ginnes of the eyes and eares of men or as well as hee could make the Sea to beare him without deminishing any the least part of the weight either of his owne or of Peters bodie c. Finally if they had but remembred what a power of working miraculous works he had before his death giuen to thēselues for a time Matth. 10.1 Mark 3.14.15 and chap. 6.39 Luke 9.1 c. verse 10. And likewise to the other his seuenty Disciples in their cursory ministerie Luke 10.1.17 they would not then haue beene either so easily troubled or so hard to beleeue as they were Such therefore was the first effect euen a strange effect of this strange and sodaine appearance of our Sauiour and of his first most gratious speech vsed vnto his Disciples The which strange effect cleane contrary to that which it ought to haue had caused our Sauiour thenceforth to take such a course of behauiour toward them both in further speech and also in action as might best remooue that erroneous conceit of theirs and so make way to plant the true faith of his resurrection in their hearts Let vs therefore proceede still to the further consideration of these things according to the order of our text Our Sauiour vseth diuers remedies to helpe against this errour of his Disciples and to make knowne the truth of his bodily appearance among them The first remedie was by a second speech vnto them that is by an earnest and reprehensiue speech to shew them the vanity of their errour Question Which was that second speech of our Sauiour Answer It was this verse 38. Why saith he are ye troubled and wherefore doe doubts arise in your hearts Explication It is true Thus indeed doth the Euangelist Luke report it And it is the same reproofe which the Euangelist Marke hath also recorded chap. 16. verse 14. writing thus He reproued them that is the eleuen as they sate together of their vnbeleefe and hardnesse of heart because they beleeued not them which had seene him being risen vp againe And there was very great cause wherefore our Sauiour should thus earnestly reproue them as is sufficiently euident from that which hath beene obserued before Hereby therefore let vs yet againe admonish our selues that as it is a fault to be credulous in matters that want meete proofe and which loue would rather wish vs to doubt of when it tendeth to euill so on the contrary it is a great sinne not to beleeue that which is testified by meete and conuenient witnesses in matters concerning the glory of God And further also hereby we are admonished so to giue credite to euery truth auouched of God that we doe cut off all doubtings at the very beginning and giue no eare at all vnto them For so saith our Sauiour Why doe thoughts arise in your hearts Likewise we may hence be admonished that want of faith is the very cause of all trouble and distraction of minde For faith giueth quiet peace and stay to the heart but vnbeliefe maketh it in all things wauering and vncertaine according to that of the holy Prophet Isaiah If ye beleeue not ye shall not be established And here our Sauiour maketh the vnbeliefe of his Disciples the ground of their disquietment and trouble Finally from the example and practise of our Sauiour let vs hence obserue that the right way to plant true faith is by reproofe to chase away all erroneous opinions and doubts contrary vnto it And this is the first remedie whereby our Sauiour doth most louingly releeue his Disciples against their vnbeleefe euen by an earnest speech of tender rebuke The second remedie was not onely by word of mouth but also by outward action in that hee sheweth them his hands and feete yea and his side also as Saint Iohn writeth chap. 20. verse 20. as hauing in them no doubt the plaine mention of the piercing of the nailes as the same Euangelist Saint Iohn expresly declareth afterward And as it may appeare in that he giueth them leaue yea commandeth and incourageth them to take triall by the handling of him And finally in that he rendereth a sensible reason to perswade them of the truth of his appearance and that it was not a Spirit that they saw Question In what words doth the Euangelist Luke report these things vnto vs Answer 39 Behold my hands and my feete saith our Sauiour for it is I my selfe handle me and see for a spirit hath not flesh and bones as ye see me haue 40 And when he had thus spoken saith the Euangelist he shewed them his hands and his feete Explicatiō Here you see it is plaine that for a second remedie and succour against the infidelity or vnbeliefe of the eleuen our Sauiour first as was saide shewes them his handes and his feete yea and his side also they all bearing mention that they were the same which were
glory of the onely begotten Son of God c yet if God doe not continue still to enlighten vs by his holy spirit we should be ignorant and vnbeleeuing touching those points yet remaining as euen these chief disciples were for a season And therefore we learne further from hence that we are still continually to craue of God that he will vouchsafe to open our eyes that euen as he hath lincked together all the Articles of our faith as in a golden chaine so it would please him to renewe from time to time the gracious light of his holy spirit that we may from point to point attaine to the true vnderstanding and faith of euery one of them For assuredly looke where the Lord leaueth teaching there of necessitie shall wee cease learning And therefore let vs be alwaies very careful not onely publikely but also priuately euery one by our selues and with our families to pray earnestly to God for the daily illumination of his holy spirit in euery point of his most holy and diuine truth This haue the excellent seruants of God done before vs namely the Prophet in the 119. Psalm verse 18. Open mine eyes that I may see the wonders of thy lawe And the Apostle Paul he praieth in the behalfe of such as had already profited excellently well in the knowledge and faith of our Lord Iesus Christ that the eyes of their vnderstanding might be yet more and more inlightened Ephes 1.16.17.18 Col. 1.9 Wherefore we much rather ought to doe it as they who stand insomuch the more need then they by how much we haue lesse profited Questionles the cause why many euen of such as haue heard the word a long time and enioyed all other the holy ordinances of the Lord doe remaine still very ignorant of whom it may be saide that they are euer learning and neuer come to the knowledge of the truth it is for that they be not instant with the Lord by praier both in publike ioyning with the preacher and also in priuate by themselues attending diligently vpon the ministery of the word intreating his blessing vpon the same For no doubt if the most ignorant in the congregation would pray feruently to God for grace they should find the Lord true in his most holy gracious promise Aske and ye shal receiue seeke and ye shall find knocke and it shall be opened vnto you For as our Sauiour assure â— vs whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened For what man is there among you c. Mat 7.7 c. read also Luk 11. â— They that are châ—ldren in knowledge and stande in need of milke should grow in time fit to be fed with more strong meat as the Apostle speaketh 1. Co 3.1.2.3 Heb â— 12.13.14 1. Pet 2.1.2 For as wee read Psal 19.7 The Lord giueth wisedome to the simple yea Prou 1.4 sharpnes of wit and to the child knowledge and vnderstanding Thus much concerning the effect of the breathing of our Sauiour vpon his Disciples saying Receiue the holy Ghost in that hereby their vnderstanding was opened And this is the fourth particular But that which is annexed vnto it is no lesse worthy to be obserued of vs touching the subiect matter of their vnderstanding namely the holy Scriptures for so saith the holy Euang that our Sa opened their vnderstanding that they might vnderstaÌ„d the Scriptures Our Sauiour could by immediate reuelation haue giuen them knowledge without the written word but to cut off all occasion of seeking after phantasticall reuelations beside the word as many proud spirited men doe attempt and in the meane while set not a flocke by the Scriptures it pleased our Sauiour euen of purpose no doubt to honour the Scriptures thus far as to make them the grouÌ„d and guides of the vnderstanding of his most choise disciples Yea he himselfe though all that he spake was as authenticall as the Scriptures for he was the very truth it selfe yet he had alwaies his recourse to the Scriptures of the olde Testament to ground his doctrine on Moses and the prophets as it is plentifully recorded by the holy Euangelists And as it followeth in the very next words containing the fift particular Question Which are they Answer And he said vnto them Thus it is written and thus it behoued Christ to suffer and to rise againâ— from the dead the third day Luke 24.46 ExplicatioÌ„ How the sufferings and resurrection of our Sauiour are written of in the holy Scriptures we haue shewed before Here let vs obserue diligently that insomuch as our Sauiour standeth so often in the rehearsall and confirmation of his sufferings and resurrection that they are matters of singular weight not to be posted ouer as children doe in saying the Articles of their faiâ—h but to be most seriously minded both of yong and olde with the best discretion and most aduised iudgement that all of vs can attaine vnto They are two of the principallest things which our thoughts and meditations ought to haue recourse vnto in the morning when we rise in the euening when we goe to bed yea in the night as wee lye vpon our beds Wee ought to talke of them as wee walke abroad with our neighbours and as wee sit at home with our wiues and children c. Verily none of vs haue yet euer sufficiently and deepely enough pondered and weighed them Whose heart should not be wonderfully affected both with godly sorrow for sinne with zealous hatred against sinne with vnsatiable loue towardes God our heauenly Father and towards the Sonne of God our Lord Iesus Christ himselfe considering that hee would according to the will of his Father most willingly suffer for vs yea euen to the death the death of the Crosse as we haue heard at large before And who duly considering that the same our Lord Iesus Christ who dyed for our sinnes is verily risen againe for our iustification cannot but bee vnspeakeably reioyced and stirred vppe to rise from the death of sinne to serue the liuing God as we are after to consider in the comforts and duties belonging to the faith of the same Here also we see which are the principall things which our Sauiour commendeth to the faith of his Disciples as the chiefe grounds and pillars thereof and which were to be most carefully preached of them as the chiefe grounds of the common faith of all Christians There are many other Articles indeede in no wise to be neglected of vs but if wee should studie neuer so long we could not name two Articles of like necessarie respect yea of like both respect and prospect as we may say the one pointing vs backe yea containing in a manner all the humiliation of our Sauiour euen from his birth to his death the other pointing vs forward to his full and perfect glorification it being as a most triumphant entrance into it neuer to fall from the victorie and
conquest once atcheiued by the same Finally here we learne both who be the true preachers of the word and who also be true Schollers of our Lord Iesus Christ Namely such Preachers as doe principally ayme at these points to the establishing of the faith of the people of God and such schollers as doe most gladly embrace and most studiously search after the knowledge and faith of these groundes from the holy Scriptures laying aside yea casting away all questions and â—angling about vnprofitable discourses That is euen such both preachers and hearers as make the word of God alone the whole ground stay of their faith and doe not stay vpon things rawly as it were by roate or vpon the customarie loose profession of others or vpon their owne blind deuotion and good meaning If any shall obiect that the Scriptures are darke and of doubtfull and vncertaine interpretation wee answer that touching such places of the holy Scriptures as be hard to be vnderstood it is our dutie to vse the more diligence in seeking by prayer and all other good meanes to vnderstand them We answer further that the most darke places are made plaine by other places more easie to be vnderstood so as wee may truly affirme that the Scripture doth cleare it selfe and giueth vnderstanding to the simple And finally we answer that all the doubtfulnes of the interpretation of any place of holy Scripture resteth either in our owne ignorance of the holy languages or in the weakenes of our iudgement or in the rebellion of our owne carnall reason whereby the truth is as it were forestalled against our selues This shall suffice at this time touching the fift particular The sixt is now to be examined Question In what words is that contained Answer 47. It is contained in these And that repentance and remission of sins should be Preached in his name among all nations beginning at Ierusalem ExplicatioÌ„ As our Sauiour had before instructed his Disciples concerning those two principall grounds of faith which they were to beleeue themselues and after to preach vnto others for the establishing of their faith so here in this place he noteth out two principall fruites and benefits flowing from his death and resurrection to all that doe truly beleeue in him The which also as our Sauiour informeth his Disciples they were to preach in his name to wit that they are such fruits and benefits as none can by any meanes be partakers of but through faith in him alone The greatnesse of these benefites is incomprehensible Sin wee knowe which is the transgression of the lawe either in thought word or deede hath made vs iustly subiect to the infinite wrath and vengeance of God both in this life and for euer as wee haue learned from the interpretation of the Lawe Neither can we possibly escape it but by the death of our SAVIOVR CHRIST For his blood alone cleanseth vs from our sinnes both from the guiltinesse and also from the punishment of them in that hee hath thereby purchased eternall redemption for vs. For without sheading of blood as the Apostle teacheth there is no remission of sinnes Heb 9.22 Repentance also the doctrine whereof wee haue heard layde forth at large it is in summe and effect the renewing and repayring of the Image of God the which is vtterly defaced in vs. And it cannot bee performed but by the diuine power of GOD euen by that power whereby hee hath raised vppe our Lord Iesus Christ and whereby our SAVIOVR hath raised vppe himselfe from the dead For as by the vertue of the death of CHRIST apprehended by faith sinne is crucified in vs so by the power of his resurrection wee are raised vp to newnesse of life Yea wee are thereby renewed in our mindes vnto God Ephes 1.16.17.18.19.20 c. Colos 2.12.13 Rom. 6.3.4.1 Pet. 3.21.22 But of the fruites and benefites of the resurrection of our Sauiour Christ more afterward In the meane season this is euident that the sufferings and resurrection of our Sauiour mentioned before are matters of the greatest importance that may bee insomuch as these benefites of repentance and remission of sinnes cannot bee obtained but by them or rather by our Sauiour himselfe and through faith in his name in that hee had dyed for our sinnes and rose againe for our iustification that is in that he rose againe to the end he might apply the benefite of his death and to giue vs the assurance of our iustification by him to wit by the forgiuenes of our sinnes and by the imputation of his righteousnes vnto vs. Yea so doe these most excellent benefites depend both vpon the death and resurrection of our Sauiour that none can possibly be partakers of them but such as doe beleeue that hee dyed and rose againe to the same ende And according as the faith of any herein is weaker or stronger so is their repentance lesse or more perfect and the forgiuenes of sinnes more or lesse comfortably assured vnto them The order also of preaching these notable fruites and benefites is not to bee neglected of vs. For repentance is first to bee Preached and first of all to bee laboured after and therevpon followeth forgiuenesse that is the assurance of forgiuenesse For so is this Scripture to bee vnderstood For howsoeuer God is appeased first and therewithall forgiueth sinnes euen so freely as if they had beene neuer committed like as if a creditor shoud forgiue his dâ—btor and for a proofe thereof should cancell his obligation as may appeare Colos 2.13.14 and then hee giueth repentance also as a fruite of the same his free grace accepting vs in his Sonne Act 11.18 yet as touching our selues howe can wee haue assurance that GOD hath forgiuen vs our sinnes if wee be not sory for them yea sory to repentance vnlesse we will willingly tempt God in our hearts and wantonly presume of his mercy as if hee were not perfectly iust in hating those that take pleasure and lye securely in sinne Now vnto the Apostolicall preaching of these two excellent benefites repentance and remission of sinnes our Sauiour addeth two circumstances The one declaring the largenes of the Apostolick commission for the preaching of them namely in all nations The other prescribing the order that they must take that is by beginning at Ierusalem In the first of them whereby our Sauiour declareth the largenes of their commission touching the instrumentall meanes of calling vs the Gentiles to the faith of the Gospell and the prerogatiues of the Gospell by their preaching we are pointed to the efficient cause of our adoption and calling to the hope of eternall life Which is no other but the free grace oâ— God and our Sauiour Christ who hath of his eternall mercy appointed and sanctified the same instrumentall cause or meanes to be extended euen to vs. For the which what praise and thankes may wee render answerable to this inestimable grace and mercy of God towards vs miserable and sinfull
This therefore being by Peter attributed to our Sauiour as also the Euangelist Iohn saith cha 2.24.25 Iesus knewe them all and had no neede that any should testifie of man for he knew what was in man it proueth euidently the Godhead of our Sauiour For otherwise though these should haue ascribed thus much vnto him hee would neuer haue assumed and taken it vnto himselfe if he had not bene very God one with the Father But that we may returne to the words of our Sauiour in the first part of his first speech to Peter what is the reason why hee speaketh to him after this manner Simon of Iona meaning the sonne of Iona as it is expressed by our Sauiour Iohn 1.42 Thou art Simon th◠sonne of Iona and Math. 16. verse 17. Blessed art thou Simon the sonne of Iona c. Question What I say is the reason of this Answer As our Sauiour in his gracious wisedome wrought the like works after his resurrection that hee did before his death so hee vsed the like manner of speaking and euen the same words that he might the more clearely and familiarly assure his disciples that it was he and none other that was risen againe from the dead and presented himselfe vnto them Explication This was the reason of it in deede And it proceeded of the great grace and mercy of our Sauiour in tendering the weakenes of the faith of his Disciples yea the weakenes of vs all that there might be no cause of any scruple or doubt left And that it was so as you answere the comparison which was a while since made betweene the first calling of Peter Iames and Iohn Luc. 5. with the late confirmation of them to the execution of the duties of the same their calling to be fishers of men by a like miracle may giue to vnderstand Likewise it may appeare by his strange and sodaine comming to his disciples walking vpon the Sea before his death when they thought it had beene a Spirit compared with his sodaine and miraculous comming to them after his resurrection the dores being fast shut at what time they were likewise troubled with the same fearefull thought Thus we may perceiue that there was great likenes of his actions both before and after his resurrection And touching the likenes of his speeches if we call to minde that which we haue heard out of S. Luk chap. 24.44 it may serue well to that purpose These saith our Sauiour are the words which I spake vnto you while I was yet with you And for one speciall instance what neede we goe any further then to our present text For as our Sauiour at the first calling of Peter did giue him a tast of his diuine knowledge in that speaking to him being yet a meere stranger in all humane respects hee calleth him by his owne name and from the name of his father saying Thou art Simon the Sonne of Iona thou shalt be called Cephas which as the Euangelist Iohn addeth is by interpretation a stone so now when our Sauiour will confirme his calling vnto him hee speaketh in the like manner Simon the sonne of Iona c. And in the next part of his speech like as he had beene much before in describing himselfe to be the onely chiefe and vniuersall Shepheard of the Sheepe Iohn 10. so heere in this text he chargeth Peter to vse all diligence for his part to feed his sheep as a speciall fruite and confirmation of his loue to him But of this more anon In the meane season concerning this first part of the speech of our Sauiour to Peter are we to vnderstand it so spoken to Peter as it did properly belong to him and was of no vse to the rest of the disciples Question We may not thinke so but that our Sauiour at this time as at many other times did most prudently take the occasion from Peters infirmitie Answer to admonish all the rest of their dutie Explicatiō We are so to vnderstand our Sauiour in deede Yea not onely as minding to giue the Disciples present their admonition both Thomas and Iames and Iohn and the rest with them but also to instruct all ministers of the Gospell of Christ in their duty to the end of the world Yea and all Christians likewise in that all stand in like manner bound to loue our Sauiour Christ most dearely For loue is that which must carrie all through fire and water for Christ his sake and his Gospell No water can quench true loue neither can any fire consume and wast it But if there be not true loue burning in vs toward our Sauiour as a fruite of the faith and perswasion of his loue towards vs according to that of the Apostle Paul The loue of Christ constraineth vs 2. Cor. 5.14 then euery small thing whether profite or pleasure or feare and danger will either drawe or driue vs away from the profession and obedience of his most blessed name Wee haue all great neede therefore to remember the generall admonition of our Sauiour to all of vs answerable to this of Peter Hee that loueth Father or mother more then me is not worthie of me And he that loueth sonne or daughter more then me is not worthie of me c. Math. 10.37 c. The necessitie of which loue yea euen of this matchlesse loue due to our Sauiour hee amplifieth more vehemently Luc. 14.26 If any man come to mee and hate not his Father c. yea and his owne life also hee cannot be my disciple And whosoeuer beareth not his crosse and commeth after me hee cannot be my disciple Wee haue neede also to thinke often of that most zealous and worthie decree of the Apostle Paul 1. Corinth 16. If any man loue not the Lord Iesus Christ let him be had in execration c. For surely hee is in a cursed estate hee is euen a wretched person whosoeuer hee be that will not loue the most glorious sonne of God who left his glory after a sort and abased himselfe most lowe in our nature to beare our infirmities and to suffer the punishment due to our sinnes that we might be deliuered from eternall death and made partakers of eternall glory c. Nowe therefore seeing the loue of Christ yea a peerelesse loue toward him is so necessarily to be in euery Christian wee may iustly learne from this triall and examination which our Sauiour putteth Peter vnto that it is necessarie that euery one of vs should very earnestly trie and examine our selues whether his loue be in truth in vs or no. For verily if we doe not vppon earnest examining of our hearts in the sight of God finde it to be planted there his Spirit bearing witnesse with our spirits that it is so yea so that wee can comfortably appeale to the Lord our God and Sauiour himselfe as Peter did that hee knoweth that wee loue him otherwise I say it is certaine that there is no true loue
God both in word and deede And chap 12.35.36 Yet a litle while is the light with you walke while ye haue the light lest darkenes come vpon you for he that walketh in darkenes knoweth not whether he goeth While ye haue the light beleeue in the light that ye may be the children of the light And Iohn 14.6 I am the way and the truth and the life No man commeth vnto the father but by me Thus by this generall metaphor of the light our Sauiour Christ which is the onely true sunne of righteousnes as the Prophet Malachie calleth him is both for doctrine in the most cleare reuelation thereof and for example of life in paterning out the same doctrine a most perfect load-starre for vs all to looke vnto And more particularly read Iohn 13.12.13.14.15.16 where after that our Sauiour had washed his Disciples feete he doth from his owne example teach them true loue and humilitie two speciall grounds of godlines And therefore he saith expressely I haue giuen you an example that ye should doe euen as I haue done to you Verily verily I say vnto you The seruant is not greater then his maister neither the Embassadour greater then he that sent him If yee knowe these things happie are yee if yee doe them And chap 15.9 10.11.12 As the Father hath loued me so haue I loued you continue ye in my loue If ye shal keepe my commandements ye shall abide in my loue as I haue kept my Fathers commandements and abide in his loue These things haue I spoken vnto you that my ioy might remaine in you and that your ioy might be full This is my commandement that ye loue one an other as I haue loued you But it must in no wise be neglected that as you answer our Sauiour must be imitated and followed onely according to the duties of our seuerall places and callings wherein God hath placed vs and in the common duties of Christianitie wherein our Sauiour hath gone before vs in most perfect care and conscience of obedience to euery commandement of the lawe of God For otherwise the calling of our Sauiour Christ in that he was annointed to be the redeemer iustifier sanctifier and euerlasting Sauiour of the Church of God it was so peculiar and proper vnto him that no creature neither angel or man can followe him in one steppe thereof God hath made him alone to be wisedome righteousnes holines and redemption vnto vs 1. Cor 1.30 Neither is there any other name either in heauen or in earth whereby we may be saued Act 4.12 In this respect he alone both might and could by his diuine power worke the workes of God And although the Apostles whom he ordained to be the most immediate and neare followers of him in the ministration of his diuine workes yea so as our Sauiour promised that they should doe greater workes then he did Iohn 14.12 yet they did them not in their owne name or by their owne power as they doe confesse Act 3.12.16 but onely as the instruments and seruants of Christ appointed by himselfe and enabled by the power of faith therevnto For as touching those that without the calling of our Sauiour presumed to attempt such miraculous workes as they wrought they found by miserable experience how vaine their attempt was as we reade Act 19.13.14.15.16 To the end therefore we may be true imitators of our Sauiour Christ euery one of vs and principally the ministers of the word and Gospell of Christ must look diligently to the duties of their seueral callings that so they in their places may shine as lights to the rest and that all Christians after their example may walke as children of the light euery one following other so farre as any doe folloâ—e our Sauiour Christ according to that of the holy Apostle alledged a while since Be ye followers of me as I am of Christ The reason thereof is for that though there be many examples of godlines recorded in the holy Scriptures and many also to be seene in the Church of God from time to time yet there be very few nay rather none at all wherein there be not some great sinnes and blemishes in their liues wherein they ought to be shunned and not followed And therefore we are alwaies to haue a principall regard to the example of all examples euen our Lord Iesus Christ who alone as was noted in the beginning is the onely cleare perfect light both for doctrine and life through the whole course thereof in euery age and condition of the same both publikely and priuatly vnder his parents and otherwise as hath beene declared before Now secondly as touching our imitating and following of our Sauiour Christ in the patient and meeke induring of the crosse that is of euery kind of affliction while we walke in his holy waies though not to such endes as our Sauiour suffered in that he was a mediator betwixt God and vs to make satisfaction for our sins c. yet to declare the truth both of our obedieÌ„ce to God also of our loue to our Sauiour his Church we read first the instruction and incouragement of our Sa himself herevnto Mat 11.28.29 Come vnto me all ye that are weary laden and I wil ease you Take my yoak on you and learne of me in that I am meeke and lowly in heart to wit in bearing affliction from the hand of God and ye shall find rest vnto your soules For my yoake is easie and my burden is light to wit that measure of affliction which God will lay vpon you while ye humble your selues vnto him through faith in my name it shall not bee aboue that strength which he wil giue you And Ioh 15.18 c. If the world hate you ye know it hated me before you c. The seruant is not greater then his maister c Read the place mark the sundry notable reasons which our Sauiour alledgeth to harten and incourage vs ro indure afflictions for his sake as hath bin heretofore declared vnto you from the same words of our Sauiour Call to mind also that which was rehearsed before concerning their vnworthines to haue any part in Christ whosoeuer loue him not more then their outward peace or worldly wealth or very naturall life it selfe And that wee are to followe our Sauiour Christ in his sufferings on the behalfe of his Church for that loue we beare to the brethren in desire of confirming them in the faith of the truth euen by our sufferings for it and that euen to the death if need should so require Read Philip 2.17.18 Yea saith the Apostle Paul and though I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all For the same cause also be ye glad and reioyce with me And Collos 1.24 Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his
childe Exod. 4.24 For baptisme is to vs Christians the same in proportion which circumcision was to the people of Israell And furthermore as it is a comfortable helpe for the strengthening of the faith of those that hauing truly desired it doe enioy it so no doubt the want of it through the negligence of any beleeuer cannot but minister a very great temptation to the weakening and disturbing of the peace of his faith so long as hee should want it euen so often as he should thinke of these words of our Sauiour Hee that shall beleeue and be baptized so neerely ioyning baptisme with faith as he doth though not as the cause of saluation yet as a testimonie and pledge of it to euerie true beleeuer And thus as Maister Caluine well concludeth this point Baptisme is necessarie though not simply yet for obedience sake Non simpliciter necessarium dicimus sed tantum obedientiae nostrae respectu And againe Non tanquam dimidia salutis causa sed vt testimonium Not as the halfe cause of saluation but as a testimony or pledge of it But from the former part of your answer there seemeth a great doubt to arise For seeing our Sauiour determining who shal be baptized saith they are such as are first to be taught and then also are to beleeue and so to be baptized how commeth it to passe that wee our â—elues haue beene baptized while we were Infants and that we doe baptize our children likewise while they are yet very new borne babes and so cannot be such as haue beene taught or be capable of any instruction and therefore much lesse doe actually beleeue Question What warrant can we haue for this Answer Though it was necessarie that at the first publishing of the Gospell to such people as were altogether heathenish that is prophane and vnbeleeuing they should be brought to knowledge and so to the faith of the mysterie of godlines because otherwise the Sacrament thereof must needes haue beene prophaned and of no vse and profit vnto them Yet so soone as any beleeued the Lord did not onely receiue themselues into his holy couenant of grace and mercy through Iesus Christ But also their children And therevpon haue they euen from the Apostles times to this day beene admitted to be partakers of the signe and seale of the couenant Explication and proofe This in deede hath beene the perpetuall vse of the Church of Christ euen from the primitiue imbracing of the Gospell amongst the Gentiles And the same also hath beene done vpon very good ground insomuch as the parents being sanctified to God their children also are accepted of God as holy vnto him as the Apostle Paule teacheth 1. Cor. 7.17 Neither may it be thought that the couenant of God entred with the Gentiles in the daies of the Gospell is lesse fauourable and gratious then was his couenant with the Israelites in the time of the law and before And therfore seeing when the Lord tooke Abraham into his couenant he did take in his children and whole posterity also with him and for a comfortable testimonie and proofe thereof commanded that the signe of his couenant should be imprinted in their flesh as wee reade Genes 17.7.8.9 c. Wee likewise perswade our selues from the same ground that God admitting at the first beleeuing parents into his most gratious couenant doth therewithall also admit their children into the same and that they may and ought now in the time of the Gospell be as lawfully baptized as euer the children of the Iewes were to be circumcised in the time of the law But therewithall this must be as firmely acknowledged that all Christian parents stand as strictly bound so soone as God giueth aptnes of vnderstanding to teach them the mysterie of their Christian baptisme to wit into whose name they haue beene baptized and to what end that they may know the greâ—tnes of Gods mercy towards them in this behalfe euen more and more from time to time and the straight bond of their duty and obedience to God the Father the Sonne and the holy Ghost insomuch as the Father of his free grace and mercy hath adopted them in his Sonne our Lord Iesus Christ to be his children in whom also he hath reconciled them to himselfe washing away their sinnes through his bloud and sanctifying them vnto himselfe by his spirit euen by the holy Ghost These things I say doe all Christian parents first who bring their children to baptisme and also all Ministâ—rs of the Gospell who doe baptize them and all other who are any way specially interessed in the holy action stand as strictly bound to teach and to bring them vp or procure as much as lieth in them that they may be brought vp in the holy nurture and information of the Lord as they are bound vnder paine of damnation to know beleeue and practise the same good duties themselues Lest their children through their default for want of knowledge or hauing knowledge doe for want of conscience fall away from the couenant of their baptisme to prophanenes and vngodlines and so bring vpon themselues a double condemnation The one because they are sinfull by nature the other because they refuse that mercie which is offered vnto them by the free grace and fauour of God And the rather doe we stand thus strictly bound to teach our children the holy mysterie of baptisme into the name of the Father and of the Sonne and of the holy Ghost that is into the name of one onely true GOD three distinct persons because wee cannot otherwise rightly knowe God nor how to beleeue in him nor what the fruite and efficacie of our baptisme is nor any thing at all what true Christianitie doth meane But what if our children doe die before they come to yeeres of discretion or it may be before they come to be baptized at all Question What is to be said in this case Answer God of his infinite mercie knoweth as well how to take them into his heauenly Kingdome as to admit them into his gratious couenant here vpon earth euen as seemeth best to his godly wisedome ExplicatioÌ„ It is very true And therein are wee to rest and to quiet and comfort our selues as they that haue learned to sowe in hope Yea further wee are to leaue secret thinges to the Lord and to account thinges reuealed a sufficient contentment to vs and our children in all things whatsoeuer may concerne our selues or them And thus much shall for the present time suffice concerning the more generall and common effects of the ministerie of the Gospell and also touching this point of the baptisme of children as an appurtenance thereunto This onely added that no infant of any Infidell Iewe or Turke may lawfully be baptized at this day no more then in the Apostles time vntill the paâ—ents one of them at the least haue imbraced the faith and doe make a holy profession of it and accordingly desire baptisme
made an high Priest for euer after the order of Melchisedech Heb. 6.18.19.20 And hence it is that wee receiuing from the right hand of God this speciall grace and fauour that the spirit of our Sauiour Christ euen the Spirit of adoption who teacheth vs to crie Abba Father and helpeth our infirmities in this behalfe yea and maketh requests for vs with sighes which cannot be expressed wee haue exceeding comfort that our prayers which wee make shall be regarded of God seeing the spirit teacheth vs to make them according to the will of GOD and in the name of our Sauiour who sitteth at his right hand Romanes 8.15.16.26.27 and verse 34. In which respect also this may be no small comfort vnto vs which is mentioned in the articles of our beliefe and is confirmed in the holy Scriptures that our Sauiour maketh intercession for vs to God who beeing his naturall Father vouchsafeth also through him to be our Father by the grace of adoption and for the same cause is willing to heare both him for vs and vs for his sake yea and not onely willing but being almightie is as able as he is willing to graunt vs all things through him Finally this may iustly be exceeding comfortable vnto vs that looke what was represented by the glorious garments of the high Priest of the lawe his Ephod with the Onix stones in the which were grauen the names of the twelue tribes of Israell the breast-plate of iudgement wherein were likewise set twelue stones answerable to the names of the children of Israell grauen as signes the Vrim and Thummim also the hidden brightnes and perfection which were in the same breast-plate and he plate or crowne and miter on his forehead wherein was ingrauen Holines to the Lord the truth of all is nowe most perfectly and brightly performed a heauen by our Sauiour Christ For hee presents vs holy and righteous in himselfe before God continually hee supports his Church and euery weake member as it were on his shoulders hee carries the remembrance of all in his heart in him are all the hidden treasures of wisedome hee alone so sweetens vs and our prayers and all that wee doe in his name that though all be weake and vnpersit yet both wee and they are for his sake most gratiously accepted of God Reuel 8.3.4.5 Our Sauiour therefore at the right hand of GOD in the heauens in vnto vs that our onely high Priest who is anointed with the oile of gladnes aboue all his fellowes infinitely more delightfull and pleasant then euer was Aaron or any of his companions though the sweete smell of his perfume is greatly commended both in Exodus 30.22 c. and Psalme 133. Thus farre of the fruites and benefites of the exaltation of our Sauiour Christ to the right hand of God in respect of his royall and kingly priesthood Now in the last place what are the fruites and benefites of his sitting at the right hand of God Question in regard of his High-Priestry royaltie and spirituall Kingdome Answer They are partly such as doe more directly concerne his Church that is to say the whole companie of his obedient and faithfull subiects and that either from age to age in this life or at the end of the world for euer and euer And partly they are such as for the same his Churches sake and to the benefit therof doe concerne his dealing against all those enemies which it hath whom this our King and Sauiour taketh to be enemies likewise vnto himselfe It is true they may well be considered vnder these diuerse heads Question Which are they that be of the first sort Answer More directly for the benefit of the Church and euery true member thereof our Sauiour in respect of his kingly aduancement at the right hand of God he doth from the same First here vpon earth most holily spiritually and as we may say religiously rule and gouerne it Secondly he doth most vigilantly maintaine and preserue it Thirdly he doth most wisely and discreetly chastise and nurture it Fourtly he doth most sweetly comfort cherish and refresh it from time to time Finally he doth by all meanes make his Church and euery member therof truly humble and wise vnto their eternall saluation and he will verily for euer saue and glorifie them at the last in the Kingdome of heauen Explication and proofe These in deede are the most gratious fruites and benefites which proceed from the aduancement of our Sauiour to sit downe at the right hand of God in his most royall and priestly kingdome For proofe whereof read first Psa 45.6.7.8.9 and verses 13.14.15.16.17 compared with Heb. 1.8.9 And Psalm 72. vnder the type and figure of King Salomon And Psal 2.2 Blessed are all that trust in him Read Isaiah 32.1.2.3 c. Behold a King shalt raigne in iustice and the Princes shal rule in iudgement And that man to wit Christ our king shal be as an hiding place frō the wind and as a refuge c. Yea generally let vs obserue that whatsoeuer the holie Prophets doe prophesie of the speciall Kingdome of Christ in respect of the Church the perfection of the administration thereof dependeth vpoh this his sitting at the right hand of God and they are also so many proofes that his kingdom should be most graciously gouerned especially from the time of his sitting at the right hand of God as the effect it selfe confirmeth according to that Isaiah ch 9.6.7 ch 11.1.2.3 c to the end of the chapter For all I say taketh the full accomplishment from hence And to this end we may fitly ascribe that which is spoken in respect of his eternal Deitie before his incarnatiō to his most soueraigne royal state now in that he is mā vnited personally to the same Deitie so that it may be veried of him now which was said then by the spirit of prophesie Prou ch 8.14 c. I haue counsell wisedome I am vnderstanding and I haue strength By me kings raigne and princes decree iustice By me princes rule the nobles all iudges of the earth I loue them that loue me and they that seeke me early shal find me Riches and honour are with me euen durable riches and righteousnes My fruit is better then gold euen then fine gold and my reuenewes are better then fine siluer I cause to walk in the way of righteousnes and in the middest of the paths of iudgement That I may cause them that loue me to inherit substance and I will fill their treasures And further whereas the church of our Sa Ch enioyeth godly Christian kings and princes for the protection and defence of it according to the promise of God Isai 49 23. Kings shal be thy foster-fathers and Queenes shal be thy nources c. this out of all question is the gift of our Sauiour Christ from the right hand of God euen of his royall bountie and from his most high and soueraigne
do persecute the true faithfull Christians or at the least do neglect them being persecuted Let vs therfore be carefull to shew our selues while wee are at libertie members of the true church of God in pitying and relieuing those that be in want and in trouble according to this excellent doctrine of our Sauiour and as we are admonished Heb. 13.2.3 Let brotherlie loue continue Be not forgetfull to lodge strangers c. Remember them that are in bondes as if yee were bound with them and them that are in affliction as if ye were also afflicted in the bodie Yea let vs be prepared to suffer ourselues if so God shall shew it to be his good will by callng of vs forth therevnto But in no wise let vs be like them that giue themselues to pleasure without all fellow-feeling of the afflictions of Ioseph according to that reproofe of the Prophet Amos chapt 6. verses 1.2.3.4.5.6.7 But yet one thing more Insomuch as our Sauiour in all his speech of mercie may seeme to make no mention of any to whom that mercie which he will rewarde is shewed but of such as are Christians euen such as hee calleth his brethren Question Doe wee not stand bound to relieue any other but such or if wee doe is there no promise of reward belonging therevnto Answer The Apostle Saint Paul who both spake and wrote by the spirit of our Sauiour Christ saith plainely that it is our dutie to doe good vnto all but speciallie to them of the houshold of faith as we read Gai chap 6. the 10. verse Explicatiō It is true All are to be succoured yea euen our enemies according to euery mans abilitie and as iust cause is offered with such caution alwaies as it must be to winne them to the Lord and so as the faithfull in like necessitie alreadie gained and wonne must haue as it were the double portion But to speake fullie of the right manner of exercising the fruits of mercie and beneficence it would require a larger treatise A Treatise of christian Beneficence then now were meete to be stood vpon I will referre you therefore to that treatise which is alreadie written of this argument and published to be read of you at your best leisure Onely this let vs brieflie put our selues in minde of that for want of due discretion in the exercise of these duties the mercies of manie are of no reckoning before the Lord. As for example when of blinde deuotion or ignorance anie are beneficiall to Papistes and other heretickes or of a fond pitie to vagrant and vagabondly persons as though such were cōmended to our care by our Sauiour And so they are indeed but to such a care as wherin it is of late yeeres well prouided for them that they should becaused to leaue their wandering life and to liue so as they may in a better course and order be prouided for In which course God of his infinite mercy grant that they may be duely looked vnto And as touching the present instruction of our Sauiour wee may be sure that they are no such disordered persons whose reliefe from dore to dore he will so highly commend and reward at the last day Wherefore that we deceiue not our selues in mistaking the workes of mercie which our Sauiour according to this his holy doctrine will then reward these things hereafter following are very requisite First that they themselues who doe shew mercie be true beleeuers and not loose and carnall professors of the Gospell For the workes of mercie either of heathen men or of hypocriticall Christians come not into this high reckoning before God Secondly that they haue special regard of the faithfull in the exercise of their mercie and that of loue which they beare not so much to them as to our Sauiour himselfe who professeth himselfe to be an hungred when they are hungrie c. Thirdly that they be not wearie of well doing for one or a few good works as our Sauiour giueth to vnderstand by his multiplying of many works together Neither that we stay in the duties expressed neglecting the rest but that we ioyne all other of like kinde with these Such as are instruction to the ignorant counsell to the vnstable consolation to the feeble minded remitting of debts to those that haue not to pay lending to preserue those from debt the danger therof who are readie to fall into it preseruation out of any other danger as of imprisonment if we may by any lawful means deliuer any that they fal not vniustly into it finally praier that alone if we cānot be otherwise helpfull Fourthly that they be not onely beneficiall to the Christians of greater note and common estimation in the Church but also euen to the meanest and least among them for so saith our Sauiour expresly Fiftly that they put no confidence in their works how many or how great so euer they be in their owne priuitie or in the eye and iudgement of any other man And such a disposition doth our Sauiour seeme to respect when he describeth them saying When saw we thee an hungred and fed thee c. Sixtly that they doe not thinke that these workes of mercy doe priuiledge them that they should be negligent and carelesse in any other duty of true Christian loue and godlines For as we read Math. 5.19.20 Whosoeuer breaketh any of the least commandements of God he shall be called the least in the kingdome of God Finally that we doe no waies misconstrue this description of our Sauiours last iudgement we may not thinke that there shall be any long time graunted for men to plead for themselues after the manner vsed here belowe in earthly assises and iudgements For all thinges shall doubtlesse be both begun and also finished with singular celeritie and expedition insomuch as the seperation as we haue seene is so made before hand that the iudgement of one sort shal be the common iudgment of all of the same sort as wel touching the godly as the wicked Onely the order is described by our Sauiour touching certaine of the circumstances in such manner as may best serue for the instruction of those that belong vnto him how they are euen to the end of the world to prepare themselues that they may be saued at his appearing and how in substance and effect it shall be accomplished though otherwise for the manner of it it shall be so glorious and reuerend as now we cannot fully conceiue of it no more then we are able to looke vpon the Sunne in the strength of the brightnes thereof And thus farre be it spoken concerning the former part of the sentence of our Sauiour for the acquiting of the faithfull as well touching the sentence it selfe as the reason or lawe and rule and also concerning the clearing of that doubt which our Sauiour saw might arise from the same THe second part of the iudgement is yet behind Question Which is that Answer Then saith
respects And the rather also because the couenant of this forgiuenes of sinnes is an euerlasting couenant Ier 32 40 41. Which he hath confirmed by oath and sealed with the blood of his Sonne the which is therefore called the blood of the euerlasting couenant Heb 9.22.26 ch 13 verse 20. Of the which blood it is further said in this respect that it speaketh better things then the blood of Abel which cried for vengeance against Caine ch 12.24 Gen 4 10. Thus we see touching the first part of the vse of this Article that the cōfort of it is exceeding great to all true beleeuers euen to so many as haue grace to lay hold of this great mercy of God to the assuring of themselues of the forgiuenes of their sinnes NOw let vs come to the second part of the vse of it which concerneth the obedience of faith Question Which therefore are the duties which the comfort of faith in the forgiuenes of sinnes challengeth at the hands of all those to whom they are forgiuen They are these which followe Answer First an humble acknowledgement of our selues to be grieuous sinners ioyned with godly sorrowe for them and earnest praier for the forgiuenes of them all Secondly most earnest and heartie thankefulnes to God for his so infinite and vnspeakable mercie as sheweth it selfe most clearly in the forgiuenes of our most hainous and infinite sinnes Thirdly exceeding loue toward the Lord God our heauenly Father according to the greatnes of his mercy by how many the more and the greater sinnes he doth forgiue vs. Fourthly a reuerend care not to offend him any more as heretofore we haue done yea rather a most earnest studie and desire to please him better in all things then yet we haue done Fiftly a ready and tender affection of mercifulnes to forgiue one another euen as God our heauenly Father in and for our Sauiours sake hath forgiuen vs. Finally earnest resistance of all feares and doubts touching Gods faithfulnes in forgiuing the sinnes of our selues or of any other that doe walke in these duties Explicatiō proofe Concerning the first branch of this answer to wit our acknowledging of our selues to be grieuous sinners that it ought to be so the truth of the assertion it self that we are so may be a sufficient warrant vnto vs. For the proofe of which assertiō that we are grieuous sinners read 1. Kings 8 46. Eccl 7.22 There is no man that sinneth not No not the regenerate as their own cōfessiōs plainly shew Paule Rom 7.14 c. Iames ch 3 2. Iohn 1. Ep ch 1.8.9.10 Read also Psal 19.12 and 130.3 Prouerbs ch 20.9 And though there are degrees of sinners as well as of sins yet euery one for his own part ought to account himselfe among the chiefe as Paule did 1. Tim 1. Daniel ch 9. Yea and though it were so that a man did not know any thing of speciall offence by himselfe yet seeing our Sauiour who knoweth vs all better then wee doe our selues teacheth vs all to pray for forgiuenes it ought to be a sufficient proofe vnto vs that we are great sinners and that we doe stand in great need of forgiuenes Neither is it in vaine as was touched before that this Article of the forgiuenes of sins is lincked with that other of the cōmuniō of Saints insomuch as not onely in most holy things but also in our most holy assembling of our selues and accompanying together we doe many waies offend And that not at our owne Tables alone which made holy Iob to feare his children so much as hee did and to be so carefull as he was to sanctifie them by holy exercises of religion while they feasted one another lest they should forget themselues and speake any thing to the dishonour of the name of God cha 1 5 but also euen in the Lords house and at his most holy Table Which was the cause why God did appoint Aaron in the time of the lawe to sacrifice for the iniquitie euen of the holy offerings of the children of Israel Exod 28.38 and why wee are so earnestly admonished to examine our selues when wee come to the Table of the Lord c. Wherefore let vs alwaies and in all things well remember that we are sinners and that God could easily lay greater sinnes to our charge then we are ware of and accordingly let vs without all hypocrisie acknowledge in his sight that wee are more grieuous and miserable sinners then we are priuy vnto Let vs I say do it without hypocrisie for else we should euen herein make our selues more abominable sinners then in any thing beside Luke 16 15. Mat 23. Neither could the Article of forgiuenes of sinnes be any Article of faith at all vnto vs for our comfort vnlesse we doe acknowledge our selues to be sinners and vnlesse we see iust cause why wee should be sorie for them and pray earnestly alwaies for the forgiuenes of them according to the instruction of our Sauiour Mat 6 12. and according to the example and instruction of the Prophet Dauid Ps 32 5 6. and Ps 25 7. and Ps 51. But here an obiection may be made how it may stand with faith to pray still for foriguenes of sinnes seeing it is an Article of faith to beleeue that they are forgiuen at the least those sinnes which haue already beene committed and for the forgiuenes whereof faithfull praier hath beene already made Question What is to be said to this Answer First this Article of the forgiuenes of sinnes presupposeth true repentance to be in euery one that hath any true faith to beleeue that his sinnes are forgiuen Neither can it stand with any reason that faith should disanull or any way preiudice prayer which God hath appointed to be the onely subordinate messenger and Spokes-man as it were of faith for the intreatie of the forgiuenes of sinnes through the mediation of our Sauiour Christ Secondly no man doth so firmely beleeue the forgiuenes of former sinnes by former praiers but by the renewing of his praiers for the forgiuenes of the same he may bee better assured against all temptations of feares and doubtings that they are verily forgiuen vnto him Thirdly faith by exercising of it selfe in prayer to the further strengthening of it selfe touching the forgiuenes of old sins it doth therewithall make it selfe both more watchfull against new sinnes that they be not wilfully committed and also more comfortable in the assurance of the forgiuenes of those our sinnes of infirmitie and weakenes which we cease not to commit day after day Finally God doth at once and for euer after forgiue all the sinnes of true beleeuers but yet vpon this condition that they continue in prayer for the forgiuenes of them and for daily profiting in godly sorow and repentance for the same so long as they haue a day yea an houre to liue in this sinfull world Explication and proofe It is very true For these are
loue our Lord Iesus Christ Thus then Saint Iohn pronouncing all the faithfull blessed he hath shewed also wherein they are blessed yea so blessed that they doe know and be ioyously affected with the sweetnesse of the same their blessing The Comforts farre aboue alâ— earthly blessing which they euer tasted of before The solemne manner of the pronouncing of this blessing in that it was deliuered to Iohn from heauen testified by the Spirit and commanded to be written and kept in holy record to the end of the world all maketh this blessing so much the more comfortable to euery one to whom it belongeth that is to euery one that apprehendeth it by faith And that not onely because they know they shall rest from their labours but also for that they shall be therewithall set out of the dangers of all their aduersaries both Satan and his instruments for euer Yea for that they shall inioy there farre more excellent comforts then they shall leaue behinde them here on earth whether wife childe deare friend house and land or any thing else For all these are small in comparison of the presence of our Sauiour Christ and of the most blessed fellowshippe of the Saints in heauen with freedome from all motions of sinne and with sweete liberty to reioyce and praise the Lord continually And so our Sauiour comforteth his Disciples Matth. 19.29 where hee sheweth that euerlasting life weigheth downe all These considerations doe make death also which is in it selfe very greeuous and horrible to be rather welcome then otherwise when once the time appointed is come and that the heart is duly prepared according to that of the Apostle Paul in the 1. chapter to the Philippians verses 21 22 23. For saith he Christ is to me both in life and in death aduantage c. I desire to be loosed aâ—d to be with Christ which is best of all And chap. 2. verses 17 18. Though I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with ye all For the same cause also be ye glad and reioyce with me Hence it is that faithfull Christians haue sought out many pleasant similitudes to abate the feare of death yea to helpe to raise vp the heart in a holy triumph against it in that they compare it to a serpent that hath lost both poison and sting or to a serpent that is painted and hanged vp for a signe at the gate of some goodly Inne or to the landing at a hauen after that a man hath for a long time beene dangerously tossed vpon the troublesome sea or to the new casting of a precious vessell to make it more beautifull and glorious then before c. As they haue beene heretofore more fully alledged in the Comforts of faith touching the Fatherly Prouidence of God 1. Booke pages 247 248. And verily the cause why wee haue oftentimes the lesse comfort and holy confidence against death is for that wee haue not so earnestly instructed our soules in the perswasion of this blessed immortality immediately after this life is ended but doe suspend our comfort and put it too farre off when wee will apprehend no comfort till our thoughts come at the resurrection of our bodies I feare mee the Psychopannychie or soule-sleeping after the naturall death deceiueth many that be not professed Anabaptists because they are not in their life time waking enough to meditate of this most sweete and comfortable doctrine of the blessed immortality of the soule immediately after the bodily death But the knowledge of this saith Master Caluin is the cause of that calme and quiet trust which wee repose in God Haec cognitio nostrae tranquillitatis fiduciae causa est And would to God that we could better consider of it For assuredly it is a most inestimable benefit that God hath made our soules such a part of his creation as no earthly wight or cruell Tyrant no nor any power of Hell can destroy it so that it neede be afraide of nothing saue onely to sinne and so to offend the Maiestie of God who made it And yet behold for our comfort in that respect also how inestimable Gods mercie is in that he hath prepared for our soules a most soueraigne remedie in that so soone as they shal truly repent that they haue sinned the blood of our Sauiour Christ is a most blessed counter-poison against all the contagion and perill of it Hitherto therefore of the vse of this Article for Comforts The Duties THe vse for Duties is next Qu. What ought they to be in regard of the comfort of this so great and inestimable a benefit An. As the benefit is greater then we can esteeme and value so the duties which belong vnto it are in due proportion greater then we can performe Expli It is true that you say We cannot performe any duty or duties answerable to the greatnesse and worthinesse of the benefit Neuerthelesse this must not make vs the more negligent or slacke but we ought rather hereby to prouoke and stirre vp our selues to be more earnest in the performance of the best duties of thankfulnesse to God that we may Question Goe on therefore Which are the duties which we ought to performe with the best indeuour that we can Answer It is our bounden dutie so long as we liue here to indeuour to the vttermost of our power to serue and glorifie God with all the powers of our soules both with our vnderstanding and iudgement and also with our will and affection with all whatsoeuer is within vs which we haue receiued of God It is our dutie likewise to the same end to be alwaies instant with God by prayer that it may please him aboue all things to sanctifie vs in our soules and spirits vnto him We our selues also ought to be very carefull to keepe our soules pure and chaste vnto God lest at any time they should fall away or decline from him Moreouer we are from the assurance of the blessed immortality of our soules to incourage our selues against all the malice and violence of our aduersaries not onely of flesh and blood but also of such as are spirituall Finally we are in all our dangers and at the point of death with good comfort to commend our soules and spirits into the hands of our most gracious and mercifull God Explication proofe These duties doe indeede belong to the Comfort of this Article whereof let vs see some proofe to the stirring vp of our selues to make more conscience in the performance of them And first touching the first branch of the answer Insomuch as it cannot be denied but we stand bound with all holy care to glorifie God with our bodies and with all the members thereof as wee shall haue iust occasion to obserue more purposedly hereafter we must needes acknowledge that much rather ought we to doe it with our soules because from thence flow forth all the actions
of their soules and therefore as they liue immortality in their soules which are one part of his creation so shall they also in their bodies But of this more in the promise This second reason thus concluded from an absurditie which must needes followe vpon the deniall of the resurrection of the body insomuch as the bodies of the faithfull are oftentimes most cruelly persecuted here in this world where they are as strangers while the wicked are at ease and prosper growing as it were in their naturall soile the Apostle also hauing before noted many other absurdities which might iustly make all the aduersaries of this Artiticle ashamed of their part now henceforth hee doth as it followeth in the text call the aduersaries thereof backe againe to the ground of the truth called by them into question And he affirmeth against them that there is most certainely a resurrection of the body to come for the benefite of the faithfull insomuch as our Sauiour is out of all doubt bodily risen againe The which ground of the question hauing beene before so proued by him he doth furthermore illustrate the same by two notable similitudes or comparisons The former whereof is set downe in the 20. verse Question Which are the wordes of the text Answer 20. They are these But now saith the Apostle is Christ risen from the dead and was made the first fruites of them that slept Explicatiō This first similitude or comparison is taken from a certaine ordinance of God prescribed as we know in his holy law to illustrate cleare the matter in question after this manner For like as when according to the appointment of God the first fruites of the yearely renewing of the fruites of the earth were duly offered as an homage or rather as a religious profession of spirituall allegiance and subiection due vnto him then all the whole crop of their corne or increase of their vineyeards or of the flockes of their sheepe c. were sanctified to the free vse and benefite of the people of God so also yea much rather insomuch as God hath ordained that the whole Church should enioy the benefite of bodily resurrection by the resurrection of our Sauiour it cannot be as the Apostle giueth to vnderstand but seeing our Sauiour who is as the first fruits or a sacred pawne and pledge of the resurrection is risen againe the faithfull also shall doe so when the time therevnto appointed of God is come This therefore is the former of the two similitudes Question Now which is the second Answer It followeth in the 21. and 22. verses in these words 21. For since by man came death by man came also the resurrection of the dead 22. For as in Adam all dye euen so in Christ shall all be made aliue Explication The holy Apostle hauing as wee saide laied a sure foundation before obserueth now a good proportion in this his second comparison For the resurrection of our Sauiour through his righteousnes and obedience and therewithall by reason of his satisfaction for our sinnes must needes be of as great vertue and grace if not of greater to giue life and resurrection to the bodies of his Saints after death then Adams sinne was to bring death vpon the bodies of all mankinde According to that which this same our Apostle writeth Rom 5 verse 17. For as he saith there if by the offence of one death reigned through one much more shall they which receiued the aboundance of grace of the gift of righteousnes reigne in life through one that is Iesus Christ And againe verse 21. That as sinne had reigned vnto death so might grace also reigne by righteousnes vnto eternall life through Iesus Christ our Lord. In the which wordes though the direct purpose of the Apostle be to proue and illustrate the doctrine of our iustification by our Sauiour Christ yet the force of his reasons and of that comparison which he maketh doe extend themselues as farre as doth the present question which wee haue in hand insomuch as the resurrection of our bodies is a fruit of that iustification which our Sauiour hath procured vnto vs and to all that doe truly beleeue in him Yet let vs marke that were as in our text the Apostle saith generally that as in Adam all dye euen so in Christ all shal be made aliue we must restraine his words answerable to the limits of the question in hand that is to the resurrection of the bodies of the faithfull For notwithstanding the bodies of the wicked shall rise againe also yet because that shal not be so properly an effect of the resurrection of our Sauiour as of the iustice of God to take vengeance of their sinne in their bodies as well as in their soules therefore we are to disburthen this question of that consideration at this time Now therefore that we may proceed Whereas it might be obiected and demanded why then doe we not see the bodies of the faithfull to rise againe as the bodie of our Sauiour is risen The holy Apostle doth prudently preuent that obiection as we may perceiue by his words immediately following to wit in the 23. verse Question Which are those wordes of his Answer 23. They followe thus But euery man in his own order the first fruites is Christ afterward they that are of Christ at his comming Explication and proofe That is to say Howsoeuer the faithfull doe not rise againe the third day after that they dye as our Sauiour did no nor the third yeare no nor many hundreths of yeares after as we haue had experience by the space almost of sixteene hundreds of yeares alreadie since the resurrection of our Sauiour yet the bodies of euery one of them shall certainly be raised vp at the time appointed and determined of God to that ende Which time all the faithfull are with patience to waite for Yea euen with this minde that it may aboundantly suffice vs all that we haue the promise of God for our assured resurrection at the last day And this patient waiting for it by faith is necessarily to be obserued of vs lest after the manner of proude and presumptuous heretickes we goe about ambitiously to preuent the Lord to our vtter destruction For verily the want hereof is no small cause that many will needs haue their heauen here and that therefore they willingly imagine that the resurrectiō is past alreadie c. And so both destroy their owne faith and the faith of so many as will be led by them as we shall haue further occasion to consider hereafter Hitherto of the two former reasons of the holy Apostle for proofe of the first question with the illustrations and comparisons belonging vnto them The third reason nowe followeth And that by occasion of the mention of the time when the resurrection of the bodies of the faithfull shall bee to wit at the comming of our Sauiour at the ende of the world as it followeth
rather shall the bodies of men as we reade verse 23. of the chapter And likewiise 1. Cor. 16.20 they are bought with a price Doubtlesse insomuch as the bodies of the faithful beare the violence of all cruell persecutions for the Lords cause he will not suffer theÌ„ to want their reward In this respect the sacrament of Baptisme is the more comfortable as we haue seene in the fourth reason of the Apostle The like may be said of the Lords Supper whereof the body is partaker For seeing the tree of life should haue beene a sufficient means or assurance of euerlasting life to Adam both in soule and body if he had abode faithfull to God much more will our Sauiour sacramentally represented yea wholly giuen vnto vs in this Sacrament be the author and meanes of eternall life vnto vs. Thus comfortable is the assured hope of the resurrection of the body to all those that apprehend it by a true and liuely faith so that not in vaine may they comfort themselues and one of them comfort another in this respect as Paul exhorteth and incourageth the beleeuing Thessalonians 1. Epist 4 18. Wherfore much more shall the comfort of the fruition it selfe be when once we shall be made partakers of it BVt till that time come it is necessary that we do not onely diligently learne to know but also carefully indeuour to practise those duties which this comfortable hope iustly challengeth at our hands and which are as it were the way to the obtaining of it at the last Question Which may these duties be Answer They are set forth vnto vs by the Apostle Paul in the former alledged 15. chapter of his first Epistle to the Corinthians as it followeth verses 57. and 58. which are the last verses of the chapter Question Let vs heare the Apostles words What doth he write in these verses Answer 57 Thanks be vnto God saith he who hath giuen vs victorie through our Lord Iesus Christ 58 Therefore my beloued brethren be ye stedfast vnmoueable aboundant alwaies in the worke of the Lord for as much as ye know that your labour is not in vaine in the Lord. ExplicatioÌ„ These words of the Apostle doe notably set forth vnto vs the duties belonging to the comfort of the resurrection partly by his owne practise and partly by his exhortation made to the Corinthians The Apostles practise commendeth vnto vs most hearty thankfulnesse to God as one particular dutie most boundenly belonging to him through the Lord Iesus Christ in this respect And that not without very iust cause seeing it is a very great and gratious benefit The which duty of thankfulnes would to God we had grace to remember to performe euery day that we rise out of our beds more heartily then hitherto we haue done For our bed may not â—naptly represent vnto vs our graues and our sleepe in our beds that sleepe of death which our bodies must haue in the graue And likewise euery mornings vprising from the sleepe of the night may not vnfitly put vs in mind of our resurrectioÌ„ which shal be at the last day and therewithall of this dutie of thankfulnesse which wee speake of for that comfortable assurance which he hath giuen vs concerning the same The exhortation of the Apostle moueth the Corinthians and likewise all other Christians more generally first to constancie in the assured beliefe of this Article of the Gospel as well as of all the rest against the false doctrine of all deceiuers in which respect he saith Therefore my beloued brethren be ye stedfast and vnmoueable And secondly it prouoketh to diligence in all good duties of obedience to God to the vttermost of our power both with soule and also with body all the daies of our liues according to the same assurance of immortality not only to the soul presently after the death of the body as we haue seen before but also to the body from the time of the resurrection of the same So that by this time we may see how truly it was said in our entrance to treat of this Article that this one fifteenth chapter of the Apostle Saint Paul containeth not onely the ground and warrant of it but also there withall the true Meaning of it and the Promise and the Duties belonging vnto it yea and the Danger also of not beleeuing it as we shal haue occasion to consider in the coÌ„clusion of our inquirie concerning this Article But before we come to that it may be profitable for vs first to see how the duties aboue mentioned are called for as fruits belonging to the comfort of the resurrection which we speake of and secondly what other duties do belong to the same Question In the first place therefore What other Scripture haue you for the dutie of thankfulnesse Answer In the 2. Epistle to the Corinthians chap. 4. verses 13 14 15. thus we reade 13 Because we haue the same spirit of faith according as it is written I beleeued and therefore haue I spoken we also saith the Apostle doe beleeue and therefore we speake 14 Knowing that he which hath raised vp the Lord Iesus shall raise vs vp also by Iesus and shall set vs with you 15 For all things are for your sakes that most plenteous grace by the thanksgiuing of many may redound to the praise of God ExplicatioÌ„ Here no doubt the resurrection of our bodies apprehended by faith is made one speciall cause of this thanksgiuing whereof the Apostle speaketh as depending vpon the resurrection of our Lord Iesus Christ Shew now likewise some other testimonies of holy Scripture for constancie in the faith and for the care of all good duty as a fruit of the comfort of the same faith touching the said resurrection Question What other testimonies can you alledge Answer It followeth in the 16. verse of the 4 chapter of the 2. Epistle to the Corinthians before alledged thus 16 Therefore saith the Apostle we faint not but though our outward man perish yet the inward man is renewed daily Explication and proofe To this purpose also well may that serue Acts 24.15 16. Where the same our Apostle professeth in an excellent profession of his faith that he had hope towards God that the resurrection of the dead which the Iewes themselues also did generally looke for shall be both of iust and vniust And herein saith he further I endeuour my selfe to haue alwaies a cleare conscience toward God and toward men Reade also Philip. chapter 3. verses 7 8 c. The things saith the same Apostle againe which were aduantage vnto me the same I accounted losse for Christs sake c. And verse 11. If by any meanes I might attaine vnto the resurrection of the dead Not that the Apostle doubted of his attaining vnto it but hee speaketh so to note the excellencie of that which hee laboured after as being worthie all labour that may be imployed about it as it is further euident verses 12.13