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
works Neither do euill works simplie and in themselues considered condemne but rather infidelitie which is the root of all euill For to him that beleeueth Christ hath by his passion obtained forgiuenesse of all sinnes c. Read also the answere of Iohn Lambert another faithfull Martyr to the 31. Article obiected against him Good workes saith he make not a man iust but a man once iustified doth then good workes And so hath Augustine said of more ancient time that good works doe not goe before in him that is to be iustified but follow after his iustification He disputeth also that onely infidelitie is Peccatum damnans the sinne that doth vtterly cast men away Whereas faith is a generall medicine that healeth all sinne which the child of God may fall into These Christian paradoxes or strange sentences as they may seeme to be they are no other then our Sauiour Christ himselfe hath taught and namely by the similitude of a tree Mat. ch 12 33 34 35. Either make the tree good and the fruit good or else make the tree euill and the fruit thereof euill for the tree is known by his fruit O generation of vipers saith our Sa Christ to the proud Pharisies that iustified themselues made a great outward shewe of holines how can ye speake good things when ye are euill For of the aboundance of the heart the mouth speaketh A good man out of the good treasure of his heart bringeth forth good things and an euill man out of an euill treasure bringeth forth euill things Now it is faith onely which maketh a man like the good tree and infidelitie which maketh a man like the euill tree c. Wherfore well saith an other learned man Beza in his Annotations vpon the 2. Chap. of Iames. Who would euer haue thought that men could haue bene so vntoward as to say that good fruit doth make the tree good to the end they might bring in the iustification of mans own works and not rather to confesse that the tree must first bee good before it can bring forth good fruit For this verily as he truly saith is no lesse absurd foolish then if a man should be of this minde to think that the cause should come of the effect And thus insomuch as we must be iustified by faith in Christ before we can doe any good worke it followeth that neither any workes before nor any good works after can iustifie vs in the sight of God For we are herein altogether preuented by our Sauiour Christ who alone is our perfect righteousnes before God as hath bin sufficiently declared Wherein it may iustly be delightfull to euery true beleeuer to see mans workes defeated and abased that the works of our Sauiour Christ onely may be perfectly aduanced and established WHerefore that we may now at the last conclude this point of iustification by faith in Christ and also of saluation the blessed consequent therof let vs firmely assure our selues against al aduersaries of the grace of God that they contending for a meritorious righteousnes really infused and inherent in themselues and concurring with their faith the which also with them is no better then a morral vertue assenting generally to the truth of the Gospel without any particular assurance that the righteousnes and saluation of Christ is certainly theirs let vs I say assure our selues frō the former testimonies reasons out of the holy Scriptures that they are herein altogether most grosly deceiued in that they haue not learned or rather if wee speake of those that professe learning among them that they haue hardened their hearts against the euident instructions of the word of God which as wee haue seene both plainely and plentifully distinguisheth betwixt the righteousnes of works and that which is by faith yea in this doctrine of iustification doe oppose workes to faith as perfect contraries the one being of the iust God the other of sinfull man that according to nature this of grace infinitly aboue all naturall reason or power and reach that of mans proud challenge this of Gods most free gift onely proper to those whom God maketh newe creatures to himselfe by regeneration in Christ euen such to whom onely he giueth this speciall grace that in the deniall of themselues they humble themselues in themselues and reioyce onely in that righteousnes which God hath brought to light exhibited in our S C. Let vs therfore be specially wel aduised take heed that we neuer abolish true humilitie out of our hearts by mis-vnderstanding the reioicing of the Gospell as they do whosoeuer stand conceited in the merit worthines of their own workes For doubtles the magnifying of mans owne works ariseth from that proud and arrogant opinion which men haue first conceiued concerning the worthines of themselues and their owne persons how vnworthie soeuer in truth they be And whereas they would seeme to borrow the merit of their owne workes from the merit of Christ this being altogether without warrant from Christ it is to be accounted no better then a cunning shift euen a meere deuise and vizard to couer and shadow their pride withall For if they meant in good sooth to magnifie Christes merit and worthines they would according to the doctrine of Christ rest wholly and solely in the same as being most perfect and entier in it selfe Out of all question whatsoeuer is more then this it is of wicked and diuellish pride how goodly a glosse soeuer any shall put vpon it It is but poison in a glittering cup. Let it for euer suffice that our Sauiour Christ hath by his owne hand pulled off the counterfet vizard thereof as was alledged before Luk. 18. vers 9. c. where the proude Pharisie as we haue seene is reiected of God for trusting in his owne righteousnes though he pretended to be thankfull to God for those his imagined vertues whereof he boasted himselfe but the poore sorrowfull sinfull Publican is iustified before God Let popish Iusticiaries therefore following their elder brethren the Pharisies boast and glory in their own works as they lust we for our parts wil by the grace of God humble our selues with all the faithfull seruants of God in the sight of our sinnes vnworthines and reioyce only in the Lord and in the multitude of his free grace mercy only in and by our Lord Iesus Christ according to the tenure of his owne most holie word promise Isai 45.25 The whole seed of Israel shall be iustified and glorie in the Lord. According also to that 1. Cor. 1.30.31 and Ephe. 2.9 as was alledged heretofore VVhat Repentance is NOw let vs goe forward You haue already answered to two of the things last propounded to wit what is meant by the word to Iustifie and also what this other word to Saue doth signifie The third thing yet remaineth that is what Repentance is The which though it was touched in our entrance into the doctrine of
our iustification may yeelde most perfect glorie and praise to the free grace and mercy of God as Ephes 1 6. Thirdly we are iustified in such sort as the death and sacrifice of our Lord Iesus Christ may without any the least impeachment be acknowledged as it is in truth of most high value merit before God Tit. 3 5 6 7 1. Pet. 1 8 19. Finally we are iustified so as most perfect comfort may be warranted vnto vs in our greatest temptations against the guiltines of sinne and the feare of death Hell according to that of the Apostle Paul Rom. 7 24 25 1. Cor 15 57 and 2. Ep. 1 9. Philip. 1 20 21. But all these excellent comfortable effects follow iustification by faith in Christ cannot stand with any imagined iustification by the worthines of our own works in any parcell or part thereof which would euen falsifie the truth of faith it selfe It followeth therfore that we are perfectly iustified in the sight of God by faith in Christ not by our owne works How thē is this word of iustificatiō to be takē whē it is applied to works as the Apostle Iames doth beeing drawen therevnto vpon a speciall occasion Verilie no otherwise as was answered but as workes may outwardlie argue and declare to others and inwardlie confirme to our selues the truth of our faith in Christ which onely is the instrument of our perfect iustification by him And so doth the Apostle Iames expresse his owne meaning chap 2.18 in that hee giueth plainly to vnderstand that it is the duty of euery Christian to shew forth his faith by his works And this is that which he disputeth in this latter part of the chap as it is further euident in that he had to deale against such as boasted that they had faith when in the meane while they were voyde of all good workes In maior annot in vers 14. ca. 2 The which place of the Apostle Iames to the end it may be the better vnderstood I will here set down the learned and diligent interpretation of M. Beza for the acording of either Apostle with other In so much saith he as Sophisters wee will in our language call them Cauillers doe vrge no other place to wit of holie Scripture more stoutlie to the ende they might ouerthrow the doctrine of the grace of God and that truely in such sorte that this Epistle hath ben for the same cause refused of some as if it were contrarie to sound doctrine therfore I for my part will the rather indeuor briefly to giue some light to the vnderstanding of the same place to the end it may plainly appeare that it neither maketh any thing on the behalf of the Cauillers neither yet containeth any thing differing from the sound and true doctrine of iustification by free fauour grace To the which end as saith this excellent Interpreter the Apostles drift is principally to be considered Hee had before dealt against those that would seeme to liue holily though in the meane while they were accepters of persons and hee hath pulled away from them their false visard of holines But now hee setteth vpon another sorte of men that is vppon such as putting vppon the bare knowledge of the doctrine of the Gospell the title of faith doe so rest in that their deuise as if they were of all other most righteous men though in the mean season their whole life aboundeth in much wickednes so farre off are they from the practise of charity And this to be the Apostles drift it is so cleare that I suppose saith Beza the Cauillers thēselues wil not denie it to be so Now let vs consider after wat maner such men are to be reasoned against Paul specially in his epistles to the Romans and to the Galatians is alltogether in this to teach that wee are freely iustified by faith without workes or which is all one by faith in Christ Wherfore is he so Surelie because he bickered with them who either did set their own merites in stead of grace or else did couple ioyne them with grace It was behoouefull for him therfore first of all to discusse the right way of iustification in so much as they instituted false wayes meanes in stead of the true But as touching these to wit with whō the Apostle Iames hath to deale like as the controuersie with thē is altogether contrarie so the matter it selfe sheweth that hee was to take a cleane contrarie course in his disputation against them For they that is to say some among the Romans and Galatians to whom Paul wrote they sought to establish iustification by works these that is some among them to whom the Apo Iames did wright they did not onely remoue iustification from workes but also they tooke away euen works themselues Wherfore like as against these free iustification by faith is so defended that not good works thēselues are taken away but only the power of iustifying is withdrawn from them so here who seeth not that euen in a contrary course works are in such wise to be established that although the power of iustificatiō be not yeelded to thē yet that true iustification may be discerned by them as by the effects therof I will vtter the matter yet more plainly saith the Interpreter There to wit in Pauls epistles the question is concerning the cause but here that is in the epistle of Iames it is about the effects There Paul cometh down from the cause to the effect here Iames from the effects goeth vp to the cause There the question is how wee may be iustified here howe it may be perceiued that wee are iustified There works are excluded from beeing the cause of iustification here it is firmely determined that they are the effects of iustification There it is denied that the works of those who are to be iustified do goe before here it is affirmed that they do follow after that men are alreadie iustified For to what purpose were it for a man to prooue against these that wee are not iustified by workes seeing they are so farre from ascribing more vnto workes then is meete that they do not require them as true testimonies of righteousnes The which things beeing so who seeth not how miserablie the Sophisticall cauillers are deceiued for want of true light of iudgement in that they goe about to accord Iames with Paul as if either of them handeled one and the same question concerning the causes of iustification Hence cōmeth that their crooked distinction of workes morall and ceremoniall as though these onely to wit the ceremoniall were excluded by Paul c. Hitherto out of Beza his annotations Thus therfore hauing sufficiently as wee trust for the course of this our exercise declared the truth of this great and high pointe of our iustification by faith wee might come now to the second pointe pertaining to the explication of the former answer touching the promise of iustification
seruice because by the exercise of sundry bodily afflictions I was in the middest of my thoughts this way constrained to keepe house and chamber for a long time together more then ordinarily and chiefly because thereby I found my heart through the blessing of GOD vppon my afflictions more humbled and sanctified thervnto being as one liuing in Diem death euery day threatening dissolution and hasting the decay of the outward man And that in such sort that before I am olde the infirmities of age are with a swift foote as it were before the time come vpon me In which respect as I thought with my selfe necessitie lay vpon me also to make as much hast as I could to doe the best seruice to God and to his Church that I might possibly attaine vnto before I goe hence and bee not Fiftly in my very inward parts me thought I saw and doe see very clearely that nothing is more necessatie in these daies wherein all things are growing to most lamentable vncertainties for want of reuerend and studious attending to the word as if all things might be carried after probabilities of disputation Seeing therefore nothing I say more necessarie then such a writing as might by the reading of it retentiuely stay the mindes of Gods people in a grounded meditation of the most sure and certaine principles of religion by explications and proofes from the word of God which is the onely sure certaine ground and stay of mans vncertaine and weak wandering minds hauing good trust that it hath pleased God that this writing should bee in some measure fitted herevnto I haue beene hereby incouraged to proceed so farre as I haue done And the rather also that from the viewe of this labour it may appeare to the Churcâ—es of God yea euen in the sight of all in the world that will looke vpon it what those things are which the faithfull Ministers of Iesus Christ doe beate their wittes about and wherein they spend themselues among their seuerall flockes and charges And that it might from hence also appeare in how many truthes that is in particulars aboue number we do agree teaching the same things from one and the same word by one and the same Spirit with a sweet consent in comparison of those fewe things wherein the iudgements of some doe differ till God shal in them all so cleare our iudgements and frame our hearts to a more full agreement in all things against the distractions of these heauie daies Finally seeing the former part of my collectioÌ„ of the doctrine of the Law being wel accepted of many I conceiued so much the better hope that this of the Gospell should finde good entertainment among the good seruants of God But now how well all this busines hath beene performed it belongeth to you the well learned and godly Ministers of the Gospel of our Lord Iesus Christ to discerne and iudge and accordingly so farre as you shall find cause either to reproue or to giue the glory to God And if you finde that which your soule liketh then say you spare not that whatsoeuer is well God hath heerein glorified himselfe by as weake and vnworthie an instrument of his as could haue beene found out among numbers of those whom it might haue pleased him to vse to such a seruice as this is And concerning my owne selfe this I willingly professe and say as it is in the peaceable and prouerbiall speech of Gideon What is my vintage in comparison of the gleaning of the least of you my reuerend Fathers and brethren if your labours in the holy Ministerie of the word had beene gathered together as these are And who am I but as the diligent Apothecarie to admit the greatest commendation that may seeme to agree in comparison of the most learned and skilfull Phisition or onely as the painefull Bee to fill the hiue with the hony drawne out of your sweete flowers as was acknowledged in the beginning Now therefore vpon these considerations gathering some hope of your fauourable interpretation of all things seeing all is well meant and intended towards you yet me thinke that I heare some say that this kinde of writing is ouer-long and tedious and able to discourage the minde of the Reader before he set his minde vnto it To this vnder your correction I answere First that if such as so may thinke will orderly reade the Questions and Answeres onely then shall it be freed from that conceite of theirs by many degrees of breuitie Secondly I doubt not but euen the same being once acquainted with the Questions and Answeres and giuing their mindes to meditate vpon them wil growe desirous to read and stay their thoughts vpon the Proofes also and that so doing they shall through the blessing of God finde no small profite ioy and comfort to their soules in that they shall find them to bee the marrowe and life of those Answeres which bee not the very wordes of the holy Scriptures and some lightsome clearing also to the same holy Scriptures themselues Thirdly I would desire such as so thinke to answere themselues from a familiar similitude which they may take from their owne counting-housen I meane such as bee rich in the world who for the most part can afford the least time to the diligent reading and studying of holy things that as they doe not account it a vaine or vnnecessarie thing to haue many more bagges of money standing together then they can presently vse because they can one time or other finde vse to improue them all to gaine so they would in this case bee of like iudgement to thinke that it is to the best purpose in all the world to haue the largest spirituall Treasurie that may bee containing the greatest varietie of the instructions comforts and duties of the Gospell of Gods heauenly kingdome though they doe but at conuenient times busie themselues to reade that which is brought to their hands concerning such or such a profitable discourse either for instruction or for comfort or to stirre vp to dutie euen as the necessities of their soules shall from time to time require Whom also I would in the name of God earnestly pray that they would consider further with themselues how necessarie a thing it is specially for them that be rich in this world that they should haue by them besides that most notable meanes of publike Preaching which God hath sent them the helpe of such holy writings as might most strongly stay their mindes in the long and serious thoughts of the necessarie points of their saluation because otherwise the vehement and vncessant cares of this life wil assuredly like a cancre fret out or as a viper gnawe out the very heart stringes of Religion euen in them that be not the worst sort of worldly minded men Last of all as touching length of writing that is not to be accounted too long which is no longer then the largnes of the matter it it selfe
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
called Mebasrim As for our owne English word Gospell we will not now stand to enquire after the deriuation of it It may suffice vs that it is commonly receiued and appropriated to signifie the very same most ioifull glad tydings of our iustification and saluation by our Sauiour Christ which the Hebrew Greeke words doe signifie according to the saying of the holy Angell Behold I bring you tydings of great ioy that shall be to all people That is that vnto you is borne this day in the Citie of Dauid a Sauiour which is Christ the Lord. Luke Chap. 2.10.11 This Gospell or tydings of the greatest ioy that can be it is called the Gospell of God as comming from him Rom. chap. 1. vers 1. and chap. 15. vers 16. 2. cor 11.7 1. Thes 2.2.8.9 and 1. Pet. 4.17 And the glorious Gospell of the blessed God 1. Tim. 1.11 It is called the Gospell of Christ insomuch as he is the argument subiect matter of it Mark chap. 1.1 and 2. cor 4.4 the glorious Gospell of Christ And againe the Gospell of Christ because he is the chiefe messenger publisher of it as it were frō the bosome of the father Iohn 1 17 18. Ephes 2 17. heb 1 1 Mat. chap. 3.1 It is called also the gospell of God concerning his son Rom. 1 v 1 2 9. It is called the gospell of the kingdome because Christ setteth vp establisheth his spiritual kingdome in the harts of his people by the preaching of it Matth 9 35 and chap. 24 14. and Mark 1 14. It is called the gospell of peace because by it the conscience is set at peace with God God himselfe publishing and offering yea intreating reconciliation with vs by the Ministery of it Ephes 6 15 and 2 Cor. 5 18 19 20. It is called to like purposes the gospel of the grace of God Act. 20 ver 24 The gospell of saluation Eph. 1 13 The word of saluation Act. 13 26 The power of God to saluatiō Ro. 1 16 The words of life act 5 20 And the words of eternal life Ioh. 6 68. And because the righteousnes of faith is necessary to saluation therefore God doth by this his gospell both teach reueale also giue this righteousnes in the ministery preaching of it to al that wil receiue it rō 1 17 ch 10 4 5 c. Further also that the gospel laieth forth the causes benefits Doctrina Euangelij complectitur regulam pij synceri que cultus quem a nobis exigit Christus rationem qua nos restituit in vitam Calu. in Ioh. 5.24 The Doctrine of the gospell cōtaineth both the rule of that godly and sinceare worship which Christ requireth of vs and also the way which be taketh to restore vs to life and comforts of iustification saluatiō read the 1 chap. of the Ep to the Eph. of the which more hereafter Last of al that the gospel teacheth what manner of obedience God requireth and accepteth of all true beleeuers onely as a declaration of their thankfulnesse without al worthines of merit c. Read Tit chap. 1 1 where in this respect the gospel is called the truth which is according to godlines the which godlines Paul describeth in the same Epistle and in all other his Epistles as also doe all the other Apostles And that all merit is excluded it is plaine from that lesson which our Sauiour Christ hath taught vs Luk. 17 10 For when we haue done all that we can we are but vnprofitable seruants Read also Gal. chap. 2 15 16 and Ephes 2 9.10 Ro. chap. 7. Iames chap. 3 2. Neuerthelesse that God wil accept of the sinceare though vnperfect obedience of his faithfull seruants for Christs sake we shall haue the occasion renewed to shewe some proofe of it in the answer of a certaine scruple arysing frō the last branch of the presēt answere For seeing the lawe as wee haue seene before sheweth the righteousnesse of works therein which are the true fruits of obedience thankfulnes to God Why should these duties be said to be taught againe in the gospell Question And what may be the reason hereof Answere The Lord in his most gracious wisdome saw it to be so meet in diuers respects First for that the law as it is opposed to the gospel onely commandeth and exactly vrgeth the performance of all duties vnder paine of the most fearefull curse of God but it giueth no grace or power to performe that which it requireth as the gospell doth How the Gospell differeth from the Lawe Secondly because the lawe vrgeth euery dutie according to that perfect light holines of nature wherein God created mankinde at the beginning but the Gospell calleth for duties onely according to the present measure of grace as fruites of spirituall regeration with labour after the increases thereof Thirdly because the lawe alloweth no dutie which is not done in full and perfect righteousnesse but the Gospel accepteth euery dutie which is performed in any measure of sinceritie and truth though from a weake and vnperfect faith Finally because the Law in all things dealeth like a most seuere and rigorous Iudge who will shew no fauour to any the least transgressor and so it discourageth altogether but the Gospell like a most tender and kinde nurse cherisheth euery weake and feeble soule whosoeuer longeth after the mercy and saluation of God and desireth vnfeinedly to walke in his waies Explication and proofe Hence therefore it appeareth indeed that it is of the singular grace and wisedome of God that notwithstanding he gaue the lawe and doctrine thereof hee should neuertheles send his Gospell also to teach the doctrine of godlinesse ouer againe For otherwise the Lawe could haue brought no benefit vnto vs but should haue left vs altogether without excuse condemned in our sinnes Yet so as the Gospell doth not for all that destroy or disanull the Lawe because if we should not by the doctrine thereof be brought to the sight of our sinfull and miserable estate the Gospell it selfe would easily be ouerhautily despised of all and loose the owne gracious power and effect euen as it doth with the most in the world whom God leaueth to that proud opinion which they haue vainely conceiued of themselues A liuely example whereof we haue in the proud Pharisies whom our Sauiour iustly taunteth with that cōmon Prouerb The whole haue no need of the Physition but they that are sick Mat. 9.12 whom also Luk. ch 16.14.15 he doth for the same cause sharply reproue saying ye are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed among men it is abomination in the sight of God But that we may come to the particular branches of your answere Touching the first point we haue seene sufficiently in the first part of our treasury of the doctrine of the law how imperious full of exaction the law
of God But when we affirme that we are iustified onely by faith in such sense as hath bene expressed our meaning is not to exclude the care practise of any good work in those that are so iustified but rather by the magnifying of the grace of God to prouoke our selues others so much the more earnestly to the studie performance of al obedience for declaratiō of our true thankfulnes to God And for many other weightie causes to wit for the assuring vnto our selues the truth of our owne faith the certaintie of our election for the quiet peace of our cōsciēces also for the good exāple of others that they seeing our good works may be moued to glorifie the name of God our heauenly father lest otherwise we should imbolden any to speake euil of the Gospel or at the least grieue the rest of the brethren if we should be vnfruitful in good works c. We teach also as we haue learned out of the word of God that the faithfull seruants of God truly iustified are likewise truly sanctified yea so as through the renewment regeneratiō of the H. Ghost they haue a certaine measure of true inherent practike righteousnes in dying to sin the actions thereof in liuing to righteousnes all the good outward works fruites of the same And therefore are they vsually in the holy Scriptures described by this as by a speciall propertie that they loue righteousnes and that they are such as followe righteousnes c. So that in comparison of the vnfaithfull wicked whether more open loose transgressors or more close counterfet hipocrites they may truly be iustified that is preferred approued for righteous aboue them according as Saul was conuict euen in his own cōscience that Dauid was more righteous then himself Yea so are they renewed sanctified by the holy ghost that they are truly indeed accounted righteous inchoately in part euen before God who hath giuen them truth in their inward parts according as the holy Scriptures doe not in vaine call Noah Lot Iob and many other Iust men fearing God eschuing euill c. Gen. 7 1.2 Pet. 2 7 8. Iob. ch 1 ver 1 8. Ezek. 14 20. Luke 1 6 ch 2 25. In which respect we may truly vse the words of the Apo. Iames and say that they were all iustified by their workes that is declared to be righteous indeed in some measure of truth not in shew appearance only According also as it is said by our Sa Chr in the Gospell By thy words thou shalt be iustified and by thy words thou shalt be condemned that is it shall hereby be iustly discerned of men what manner of one thou art how thou art among them to be accounted esteemed Mat. 12 37. And as we read 1. Iohn 3 7. He that doth righteousnes is righteous to wit he is righteous indeed in truth though not perfectly righteous as he had taught before in that he wrot thus If wee say we haue no sin We deceiue our selues the truth is not in vs. Thus we doe not deny but plainely affirme that all true beleeuers iustified by faith haue as an effect thereof a generall care and practise of righteousnes begun in them though neuer perfected here in this life Neither yet do we deny but that through the same grace of God the sanctification of his holy spirit which he giueth vnto them the faithfull seruants of God may so vprightly behaue themselues toward men specially in some particular action yea in the generall intention purpose of their heart that they may truly professe that they are for any thing that men may charge them with as cleare as the child borne but yesterday Like as Dauid protesteth concerning his loiall heart toward king Saul altogether free from intending any traiterous conspiracy against him as Ps 7 3 4 5 Ps 131 2. Where he compareth himself to a yong child in respect of his innocency in that matter According also to that of our Sa. Christ Mat. 18 1 that we must all of vs as yong children be voide of pride ambition or else we cannot enter into the kingdome of heauen Like also as the Prophet Samuel cleareth himselfe as touching his vprightnes in gouernment and is iustified of the people 1 Sam. ch 12. And Paul Act. 20 33 c. And as Moses appealeth to God Num. chap. 16 15. Yea so may the seruants of God through his grace behaue thēselues in duties more directly respecting his own diuine maiestie that they may truly protest in his sight that they haue serued him in truth of heart as K. Hezekiah for his part protesteth in a good conscience Isay 38 3. And that they doe vnfeinedly loue the Lord as Peter protested Ioh. 21.17 Thou knowest Lord that I loue thee And Dauid Ps 18 1 and 116 1. And specially in some one action may they by the speciall grace of GOD so behaue themselues that they may in speciall manner bee iustified that is not onely bee allowed and approued but more then ordinarily commended therein as we haue the zealous act of Phineas set forth vnto vs for a notable example in that he executing the Lords iudgement vpon the adulterous Israelite and the Midianitish harlot it was accounted to him for righteousnes from generation to generation so pleasing was it vnto the Lord Numb 25 10 11 12 13 13 14 15 and Psal 106 30 31. According also to that which our Sauiour Christ saith of the woman in the Gospell who of singular loue toward him powred a boxe of very costly ointment vpon him Verily saith he wheresoeuer this Gospell shal be preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her Mat. 26 13. Thus we deny not but willingly grant that the faithful seruants of God haue their righteousnes in truth veritie through the sanctification of the spirit of God both infused or rather inspired and euen inherent in them and also actually flowing from them in the actions and duties of true righteousnes so that God himselfe being iudge and approuing the worke of his owne spirit they are found of him truly worthy to be preferred before the wicked yea to be receiued into his heauenly kingdome when they shall iustly be shut out and condemned to Hell for euer as we read Matt. 25 31 c. But with all we doe no lesse truly constantly affirme Isay 64.6 We are all as an vncleane thing or person to wit as a leaper And all our righteousnes is as a clout to be cast out of sight or nought worth c. Read also Exod. 28 38 Phillip 3 8 9. that all this their righteousnes is onely by fauour and mercy accepted of God with allowance from the throne of his grace as a fruit of their perfect iustification by faith in Christ through
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
and Paul preached vnto the people of Lystra that they should turne from vaine Idolls to the liuing God c. The same Apostles doe make report of the conversion that is of the repentance of the Gentiles And verse 19. My sentence is saith the Apostle Iames that wee trouble not them of the Gentiles that are turned to the Lord. And the Epist of Iames chapt 5.19.20 Vnto this conuersion or turning to the Lorde erring or going astray is opposed And 1. Pet 2.25 Yee were as sheepe going astray but nowe yee are returned vnto the Shepheard and Byshop of your soules that is to our Lord Iesus Christ and to the obedience of his Gospell c. Reade also 1. Thessalon 1.9 and 2. Corinth 3.16 Finallie how repentance or at the least a singular meanes or introduction to the renewing of it is noted by the worde of remembrance or bethinking our selues of our former euill wayes Reade Reuelat 2.5 Remember from whence thou art fallen and repent and doe the first workes c. And chapt 3.3 Remember howe thou hast receiued and heard and see thou holde fast and repent Neither is it without great cause that this remembring of ourselues should be required to repentance because wee are naturallie forgetfull of our duties and of all good things Yea wee are naturallie so possessed with the thoughts and remembrance of vaine and wicked things that there is no roome for any good thought or meditation And so it commeth to passe that the heart is set altogether vppon euill which onely is present and ready both to eye and to eare to hand and foote and all vntill it shall please God to giue vs grace better to remember and bethinke our selues And thus wee may perceiue howe the nature of Repentance is opened vnto vs euen from a distinction of those sondrie names or words whereby it hath pleased the holie Ghost to expresse the same vnto vs in the holie Scriptures both of the olde and also of the new Testament Concerning the which distinction of the words this yet we must neuertheles vnderstand as touching the matter it selfe that it must be entirely and whollie conceiued of vs though one of the wordes onely be any where mentioned instead of the rest And so doth our English translation oftentimes by good interpretation exhort generally to amendment of life euen from the first of the Greeke words aboue rehearsed though it doe properlie signifie the change of the minde onely Yea and for the same cause also the same words are for the more full declaration of the nature of repentance not seldome combined and lincked together in the holie Scriptures themselues chieflie the first and the third of them the same also sometime with an addition of some other words for more euidence sake as Deut 30.1.2 If thou shalt turne into thine heart c. and returne vnto the Lord thy God and obey his voyce in all that I command thee this day thou and thy children with all thine heart and with all thy soule Then the Lord thy God will cause thy Captiues to returne and haue compassion vppon thee c. And 1. King 8.47.48 If they turne againe vnto their heart c and turne againe to the Lorde with all their heart and with all their soule confessing their sinnes c. The like is in many other places of the olde Testament And in the new Testament likewise as for example Matth 3.8 and Luk 3.8 and Act 26.18 wher the Apost Paul saith that our Sauiour Christ sent him to preach to the Gentiles that their eyes might be opened and so might turne from darknesse to light and from the power of Sathan to God And verse 20. hee professeth accordinglie that he preached both to Iewes and Gentiles that they should repent and turne to GOD and doe workes worthie amendment of life that is to say such as might outwardly argue and declare the inward truth of the change of the heart and minde Read also Act 3.19 Amend your liues and turne that your sinnes may be put away c. But enough concerning the words wherby the holie Scriptures of God doe note out and signifie repentance euen such as our owne English wordes doe answer vnto when wee say of any that hee is repentant penitent conuerted amended c. NOw let vs furthermore euen as brieflie as wee can lay forth the nature of repentance from that description which hath bene set downe of it according to the doctrine of the holie Scriptures Wherin wee may well be so much the more briefe because it hath bene in a great part cleared already euen by the opening of the words werby it is vsually pointed out vnto vs. First therfore concerning that which was answered in the beginning namelie that repentance in the generall signification of it comprehendeth all graces of spirituall regeneration and new birth faith onely excepted it may hence appeare that the whole worke of Gods grace which he worketh in his children is comprehended vnder these two heads Repent and beleeue the Gospell For this is a briefe summe of the whole doctrine of the Gospell Mark ch 1.15 And so doth the Apostle Paul abridge his whole doctrine saying that he witnessed both to Iewes and Grecians repentance toward God and faith toward our Lord Iesus Christ Act 20.21 and 2 Tim. 1.13 Keep the true paterne of wholsome words which thou hast heard of me in faith and loue which is in Christ Iesus Wher loue is Synecdochicallie put for whole Repentance because it is a principall grace and as wee may say a radicall or fundamentall part therof And Heb 6.1 Not â—aying againe the foundation of repentance from deade workes and of Faith toward God Neuertheles we graunt herewithall that repentance and conuersion to God may be construed in so large a sense that it shall comprehend faith also as a part of it But wee speake here of the more proper and exact limites and bownds of them like as faith also and knowledge are to be distinguished though sometimes the one is put for the other according to that of our Sauiour Christ Iohn 17. This is eternall life to knowe thee c. And Esay 53. By his knowledge my righteous seruant shall iustifie manie c. Secondlie from the former proofe it is euident that Repentance doth alwaies accompanie true iustifiyng faith But that repentance should be a fruite of faith and that faith in a certaine order is to haue his place assigned before it howsoeuer in time they goe together as touching the inward change of the heart and minde it is not from the former testimonies to be so easily discerned in so much as Repentance in course and order of Doctrine is placed before it the reason wherof hath bene obserued heretofore Wee are therefore for this pointe to looke to some other places of holie Scripture whence it may be cleared And namely to the 9. verse of the 15. chap of the Actes where we read it plainely expressed
1. Sam. 12.24 Yea the feare of God is not onely a helping grace to this parte of repentance but it is a principall grace of repentance it selfe according as it is written Pro 1.7 and Ps 111.10 The feare of the Lord is the beginning yea as the word may well signifie a chiefe point of wisdome And Ps 2. Wee must serue the Lord in feare as we saw before That godlines hath the promise of the life both present and to come the Apo Paul assureth vs 1. Tim. 4.8 And that the meditation of these promises help forward repentance it may be perceiued by that wee read Psal 119.11 I haue hid thy promise in my heart that I might not sin against thee And in the next vers O blessed Lord teach me thy Statutes Read also 2. Cor 7.1 Seeing then wee haue these promises dearely beloued let vs cleanse our selues from all filthines of the fleshe and of the Spirit and grow vp vnto full holines in the feare of God Yea generallie that all mercies of God aswell past and present as to come ought to mooue vs to repentance call to minde that place 1. Sam. 12.24 alledged euen now For to this ende the Prophet of God exhorteth the Israelites to consider the great things which the Lord had done for them nothing doubting but it must needes prouoke all that feared God among them to settle their hearts to serue him Read also in the same 1. book of Samuel ch 15.17 and 2. Sam. 12.7.8 Isa 5.1 c. and Mica 6.3.4.5 Ro 2.4 ch 12.1 c. where and in many other places the Lord calleth reasoneth earnestly for obedience from the consideration of his mercies benefites bestowed vpon his people Beholde saith our Sa Chr to the impotent man whom he had healed thou art made whole sinne no more lest a worse thing come vnto thee Iohn 5.14 Verilie euery bit of bread which we eat euery garment which we put on euery creature that wee beholde euery flower that we smell to c they ought all and euery of them to be esteemed of vs as continuall admonitors to moue vs to hearty repentance Finallie as touching the first branche of the Answer concerning the power of our Sau Chr his resurrection read Rmo 6.4 c. and Ephes 1.19 c. and chapt 2.1 Read also 1. Pet. 3.21 These graces therfore are those which we may reckon for the former sorte of helps to stirre vp to newnesse of life Finally as touching the first branch of the answere concerning the power of our Sa Ch his resurrection reade Ro 6.4 c. and Ephe 1.19 c. and Chap. 2.1 Reade also 1. Peter 3.21 These graces therefore are those which wee may reckon for the former helps to stirre vp to newnes of life Question NOw which are those that may furthermore helpe forward the same Answere First an earnest meditation of our former vnprofitablenes yea of our offensiue and harmefull life among the people of God euen to the dishonour of the most holy name of God himselfe Secondly a like earnest desire to take a better course for all time to come Thirdly ioy and delight in well doing Fourthly earnest prayer to God for daily increase of his grace and power in vs to the same end Finally carefull meditating of all good reasons and a diligent vsing of euery good and holy meanes which God of his infinite mercy and goodnes hath ordained to further vs in the practise of either part of repentance both to the honour of God and also to the common benefit of his people Explicatiō proofe Touching our former vnprofitablenes yea harmfulnes by our euill example and by our incouraging of others to doe euill and that wee ought euen from thence to prouoke our selues to be the more carefull henceforward to walke in good duty and for the same cause also to watch for and to lay hold on all good occasions to doe euery good works wee may attaine vnto to the end we may by the daily increase of the amendment of our liues more glorifie God and also make amends among his people whom wee haue any way damnified or seduced either in soule or outward estate read Ezek 44 6. Thus saith the Lord God O house of Israel ye haue enough of all your abominations Likewise Ro 13.11 And that considering the season that it is now time that we should arise from sleepe for now is our saluation nearer then when we beleeued to wit when wee first beleeued And 1. Pet 4.3 It is sufficient for vs that wee haue spent the time past of the life after the lust of the Gentiles walking in wantonnes c. For seeing we owe the obedience of our whole life vnto God principally and then for the Lords sake vnto his people the reason is plaine that by how much wee haue misspent a greater part of our liues heretofore we ought to spend the rest of it more dutifully for the time to come And therefore I cease to add any more at this time concerning the first branch saue onely that which the Prophet of God saith I considered my waies and turned my feete into thy testimonies Psal 119.59 Secondly concerning earnest desire and zeale to doe well read 2. Cor. 7.11 Where the Apostle commendeth the Corinthians for this grace that there was a great desire and zeale in them And hereunto he exhorteth all Christians Tit. 2.14 that they would be zealous of good works And Cha 3.8 carefull to shew forth good works And Reuel 3.19 Be zealous saith the Lord and amend Thirdly for ioy and delight in well doing read Gal. 5.22 Ioy is a fruit of the Spirit And 1. Cor 13 6. Loue reioiceth not in iniquitie but it reioiceth in the truth Read also Prou 21.15 It is ioy to the iust to doe iudgment And Psal 119 14. I haue had as great delight in the way of thy Testimonies as in all riches And verse 16. I will delight in thy statutes and will not forget thy word And verse 97. And Rom 7.22 I delight in the law of God concerning the inner man And againe Psal 119.32 I will runne the way of thy commandements when thou shalt inlarge mine heart Verily we ought to take more delight in godlines then euer wee tooke in sinne Fourthlie for Prayer to this ende Reade Psalm 19.14 Let the wordes of my mouth and the meditation of my heart be acceptable in thy sight O Lorde my strength and my Redeemer Read also Psalm 139.24 Consider O God if ther bee any way of wickednesse in mee and leade mee in the way for euer As touching other meanes and reasons to further repentance wee will inquire of them by and by But before this I would haue you shewe why wee must be so pricked in our consciences and so sorrowfull for sinnes and so ashamed of them c. as hath bene declared Question WHy must these things be so Answere Wee must a Matth. 9.12.13 feele
of this point of our inquirie for this time Question What is the comfort of all these laide as it were in the ballance together I meane that the Lord our God one onely alwaies without any change is both infinitely w se and also infinitely mercifull and righteous and most constant faithfull and true whereunto let vs adde that he is also of an infinite and almightie power What I say is the comfort of all these laide as it were in the scholes together Answere Explication and prooâ—e The comfort hereof shall be found by due estimate to be aboue all valuation waight It shall verily be found to be so to all true beleeuers If as was said in the beginning of this part of our inquirâ—e God did onely perfitly know how to doe vs good but were not able to performe it or if being both wise and able hee were not likewise willing or being wise and able and willing if he were not faithfull and constant to confirme and establish his mercy toward vs there might be some cause of doubt and discomfort But seeing all these meete and are perfectly linked together yea infinitely aboue all that perfection which we are able throughly to discerne so that God is euery way good yea perfect goodnes it selfe and therefore may iustly be called the God of all consolation and comfort as was answered before the comfort of the faith of euery true beleeuer must needes exceede all comfort of sence yea of the vnderstanding it selfe Let vs therefore I pray you here call againe to minde The Duties the holy exhortation of the holy Psalmist Psal 31 24. All yee that trust in the Lord be strong c. Psal 34 8. Tast yee and see that the Lord is good blessed is the man that trusteth in him Let vs againe and againe to the increase of our comfort consider that which is written Psal 37 3 4 c. and 55 22 Heb. 13 56 and ch 6 17 18. Where the Lord to the end hee might certifie vs of his immutable counsell and purpose of confirming his mercy to his faithfull children hee hath added his oath to his promise Doubtlesse the Lord will not leaue the least of his in the least of their troubles much lesse will he leaue theÌ„ in the greatest of them Pro. 24 16. Ps 27 3 4 c. and 76 7 8 145 14 and 146 7 c and Ps 91. Which is to this purpose a most comfortable Psalme And thus feeding and solacing our soules with the comforts of our faith in our one onely true God Let vs cheerefully proceed to the consideration of the duties belonging to the same FOr is it not thinke you most equall that according to the comfort of faith which as hath beene shewed is vnspeakable that there should be at the least in some speciall measure an answerable care and desire to shewe forth speciall fruites of true thankfulnes and obedience to so good a God who is all perfection of goodnes it selfe Question I say is it not thinke you so meete Answere It cannot with any reason be denied but that it is most equall and iust that it should bee so according to the determination of God himselfe who in the beginning of the 17. ch of Gen. saith thus to Abraham the father of the faithfull I am God all sufficient walke thou before me and be vpright ExplicatioÌ„ proofe This indeed may well be a general ground of all obedience as a iust fruite due to the manifold comfort of our faith in one onely true God For in that the Lord saith I am God alsufficient he giueth therby assurance of al protection and blessing according to that ch 15,1 I am thy buckler and thine exceeding great reward And the wordes following in the 17. ch Walk before me they are words requiring all good seruice and dutie as it is further expressed in the other wordes next after them Be thou vpright Or as they may well be englished Be thou entire that is See thou detract no part of holy obedience but obey in one dutie as wel as in another And accordingly there is no doubt but Abraham had conscience and care of walking in such a kinde of obedience before God euen from the comfort of Gods couenant made with him as the former words of God doe declare Read also the notable example of Iosua and of the people of God Iudges ch 24 14 15 16 17. We wil serue the Lord say they all For he is our God But it shall be profitable for vs to inquire more particularly into the seuerall duties as we haue done into the seueral comforts The which though peraduenture it will be found painfull to doe yet in so much as this our labour is imploied about the getting of treasure to the most precious inriching of our poore soules let vs therfore account no paines or trauaile too great to be spent about it remembring well what toile with extreame danger worldly minded men are usually content to indure in an vncertaine hope of obtaining earthly that is to say transitorie and deceiuable riches as our Sauiour Christ calleth them Luke Chap. 16 9 c. And further also let vs herewithall obserue concerning the duties of faith that some of them may be accounted as more appertaining to the truth vprightnes of iudgement Others to the purenes of affection answereable to the vprightnes of the same good iudgement holy discretion And some againe are belonging to life and conuersation as outward fruites of both the former Of these duties therefore let vs henceforth inquire according as the occasion shall be ministred vnto vs and that in such order as we haue inquired after the comforts And first which are the duties belonging to the comfort of this that the Lord who hath created vs vouchsafeth to be our God and that he hâ—th choseÌ„ vs for his inheritance and therefore hedgeth and walleth about buildeth and planteth among vs as it were in his fee-simple esteeming the children of the world but as coÌ„mon or wast and heath ground in comparison of his church Which Answere I say are the duties belonging vnto this comfort Question As the Lord of his most free grace hath set vs vp to be a precious and peculiar people euen as it were a choise inheritance to himself as we haue seene before â—ort is our most Founden dutie as a necessarie fruite of our faith to set vp and aduance him aboue all in our hearts esteeming him as our most honourable portion and inheritance for euer yeelding also at al times the best and most plentifull fruites of obedience which possibly we may Explication and proofe It must needes be so according to thâ—t we read Dâ—ut 26 verses 16 1â— 18. 1â— And Psal 1â— verse â— and Psal 119. verse 57. And Isay chap. â— 1 c. Read also Leuit 1â— â— 4 c. in many verses of that chapter Ye shall doe thus and thus c
So ganne the second night Thus first daies mightie worke we see How day it selfe was made 5. Yea day and night of better part First day so calde of God Iâ—aâ— 45.7 And though the darkenes was not ill A thing which God had made Yet light by name God called good More ioious farre then shade 6. God said againe let spreading out The waters goe betweene And part lowe deepe from loftie clowdes Whence fall downe shall the raine 7. And euery vpper region So high as may be seene With sundrie loftes which God prepard For all the Hostes of heauen 8. This space so high so wide spread forth And chambred in such sort God called heauen so second day To ende was fully brought 9. In third day cleared was the earth And cleane from waters ridde Both Ilands small and countries great which acepes before had hidde 10. For waters huge at Gods command Did gather to their place So â—uâ—es and dales with champion fieldes Gaue earth a goodly face Gen 2.10 c. and 104 10.11.12 All springs and channells were likewise 11. Disposed on third day 12. Yea trees herbs all good with fruits 13. God made without delay 14. The fourth was spent in making lights Though light was made before It pleased God that Sunne and Moone With Starres of endles skore 15. Should order day night thence forth 16. Yea moneths and yeares define 17. And to all workes wrought vnder heauen 18. Fit seasons to assigne 19. 20. The fift daies worke was water worke 21. In it the seas were storde 22. With fishes great with fishes small 23. All sorts made very good Fift day likewise was aierie worke For fowles therein were made All sorts were made in sky to fly As fish in Seas to wade 24. WheÌ„ sixt day came the Lord did make All creatures earth to fill 25 Beastes wilde and tame with creeping things All good of Gods good will 26. But man was last of all the rest Though chiefe by Gods intent As God himselfe doth plainely shewe That so at first be meant For making man by chiefe aduise Most like vnto himselfe He gaue him rule of all belowe With flore of heauenly wealth H'inricht his soule with gifts diuine In knowledge and in will Not man alone but mans fit helpe Made fit by heauenly skill This is in briefe whole sixe daies worke All wondrous workes of God Thinke on them well yeeld him all praise He made all perfit good God our Lord euen for Iesus Christs sake giue vs all grace so to doe For there is exceeding great cause thereof in respect of God himselfe who is most worthy all honour and glory And it is also very good and comfortable euen to our â—wne soules that we should so doe as we are hereafter in the collection of the duties further to obserue BVt before we come to the duties we are to consider the promise and then also the comforts which belong to that faith or beliefe which wee haue conceâ—ning the almightie creation of God our heauenly Father and the seuerall workes thereof First therefore what say you of the promise Question Iâ—â—â—e e any promise at all concerning the creation the seueral works theroâ— wherevnto our faith should looke for the stay and comfort of it Concerning the creation considered in it selfe from the beginning of it The Promise it cannot be saide that there was any promise made of it For there was no creature to whom the performance of it should be promised And therefore it must needes rest altogether in the hidden secret of Gods owne most fatherly and diuine purpose and counsell Answere But so soone as God had once created all his workes forthwith it pleased him to make knowne to mankinde the last of his creatures that hee had made all his creatures of this visible world for their benefit comfort and seruice vpon condition that they would faithfully serue and honour his diuine Maiestie first in themselues and then in the right vse of the rest of his creatures And this most gracious manifestation of Gods purpose herein was as speedie a promise and assurance as might be that the creation of God and the seuerall workes thereof were at the least in a very great part euen for them and consequently for all the posteritie that should come of them Explication and proofe It is very true For so doe the wordes of God himselfe immediately after the Creation was finished giue plainely to vnderstand Gen 1.26.27.28.29 where wee see both the diuine purpose and also the performance of God in this behalfe Yea Gen chap 2. uerses 19.20 we may perceiue the purpose and will of God to be such so soone as Adam was created euen before woman was yet taken out of his side The same promise of God thus intended and reuealed from the beginning is afterward more plainly repeated and expressed after the deluge or drowning of the world as wee reade Gen 8.21.22 The Lord as the prophet Moses writeth smelled a sauour of rest and the Lord saide in his heart I will henceforth curse the ground no more for mans cause c. Hereafter seede-time and haruest and cold and heate and summer and winter and day and night shall not cease so long as the earth remaineth And yet further chap 9 1.2.3 it followeth thus And God blessed Noah and his Sonnes and saide to them Bring yee forth fruite and multiplie and replenish the earth Also the feare of you and the dread of you shall be vpon euery beast of the earth and vpon euery foule of the heauen vpon all that moueth on the earth and vppon all the fishes of the Sea into your hand are they deliuered Euery thing that moueth and liueth shall bee meate for you as the greene herbe so haue I giuen them all to you And this verily is a very princely and comfortable prerogatiue that God hath giuen man authoritie to kill and destroy those creatures which either proue hurtfull while they liue or may be profitable to them by their death Moreouer Iob chap 5.23 It is affirmed from this promise and charter of the Lord that the stones of the field shall be in league and the beasts of the field at peace c. with the seruants of God Likewise Hosh 2.21.22 thus we read And in that day I will heare saith the Lord I will euen heare the heauens and they shall heare the earth And the earth shall heare the corne and the wine and the oyle c. Neuertheles because these and such like promises doe rather pertaine to the prouidence of God in the gouernment of his creatures then to the creation of them therefore it shall bee sufficient thus farre forth to haue touched this point reseruing the more full handeling thereof till wee come to the promise belonging to the prouidence of God NOw in the next place let vs proceede to the comforts arysing from beliefe in God the Father in respect of his almightie creation
fatherlie care to turne all to the benefite of the soule according to that of the Apostle Paul Romanes 8.28 Wee knowe that all things worke together for the best vnto them that are called of his purpose c. But more particularlie Question What is that admirable manner of the Lord God his most prouident mercifull and Fatherlie gouernment ouer the soules of his children and faithfull seruants Answere VVheras wee are all of vs by nature vaine foolishe prowde and rebellious against God and his word he doth by the gracious power of his holie Spirit through his word so alter and change the hearts mindes and willes of all those that be his that hee maketh them fooles in themselues sheweth them to be in themselues weake also miserable euery way forlorne that so he may make them carefull to seek to be truely wise holie and blessed in him Yea hee leadeth them downe as it were to the lowest pitte of Hell that he may make them fitte at the last to inhabite the highest and most glorious Heauens And all this of his meere grace and fauour in his beloued Sonne our Lorde Iesus Christ euen according to his owne counsell and purpose in him before the world was as was saide before It is verie true For euen herevnto doth the Lord subordinate the course of his gouernment ouer all his other creatures and workes To this purpose hath hee sanctified all his holie ordinances worde prayer Sacraments c. To this purpose doth hee speciallie guide the thoughtes wordes and works of his children censuring rebuking and chastising them so farre as they doe erre and goe astray from him but comforting incouraging and reioycing them in all things wherin they doe well obeying his word and the holie motions of his good Spirit which frameth their hearts of conscience to will and desire that onelie which God willeth c. This your last answere containeth both the effectes and also the cause of this excellent prouidence of God concerning his children For the which I desire that you should shewe some proofe out of the holie Scriptures And first concerning the effectes of Gods most holie gouernment in the altering and changing of the heartes of his chldren of fooles making them wise of weake strong c. Question What ground haue you for the proofe of these things Answere To this purpose the Apostle Paul teacheth vs that wee are not of our selues sufficient no not fitte so much as to thinke a good thought 2. Cor. 3.5 Much rather therefore must the will and the deede be of God Philipp 2.13 For it is God saith the same Apostle who worketh in you the will and the deede euen of his good pleasure And 1. Corinth 12.3 No man can say that Iesus is the Lorde but by the holie Ghost And Romanes 8.14 They that are the Sonnes of God are ledde by the Spirit of God Finallie Galatians 5.22 c. The fruite of the Spirit is loue ioye peace long-suffering gentlenes goodnes faith meeknes temperance against such there is no lawe For they that are Christes haue crucified the fleshe with the affections and luâ—â—es If wee liue in the Spirit let vs walke in the Spirit ExplicatioÌ„ and proofe See the last Answere in the former page These holie Scriptures doe shew in deed the most excellent and admirable worke and gouernment of God concerning the soules of his children To the which purpose also the Apostle saith further Let euery one that seemeth to be wise in this world be a foole that he may be wise For the wisedome of this world is foolishnes with God c. 1. Corinth 3.18.19 Reade also Rom 7.9 c. to the ende And Galat 5.17 Read likewise Reuel 3.17.18.19 Thou saiest I am riche c. and knowest not that thou art wretched c. I counsell thee to buye of mee gold tryed by the fire that thou maiest be made rich c. As manie as I loue I rebuke and chasten be zealous therefore and amend And that the Lorde leadeth his children downe as it were to the lowest pit and raiseth them vp againe from all their feares and sorrowes c. it is euident Psalm 86.13 and Psalm 130.1 And likewise Actes 14.22 The beaten way to the kingdome of God is by manifold affliction and tribulation But in all troubles and afflictions the Lorde standeth by his children as a tender supporter and comforter 2. Corinth 4 8 9. Moreouer how exact a watche and howe prouident a gouernment the Lorde exerciseth ouer his children reade it notablie described Psalm 139.1 c. O Lorde saith the Psalmist thou hast tryed mee and knowne mee Thou knowest my sitting and my rising thou vnderstandest my thought a farre off c. Thou boldest mee straite behinde and before c. Whether shall I goe from thy Spirit c. But all this to the singular benefit of euerie true seruant of God whom God nourtereth as a Father his childe whom hee dearely loueth And as hee dealeth thus watchfullie for euerie one a parte so doth hee for the whole bodie of the Church conioyntlie against the which the verie gates and power of Hell shall neuer bee able to preuaile as our Sauiour Chrâ—st hâ—mselfe assureth vs. Finallie the gouernment of God ouer the soules of his children whether of euerie one apart or of manie or of all together it is to be considered not onely in his long sufferance before their conuersion but also in their conuersion it selfe and for euer after So that if they waxe at any time forgetfull he causeth their owne heartes to smite them as hee did the heart of king Dauid after that hee had sinned in numbring the people hee giueth them troubled consciences he chastiseth them sharplie in their bodies because of the sinne of their soules he taketh awaye all comfort of his Spirit for the time though hee mindeth to restore them to their former ioyes againe But who can expresse the manifold wisedome of Gods most holie prouidence in the gouernment of his children Hetherto of the effectes of Gods most gracious prouidence towardes his Church and euerie member thereof LEt vs now come nowe to the chiefe cause of all The which as was saide is the meere grace and fauour of God Question What ground haue you hereof Answere Because thou wast precious in my sight saith the Lord by his holie Prophet and thou wert honourable and I loued thee therfore will I giue man for thee and people for thy sake Isai chapt 43.4 c. ExplicatioÌ„ proofe The same we may see likewise testified Deut chapt 7. verses 6.7.8 c. and Ezek chapt 16.1.2.3 c. The which testimonies though they respected more particularlie the Church of the Iewes yet by them it is euident what manner of affection the Lord beareth towards his whole church both of Iewes and Gentiles and also what is the true cause of all the dignitie and happinesse of the Church euen the free loue and adoption or acceptance
of God as hee himselfe expresslie professeth and as the Church dutifullie acknowledgeth Psalme 44.3 Neuertheles let vs see some proofes out of the new Testament Question What haue you to alledge from thence Answere In the first chapter of the epistle to the Ephesians verse 3. c. thus we reade Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessing in heauenly things in Christ. As hee hath chosen vs in him before the foundation of the world that wee should be holie and without blame before him in loue Who hath predestinated vs to bee adopted through Iesus Christ vnto himselfe according to the good pleasure of his will To the praise of the glorie of his grace wherwith he hath made vs accepted in his Beloued c. Explicatiō proofe This one place dulie considered maketh all fullie open and plaine concerning the chiefe and most high cause of all together with the effects and fruits thereof For the which the Apostle teacheth vs by his example and practise to be most thankfull to God and to giue him the highest glorie and praise that may bee For this doth equally appertaine to all beleeuers whether Iewe or Gentile that they are elected of God c. Gal 3.28 Coloss 3.11 This one place therefore might suffice alone to this purpose Neuerthelesse it shall not be amisse to adde some other testimonie to this out of the Ephesians to the ende this so principall a point may be made more familiar vnto vs. To this end therefore read Rom 8.29.30 Those whom he knewe before hee also predestinated to be made like to the image of his Sonne that hee might be the first borne among many brethren Moreouer whom he predestinated them also he called c. And 1. Corinth 1.27.28 God hath chosen the foolish things of the world to confound the wise and God hath chosen the weake things of the worlde to confounde the mightie things c. And Tit 3. verse 4. c. Wee our selues also were in times past vnwise disobedient deceiued c. But when the bountifulnesse and loue of GOD our Sauiour toward man appeared Not by the workes of righteousnesse which wee had done but according to his mercie hee saued vs. c. There are manie other such like places but these shall for the present suffice From the which wee may easilie conceiue The Promise that as the mysterie it selfe is very great and admirable so also is that prouidence gouernment whereby it is ordered and disposed most admirable and glorious as the Sunne when it is at the highest and shineth in the full strength and brightnesse thereof Hetherto therefore concerning the groundes of the whole prouidence and all-seeing gouernment of the Lord God ouer all his workes both visible and inuisible smaller and greater and greatest of all euen so farre forth as the Creation of the same our most wise and Allmightie God hath extended it selfe NOwe henceforth let vs in the next place inquire of the Promises concerning the gratious and Fatherlie prouidence of God and that in the same order as neare as wee can wherein wee haue searched out the groundes or proofes and meaning of this Article Neuerthelesse in so much as all other promises concerning the Fatherlie prouidence of God toward vs and all true beleeuers resteth vpon that first promise which it pleased God our heauenly Father to make our first and most ancient parents or progenitors touching both their and our owne recouerie out of their most wofull fall let vs beginne with that first of all Question What promise haue wee therefore concerning the most gratious and Fatherlie prouidence of God our heauenlie Father in this behalfe Answere In the third chapter of Genesis verse 15. This most gratious promise of God is contained It is a parte of that speech wherein the Lorde our God denounced his heauie curse against the Serpent which was the instrument of the Diuel wherewith he deceiued Eue or rather against the Diuel himselfe who was the autor of the euil I will also saith the Lorde put enmitie betweene thee and the woman and betweene thy seed and her seede It shall breake thine head thou shalt bruise the heele of it Explicatiō and proofe This beeing the first promise of God after the fall it is also the most gratious promise that euer hee made and in deede the verie grounde of euerie promise whatsoeuer hee hath at any time for euer after vttered to mankinde The meaning of it is this that God of his most Fatherlie goodnesse and mercie will not suffer any one of his elect children seruilelie to abide vnder the slauerie and tyrannie of the Diuel but that in and by his Sonne our Lord Iesus Christ hee will giue them power and grace not onely to resist but also finallie to vanquish and ouercome him howsoeuer in the meane while hee shall trouble and annoye them This is liuelie expressed by an vnequall comparison betwixt the heade of the Serpent and the heele of the seede of the woman the crushing of the one and the bruising or byting of the other For notwithstanding one and the same Hebrewe verbe is referred both to the head and to the heele yet according as it admitteth a diuerse signification so is it iustlie to be translated for the best commoditie of the sence Wherefore the Serpents annoiance may fitlie be called a bruising or rather a byting or stinging though not deadlie following vppon the Serpents hyssing as the Hebrew word Shuph referred to the Serpent properly signifieth And likewise the victorie of the womans seede may well be expressed by our English worde crushing or beating to pieces or as one would say stamping to pummisse to the vtter confusion of the Diuell according as the same word is vsed Iob chapter 9.17 Hee destroyeth me with a tempest Moreouer as the crushing of the head is more grieuous then the bruising of the heele so is the speache apt to expresse that the Diuell shall goe by the worse in this conflicte And so doth the Apostle interprete the same word as it is referred to the seed of the woman Rom 16.20 The God of peace shall tread downe Satan vnder youre feete shortlie Suntripsei For Suntribo signifying to breake shukke or crushe a thing to pieces being applied to the feete noteth that breaking or crushing which is by stamping vppon a thing And so we may see that the Apostles Greeke wordes are a most fit interpretation of the Hebrew word Shuph which the Prophet Moses vseth in the 3. chapter of Genesis to expresse the victorie of the seede of the woman against the Serpent and his seede It is like in signification to the word Ramas Psal 91.13 Thou shalt walke vpon the Lion and Aspe the young Lion and the Dragon shalt thou tread vnder feete But this victory is not obteined by our owne valour and strength but only in and by the diuine power and grace
weighty in respect of God to whom alone doth iustlie belong the souereigne free bestowing and disposing of all his creatures and blessings both spirituall and also belonging to this life aboue all demande of euery why or wherfore hee should doe so or so It is proper and pertaining to God alone to saye May I not doe with my owne as I will Let vs therfore cast away all enuying at the prosperitie of other speciallie of other our fellow brethren and conuert all murmuring into a thankfull admiration at the goodnes of God which he exerciseth continuallie towards the poorest and basest of those that doe truely beleeue in him Whose outward afflictions hee doth recompence alwaies with inward and spirituall comforts and blessings as was said a little before GOD our heauenlie Father in this his vnequall vneuen course as fleshe and blood is readie to thinke of it may as one saith well be likened to a most skilfull Phisition in that hee ordereth his Phisicke according to the differing estate and condi ion of his Patients For hee knoweth that one dramme will doe as much with some as a greater quantitie of the same Drugge in another mans bodie c. So likewise the Lord he knoweth that a little headache will preuaile as much to humble one whom hee hath alreadie broken as an extreame collicke or gowte with an other that is yet of a sturdie and stoute stomacke The diuerse dealing of the Lorde therefore sheweth plainelie that hee doth not rule as a Father ouercarried with an inordinate or partiall pittie but as a most wise holie and righteous Father But admit this it may bee some will say that God as a most wise holie and discrete Father vseth the afflictions and humiliations of his children like as a Phisition vseth his bitter potions to cure the euils and sinnes which they are subiect vnto here in this life Yet how can death which to the viewe of the caâ—nall eye doth not seldome fall cruellie vppon them be counted for good phisicke and to be a healing medicine For this destroyeth euen nature it se fe And death as we may say is after a sorte the shame of all phisicke Question Howe therefore may it agree to the Fatherlie hand of God and that his Diuine skill should haue any stroke herein Most of all seeing he hath in his most gracious prouidence appointed and preordained Answere death to be vnto all his children a counter-poison against death the most speedie and immediate passage vnto euerlasting life and therein to the possession and fruition of all perfect health wealth and honour for euer and euer ExplicatioÌ„ proofe A notable proofe hereof wee read Philip 1 21 22 23 24. Likewise 2. Timot 4.8 and 1. Pet 1.3.4 c. Moreouer Psalm 116.15 Precious saith the holy Prophet in the sight of the Lord is the death of his Saints And the same againe Psalm 72.14 Deare shall their bloud be in his sight And beside this it is to be further considered that it is the good pleasure of God to take away his righteous seruants from greater euils that are after to fall vpon the wicked that remaine Isai chap 57 1. And that to this gratious ende and purpose that they should not be peruerted in their mindes to fall into errors of iudgement ouerswaied by the corruptions of the time nor carried away after common sinnes and disorders increasing ouer-strongly in the dayes wherin they liue Neuerthelesse it is not seldome seene that the Lorde maketh his seruants euen herein this world glorious by his wonderfull deliuerances and that hee crowneth them with age as with a crowne of glorie in that they are found constant in the righteous waies of God euen as it pleaseth him though death had seemed sundrie times to haue grappeled vpon them Yea and euen generallie if wee shall wisely consider wee shall finde that in common calamities God sheweth himselfe oftentimes more fauourable to his people then to their aduersaries though manie and great be their sinnes whereby they doe dailie prouoke him According to that we read Isai chapt 27.7 Hath he smitten him as hee smote those that did smite him Or is hee slaine according to the slaughter of them that were slaine by him Thou contendest with him that is with thy people as saith the holie Prophet in measure c. But hee taketh their enemies away as with a rough Spirit or blast in the daye of the Eastwinde But for all this it will peradventure be further obiected and vrged in waye of amplification that not onely particular persons but also euen whole Citties Countries and Nations professing the true religion of God doe sometimes fall before their enemies who are wicked and professed idolaters c. Question What is to be further answered to this Answere They that haue the better cause may neuertheles be guiltie of some grieuous sinnes wherin they lie without repentance for the which God in his iustice seeth meete to punish them Yea and by circumstance the sinnes of the professors of the Gospel may easilie bee greater then the sinnes of some ignorant idolaters who haue not the light of the word of God shining among them ExplicatioÌ„ and proofe It is true according to that manner of aggrieuing the sinnes of Bethsaida and Capernaum aboue the sinnes of the Sodomites c the which our Sauiour Christ vseth Matth 11.20 c. And againe he affirmeth generallie that whosoeuer he be that knoweth his maisters will and doth it not shal be beaten with the more stripes But be it that their sinnes be not more heinous yet what letteth why God may not correct them in that measure whervnto they are growne that so hee may preuent the extremitie wherevnto they would shortly come And besides it may be that in the present action of defence or reuenge vpon the enemies of Gods truth or violaters of common honestie and iustice they who haue the better cause doe not prepare themselues to deale in it with holie mindes Or it may bee they doe trust in their owne strength and doe not staye themselues vprightly vpon the Lord. The which seemeth to be the sinne of the other tribes of Israel against the tribe of Beniamin before whom they fell twice Iudges chapt 20. For this verilie wee are verie apte vnto euen to presume ouer-much in a good cause as if our owne sinnes could not hinder the successe of it in our hands But therin we may easilie deceiue our selues and therfore it standeth vs in hand to walke humblie before the Lord our God and to seeke peace with him that so he may be intreated to prosper vs euen in the best seruice which wee may possiblie be imployed in But the cauilling wittes of men will be yet still maligning and oppugning the Fatherlie prouidence of our God For by an vnreuerend prying into it they snatch at this among the rest of their quarrells that manie notoriouslie wicked both particular persons also whole Cities
glorious as the christian Iewes did to whom the Apostle Peter wrote 1. Epist cha 1. verse 6 7 8 9 10. In deede it is true that to infidel's and vnbeleeuers these things are no more comfortable then there is taste in the white of an egge without salt as Iob speaketh For it is faith onely which maketh them relish and therefore to the beleeuers onely they are thus sweete and comfortable as hath beene described Whereof we may see a contrary example in either sort that is both of beleeuers and vnbeleeuers Act. 28. verses 23 24. and so forth to the end of the chapter But let vs now proceede What is the comfort of this that the Sonne of God our most blessed and comfortable Sauiour Question is the Christ or annointed of God as we haue seene before Answere This also must needes be exceedingly comfortable to euery beleeuing Christian in that according as he is a person of incomparable dignitie so he is called of God to a most holy office aboue all other both Prophets and also high Priests and Kings euen to such an office as bringeth the greatest ioy that may be to the Church of God as hath alreadie beene in a good part declared ExplicatioÌ„ and proofe It is so indeed For in this respect as was alledged before hee is said to be annointed with the oyle of gladnes aboue all others Heb. 1.9 For the which cause also hee is most worthily celebrated to bee both the light of the Gentiles and also the glorie of Israel and so the onely reioycing of all the people of God Luke chap. 2. verses 29 30 31 32. and 1. Cor. 31. The Comforts And it standeth with very good reason in so much as hereby we know him to be one lawfully called to thiâ— high honour and not to haue intruded himselfe as was likewise obserued before Heb. 5.4 These things with the rest m ntioned in the interpretation are here necessarily to be called to minde againe Generally the comfort hereof may euidently appeare in this that by the grace and vertue of this most holy anointing of our Sauiour Christ all true beleeuers are called to the dignity of christianity according to that which is recorded Acts. 11.16 Where wee see the originall of this honourable name And in the 1. Ep of Iohn ch 2. verses 20. and 17. Where we haue the comfortable signification of it in part as noting that spirituall knowledge wisedome and discretion which christians receiue from Christ But let vs search out the comfort of the â—â—â—â—nting of our Sauiour more particularly Question And first What is the comfort of his anointing to the Prophetship that is to be the Prince of all Prophets and the chiefe Doctor Teacher of the Châ—â—â—â— Answere It is very comfortable in that wee are hereby put out of all doubt whom wee are to heare and in whose doctrine we may safely rest and stay our selues ExplicatioÌ„ proofe It is a very great comfort indeede as we may perceiue by the consideration of the contrary For it breedeth a very vncomfortable distraction and confusion â—n the minde of a man dâ—sirous to know the truth when through the diuersitie of Sects and Teachers hee knoweth not whom to beleeue nor to whom he should ioyne himselfe To this end therefore it may iustly be to the singular comfort of euery christian to consider euen to the certifying and quieting of his minde in this behalfe that our Sauiour Christâ—s vndoubtedly appointed of God to be the onely chiefe and vniuersall Doctor and Teacher of his whole Catholike and vniuersalâ— Church For so â—ur Sauiour himselfe saith Matth. 23.8.10 One is your Doctor Christ And to the end we might the rather be coÌ„fortably established in thiâ— point our Sauiour doth most earnestly and vsually affirme his doctrine in a manner of asseueration proper to himselfe saying Verily verily I say vnto you c Wherevpon also he hath this title giuen vnto him that he is Amen faithfull and true yea the very truth it selfe as we haue seene before To this purpose also it is testified that he hath taught vs the will of God from the bosome of the Father Iohn 1.18 And that â—n him are hidden all the treasures of wisedome and knowledge Colos 2.3 Read also verse 4 c. This I say saith the Apostle lest any man should beguile you with entising words c. As ye haue therefore receiued Christ Iesus the Lord so walke ye in him rooted and built in him established in the faith as ye haue bin taught abouÌ„ding therin with thanksgiuing c This comfort may well be furthermore obserued from the speech of the same Apostle borrowed from the Prophet Moses Rom. 10.6 c. Say not in thine heart who shall ascend into heauen c. or who shall descend into the deepe c. The word is neare thee euen in thy mouth and in thine heart c. And herewithall did Peter comfoâ—t himselfe and hiâ— fellow Disciples Iohn 6.60 For to whom shall we goe saith he to our Sauiour Christ Thou hast the words of eternall life Let vs therefore conclude this point with the words of our Sauiour the very true wisedome of God Pro. 8.33.34 Blessed is the man that heareth me watching daily at my gates and giuing attendance at the postes of my doores For he that findeth me findeth life and he shall obtaine fauour of the Lord. Thus then it is very comfortable to our faith that our Sauiour Christ is anointed of God to be our Prophet We shall see it yet more fully when we come to his doctrine It followeth now that you are to shew what the comfort of the same our faith is Question in that he is anointed of God to be our high Priest yea a royall and kingly high Priest What I say or how great may the comfort of this be Answere The comfort thereof is so much the greater by how much his most holy and high Priesthood is infinitely more beneficiall and profitable to the Church then euer was the Priesthood of Aaron in so much as he is a most mercifull high Priest and able to saue them that come vnto God by him seeing he liueth for euer to make most effectuall intercession for them That it may be so much the more comfortable we may euidently perceiue by that testimony and comparison which the Apostle maketh in this behalfe Heb. cha 2. ExplicatioÌ„ proofe verse 17. And cha 7. the whole chapter c. But is there no other comfort Question In so much as our â—auiour Christ is not onely a high Priest but also of a royall and Princely order Answere this doth further more warrant vnto vs not onely his high estimation with God but also that hee shall preuaile against all the aduersaries of our saluation It warranteth vs also that he hath power and authoritie to make lawes for the gouernement of his kingdome as also to appoint offices and officers for the administration of his
prophesies concerning the conception of our Sauiour for vs and our benefit they are likewise promises that he should be borne for vs and our benefit yea euen for the greatest benefit that might possibly be procured vnto vs. ExplicatioÌ„ proofe It is true It could not possibly be that our Sauiour should be conceiued by the holy Ghost in vaine His birth could by no meanes be hindred or defeated And therefore the promise of this may be said to be included in the promise of that Question But haue we no speciall or expresse promise concerning the birth of our Sauiour that it should be to our benefit Answere Yes The Lord did assure his Church of this singular mercie by his holy Prophet Isaiah long before it came to passe ExplicatioÌ„ and proofe This also is verie true For so we read in the 6. verse of his 9. chapter of his prophecie where we finde it thus written vnto vs that is to our singular benefit and comfort a child is borne and vnto vs a Sonne is giuen and the gouernment is vpon his shoulder c. Read also Ier 23. verses 5.6 Behold the daies come saith the Lord that I will raise vnto Dauid a righteous branch and a King shall raigne and prosper and he shall execute iudgement and iustice in the earth In his daies Iuda shall be saued and Israel shall dwell safely and this is the name whereby they shall call him the Lord our righteousnes And againe with some further amplification chap 33. verses 14 15 16. c. To this purpose likewise serue the prophesies already mentioned concerning the time the place and the manner of his birth c. Wherefore of this no more now at this time Question WE hast to the Comforts of faith which arise from the birth of our Sauiour Is it not a matter of very great and singular comfort Answer Yes verily It both was and is still matter of great ioy and comfort to the holy Angels much more ought it to be so to vs and so is no doubt to all true beleeuing Christians ExplicatioÌ„ and proofe So indeede we reade Luke chap 2. that the holy Angels reioiced that the Shepheards reioiced that Simeon and Anna reioiced at the birth of our Sauiour Christ And so ought we all to reioice as hauing singular cause with them according to the speech of the Angel to the Shepheards saying Behold I bring you tidings of great ioy that shall be to all people That is that vnto you is borne a Sauiour c. But of the duties more afterward The Comforts As touching the cause of ioy and comfort which wee haue hereby wee may conceiue of it the rather if wee helpe our selues by a comparison not vnfit to be made in this cause We knowe that great ioy ariseth to a nation when the King hath an heire apparant borne to the crowne by whom there is good hope that the gouernment shall not bee deriued to a stranger whereby vnnaturall oppression and tyrannous gouernment might easily take footing c. as we our selues haue lately very sensibly felt to the vnspeakable ioy of our hearts when after the dolefull decease of our blessed Queene Elizabeth our gracious King Iames hath succeeded whose entrance vpon his roiall throne and scepter among vs was right ioious to all right English hearts but so much the more because hee bringeth with him a young Prince yea more then one of a right princely seede But the cause of ioy which now we speake of concerning our Sauiour Christ is infinitely greater not onely to vs or any one nation that should otherwise haue perished vnder the tyranny of the Diuel sinne death and Hell but to all nations vnder heauen seeing the deliuerance and saluation of all people dependeth vpon our Sauiour the onely heire apparant of the most high possessor of heauen and earth for euer and euer And seeing as was said the Angels of heauen were reioiced by the birth of our Sauiour as is euident by their praising of God for it as we haue seene Luk. 2.13.14 and namely for our sake who haue the chiefe benefit of it it followeth by good reason that wee our selues much rather haue principall cause of most aboundant reioycing herein Question But in what respects is the birth of our Sauiour a matter of so singular and incomparable reioycing to vs and to all people Answere First because hereby the Lord our God hath to the glory of his owne name most graciously and comfortably manifested his diuine nature in the Person of his Sonne so farre as it is meete for the same to be manifested to vs here in this world Secondly because he hath manifested his most gracious and Fatherly good will toward all sorts of men in euery nation of the whole world whosoeuer shall thankefully imbrace that life and immortalitie which he hath brought to light and offereth in his Son Thirdly because from hence ariseth vnspeakable peace to the conscience of all true beleeuers both in the vse of all present blessings and also in the assured hope of the inheritance of all the blessings of the life to come in that through him we are adopted to be ioinâ—â—eires with him F nally the birth of our Sauiour is exceeding comfortable because the world is as it were borne againe and renewed vnto God in him according as it is said He is a light of the Gentiles and the glory of his people Israel as Simeon said of him while yet he was newe borne Yea because after a long time of calamitie as it were of most gloomie darke and tempesâ—ous weather hee is as the rising of the Sunne vpon the world wonderfully clearing the whole face and compasse of it So indeed we reade from the 2. verse of the 9. chap of the Euangelicall prophet Isaiah in that he prophesied thus The people that walked in darknes haue seene a â—reat light they that did dwell in the land of the shadowe of death vpon them hath the light shined c. And the Apostle Paul saith that in our Sauiour Christ all things are become new 2. Cor 5.17 Read also Malachie chap 4.2 He is the Sonne of righteousnes and health is vnder his wings But that we may proceede in some order Concerning the first branch of the answere read Heb 1. verses 2 3. This representation is much more gracious and comfortable then was that sight of Gods glory whâ—ch Moses might be partaker of Exod. 33.20 c. Conâ—erning the second branch read and consider the wordes of the holy Angelâ— Luk. 2.14 Glorie to God on high in earth peace and toward men good will And 1. Iohn â— 5 ye knowe that he that is the Sonne of God our Lord Iesus Christ appeared that he might take away our sins and in him is no sin And our Sauiour himselfe in the Gospell of Iohn ch 18.37 For this cause saith he am I borne and for this cause came I into the world that I should
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
be profitable for vs to consider somewhat more fully of some of these points at the least And first concerning the exceeding gladnes of Herod vpon the sight of our Sauiour Christ it shall be to good purpose to consider what manner of gladnes it was from the causes and grounds thereof Wherevpon also other things wiâ—l be made more cleare and lightsome vnto vs. Answer What manner of gladnes therefore was that wherewith Herod was affected Question It was not of any holy loue and desire thâ—t he bare to our Sauiour Christ or to his doctrinâ— or to his miracles but altogether of a profane curiositie he reioycing rather to see our Sauiour apprehended and brought before him as a prisoner then in any other respect Explication It is true indeede as the effects of this ioy doe open both the nature of it and also of the causes and grounds thereof And in very truth how could it be that Herod a man of most wicked and incestuous life and of a most guiltie conscience imbrued not onely with the imprisonment of Iohn but also with his innocent blood aboue all other his sinnes he of an hypocritâ— becomming a hard hearted sinner seeking also as it is likely by that we read Luke 13.31 the life of our Sauiour as may appeare further by that answere which our Sauiour sendeth at the same time saying Goe ye and tell that Foxe Behold I cast out Diuelâ— and wilt heale still to day and to morrowe and the third day I shall be perfected that is I shall continue yet a while longer and doe the workes oâ— God and Herod shall not be able to interrupt me Herod also being the wicked sonne of that most wicked Herod who euen from the natiuitie of our Sauiour sought to destroy him and to that end murthered the children of Bethlehem and the places there about as we haue seene more at at large before how therefore could it be I say that Herod being such a one should in any godly manner desire after our Sauiour and ioy to see him specially to see him in such a plight as hee was brought before him Verily if he had loued him he would rather haue beene striken with sorrow to see our Sauiour so pitifully abused and defaced as he was by former spittings and buffettings c. And besides if Herod had had any true desire to haue seene our Sauiour Christ or to haue heard his doctrine or to haue beheld his miracles he might long since this time haue seene and heard both him and them many a time and often For our Sauiour Christ both preached and wrought miracles daily in all parts of Herods iurisdiction euen in Galile He that heard Iohn willingly though he wrought no miracles would much rather haue heard our Sauiour who was mightie in deede as well as in word The truth is plaine therefore that Herod had noe good affection toward our Sauiour All his desire was of a profane curiositie and his gladnes a reioycing in our Sauiours outward calamitie he thinking this to be a fit occasion to make our Sauiour seruile to his proud humour But our Sauiour knowing the wicked minde of this profane and vngodly man he doth disapoint him as much as possibly might and thereby sheweth himselfe to be altogether an other manner of man then Herod tooke him to be That is to say he sheweth himself a most wise discreet man of inuincible patience ioined with singular valour and holy fortitude of mind knowing most perfectly when to be silent as well as when to speake The which that we may more clearly see into we are to call to mind the former reasons alledged concerning our Sauiour his silence And beside those to consider of two more speciall vpon the present occasioÌ„ First as we haue seene that Herod was a most bad man and accordingly our Sauiour Christ well knewe that he desired not to heare any word to proceed out of his mouth to his instruction in the way of the kingdome of God or to see any worke wrought by him to the end he might be moued thereby to giue glory to God and therefore as our Sauiour Christ had taught his disciples before that they should not giue holy things to dogges nor cast pearles before swine so he practiseth the same himself at this time being before such a maÌ„ner of man the Iewes also continuing and persisting in their malice being iustly to be accounted of like sort with him SecoÌ„dly insomuch as our Sa Ch knew wel that Pilate not Herod must be his Iudge that he must be crucified at Ierusalem not to be sent to be executed in Galile therefore he will not answer his cause before Herod And to speak the truth our Sa Ch was neither a Galilean nor as the cause stood was of Herods Iurisdiction For first although our Sauiour was brought vp froÌ„ the time that he returned out of Egypt that is about foure yeares after he was borne vntil he came to about thirtie yeares of age in Nazareth a citie of Galile by the special appointment of God that it might the rather be manifest euen from the name of the place of his educatioÌ„ that he was that netsar or branch springing out of the stock of Dauid so often spoken of by the holy Prophets yet he was by birth linage a Bethlehemite of the tribe of Iuda In which respect also he being apprehended at Ierusalem or at the least within the liberties thereof and conuented first before Pilate the gouernour of those parts the iudgement of his cause belonged rather to Pilate then to Herod And this no doubt did Herod wel enough consider therefore returned him againe to Pilate he and his souldiers beginning the pageaÌ„t of the mockery of our Sauiour Christs kingdome to Pilate his souldiers who prosecuted the same more fully afterward But Herods white was no black spot to diminish the most bright cleare innocencie of our Sauiour but rather an ensigne confirmation therof insomuch as Herod could certifie Pilate of nothing criminous against our Sauiour though he had bin much conuersant in the parts of his iurisdiction as Pilate himself afterward acknowledged as we shall see in the processe of the holy story by the Euangelist Luke Wherefore hastening to the rest of the story we will stay no longer vpon this but briefly conclude that whatsoeuer was the cause of the enmitie of Pilate and Herod The grouÌ„d and history of his third examination arraignment before Pilate whether for that outrage which Pilate committed against the Galileans of Herods iurisdiction mentioned by Saint Luke who recordeth this their enmitie chap 13.1 or whether it were any other cause this we may say concerning their friendship and loue-day that according to the holy Prouerbe chap 14.9 sinne or guiltines of sinne specially in the same sinne is a meanes to set fooles that is the wicked and vngodly men at one but that which is acceptable to
of our Sauiour after him at the least the hinder part of it though as some interpret these words and so it is very likely they made our Sauiour carrie the fore part still For out of all question they would permit him as little case as they could Beza Hom. 27. in Hiâ—t Pass pa. 671. 672. And why doe they thus roughly deale with the poore Cyrenian comming peaceably out of the field when they had store about them nearer hand It is the property of the wicked when they are about their wicked practises to desire that all should like of them and to hate those that shall not be of like minde with them Now therefore insomuch as this stranger came as one not liking nor hauing any fellowship with them in this busines therefore they doe the rather of purpose fetch him in to haue a hand in it with them or else to take the occasion further to abuse him according to that petulancie which rude and vnruly souldiers are very apt vnto But God as we may well perceiue in his diuine prouidence aimed at an other thing euen hereby to shew that it was his good pleasure that the Gentiles should be taken into the fellowship of the Crosse and sufferings of our Sauiour not to be any partners in the merit of the Crosse but in the fruit of that redemption which our Sauiour alone hath most fully and perfectly made for vs. And touching this Cyrenian himselfe we may easily conceiue that this impulsiue bearing of the materiall Crosse of our Sauiour was an inducement vnto him willingly to beaâ—e his owne Crosse afterward as a faithfull Disciple of Iesus Christ And therefore is not onely he himselfe mentioned as being of good note in the Church but also two sonnes of his likewise according to the testimony of the Euangelist Marke cha 15. verse 21. Where he describeth this Simon of Cyrene to be he that was father of Alexander and Rufus to wit both father and sonnes being afterward as was said of good note in the Church of God Now thirdly in that they leade other two malefactors with him this they did the rather to preiudice the innocency of our Sauiour as if his cause had beene like to theirs because they had obteined of Pilate the like iudgement against him Secondly the place of execution is noted vnto vs and that also is described two waies First by the common and vsuall name Secondly by the situation of it The name of it as the Euangelist Iohn telleth vs was in the Hebrew language that is to say in that dialect which was now in common vse among the Iewes though not the pure and naturall Hebrew called * The naturall Hebrew word is Gulgoleth noting the head or skull of a man from the roundnes of it as Iudg. 9.53 2. King 9.35 1. Chr. 10.10 But it is oftentimes vsed for the whole person of a man reckonâ—ng men by the pâ—ules as we vse to say Reade Ex. 1â— ver 16. anâ— chap. 28 ve 26. Numb 1. ver 18.20.22 and chap. 3.47 and 1. Châ—o 2â— 3â— and ver 24. Golgotha which signifieth the skull of a mans head like as in the same signification we may call it as the Euangelist further addeth Kranion topon a place bearing the name of a skull And as Luke saith that answerable to the Hebrew it may be called in greeke Kranion without any further addition And so may we call it in Latine from the Greeke word Cranium or otherwise Caluaria and in English the Skull But why doe the Euangelists with a full consent thus mention the name of the place Not that we should seeke out any blinde and curious speculation about the name as some haue done as though Adams skull had beene buried there and had therevpon borne that name c. but to note the place by that name whereby it was familiarly knowne most likely so called because it was a piece of ground fit for execution in that it conteined a little round hillocke from whence the concourse of people might more euidently beholde those that were executed For they which haue beene there report that it is such a piece of ground called to this day Caluarie So then the mention of the place by the Euangelists is to very good purpose to argue the certaintie of the storie from this circumstance But there are beside this two worthy reasons of worthy obseruation The grouÌ„ and history of his leading to be crucified in this respect both of them set downe by the holy Apostle in the Epistle to the Hebrews chap 13. from the 10. verse to the 15. The one is that the place where our Sauiour was crucified being known to be without the citie doth notably declare the accomplishment of that by our Sauiour in truth which was prefigured by those sacrifices for sinne which were by the commandement of God burnt without the Campe as we reade Leuit chap 4.11 12. and chap 6.30 and chap 16.27.28 In which respect saith the Apostle in the place before alledged We haue an altar whereof that is of the sacrifice whereof they haue noe authoritie to eate which serue in the Tabernacle For the bodies of those beastes whose blood is brought into the holy place by the highe Priestes for sinne are burnt without the Campe. Therefore euen Iesus that he might sanctifie the people with his owne blood suffered without the gate Yea and he did so induring ther the fire of Gods wrath burning hotely vpon him till by his water and blood issuing out of his most holy body he had for euer quenched the same for the benefit of all that are allowed to eate of him that is truly to beleeue in his name This therefore is the first reason why the place where our Sauiour Christ was crucified is so diligently recorded by the holy Euangelists and it is singularly to our comfort The second reason noted by the same Apostle both confirmeth the same comfort and also from the comfort thereof teacheth vs what our dutie is in this respect namely eueÌ„ willingly couragiously to beare our reproach for Christs sake though we should be cast out from men as iudged vnworthy to enioy the common priuiledge of other men but to be as the off-scouring of the earth c. For so it followeth in the words of the Apostle Let vs goe forth therefore out of the Campe bearing his reproach For here we haue no continuing citie but we seeke one to come The third thing to be obserued in this part of the storie is the weeping and lamentation of the women which followed our Sauiour Christ in beholding how vnmercifully he was dealt withall Among the which women there were some no doubt of his most louing and dutifull disciples euen such as are mentioned by the Euangelists afterward But as touching the rest they could not but be moued greatly to see him of a sudden thus strangely and furiously carried away to be crucified whom they had
that part of our inquirie which concerneth the duties though vpon this so iust an occasion it is not amisse that we touch them here Wherefore that we may goe forward Question How did our Sauiour Christ furthermore declare his tender loue to his Disciples and therein also toward his whole Church Answer A further declaration hereof was the institution of his holy supper thereby to represent vnto his Disciples before hand and to apply to the hand of their faith the most pretious fruite and benefite of all his sufferings and chiefly of the crucifying of his bodie and of the shedding of his blood which were the sealing vp and ratifying of all the rest This indeede is euident from the words of the institution of the same the holy Supper of the Lord ExplicatioÌ„ proofe as was opened more fully in the Sermon vpon the text then now we can stand to repeate Onely let vs at this time call to mind which those most sweet fruites of the death of our Sauiour are to wit forgiuenes of sinnes and euerlasting life Maâ—h 26. ver 28.29 Then the which what fruite can be more sweete to all those that knowe how great miserie our sinnes haue presently brought vpon vs and for the time to come haue made vs more fully subiect vnto in euerlasting torment both of body and soule This ordinance therefore of our Sauiour is as was saide a notable declaration yea and a confirmation of his singular loue both to his speciall disciples and also to all the members of the whole Church And yet behold he hath yet more aboundantly expressed the same by manie most sweet and comfortable speeches after the same institution and celebration of his holy Supper partly while yet they staied in the chamber where it was celebrated and partly in the way as our Sauiour walked with his disciples from thence to the garden of Gethsemane where he was betrayed and apprehended And also by that most diuine prayer Iohn chap. 17. most properlie to be accounted the Lords owne Praier euen such a prayer as no creature but he could or might make But of these things we shall haue the occasion renewed to speake more when we shall come to the comforts In the meane while let vs proceed to see how our Sauiour declared the tendernes of his loue and care ouer his disciples in the Garden where he was euen within a short space after that is in the same night to be betraied and apprehended Question How may that be perceiued of vs Answere As our Sauiour tooke them with him vnto the Garden to the end they might to their owne benefit and the common good of the Church be eye-witnesses of those things which should be fall him so they being there hee doth for the same causes direct them in the best course that they were to take admonishing them to giue themselues to Prayer lest they should enter into tentation Luke 20.40 And further lest they should in their weaknes be discouraged by the beholding of the extremitie of his tentation and affliction our Sauiour withdraweth himselfe first from eight of his Disciples And after this also from the other three Peter Iames Iohn whom he had taken yet somewhat nearer vnto him then he had done the rest Moreouer though his trouble and sorrowes were exceeding all humane strength to indure them yet our Sauiour strengthened in the spirit doth not forget nor neglect at that instant to visite his beloued Disciples with a minde no doubt to comfort them as they should stand in neede And though be found cause againe and againe to alienate his affection from them by reason of their sluggishnes and sleepy neglect of the beginning of his most grieuous troubles yet he doth onely gently reproue this their grosse failing And though he could find no comfort from them yet doth he not cease to comfort and incourage them against the terrour of his apprehension as one insinuating the hope of a good issue through all his sufferings both on their and also on his whole Churches behalfe ExplicatioÌ„ proofe In all these things the present mind and most excellent wisedome of our Sauiour is plentifully testified to be filled with all loue and tender compassion ouer them The same is likewise euident by his most gratious and earnest praier for them all in the 17. chap. of Iohn ver 6.7.8.9 c. 19. And particularly for Peter as we read Luke 22.31.32 Where also hee doth most wisely and louingly admonish all the rest as well as Peter of this his trouble then shortly to ensue verses 35.36.37 And after all this when hee himselfe was apprehended in the garden hee appeased the rage of the aduersaries against Peter because of his violent resistance against the Officers and in tender regard both of him and the rest giueth thâ—m an euasion out of the handes of his apprehenders Iohn 18.8.9 Furthermore when our Sauiour was examined before the high Priest he had a mercifull regard of Peter after his vnfaithfull deniall and therefore turned backe and by casting a gratious eye vpon him effectually admonished him by his holie Spirit to consider how grieuously hee had sinned therein Luk. 22.61 Finally euen in his agonies vpon the Crosse our Sauiour declared that singular loue and tender care and compassion which he had both vpon his mother and also vpon his beloued disciple Iohn chap. 19.26.27 And thus it is plaine that as was saide in the beginning of this Treatise Our Sauiour loued them euen to the end whom he once loued And touching the failing of the disciples and that drowsines of theirs mentioned euen now it is no other thing but that which is common to all of vs that we would surely goe euen sleeping and snoring as it were to hell were it not that our Sauiour is faine to awake vs out of our dead sleepe euer and anone Now let vs come to see howe our Sauiour did likewise declare his most present minde and all holy perfection of wisedom and fortitude in his whole course of behauiour toward his persecutors Question Wherein may these vertues of his be seene Answer They shine as the starres of heauen yea euen as the Sunne in the firmament euen from his apprehension throughout the whole course of his examination condemnaâ—â—â—n and execution ExplicatioÌ„ proofe They doe so indeede The which though they haue beene spoken of in the interpretation of the holy Historie yet will wee heere briefely gather the proofes thereof and call them to minde againe for our further instruction and profite This present minde of our Sauiour with his other most holy vertues are euident First in that which the Euangelist Iohn recordeth chap. 18.4 c. alledged euen now where our Sauiour minding the deliuerance and safety of his Disciples as one remembring well what hee had saide in his holy Prayer to his Father Of them which thou gauest me I haue lost none hee doth to this purpose daunt his enemies at
their first approaching vnto him in that he giueth them experience of his diuine power first in that they found themselues not able to stand before him much lesse to apprehend him vnlesse hee should voluntarily yeeld himselfe and then in that presently after this hee doth miraculously heale the man whose eare Peter had cut off Secondly they are euident in that our Sauiour doth at the same time in their apprehending of him most wisely first reproue Iudas according to the quality of his great and grieuous sinne and then the officers for their warrlike and furious manner of pursuing of him who had beene alwaies most peaceable among them Math. 26. ver 55. and Luke 22.51.52.53 And also Peter for his rash and disordered attempt at the same time so that hee did admirably defeate the most dangerous deuise of the diuell as hath beene more fully declared before Thirdly the excellent wisedome and other most holy vertues of our Sauiour are euident in that albeit hee answereth the high Priest and the rest so farre as was meete for the testimonie of the truth Math. 26.64 Marke 14.62 Yet hee knowing that they were not minded either to inquire after the truth with a mind to receiue and obey it or to let him loose though he should declare the truth neuer so plainely vnto them but that they were wholly possessed with enuie and malice therefore hee would not speake many words in the answering of them but vsed much silence as appeareth in the places last alledged and also Luke 22.67.68 where hee rendreth the same reasons of his silence which were euen now mentioned If I tell you ye will not beleeue it And if also I aske you ye will not answere me nor let me goe Hereafter shall the Sonne of man sit at the right hand of the power of God Fourthly the present minde of our Sauiour with his holy wisedome and courage appeareth in that he being examined concerning his Disciples and doctrine he appealeth to the common testimonie of all men insomuch as he had preached it openly both in the Synagogue and also in the Temple And so he auoided much of their intended iangling and contention against him And when one of the Officers more wicked and vnreasonable then the rest did at the same time smite our Sauiour with his rod saying Answerest thou the high Priest so Our Sauiour answered him most wisely and discreetely in these words If saith our Sauiour I haue spoken euill beare thou witnes of the euill but if I haue well spoken why smitest thou me And so boldly reproued the disorder of their vniust proceeding insomuch as the Gouernours suffered him to be smitten before he was conuicted or had any sentence pronounced against him Fiftly the same vertues are likewise to be obserued in that albeit when our Sauiour was brought before Pilate sitting in iudgement whom hee knewe to haue authority and iurisdiction ouer him in that place he answered him most wisely and directly Iohn 18.34 and againe chap. 19. ver 11. in such sort that it is worthily testified of him 1 Tim 6.13 that he witnessed a good confession vnder Pontius Pilate as he had done before to the high Priest and Rulers of the Iewes yet beiâ—â— sent by Pilate to Herod who had no authority to examine his cause and to giue iudgement of him our Sauiour being now in the Citie of Ierusalem out of his regencie which lay in Galile he would not answere him at all neither any whit yeelded to his prophane humor Luke 23.6.7.8 9. Finally after that hee was condemned and had endured many vnworthie molestations was wearied in the way with carrying of his own Crosse yet could nothing so ouerwhelm his mind that he should not giue good instructio admonition to the women that followed him lamenting bewailing him No nor the most bitter anguish of the Crosse while hee was nailed vnto it câ—uld confound his minde nor restraine him from vttering such holy and wise speeches as were then most meete to be vttered as it followeth to be yet further obserued Now therefore let vs come to consider of the inuincible patience of our Sauiour toward his most wicked aduersaries Question How may this be discerned of vs Answere It is most cleare in this that although he was most vnworthily prouoked euen in the highest degree yet as the Apostle Peter testifieth 1. Epist 2.23 and the holy historie it selfe is euident therein that being reuiled he reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously According also to that which Isaiah prophesied of him chap. 53. verse 7. Hee was oppressed and he was afflicted yet did he not open his mouth hee is brought as a sheepe to the slâ—ughter and as a sheepe before his shearer is dumbe so openeth not hee his mouth This is a sufficient declaration of the inuincible patience of our Sauiour toward his persecutors Question Now last of all What euidence is there of the perfect loue of our Sauiour toward all the elect yea euen toward those of them who for the present did cruelly rage against him together with his most malitious persecutors Answer The generall praier of our Sauiour Christ is a sufficient declaration of it Iohn 17. verse 20. And againe when he was nailed to the crosse in that hee praied Father forgiue them for they know not what they doe Luke 23.34 It is euident also by his most gratious dealing toward the penitent thiefe hanging on the Crosse by him Matth 27.44 in that he vouchsafeâ— most eminently as it were from a most high and open Theater to make him partaker of the fruit of his former prayer assuring him that the same day he should be with him in Paradise that is in his heauenly and glorious kingdome Luke chap. 23. verses 42.43 It is true Herein doth the perfect loue of our Sauiour shew forth it selfe most amiably ExplicatioÌ„ proofe And thus all things duly considered it is most cleare that all perfection of vertue shined forth most brightly as it were out of the most thicke and darke clowde of his whole passiâ—n and the manifolde grieuances thereof so that we may iustly conclude that he is euen a most perfite mirrour of all excellent and holy vertue according to the holy prophecie of Isai chap. 11. verse 2. and according to the testimonie of Iohn the Baptist Iohn chap. 3.34 For what man of all men that euâ—r were euen the most wise and holy among the rest could haue gone through so many and so great sufferings not onely from man but also from the diuine iustice of God in the sense of his intolerable wrath against sinne and not haue beene vtterly dismaied and ouerwhelmed therein So then by this time wee cannot but see that the sufferings of our blessed Lord and Sauiour euery way considered both generally in the whole and particularly in euery branch thereof are matter most worthy our reuerend serious meditation
consideration of the carrying of our Sauiour to be crucified without the Citie Let vs goe forth therfore saith he out of the campe bearing his reproch For here we haue no continuing citie but we seeke one to come Heb 13.11.12.13.14 And we are likewise from the same meditation to be of good comfort in our Lord Iesus Christ though for his sake wee shall at any time be indited condemned led forth and executed with the wicked as our Sauiour Christ was seeing there is no cause to doubt but if our cause be good God himself both knoweth perfitly well and will also out of all question most graciously put the difference betwixt the one and the other BVt that we may proceed with the holy Storie Question What dutie ought to proceed from vs in respect of that which followeth next concerning this that our Sauiour yeelded himselfe to be stripped out of his clothes before he was fastened to the crosse Answer We are to learne from hence that it is our dutie to be willing to loose all for our Sauiours sake that is euen to goe naked out of the world like as we came naked vnto it nothing doubting but God hath prepared a heauenly clothing for vs. We may perceiue also by this that by our sinning against God wee haue made our selues vnworthy of any ragge to couer vs and therefore in no wise to bee proude though God doe neuer so richly cloth our fraile and vnworthy bodies but in all outward clothing and decking to be soberly minded Yea we are taught from hence to embrace naked Christ yeelding himselfe naked to the Crosse for vs as being through faith our onely clothing which maketh vs comely and well pleasing in the most gratious eye of our God Explication and proofe It is very true For otherwise if wee be not clothed with Christ and his righteousnes by faith no silkes nor veluets nor any ornaments or iewels of gold or the most pretious pearles that may be can any thing at all commend vs in the sight of God So that that may be said of all such which wee reade in the holy Gospell that they are yet for all these thinges still without their wedding garment Reade also Iames. 2.1 c. And 1. Tim. 2.9 10. and 1 Pet. 3.3 c. And Isai 3 16. c. Question But that wee may informe our selues yet further What dutie are wee to learne from this that our Sauiour being stripped was lifted vp naked to the view both of Iewe and Gentile vpon the Crosse Answer It is our dutie to lift vp the eyes of our mindes through a true and liuely faith to looke for our redemption onely from him euen from naked Christ and from no other person or thing whatsoeuer beside neuer so richly clad or adorned wee knowing and beleeuing that euen therefore he did set himselfe thus naked to the iudgement and anger of God that he might clothe and adorne vs with the glorious robe of his righteousnes and replenish vs with our sufficient portion of that spirituall fulnes which is perfectly compleat in him Explication proofe This also is very true For notwithstanding our Sauiour cannot be seene nowe nor for many hundreds of yeeres since vpon the crosse neither are wee at Golgotha that place and hillocke whereon his Crosse was set vp yet he is still lifted vp vnto vs by the preaching of the Gospell according to that which the Apostle Paul writeth to the Galatians chap. 3 1. Where he reprouing them for their turning aside to the ceremonies of the lawe according as they began to be seduced and led aside by some false Teachers sayeth O ye foolish Galatians who hath bewitched ye that ye should not obey the truth to whom Iesus Christ was before described in your sight and among ye crucified Like as we also may say the same to all such as are led aside by popish Seducers to set vp to themselues lying Crucifixes in Church windowes in high waies c. O ye foolish Papists how is it that ye are thus bewitched c. The preaching of the Gospell of our Sauiour Christ and of his Crosse by liuely voice is that onely lifting vp of Christ which since his bodily crucifying hee hath allowed vnto vs and his whole Church for the informing of our knowledge and faith to looke vp and to rest vpon him crucified for vs. Question NOwe therefore what is our dutie to be learned from the crucifying it selfe and that also in this respect that he was lifted vp betweene two notable theeues Answer This may iustly teach vs that we are to acknowledge our selues not small or pettie offenders but most grieuous and hainous sinners against the Maiestie of God euen such as haue robbed and spoiled him of that glorie which was most due from vs vnto him ExplicatioÌ„ proofe Wee haue in deede dealt so with the most high Maiestie of God infinite waies in that wee haue denied him euery good and holy dutie euen as if wee had the soueraigntie in our owne hands and did owe no duty at all to him answerable to the dealing of our first Parents at the beginning And according to the sinne of Israel wherewith the Lord chargeth them by his Prophet Malachie chap 3.8 Will a man spoile his Gods yet ye haue spoiled me c. yea euen this whole nation saith the Lord. Reade also Isai 1.21.22.23 and Ierem. 7.8.9.10.11 Question But what else haue wee to learne from this that our Sauiour was crucified for our sinnes yea euen to the shedding of his pretious blood and in that hee did beare our curse vpon the same his crosse Answer Wee ought to learne from hence that it is our duty to slay and as it were to crucifie our wicked affections and lustes which rebell against the holy lawe of God insomuch as these wicked lustes and affections of ours were the cause why our Sauiour must then beare our curse that we might be blessed and why he must be crucified or else we could not haue beene sâ—ued ExplicatioÌ„ proofe It must needes be so Who therefore duly considering that sinne was the cause of this so grieuous an execution and the same also against a most deare and gratious friend such a one as our Sauiour was to vs and against such a one as was in respect of his owne most perfect holines and obedience in most high reputation before God who I say considering these thinges can but hate sinne as the very sword which so deepely wounded our Sauiour yea euen to a most grieuous and dolefull death as we are heereafter further to consider when we shall come to that part of the history Question Let vs now goe forward What duty are wee to learne from this that our Sauiour Christ euen in the time of his most cruell nailing to the Crosse praieth for those that were his persecutours that is for so many of them as did belong to him by the appointment of God Answere This
sertò se quisque nostrûm excutiat meritò nos pudefaciet immensa scelerum nostrorum congeries vt hominem perditum qui meragratia salutem adeptus est ducem antesignanum habere minimè pigeat That is If so be saith he euery one of vs doe truly and in good earnest sift himselfe iustly will the vnmeasurable heape of our sinnes so shame vs that it shall be nothing irkesome vnto vs to haue a forlorne man who hath of meere grace obtained saluation to be our leader as one going next to the standard before vs. And thus God hath most gratiously admonished vs by the impenitencie of the one example of these two robbers to take heede of all presumptuous or secure delaying of repentance seeing vsually the end of all such is like to the former course of their life that is deuoid of true repentance and by the other he doth exceedingly comfort such poore sinners as doe yet at the last truly repent them of all their sinnes For to this end no doubt God would set forth his wonderfull mercy in one notable example repenting at the point of death though no more then one is mentioned in all the Bible of so late repentance as he was The duty of which comfort hath also beene declared Question Now what may we learne to be our duty furthermore from that comfort which is coÌ„taâ—ned in the answer of our Sauiour to the request of the repenting and beleeuing thiefe saying To day shalt thou be with mâ— in Paradise Answere We learne from hence that we beleeuing in our Sauiour Christ and repenting of our sinnes are to dispose of our selues comfortably to depart this life nothing doubting of the blessed estate of our soules in the kingdome of heauen immediately after our naturall life is at an end here in this world ExplicatioÌ„ proofe That we may boldly and comfortably doe thus beside this particular example wee haue the generall warrant of the holy Ghost Reuel 14. expressed heretofore in the Comforts So that we neede not be in feare of the sleeping of our soules till the last day as some fondly imagine neither yet of the danger of any purgatory fire for them to passe through For who might haue beene more like to goe to purgatory then this robbing thiefe before he should haue beene admitted to heauen if there were any such place ordained of God for such as liue not to worke out their owne satisfaction as the popish Teachers would make vs to beleeue But as wee see our Sauiour saith plainely To day shalt thou be with me c. Neuerthelesse it will peraduenture be replied and said that though our Sauiour Christ made an exception in this particular and that he may as pleaseth him dispence with whoÌ„ he will yet the other is the ordinary course for such as he was We may answer them vpon better ground that if there were any such matter as is pretended for a place of purgatory our Sauiour would rather haue taken this so singular an occasion to haue made it knowne for the common admonition of all such kinde of persons and not to haue beene vtterly silent concerning such a point These are the duties to be learned from this part of the Story Question LEt vs proceede to those that follow And first what are we to learne from that fearefull darknes which God cast vpon the land of the Persecutors of our Sauiour Answer We are to take heede that we ioyne not our selues with the wicked in conspiracie against Christ lest wee be partakers with them of their punishments threatned and portended by that darknes such as are ignorance and hardnes of heart and all outward calamities yea and euen Hell it selfe and vtter darknes at the last ExplicatioÌ„ proofe All these euills indeed were aptly threatened and portended hereby And it standeth with good equity that all the companions in one and the same sins should be partakers of one the same kindes of punishment Re. 14. â— 10 Question Now what duties doth this require at our hand that we see and heare it proclaimed with so lowd a voyce that wee cannot but heare it that our Sauiour hath endured wonderfull paines and torments for vs yea so that he hath been as one euen for the time forsaken of God for vs Answere The extremitie of the sufferings of our Sauiour are most fit and effectuall if we haue any grace in vs to teach vs how infinitely we stand bound in all loue The Duties in respect of his agony vpon the Crosse and good dutie to serue and honour Christ our Lord and Sauiour and God our heauenly Father for his infinite mercy toward vs in him And againe how deadly we are to hate and abhorre sinne and that we ought to be very willing and ready to suffer any the most sharp sufferings that may fall vpon vs for his sake Explication and proofe It must needes be so indeede according as vpon like occasion hath beene obserued once or twice before For who duly weighing the vnspeakeable dolour and torment of soule and body which our Sauiour indured for his sinne but the same partie must needes be out of loue with his sinne yea in an earnest loathing and hatred against it so as he will be no longer a retainer or vâ—ssâ—ll to sinne and Satan but contrariwise a faithfull seruant to God choosing affl ction for godlinesse sake and not the pleasures of sinne It is vsed for a good reason to draw children to a due regard of their dutie toward their naturall parents euen because their fathers haue begotten them and their mothers haue brought them forth and because either of them haue had a tender and diligent care of their education The Spirit of God himselfe vseth these reasons Pro chap. 23. verse 22. and chap. 31.2 O therefore how much more ought the consideration of the sufferings of our Sauiour for vs be effectuall to moue vs vnto good duty toward him seeing his care hath beene infintely more tender toward vs all and his sufferings a thousand folde more painefull for our sakes then the trauell of all mothers can bee in their childe-bearing or of all both fathers and mothers care or sorrow about the bringing vp of their children To this end therefore let vs well thinke of that which a good and very learned Preacher of the Gospel hath prompted vs with to wit that insomuch as the cause of all the wrath of God toward our Sauiour was in vs and from vs deriued to him as being our Suerty we ought in him to behold as in a glasse what sinne is to the end that wee should all that we can turne away and flye from it and not to cocker the inticements thereof as we vse ouer much to doe Beza Hom. 5. vpon the history of the Passion Sect. 12. And againe in his 32. Hom. Sect. â— as was in the Comforts noted before And yet againe more fully in the same Hom. Sect. 9. writing
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
profited our selues in this behalfe as we ought to haue done Thus much concerning the place Now let vs come to the Persons to whom our Sauiour appeared Question Who were they Answer They were the eleuen most choise Disciples of our Sauiour and diuers other gathered together with them ExplicatioÌ„ So we haue seene before in the 33. verse of the 24. chapter of Saint Luke And heerevnto serued the secrecie both of the time and also of the place before declared For these no doubt gaue incouragement to the greater assemblie And the rather also did our Sauiour at this time shewe himselfe to the eleuen that therewithall he might certifie many of the rest likewise being assembled together with them But it may be demanded why hee did not first of all shewe himselfe to the eleuen seeing hee minded to vse them in his speciall seruice of preaching and publishing his resurrection yea in the preaching of the whole doctrine of his Gospell aboue all other Qâ— What may be the reason hereof Ans We haue seene it in part before insomuch as it pleased our Sauiour so to blâ—ssâ— that singular caâ—e which the women had in seeking after him yea though it was not without some weakenes and errour of iudgement And now we may furthermore well conceiue that our Sauiour would leaue his chiefe Disciples for a while vntâ— themselues to the end that they hauing experience of their owne flownes and hardnes of heart to beleeue they might the rather from thence learne to haue compassion ouâ—r others and to be the more earnest in preaching and testifying the Gospel vnto all those to whom he shall send them that so many poore soules might be confirmed in the faith by them Finally tâ—e difficuâ—ty and hardnes of the establishing of these chiefe Disciples in the faith of the resurrection yea after many testimonies giuen thereof doth more clearely confirme vnto vs that their testimony is no fained or ouer credulous report but a witnessing of that truth which was most effectually and aboue all that they looked for confirmed vnto them Explication These reasons may well satisfie the former demand Iâ— is true that the will of our Sauiour ought to be a sufficient reason to vs for his fact although wee could see no other reason of it yea though our vaine reason should imagine it selfe to haue great reason against that which is done For to controule the diuine wisedome of God in any thing which he doth were to shew a mans selfe most foolish and presumptuous when he would thinke himselfe most wise It were no better then to boast of reason in extreame and frantike madnes Neuerthelesse when God himselfe shall vouchsafe to shew vs any light of holy reason to discerne of his diuine works and the ordering thereof it standeth with good dutie then that we should reuerendly consider and weigh the same to our more fall instruction or admonition and comfort as the matter it selfe shall reqâ—ire And touching the present argument it may iustly be both for instruction and admâ—nition and comfort thus For instruction and admonition because insomuch as it is a matter of so great difficulty contrary to al humane reason to beleeue yea to beleeue the resurrection of our Sauiour Christ and consequently to be perswaded of the fruits benefits thereof and namely of the resurrection of our bodies through him hereby we are admonished that we do therfore cast away all negligent drowsines in hearing reading meditating praying yea that on the contrary we do vse all diligent godly care both in preaching and hearing c. that so happily we may attaine vnto faith and the blessed increases thereof For certainely faith is no gift of nature neither will it grow and increase of it selfe vnlesse it be as it were watered with dewes from heauen that so iâ— may fructifie and haue all meete increases from God like as it commeth at the first euen from him alone Thus therefore as was said the present argument serueth for instruction and admonition Now for comfort it serueth also excellently well in that the chiefe Disciples being at the the first most incredulous and yet were afterward most fully perswaded of this truth wee in beleeuing it from their testimonies doe not giue credite to a matter of forgery and colourable compact but to that which hath most diuine euidence for the vndoubted warrant and confirmation of it And this shall suffice vs for the present concerning the persons to whom our Sauiour Christ appeared this fift time that wee nowe speake of The manner of the appearance commeth next to be considered Question How was that Answere It was in very miraculous and strange manner both in respect of the sodainnesse and also of the stilnes of it insomuch as though the doores were fast shut yet they heard no noiâ—â— or â—inne before his comming in among them ExplicatioÌ„ So indeede doth the Euangelist giue vs plainely to vnderstand as we may remember f om that which was alledged concerning the place where our Sauiour at this time shewed himselfe Qu. But how are we to vnderstand the miracle of this his appearance An. I haue bin taught so to vnderstand it as we must in no wise preiudice the tâ—uth of the humane nature of our Sauiour now after that he is risen seeing that were to preiuâ—ice yea in effect to disanull the resurrection it selfe Expli It is very true And therefore you haue beene taught a very good rule to goe by euen as the truth it selfe requireth of you The which also is the rather to be diligently and religiously regarded of vs because the neglect of it hath beene a cause of confirming many in sundry grosse errors contrary to the expresse doctrine of the faith For they misconceiuing the miracle as if it had beene in the nature of the body of our Sauiour now glorified they haue imagined that hee came bodily among them by a penetration or piercing through the substance of the doores without any opening of them And therevpon also haue fancied an vbiquitary or euery-where presence of the body of our Sâ—uiour Christ by an omnipotent and vnlimited power of his Godhead And therefore say they further Why may not his body be really present in the Sacrament where and whensoeuer euen in so many places as it pleaseth him when the Sacrament of his body is administred as well as hee was thus strangely and miraculously present euen at an instant with his Disciples though the doores were fast shut The rule therefore which you speake of is most necessary to be duly obserued of vs to the end we may auoide these grosse and erroneous misconstructions For it is most ceâ—taiâ—e from all the grounds and articles of our christian faith rightly vndeâ—stood that albeit our Sauiour is almighty in that he is God and also is in the same his Deitie euery where present alwaies and at once yet that his humane nature doeth by his owne most holy will and
is as was said euen to incourage those whom it did chiefly concerne to goe chearfully about that other kind of fishing of men by casting forth that draw-net of the kingdome of God which our Sa told them of in the 13. of Mat And wheras these things might chiefly discourage Want of maintenance or outward prouision and feare of ill successe our Sa doth by one worke of his diuine power yea by a double threefold work of like miracle giue incouragement against either of these doubts or feares yea against al doubts feares which might any way dismay them For to this end whereas they were in present want see how presently he doth furnish theÌ„ with aboundaÌ„ce he causes a multitude of great fishes to come together into the net he strengtheneth a weak net to hold them all without breaking any maske he prepareth vpon the land both fire fish aâ—d bread for them to refresh them withall shewing thereby that all things both by sea and by land are at his commandement appointment So that how vnprouided or weake soeuer they may seeme to themselues to be and likewise how weake soeuer the net of the Gospel might seeme to be to catch men who are as shie of the word as the fish is of the net yet our Sauiour giueth to vnderstand that as he was with them when hee sent them forth for a little while to preach the Gospel in Israel so that though they tooke no prouision with them nor scrip nor bag for prouision as he commanded them Mark 6.7.13 Luk. 9.1.6 and chap. 22.35 yet they wanted nothing neither wanted their ministery good successe and effectuall blessing so hee would be with them yea much more powerfully when they should performe their office of generall Apostleship to all Nations wherevnto he had already set them apart This I doubt not but is the summe of all And so the Euangelist Luke saith expresly Act. 1.3 that our Sauiour after his resurrection spake to his Disciples by the space of forty daies of those things which appertaine to the kingdome of God But let vs consider of the words of the text that is of the diuine speeches of our Sauiour of the effects thereof somewhat more particularly These speeches of our Sauiour together with the effects of them are as was touched in the answer either such as were spoken and effected before dinner was ended or after that the Disciples had dined with our Sauiour And of the former two speeches of our Sauiour the first Sirs haue ye any meate And thus vpon the answer of the Disciples that they had gotten neuer a fish the second being this Cast out the net on the right side of the shippe and yee shall finde we haue spoken before Onely let vs obserue this one point further that our Sauiour did not aske that question as being ignorant of that which hee asked but to stirre them vp the rather to consider the miracle which hee minded to worke immediately after And therefore also when he saith Cast out the net c. and yee shall find hee doth not speake by coniecture or by any experimentall signe c. though as was saide it might seeme so to those fishermen but hee speaketh by diuine authoritie and vpon his al seeing knowledge in that hee was God yea he worketh a work of his diuine prouidence and power in commanding the fishes to come and attend as it were the casting forth of the net Now let vs come to the effectes which followed vpon these wordes of our Sauiour and so to the rest of his speeches and actions before dinner The effects of this speech of our Sauiour Cast out the net c they were foure The first was that the net had taken a multitude of great fishes so that they were not able to drawe it Secondly that Iohn vpon this miraculous effect discerned that it was our Sauiour who had spoken before to giue them that direction and commandement to cast out their net Thirdly Peter being imboldened hereby feareth not to swimme to the shore that he might shewe the zeale of his loue to our Sauiour and peraduenture also that he might so much the more commodiously helpe to drawe the net to land Fourthly the other Disciples continuing in the ship doe what they can to rowe that they may helpe the ship and hale the net with fishes to the shore These were the effects but let vs heare them from the report of the holy Euangelist Question What saith he for the first Answer So they cast out saith the Euangelist himselfe being one of them and they were not able at all to drawe it for the multitude of fishes verse 6. Question What saith he for the second Answer Therefore said the Disciple whom Iesus loued vnto Peter it is the Lord verse 7. in the beginning of it Explication This Disciple whom Iesus loued was this Iohn the Euangelist so that it is as much as if he had written thus Iohn saide to Peter And in that which Iohn saith to Peter he reasoneth well from the diuine worke which followed vpon the speech of our Sauiour that it was the Lord seeing no creature could by humane knowledge haue giuen them that certaine and effectuall direction For whom might he thinke it to be rather then our Sauiour who had before appeared vnto them with like manifestation of his diuine power Now therefore what saith he for the third effect Question When Simon Peter heard that it was the Lord he girded his coate to him for he was naked to wit Answer to his shirt as it were and cast himselfe into the sea as it followeth in the 7. verse ExplicatioÌ„ This no doubt was a further effect vpon the apprehension of Peter from the words of Iohn yea rather froÌ„ the work it self which our Sauiour wrought that it was the Lord. For hereby as was saide before he himselfe tooke boldnes to doe that he did as one nothing doubting of good successe seeing the Lord himselfe had begun this gratious and mightie worke For this is indeede the propertie of God to finish that good worke which he beginneth And it is said concerning our Sauiour that whom he loued to the end he loued them And therefore also there was iust cause that Peter should for his part loue him againe with a most earnest loue The which no doubt was a chiefe cause of this his hasting to the shore Neuertheles it may well be a question whether Peter presuming of his skill to swimme yea though thus farre also being well aduised that he girded his clothes about him lest by the losenes of them they might be a hindrance vnto him whether I say he might not haue beene better aduised before he had done so namely to haue staied till hee had knowen the will of our Sauiour as he did once before when he attempted to walke toward our Sâ—uiour comming to their shippe walking on the sea And herevnto seemeth our Sauiour
against euill examples the words of our Sauiour are plaine ver 10. and 12. of Mat. And Mark ch 13.12 The brother shal deliuer the brother to death the father the son the children shal rise against their parents shal cause theÌ„ to die And Luk. 21.16 Yea ye shal be betraied of your pareÌ„ts of your brethreÌ„ kinsmeÌ„ friends some of you shal they put to death These teÌ„tatios indeed are very great as we may easily coÌ„ceiue if we earnestly coÌ„sider of theÌ„ but a little while For wheÌ„ neither bond of nature nor religioÌ„ caÌ„ hold theÌ„ in conscience of dutie Beliefe in God the Sone who sitteth at the right hand of God the Father almightie but they will fall from that grace and sweete fellowship which they seemed to be entred into and become persecutors of their owne kinsemen and of good Christian brethren these must needs be accounted very heauie vncomfortable spectacles to the discouragement of our feeble minds if we doe not hearten our selues against them Neither is it a small stumbling block to see any though not fallen to be persecutors yet to be declining from the truth and to be luke-warme yea euen ca-cold both touching the zeale of Gods glory wherwith they seemed so be inflamed before also touching the loue of the brethren whom they made shewe to haue loued in that they were beneficial vnto them so that now they may be scared to be no better then a pray to the diuel to be easily carried away to this or that falsehood of religion But deare brethren how many soeuer we see to doe thus farre be it from vs to be moued by either sort of such examples to wax weary of well doing No no rather so much the more let the glory of God be more deare and precious vnto vs euery faithful brother sister in our Lord Iesus Christ let them be more hartily loued tendered cherished among vs. The which if we shal do then as there is no doubt but the Lord our God wil for his part make precious reckoning of vs so wil he also for the loue he beareth vs in his Son in such sort either restraine moderate the rage of the wicked or strengthen vs in patieÌ„ce that we shall alwaies find our most safe blessed protection vnder the faithful and constant profession and practise of his onely true holy religion and worship They shall not kill all but some of you saith our Sauiour Wherfore let vs not in any wise giue place to any fearful thoughts howsoeuer they shal assalt vs so as we should say to our selues by the suggestion of the diuel to our own discomfort O what shall we doe how shall we now escape The wicked are mightily increased The zealous godly are few If we deale not very warily and frame our selues to be like to them to seek fauour with theÌ„ there shal be no abiding for vs. Nay rather let vs assure our selues that the lesse the slock of the Lord is the more vigilant will he be to defend it or if he suffer any to fall into the hands of the wicked the more rigorous they shal be in oppressing tormenting the more gracious merciful wil he be in vpholding strengthening comforting as the true church of God hath had experience from time to time Let vs not therefore be discouraged through any feare Not a haire of your head shal perish saith our Sauiour Luk 21.18 That is it shall not perish without the prouidence of God further then he shall think good to permit And therfore much lesse shall our liues whole bodies perish otherwise then he shal dispose of them Wherfore I say againe as our Sa exhorteth let vs be of good coÌ„fort arme our selues with inuincible patience that so we may most safely retaine hold the possessioÌ„ of our soules For this is the onely sure possession of them to be prepared to all affliction for the Lords cause But that which may yet more effectually incourage and confirme vs to be of good comfort constaÌ„t in the Lord against all discouragement it is the most gracious promise o four Sa that if we continue to the end to wit of this short life that we are here to liue yea euen of that short time of affliction which shal betide vs we shal be saued That is we shall not onely be freed from all trouble but also set in a most happie estate eternally in heauen with all the Saints which haue from the beginning passed through many afflictions into the same kingdom Neither is it a small incouragement that God will so prosper his owne work in the hand of his seruants that no resistances of the wicked shall be able to hinder it so but it shall take that good effect whereunto he hath appointed it For as our Sauiour saith This Gospel of the kingdome shall be preached through the whole world For a witnesse vnto all nations and then shall the end come Our Sauiour had said before after mention made of wars that the end is not yet that is the destructon of Ierusalem and the Temple and therefore much lesse the end of the world But here he saith that after the Preaching of the Gospell to all nations then should the end come to wit not onely of Ierusalem first in the time thereof Beliefe in God the Sonne who shall come from heauen to iudge both the quâ—cke and the dead which was not till the Apostles were dispersed into all quarters as one may say and had Preached the Gospell farre and neare but also the ende of the word shall be then when God hath fulfilled the course of the Gospell and caused it to be preached in all places wheresoeuer he hath any people till hee hath gathered into his Church the whole number of his elect by the voice of his Gospell Thus much of the first part of the answere of our Sauiour more generally both concerning the time of the destruction of Ierusalem and also of the ende of the world not definitely determining the space of time either of the one or of the other but onely thus farre that there should first bee great and many troubles before the destruction of Ierusalem should come and then againe after that many like great troubles before the world should end Like as the Apostle prophesied afterward concerning the day of the Lord and the last iudgement that there should come a departure first and that Antichrist should be reuealed And Iohn in the Reuelation that the Churches of Christ should be grieuously afflicted before that time And herein we haue beene the more large for the more full and plaine opening and for the better applying of these most graue and weightie things to our manifold vse and comfort God grant that wee may ioyfully entertaine this most holy doctrine of our Sauiour concerning affliction that so we may the more ioyfully indure the afflictions
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
with him and the holy Angels here hee telleth the wicked that they shall haue their fellowship with the Diuel and his wicked Angels The comparison thus touched let vs now consider of the latter part of the sentence more simply in the owne nature according to the seuerall parts or members of it We may consider of them in this order First who the persons be that shall be condemned Secondly what the punishment is wherevnto they are to bee adiudged The persons are saide to be such as are Cursed and they are no doubt accursed of God Neuertheles our Sauiour doth not call them the Cursed of the Father or the cursed of God as he had saide of the godly that they are the blessed of the Father The reason may be for that no man is simply cursed of God but by reason of his corruption and sinne whereby he maketh himselfe iustly subiect to the curse of God For sinne is the proper and immediate cause of that curse which falleth vpon any And the curse is the next forerunner of condemnation For this cause therefore it may by good reason be conceiued that our Sauiour Christ spareth the name of God or of the Father though hee had vsed it before that euery man might finde the cause of the curse in himselfe and the cause of blessing to be in the free grace and mercy of God who is the onely true and proper fountaine thereof Furthermore touching the persons of whom this sentence shall be principally pronounced by the course and tenure of it it is euident that they are and shall be such as be professours of the Gospell both Iewe and Gentile yet hypocriticall Christians because of their hypocrisie are more accursed then they that neuer heard of the Gospell according to the saying of our Sauiour that it shall be easier for them of Sodom and Gomorrha at the day of iudgement then for such Thus much for the Persons The punishment is to be considered first in two seuerall parts and degrees and then in some further amplifications of it setting forth both the certaintie of it and also the most hideous and wofull vncomfortablenesse of it The first part of the punishment is a seperation from Christ and from the ioyes and glory of his heauenly kingdome for euer Departye from me saith our Sauiour As though hee should say Howsoeuer yee haue presumed to boast of my name and to promise to your selues the kingdome of heauen as wee knowe that the wicked are readie both to thinke and to speake that they looke to be saued as well as the best yet saith our Sauiour Depart from me ye haue no part in me or in my comming or with my redeemed And as he saide before to the foolish virgins I knowe yee not so doth he speake to the same effect here in this place This therefore shall be the first degree of the punishment that it shall be a frustrating of all hope of happines for euer It may be called the punishment of depriuation or losse of the greatest good that might possibly be obtained The second part or degree of the punishment may be called the punishment of feeling or smart yea of the enduring of the greatest euill or woe that can befall any creature This latter part of the punishment is called fire for the sharpnes of it yea it shall be fire of such a kind as God shall make a fit executioner of his most seuere wrath For let vs not deceiue our selues God is able as easily to doe both the one and the other as hee hath alreadie giuen to euerie creature that nature and disposition which they doe presently enioy The same punishment is said to be euerlasting because it shal be such a firie vengeance as shall alwaies torment and burne and yet neuer either consume and wast it selfe or the matter which it shall burne This euerlasting fire shall not onely torment the body but also the soule Yea the soule not onely by the body but properly and in the owne nature For it shall be such a fire as shall torment the spirituall nature of the very diuels themselues Herein therefore doth their iudgement exceed all humane iudgements that euer were or can be For the most grieuous of them are but bodily they cannot touch the soule they are but temporall they cannot be prolonged for euer nay they cannot extend further then the terme of the naturall life O therefore whatsoeuer the iudgement of man shall be of vs or vpon vs let vs be careful I beseech you that we may escape this most heauie and euerlasting punishment which shall proceed from the most terrible iudgment of the diuine Maiestie of the eternall God We doe not without cause pitie those that run on in their sinnes as it were hasting a pace to this destruction Let vs learne to pitie our selues And when we shall doe so let vs magnifie the goodnes of the Lord our God and heauenly Father in this behalfe acknowledging that he hath herein shewed on vs his inestimable pitie and compassion For otherwise wee should be as careles as any other are But let vs proceed to such further amplifications of this punishment as the words of our Sauiour doe point vs vnto to wit the certaintie of it the most wofull and hideous vncomfortablenes of it The certaintie of it is argued from the cause in that our Sauiour saith that it is prepared for the wicked yea no doubt euen as certainly as God hath prepared heauen for his elect children according to the saying of our Sauiour in the 3 of Iohn He that beleeueth not is condemned alreadie to wit if he harden his heart in his vnbeliefe against the doctrine of the Gospel In the last verse of the 30 chap of the Prophet Isaiah the Lord threatening the destruction of the enemies of his Church he alluding to a doolefull place neare vnto Ierusalem where through outragious superstition parents did most vnnaturally burne and torment their children vnder pretence of sacrificing them to God as wee read 2. Chron 28 3 ch 33.6 And Ier 7.31 the Lord I say in that place of the Prophet Isaiah alluding to that doolful place of cruel superstitiō he describeth the most doolfull destructiō of the enemies of his church for euer in these words Tophteh or as the name of the same place is called Topheth Ier 7 31. alledged euen now and likewise 2. King 23.10 it is saith the Lord prepared of olde it is euen prepared for the King hee hath made it deepe and large the burning thereof is fire and much wood the breath of the Lord like a riuer of brimstone doth kindle it Whence it grewe that Hell the place of the eternall torment of the wicked was of the godly the haters of this horrible idolatrie from the name of the possessor of that place who was the sonne of Hinnom called the vallie of Hinnom according to that saying of our Sauiour Mat 5.22 Whosoeuer shall say Foole
vires dum viribus adait Vires vt vigeat quod fuit ante nihil 5. Erigit Spiritus illapsos quia vis data saepe vacillat Erigit lapsoâ— spe iâ—het esse bona Psal 51.10 11.12 Spiritus aduersis cum mens sit languida rebus Erigit emergit mens modò prossa malis Spiritus erectos viâ— cum sit lubrica vitae Eph. 3.16 Ne recidant firmat si recidant queâ—uuat Spiritus imbelies diuinis imâ—uit armie 6. Confirmat Praelia prima decet posteriora fugat Ipsius arma fides spes coelestia verba Quae sanctis scriptis edidit ipse Deus Spiritus his armis Satanae mendacia pellit Ephes 6 1â— 11. c. His quisque tegitur tutos vbique manet Spiritus externis signis daâ— pignora certa Vine verbis addens pectora tarda mouet Spiritus hisce Dei diuinis dotibus auctum Dirigit rectis passibus ire facit Isai 63.13.14 Psal 143 1â—â— Spiritus acta regit voces corda gubernat 7. Regit Ne cor lingua manus sint superata malis Spiritus in laetis animum dat tristibus aequum 1. Thes 1.5.6 2. Ep 2.13.14 c. Vt grates habeat mens in vtrisque Deo iâ— Spiritus ornatos-donis regit arte peritos Vt sint sancta Dei munera sancta viris Epilogus Solatur Gignit Firmat Docet Erigit Auget Dirigit Oranti Spiritus ista dabit The same in English The Promise 1. The holy Ghost doth cleare the minde 2. He doth renewe the will 3. He doth the soule with comfort store 4. He doth all grace instill 5. When weaknes growes and flesh preuailes And grace doth take some foile The Spirit comes and flesh subdues The diuel doth recoile 6. With double strength grace fenced is And so more strong to fight The next assaltes are soone represt What force may foile Gods might 7. The holy Ghost of all mans life The guide and staie he is In all estates weake man he holdes Lest he should goe amisse For left to selfe as apt to straie Is man as seely sheepe And eke as apt to be destroide If God doe not him keepe Much lesse poore soule could he attaine To happie state in heauen If holy Ghost of all his gifts Withdrawe but one of them THe meaning of the Article thus explaned let vs now come to the promise Question Where haue wee any promise that the holy Ghost shall be giuen vnto vs Answer In the 11. chapter of Saint Luke verses 9.10.11.12 13. Rehearse you the words of the text Question Which are they Answer I say vnto you saith our Sauiour aske and it shall be giuen vnto you seeke and yee shall finde knocke and it shall be opened vnto you For euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened If a Sonne shall aske bread of any of you that is a Father will he giue him a stone or if he aske a fish will he giue him a serpent Or if he aske an egge will he giue him a scorpion If ye then which are euill can giue good gifts to your children how much more shall your heauenly Father giue the holy Ghost to them that desire him ExplicatioÌ„ proofe A most gracious promise of a most glorious and mercifull Father and the same also most sweetly and familiarly illustrated and confirmed by our most blessed Lord and Sauiour to helpe the weaknes of our faith touching the assured perswasion of so singular a gift euen the gift of all gifts as wee may say c. For our Sauiour Christ knewe right well how great our weakenes of apprehension is this way in conscience of our vnworthines beside our slouthfulnesse in seeking after it the which he would by this his most gracious incouragement chase away Furthermore it serueth to this purpose very well The Comforts that the holy Ghost is called the Spirit of promise that is the promised Spirit Ephes 1.13 And the promise of the Father Act 2.33 The which promise of the Spirit that is the accomplishment of which promise we receiue through faith as the Apostle Paule affirmeth Gal 3.14 Wherefore wee most thankfully embracing this so high and pierlesse a promise let vs now proceede to consider of the vse of the doctrine and faith of this Article ANd first for comfort wherevnto the promise doth very aptly make way Question What is that Answer The comfort of beliefe in God the holy Ghost is most singular and therefore doth our Sauiour himselfe intitle him with name of the Comforter ExplicatioÌ„ proofe It is true as we read Iohn chap 14. verse 16. I will pray the Father saith our Sauiour and he will giue yee another Comforter that he may abide with yee for euer And verse 26. But the Comforter which is the holy Ghost whom the Father wil send in my name he will teach ye all things c. And againe chap 15.26 And chap 16 7. And most worthily is he called the Comforter because he alone doth in speciall mÌ„aner and most immediatly comfort vs against al temptations and causes of discomfort And also because he alone doth in like special maÌ„ner both giue vs the present comfortable feeling of all the sweet mercies of God in this life and also the ioyfull assurance and hope of all good things which are to come as wee shall see a none Question But first what are those temptations and causes of discomfort which the holy Ghost doth comfort vs against Answer First against our actuall sinnes and transgressions Secondly against our failings in all holy obedience Thirdly against our originall sinne and corruption of nature Fourthly against the troubles and afflictions of this present euill world Fiftly against the doubt of the truth of our faith and repentance and so of our election to saluation Sixtly against the discomfort of our continuall infirmities often renewed slips falls ExplicatioÌ„ and proofe These indeede are the singular comforts which the holy Ghost doth daily renew vnto vs and that vpon these occasions following For first whereas the diuel and our owne guiltie and vnbeleeuing hearts tempt vs that we must needes be condemned through the iust iudgement of God because of our manifold great sins insomuch as God is most iust and must needes take vengeance of all sinners the holy Ghost assureth vs to our comfort that all our sinnes are punished in our Sauiour Christ and that the iustice of God is fully satisfied by his death so that they shall not be laide any more to our charge Secondly whereas the diuel further obiecteth that although this were true that our sins are satisfied for yet we could not be accepted in the sight of God except we were righteous the holy Ghost assureth vs further that our Sauiour Christ hath fulfilled all righteousnes for vs and that hereof his resurrection is an euident
Article let vs come to the Promise The Promise Question What promise hath God made of the remaining or forgiuing of our sinnes Answer We haue many very gratious and often renewed promises hereof both old and new euery where dispersed in the holy Scriptures of God Question Name you some of them Answer Beside that which you rehearsed Isai 48. verses 8.9.10.11 You haue pointed vs to another notable testimonie in the 31. chap of Ieremie from the 30. verse to the 35. of the same And chap 33 the .8 verse And in the newe Testament the same promise is alledged to belong through our Sauiour Christ to the beleeuing Gentiles as well as to the beleeuing Iewes Explicatiō It is true as we may reade Act 2 38 39. And ch 10.43 Rehearse the words of some of the places which you haue named Question How do you reade Answer In the 31. cha of Ieremie verses 31. thus it is written Behold the dayes come saith the Lord that I will make a new couenant c. For I will forgiue their iniquitie and remember their sinnes no more And chap 33.8 I will cleanse them from all their iniquitie whereby they haue sinned against me yea I will pardon all their iniquities whereby they haue sinned against me And it shall be to me a name and an honour before all the nations of the earth which shall heare all the good that I doe vnto them c. Explicatiō Let this suffice out of the Prophet Ieremie for this time Wee may read the like testimonies in other of the Prophets beside those which haue beene hitherto alledged As Isai 33.24 The people that dwell therein shall haue their iniquitie forgiuen Read also Ezek chap 18. verse 21. c. 32. All these promises of forgiuenes of sinnes doe belong vnto vs Gentiles The Comforts now through our Sauiour Christ as well as they did before to the Iewes THe Promise being thus confirmed the vse of this Article is next And first for Comfort Question What is that Answer The comfort is euery way very great insomuch as the glory and happines both of our bodies and soules in this life and also in the life to come consisteth herein It is very true as we reade Psalm 32. in the beginning of the Psalme And Rom 4.6.7.8 Explicatiō proofe Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne So that forgiuenes of sinnes is as one may say an epitome or short summe of all the mercies of God Whence it is that the Lord is saide Psal 103. as was before alledged to crown vs with his mercies and compassion Verily there is no goodnes or dignitie in our selues whereof we may reioyce or for the which we may looke to be accepted with God The mercie of our God is our onely crowne the glory of Gods free grace is our onely glory c. No doubt the comfort of this Article is singular to all those that knowe what Sinne meaneth And it will the rather warme and cheare vp our hearts if we shal consider that beside our former sinnes infinite and hainous in the sight of Gods iustice we remaine still very apt and prone to offend God euen after that we are by his grace regenerated and borne againe Yea if we shal consider that we daily offend his diuine Maiestie not onely by forgetfulnes and neglect of many good duties but also by rash and vnwarie committing of much euill according to that saying of Saint Iames In maine thinges wee sinne all Furthermore the Comfort hereof will be the more manifest to our consciences if we consider earnestly of the nature of sinne not onely how odious it is in itselfe but also how vile and abominable it maketh our persons both bodies and soules in the sight of God how it keepeth all good things from vs and pulleth downe vpon vs all euill Ier 5.25 Isai 59 1 2 3. till it be couered and forgiuen in our Sauiour Christ But most clearely of all wil the comfort of this Article shine into our hearts if we shall duly looke into the cause and fountaine of the forgiuenes of all our sinnes which would haue pressed vs downe to the very bottome of the gulfe of Hell to wit the most free and amiable grace and fauour of God our heauenly Father through his most blessed Sonne our Lord Iesus Christ which is better then our life though naturally that is most pretious vnto vs. According to the 3 verse of the 63 Ps Thy louing kindnes is better then life And Ps 30 5. This maketh our Baptisme exceedingly comfortable vnto vs insomuch as the whole blessed Trinitie cōsenteth to make it a testimonie of the forgiuenes of our sins through the same most free grace and rich fauour of our one onely true God Mark 1 4. Act. 2 38. and chap 22.16 It maketh the Supper of the Lord in like māner exceeding comfortable vnto vs in that it is a further pledge and assurance that our sinnes are forgiuen through the blood of our Sauiour Christ Mat chap 26. verses 26 27 28. The largenes of this free grace of God to the forgiuenes of sinnes through our Lord Iesus Christ reaching vp as it were to the heauens Ps 36. verses 5. and 7 and Ps 103 11 it enlargeth the comfort of this most excellent blessing seeing God sheweth vs plainly that he hath aboundance of mercie in store not onely for the forgiuenes of some fewe persons here and there but euen for the forgiuenes of his whole Church that is of so many thousands yea myriads of thousands of all sorts of people as shall seeke for mercy at his hands as was touched before Yea not onely for sinners of smaller degrees in offences but also for the greatest sort of sinners aboue other whosoeuer among them shall earnestly repent them and truly beleeue the Gospell of our Sauiour Christ according to that most liberall The Duties and sweete consolatorie incouragement of the Lord by his holy Prophet Isaiah chap 1.18 Come now and let vs reason together saith the Lord though your sinnes were as crimsin they shall be made white as snowe though they be red as skarlet they shall be as woole If ye consent and obey ye shal eate the good things of the land And chap 40.1.2 Comfort yee comfort yee my people will your God say Speake comfortably to Ierusalem and cry vnto her that her warfare is accomplished that her iniquitie is pardoned for shee hath receiued of the Lords hand double for all her sinnes Finally the bowell-like tendernes of Gods mercy is not the least cause of the great comfort of this Article as we may consider from these and such like testimonies of holy Scripture Psal 25 6.7 and 79.8 Ier 31.20 Lament 3.22.23 Hos 11.8.9 Ioel 2.13 Luke 1.7.8 and ch 15 20. O how sweet therefore ought this mercy of God to be vnto vs in all these
is his soule into the hands of the Lord Iesus who no doubt receiued it Acts 7.59 According to that Reuel 6.9 10 11. where the soules of the Martyrs are said to lie vnder the altar to wit as being vnder the blessed safe protectiō of our Sauiour for whose sake vpō whō after a sort they offered sacrificed thēselues vnto God like as Paul vseth that maner of speech cōcerning himself Phil. 2.17 Neither was this the knowledge faith perswasion of the faithful at the cōming of our Sauiour since that time onely by the light of his doctrine promise and practise but it hath beene likewise the knowledge and beliefe of the Church of God in all former times euen frō the beginning For so taught king Salomon Eccl. 12.7 The body returneth to the earth euen dust as it was but the Spirit returneth to God that gaue it And Dauid before him being of this beliefe commended his soule into the hands of God Into thy hand saith he to God I cōmend my spirit for thou hast redeemed me O Lord God of truth Ps 31.5 Where note we wel that the blessed immortality of the soule is a fruit of our redemption Yea Moses of more ancient time before him Abraham the rest of the Patriarks also before Abraham they all liued died in this beliefe Heb. ch 11.13 14 15 16. And ch 12.23 it is writtē of the souls of all the righteous departed this life euen frō the beginning of the world that they are in a perfit estate of happines in heauen so farre forth as they may be perfit till the resurrection of the body Hereof hath the Lord giuen a liuely testimonie from heauen in that he tooke Elias vp from the earth preuenting thereby his naturall death as men ordinarily die 2. King 2.11 And before him Henoch also who was more neare the first ages of the world Gen. chap. 5.24 And as we reade Heb. 11. 5. By faith was Henoch taken away that he should not see death c. This did God of speciall grace and fauour and for a reward to Henoch because he walked with God and had a care in all things to please him This reward out of all question was the blessed immortality of his soule in heauen if not of the glorious change of his body also And the immortality of the soule of Moses Elias is plainly testified by their appearance at the transfiguration of our Sauiour Christ Matth. 17.3 Thus the beliefe of this Article hath beene knowne and embraced euen from the beginning of the world to this day Yea so famous hath it beene from the beginning that the very heathen haue retained a certaine smacke of this doctrine as it is euident in the writings of their Philosophers from time to time euen from among the Egyptians and Caldeans to the Grecians and Latinists both Oratours and Poets As noble Mornaeus sheweth at large in his 15. chapter of Truenesse of religion though these Philosophers had this doctrine rather by rote as it were as wee say of children then by any religious assurance among them for want of the liuely testimonie and warrant of Gods holy word which either they had not or did not duly regard But let vs returne to the Apostles words And in the second place diligently obserue we that he opposeth the estate of the life to come whether before the resurrection or after to the estate of this present life so long as our our soules abide here in the body This he calleth the earthly house of this tabernacle that is a flitting and transitorie estate according to that 1. Pet. 1.17 and 2. Epist 1.13 14. Iob ch 4.19 and Isai 38.12 The other he calleth first a building of God secondly a house not made with hands thirdly eternall in the heauens fourthly such a building as is from heauen all which cannot altogether agree to the body alone Thirdly this building doth the Apostle with the rest as hee testifieth of them desire to be clothed with immediately after that they leaue this earthly tabernacle because otherwise as hee saith they should be found naked vntill the resurrection of the body Fourthly the Apostle sheweth that the faithfull are not wearie of this life because of the present afflictions and troubles thereof through impatience but because they know that this life ended it is the good pleasure of God that they shall be no longer strangers from him but come presently home vnto him into a blessed estate waiting therein for the adoption euen the redemption of their body till afterward Rom. 8.23 This therefore is the cause why they doe long till they may inioy it when once the time appointed of God shall come In soule first the power of sinne being extinguished and afterward in soule and body together freed from all mortality and corruption for euer and euer Herevpon it is that the Apostle reasoning from the causes of that longing and sure confidence that the faithfull haue hee saith first that God hath created or fitted them to this immortality in his owne purpose and counsell euen from the wombe and secondly that he hath in due time giuen them the assurance of it by the earnest of his holy Spirit Thus much therefore for the ground and warrant of the blessed immortality of the soules of the faithfull euen for all whosoeuer doe truly beleeue in our Sauiour Christ For all and euery one haue their part in all the benefits purchased by him as wee may remember from the doctrine of the communion of Saints Question NOw what is the meaning of this Article of the blessed immortality of the soule Ans The meaning of it is first That the soule is created of God The meaning of it such a spirituall substance distinct from the body of euery man and so liuing in it selfe 〈◊〉 causing life to the body that though the body die yet it remaineth still in the owne life and by the ordinance of God is not subiect to death nor possible for euer to be extinguished or to cease to hold that proper existence or Beeing which God hath giuen vnto it Secondly the meaning of this Article is that so soone as the naturall life which the soule ministreth to the body is ended God receiueth the soule of euery true beleeuer into his heauenly kingdome Where he maketh their estate vnspeakeably more blessed then before in that he giueth vnto them a most sweet comfortable fruit of all that christian knowledge faith sanctification of euery grace which they had obtained here in this life and that euen in all meete and full perfection so to continue for euer and euer with the thousand thousands of the holy Angells and Saints of God The meaning of this Article may well bee comprehended in these two branches Explicatiō proofe But yet so as the first branch of your answer may well be extended as well to the soules of the wicked and infidells as to
by a sharpe encounter against the aduersaries The reason is because our Sauiour did not rise againe so much to declare himselfe to be in his owne behalfe perfitly iustified in the sight of God seeing hee had no sinne of his owne as for the sake of his Church and to let it appeare that wee poore sinners beleeuing in him are by him iustified and deliuered from our sins and from all the punishments thereof and namely from death that it should not preuaile against vs but that wee should haue the victorie ouer it in the end Neither did our Sauiour rise againe as a priuate person but as the head of his Church to the ende that he might in due time drawe all the members thereof after himselfe And therefore it is that the holy Apostle maketh these propositions equiualent and conuersiue as one may say If Christ be risen thou shall the faithfull one day rise againe to wit bodily as Christ is already so risen And againe If any man say that the faithfull shall not rise at the last day it is saith the Apostle as much as if he should say Christ himselfe is not risen For so wee read verse 13. If there be no resurrection of the dead then Christ is not risen And indeed they that denie the proper effect doe as wee may well say in effect denie and annihilate or frustrate the cause it selfe As for example if one should affirme say There shal be no Sōmer or any renewing of the fruits of the earth this next yeere it is as much as if he should say that there shall be either no kindly heate on the earth by the Sunne nor moisture of raine from the cloudes of heauen or else no vegetatiue power in the roote of grasse and trees c. nor generatiue or pocreating power in any cattell c. So then this is the first reason of the Apostle that the bodies of the faithfull shall rise againe as the proper and necessarie effect because our Sauiour who is in the most holy counsell and decree of God appointed to be the proper powerfull and effectuall cause thereof is already risen againe And that our Sauiour is so appointed of God it is plainly testified taught in many places of the holy Scriptures As Rom 8.11 and chap 14.9 and 1. Cor 6.14 2. Cor 4 14. Eph 1.19.20 ch 2.5.6 Philip 3 20.21 1. Thes 4.14 and 1. Pet 1 2.3.4 c. The holy Apostle doth vse diuerse other notable reasons to proue the Article in question as we shall see hereafter But before that he commeth to any new reason hee doth to the further strengthening of this set downe diuerse grosse and hereticall absurdities which must needes followe vpon the deniall of the resurrection of our Sauiour For as he giueth plainely to vnderstand it is the vtter rasing and ouerthrow of all Christian religion And insomuch as he is thus carefull to confirme this Article of our Sauiours resurrection it may iustly be no obscure argument to vs that they who doubted of the bodily resurrection of the faithfull did therewithall call likewise into question the truth of the bodily resurrection of our Sauiour as though it had beene onely represented in some vanishing and flitting apparition and not performed really and in very truth But farre be it from vs and from euery good Christian once to admit any one thought that way For then it should bee an easie thing for the diuel to make vs to doubt of our own resurrection And therefore not without great cause doth the holy Apostle hedge vp the way against this so dangerous a conceite as it were with a high hedge of sharpe thrones that wee might neuer be driuen into it Question Let vs now heare the Apostles wordes Answer Which are they 14. If Christ be not risen saith Saint Paule then is our preaching vaine your faith is also vaine 15. And wee are found also false witnesses of God for wee haue testified of God that he hath raised vp Christ whō he hath not raised vp if so be the dead be not raised 16. For if the dead be not raised then is Christ not raised 17. And if Christ be not raised your faith is vaine ye are yet in your sinnes 18. And so they that are asleepe in Christ are perished Explication These are the wordes of the blessed Apostle as they followe in our text verses 14.15.16.17.18 And here the saying is made true that one absurditie granted many other doe followe vpon it The Apostle as we see reckoneth vp fiue or sixe of them First that if our Sauiour Christ be not risen then the Apostolicall ministery was a vaine institution and to no good effect Secondly that the faith of the hearers was but a vaine fancie and no powerfull grace to eternall saluation Thirdly the Apostles should therewithall be found false witnesses Yea so as it is saide in the fourth place that God himselfe should be made accessarie to this most fraudulent crime Fiftly the Corinthians should haue no true assurance of the forgiuenes of their sinnes Finally all the faithfull already departed this life are perished as dying in a wrong beliefe All which as was saide are most irreligious yea hereticall and blasphemous absurdities most worthy to be abhorred of all true Christians In which wordes also as wee see he vrgeth againe the equiualencie of these propositions The faithfull shall not rise againe bodily And Christ is not bodily risen againe But of this more when wee shall come to consider of the danger of not beleeuing this Article In the meane season let vs proceed to the second reason for the proofe of the resurrection of our bodies as it followeth in the 19. verse Question Which is that Answer 19. If in this life onely saith the Apostle we haue hope in Christ we are of all men the most miserable Explicatiō These wordes must be vnderstood as spoken partly concerning our bodies in respect of those most cruell persecutions which Christians are oftentimes vexed withall aboue any other sort of people euen for that speciall hatred which the wicked of the world beare against the name and doctrine of our Sauiour Christ but they are chiefly vttered in regard that the immortalitie of the soule and the resurrection of the body to eternal life and glory are grounded vpon one and the same foundation so as the one cannot bee denied without the deniall of the other Like as also our Sauiour Christ Mat 22. proueth the resurrection of the body which is to come from the present immortalitie of the soules of the faithfull insomuch as either of them haue like ground from that couenant which God hath made with his people calling himselfe the God of Abraham Isaak and Iaakob For as our Sauiour saith he is not the God of the dead but of the liuing as though he should haue said God is the God of the whole persons of his confederates both of their bodies and also
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