he was taken vp from vs must one of them be made a witnes with vs of his resurrectioÌ„ And further how they gaue this testimony to the Resurrection read in the same book of the Acts. ch 2.32 This Iesus saith the Apostle Peter hath God raised vp wherof we all are witnesses And againe ch 3.15 ye killed the Lord of life saith Peter to the wicked Iewes whom God hath raised from the dead whereof wee are witnesses Likewise ch 4.33 with great power gaue the Apostles witnes of the Resurrection of the Lord Iesus And againe ch 5.30.31.32 The God of our Fathers hath raised vp Iesus whom ye slew and hanged on a tree Him hath God lifted vp with his right hand to be a Prince and a Sauiour to giue repentance to Israel and forgiuenes of sinnes And we are his witnesses concerning these things which we say yea and the holy Ghost whom God hath giuen to theÌ„ that obey him And yet againe ch 10. v. 39. c. 4â— And we are wâ—tnesses of all things that he did both in the land of the Iewes and in Ierusalem whom they slew hanging him on a tree Him God raised vp the third day and caused that hee was shewed openly Not to all the people but vnto the witnesses chosen before of God euen to vs who did eate drink with him after he arose from the dead And he commanded vs to preach vnto the people to testifie that it is he that is ordained of God a Iudge of quick and dead To him also giue all the Prophets witnes c. Read also chap. 13.30.31 God saith the Apostle Paul raised him vp from the dead And hee was seene many daies of them which came vp with him from Galile to Ierusalem who are his witnesses to the people And againe ch 26.21.22.23 The Iewes saith he caught me in the Temple and went about to kill me Neuerthelesse I obtained help of God continue to this day witnessing both to smal and great saying none other things then those which the Prophets and Moses did say should come To wit that Christ should suffer and that he should be the first that should rise from the dead and should shewe light vnto the people and to the Gentiles And yet againe 1. Cor. 15.15 we haue testified of God The proofe of his resurrection by his own appearances that he hath raised vp Christ. Thus the whole blessed company of the twelue Apostles togither with Paul an honourable increase of that number they are all of them most faithfull authenticall witnesses of the Resurrection of our Sauiour so appointed and authorised by God himselfe they hauing his suffrages and voices so to be as we saw before Act. 10.41 For so the Greeke word procecheirotonemenoi signifieth This testification witnessing of the holy Apostles it was principally while they were liuing by wise and zealous preaching But seeing they were appointed to be witnesses to the end of the world they haue also for that cause left the same testified in the holy Scriptures as wee reade to this day in the writings of the holy Euangelists and in the Epistles of the Apostles But seeing the ground of all these witnesses and witnessings as was saide before were the appearances of our Sauiour whereby hee manifested himselfe after that he was risen as was alledged heeretofore from the beginning of the Acts and as it is touched againe ch 10.40.41 and ch 13.31 LEt vs therefore come vnto them and consider of them as diligently as God shall giue vs grace the which he for our Lord Iesus Christs sake graunt vs. Amen Question Which therefore are those appearances of our Sauiour which we speake of And to whom did he appeare and shew himselfe after his resurrection Answer They were these which follow First he appeared and shewed himselfe to Mary Magdalen she being alone Secondly to sâ—ndry other women * Hos nuntios hoc ordine recenset Beza Hom. 11. in Hâ—st retur pag. 263. nisi quod qâ—aâ—to in loco ponit apâ—aritionem Christi qua se ostendebat Petro. pag. 262. Sed tamen Apost Paulus 1. Cor. 15.5 primo in loco recenset Petrum Vnde Caluinus Cum inquit dicit Apostolus Christum Petro apparuisse primum intellige omnibus viris praeponi N hilo â—nnus de ordine non contendemus Thirdly to Peter Fourthly to Cleopas and another disciple as they walked from Ierusalem to Emmaus And to all these our Sauiour Christ appeared the same day on the which he rose againe before it was night Then the same day at night hee shewed himselfe to the eleuen which were his most choise Disciples onely Thomas being absent And eight dayes after this he came vnto them againe when Thomas was with them And againe after this hee shewed himselfe to seuen of his Disciples that is to Peter and Thomas to Nathanaell to Iames and Iohn and to two other of his Disciples at the Sea of Tiberias Moreouer he appeared vnto the eleuen on a mountaine in Galile He was seene also of more then fiue hundreth brethren at once And after this he was seene of Iames alone All these seuerall appearances are mentioned by the holy Euangelists and by the Apostle Paul to haue been within the space of those fourtie daies in the which he presented himselfe to his Disciples before he ascended vp into heauen Now when the time of his Ascension was come it is said further that he led them out into Bethania and that from the mountaine of Oliues he ascended vp into heauen in their sight Explication and proofe So then wee haue the Resurrection of our Sauiour Christ confirmed vnto vs by eleuen seuerall appearances and presentings of himselfe personally and bodily to his disciples from the time that hee arose vntill hee ascended vp into heauen Wherevnto if we shall adde two other appearances of our Sauiour after his Ascension the one to Stephen Act. 7.56 the other to the Apostle Paul 1. Cor. 15.8 then haue we all the appearancâ— gathered together which are mentioned in the holy Scriptures euen so many as may and ought iustly be accounted abundantly sufficient for the assuring of the Resurrection of our Sauiour vnto vs aboue all question or doubt that may be made about it And these two the last of all they may be to our speciall comfort in that not onely the Resurrection of our Sauiour is confirmed vnto vs by them but also that he being ascended vp into heauen hath not laied away his humane nature but retaineth it still euen on our behalfe vntill hee come againe to iudgement and thence-forth no doubt for euer and euer But insomuch as it is not sufficient to the confirmation of our faith The proofe of his resurrection by his first appearance to heare of them g nerally vnlesse we doe consider of them and lay them to heart with all the circumstances as God of his mercy hath commanded them to be recorded for a full
our creation And herein let vs all consider earnestly what we were but one hundreth of years agoe yea a great deale lesse And as for many of vs what were we but euen a tewe yeares since Where were we in all the world what were we were we not iust nothing Our owne creation therefore may iustly be a strong argument vnto vs of the creation of all other things and of the world it selfe For seeing that God by his almightie power hath made our selues in this our time as all other in â—heir ages why should it be strange to vs to heare the word of God to teach vs that all things were created of nothing Surely that creatures who haue reason should call into question the truth of the doctrine of creation it is not onely without reason but also euen vnnaturall For a created nature hauing reason and not being peruerted in it selfe must needs easily see and feelingly as it were acknowledge euen from the own state the creation of all other creatures WE therfore putting away all doubt herein Let vs proceed to the manner of the creation as the Lord himselfe hath of the same his most gracious goodnes made it knowne vnto vs. Question How was that Answere All things at the beginning that is so soone as time it selfe had any beeing they were created and began to take their beeing onely by the word and commandement of God according to his owne eternall decree in this behalfe Explication and proofe This is indeed the tâ—â—e meaning of the first wordes of the holy Bible euen of the first wordes of the first booke of the Scriptures of God In the beginning saith the Prophet Moses who hath this testimonie of God that he was very faithfull Heb â— 5. God created the heauens and the earth In the beginning that is to say eâ—en so soone as there was any beginning of any creature did the creation of all things begin yea euen so soone aâ— time it selfe began The which time God made also as the measure of all the rest of his creatures and works in regard of their first beeing when they began and also of their continuance as they are former or latter euen to the last ende of the longest time that may be of this short and transitorie world According to that Psal 102 2â— â—6 27 They shall perish but thou shalt endure c. And 1. Cor 7.29 The time is short And verse 30. The fashion of this world goeth away And 1. Pet 4.7 The ende of all things is at hand But touching the newe heauen and the newe earth which shall bee established the time of the continuance of this present euil and sinnefull world once ended as they shall bee in a more excellent estate so shall their continuance for euer be measured by another kinde of measure euen aboue measure that is by time as it were timelesse for euer and euer euen by time and times time without ende As Reuel 21 23. The Citie shall haue no neede of the Sunne c. Neither is there any night there c. Of the which enough for this time Wherefore that wee may proceede It is true also that you haue answered that the onely immediate cause efficient of the creation was the word and commandement of God without all instruments and meanes which the wicked and vngodly Epicures and Atheists of the world mockingly aske after According to the holy testimonies of the diuine Scriptures Ps 33.6 as it hath beene alledged before And againe Psal 148.5 He commanded and they were created Euen according to the historicall narration of Moses in this our first Chapter or Gene God saide let there be light and there was light Let there be a firmament or spreading out of the aierie regions c. And all were presently so as God spake and commanded Question But I pray you doe you vnderstand this so as if God vttered any sound of words and that by the vertue thereof he created all things Answere I haue beene taught to vnderstand them otherwise then so Explication and proofe There is good reason thereof For hetherto there was no vse of vocall and sounding speech seeing there was yet no creature to heare it nor instrument to sound it or place whether the sound thereof should bee carried no nor ayer wherein it should bee sounded I meane at the first instant of the creation Question How then haue you learned to vnderstand the speech and commanmandement of God at the first beginning and so forth in the whole worke of creation Answere It noteth the execution of his eternal decree in the beginning of time Loquutus est Deus hoc est inquit Caluinus aeternum suum decretuÌ„ protulit Comment in Gen. 1.11 God hath spoken saith Caluin that is hee hath performed his eternall decree according as eternally and before all time without beginning he purposed in himselfe to accomplish his worke by his Sonne together with the holy Ghost who are eternally and without all beginning the essentiall wisedome and power of God ExplicatioÌ„ and proofe Thus indeed concerning the sonne of God doth the holy Euangelist Iohn most diuinely expound this creating WORD chap 1.1 c. In the beginning saith he was the word and the word was God The same was in the beginning with God All things were made by it and without it was made nothing that was made In it was life and the life was the light of men c. And verse 10. The world was made by him c. And thenceforth he proceedeth to shewe that as the world was at the first made by him and set in good estate so it being peruerted by the sinne of man it is againe renewed deliuered from vanitie and corruption by him c. 2. Cor. 5.17 And touching the holy Ghost that hee was as the hand and euen the very power of God in this mightie worke of his creation Moses himselfe expresly affirmeth it in the second verse of his first chapter So then by the testimony and interpretation of the Euangelist Iohn it is plaine that as well the heauen and the earth at the first instant as afterward the whole disposition of them and the creation of all the other earthly and visible creatures out of them were created by the word or speech and commandement of God in such sence as hath beene already expounded Question Doe you not see this to be plaine from the Testimonie and interpretation of the Euangelist Iohn It is very cleare and plaine And the Apostle Paul also doth as clearly confirme the same in his Epistle to the Colos chap 1.15.16 and 17. verses Rehearse you the wordes of the Apostle Which are they Question Who that is the deare Sonne of God whom hee had mentioned a little before is the Image of the inuisible God Answere the first begotten of euery creature that is eternally begotten and hauing his personal subsistence from God the Father before there was any
God euen from the beginning of the world THese things thus obserued Let vs now come to the secoÌ„d daies work the which Question for our more familiar vnderstanding we vse to cal Monday What did the Lord create in it Answere The Lord so cleared and ordered the regions of the aire as they might be most commodious for the placing of all heauenly creatures in their proper seates limits and circuites as it were in their chambers and lofts each aboue other and likewise that all earthly creatures might liue comfortably vpon the earth euery one according to their kindes when they should afterward be created As it followeth in the 6.7 8. verses of this first chapter of Genesis Question Rehearse Moses his own words as they are there conteined Which are they Answere They are these Againe God said Let there be a firmament or as it is Englished more agreeable to the Hebrew word in the margent of our Bibles Let there be a spreading ouer and therewithall aire in the middest of the waters and let it seperate the waters from the waters 7 Thus God made a certeine firmament or spreading ouer as before and separated the waters which were vnder the same firmament from the waters which were aboue it and it was so 8 And God called this firmameÌ„t heaueÌ„ so the euening the morning were the 2 day The work of the Lord in this second day though it be recorded but as one yet it is a very great and a gratious one For therin he fitted the regions of the ayre for all excellent vses that the Sun and the Moon and the Starres might haue their places courses in them that the clowds might haue their place course as the bottels of God to water the earth in due time that the snow and the haile might be congealed and spred abroade in their due seasons c. And that the earthly creatures might haue a cleare and thin not a grosse and foggie aier to draw their breath in and that also to this end the windes might with their blasts purge the same For to these if ther be any such like purposes God in this second day fitted the whole aier and disposed of the seuerall regions as it were the sollers and loftes and chambers thereof according to that of the 104. Psal verse 3. The Lorde layeth the beames of his chambers in the water and hee maketh the clowdes his Chariot and walketh vpon the wings of the winde And verse 13. Hee watereth the mountaines from his chambers And Gen 7.11 it is said to note aboundance of rainâ— that the windowes of these chambers were opened the which are called the windowes of Heauen Likewise Mal 3.10 In this respect also the clowdes are called the bottels of Heauen Iob 38.37 On this day also this part of the firmament had a disposition giuen it in the times and seasons therof to ingender snowe and haile c. Of the which wee read in the same 38. chapt of the booke of Iob. So that from hence wee may not vnfitlie gather that the clowdes and the windes had their creation in this second day besides that all was fitted to all ends before specified Read also Iob chap 38.9 where the clowdes are said to haue beene the couering of the Sea while darknesse was as the swadling bands therof Amos 4.13 God is the Creator of the windes Thus therefore did the Lord in the second day cleare and order the aire in most excellent manner euen before the deepe gulfe of the waters were emptied out of the earth and before ther was any drie land at all to the end that herein as well as before and as we shall haue occasion to obserue afterward the wisedome and power and goodnesse of God might rather be considered in it selfe then from the reason of naturall causes as the ouerwise Philosophers of the world haue too busilie accustomed themselues to doe for want of the true knowledge of the word of God herein This firmament or spreading out and the ordering of the aire and namely of that region or circular space which the Lorde hath appointed for the raine and moysture of heauen to be staied in ouer our heads and euen this lower aire also wherin we liue and breath God called heauen that is he appointed them to be as wee may say the aiery heauen according as wee vse to call the foules or raine and such like things which are in these partes of the aier the fowles or clowdes or raine of heauen c. This as Moses assureth vs was God his wise gratious and mighty work in the second day For the which we ought to glorifie praise his most holie and glorious name as Ps 148.4 Question THe worke of the third day is next Howe doth Moses reporte that Answere It foloweth thus in the 9. 10. 11. 12. 13. verses of the same 1. chap of Gene. 9 God said againe let the waters that be vnder the heauen gather themselues or flowe together into one place and let the drie land appeare and it was so 10 And God called the drie land Earth and he called the gathering together of the waters Seas and God saw that it was good 11 God said also let the earth bud forth the bud of the hearb that seedeth seed the fruitfull tree which beareth fruit according to his kinde which hath his seede in it selfe vpon the earth and it was so 12 Thus the earth brought forth the budde of the hearbe that seeedeth seede according to his kinde also the tree that beareth fruit which hath his seede in it selfe according to his kinde And God saw that it was good Explâ—cation and proofe 13 So the euening and the morning were the third day This day was that which we commonly call Tuesday Here are two mightie workes of God The one the clearing of the land as before the Lord had cleared the ayre The other the replenishing of the earth with hearbes and trees bearing their seedes and fruits But because the clearing of the earth from the waters could not be done without another worke for the conveyance and as we may say channelling and banking in of the Seas Note also that the riuers and fountaines or springs of water were ordered disâ—oâ—ed in this day read Reuel 14.7 therefore we may iustlie vnderstand this to be a third worke of God vpon the third day The least whereof could not possiblie be wrought and brought to passe but by an Almightie and creating power Of these things therfore let vs stand to consider a little that our mindes may be the better informed concerning the greatnes and excellencie of them by the help of some other testimonies of the holie Scriptures which doe worthilie stand in the commemoration of the same And first for the clearing of the earth by the emptying of the waters it is spoken of as of a worke of a newe creation For before this it was as if it had not
answeres of our Sauiour The first whereof is not direct and plaine for holie modesties sake or lest he might seeme to a profane Ethnike ouer light and in his conceit verie ridiculous in taking to himselfe that great and stately name of a Kâ—ng hee standing before Pilate in a poore and base estate So that wee may call it an answere in way of a modest demurre vntill the occasion should waxe more pressing and growe to some further maturitie and ripenesse ouâ— Sauiour also hereby preparing Pilate to consider that he had a more weightie matter in hand then all the dayes of his life hee was in all his politike wisedome aware of The second answer of our Sauiour containeth a description of the nature and qualitie of his Kingdome wherein also is implied a more direct answere to the first question then was made before And so did Pilate vnderstand it as appeareth by his third question Wherevpon in the third Answer our Sauiour doth furthermore render a most graue and weightie reason of the same profession of his to the further remouing of that appearance of vanitie and lightnes which Pilate no doubt would easilie haue imputed vnto him as was mentioned in the first answere if it had not bene most prudentlie preuented by the wisedome of our Sauiour And so might haue bene as a rocke to the profane and ignorant man who had not learned to distinguishe betwixt an earthlie and a heauenlie kingdome euen at once to haâ—e made shipwracke of an equall proceeding in the examination of this innocent cause of our Sauiour But this beeing preuented at the verie first our Sauiour taketh the fit occasion which hee had thus prepared for himselfe verie notablie though briefelie to describe who and what maner of ones they be who are right and kindelie subiectes of his kingdome All which Questions of Pilate and Answers of our Sauiour Christ the three former Euangelistes doe verie brieflie contract according to that of S. Matthew who is in this matter the largest of them chapter 27. verse 11. in these wordes And IESVS stoode before the Gouernour and the Gouernour asked him saying Art thou the King of the Iewes Iesus said vnto him Thou saiest it Of these things therefore let vs heere stay a while to consider for our better vnderstanding according to the full reporte of the holie Euangelist Saint Iohn And first the most wise and holie modestie of our Sauiour is diligentlie to be weighed of vs from his first Answer Wherin hee hath clearelie shewed himselfe to be of a cleane contrarie disposition to our most vaine and corrupt nature Fâ—r euery one of vs is ready to vauâ—t and boast our selues to the vttermost yea vnasked though we heare that all fleshe is grasse and though in truth we haue nothing of our selues worthy to be gloried in But behold our Sauiour Christ though he was most worthy of all glorie and had all excellencie of graces most iustly to be reioiced in yet he most wiselie and with all holy modesty auoydeth euen the appearance of vaine boasting The which as he did at this time before Pilate beeing examined of his Kingdome so did he before in the working of his miracles For though they could not be hidden yet he shewed plainely that hee did not by them seeke any vaine applause of men as that charge which hee gaue to diuers of those in whom he shewed his gratious power doth declare See thou tell it to no man saith our Sauiour See that no man know it c. Mat. 9.30 Mark 5.43 And againe ch 8.26 Read also Matt. 17.9 and ch 21.5 And so was the prophesie of Isaiah fulfilled in this behalfe as the same Euangelist St. Matthew declareth at large vpon the like occasion ch 12. verses 15 16 17 18 19 20. Our Sauiour Christ therefore is herein a most notable example and paterne vnto vs both to teach vs true and discreete modesty and also to reprooue and condemne the extreame vanity and folly of that arrogancy which is seated in our light and hauty nature Secondly from the description of the nature and quality of the kingdome of our Sauiour Christ conteined in his second answer we haue to consider first the meaning of the words and then the vses which we are to make of the same And so also concerning the third answer of our Sauiour In that therfore he saith My kingdome is not of this world the meaning of our Sauiour is not to exempt no not the wicked which be thick threefold in it froÌ„ his regency gouernment as touching their restraint froÌ„ much mischief which otherwise they would surely practise against his Church here in this world Nor yet to exempt them or any kingdom of this world from his iudgment and vtter destruction at the last whosoeuer should rebell against him Onely his meaning is that his kingdome being of another nature then are all or any of the kingdomes of this world is to be erected and administred wheresoeuer it shall please him to rule and reigne among his subiects after another manner then the kingdomes of this world are begunne at the first or afterward vpheld and maintained That is to say the kingdome of our Lord Iesus Christ being a spirituall kingdome all his subiects are ruled and gouerned spiritually and they doe yeelde him a spirituall obedience c. And for the same cause it is that our Sauiour Christ doth not say My kingdome is not in this world but thus My kingdome is not of this world The which words also are so to be vnderstood as they may no way debase the kingdome of our Sauiour but so as may serue best for the aduancing of it infinitely aboue all the vaine and transitory kingdomes of this fading and decaying world For of the kingdome of our Sauiour Christ there is no end but it shall put an end to all other kingdomes and remaine it selfe alone in all perfection of eternall blessednes and heauenly glory for euer and euer Luke 1.32.33 and chap. 19.27 1. Cor. 15.24 25 c. Reuel 19.11 12 13 14 15 16. And all this according to the former prophesies which we reade Psalm 2.8 9. and Psalm 110.1 2 c. Dan. 2.34 35 36. a part of the dreame of Nebuchadnezzar and verses 44 45. which is the Prophet Daniels interpretation of the same Such is the meaning of the most wise and graue answer of our Sauiour Christ to Pilat concerning his kingdome by an excellent and lightsome distinction of his spirituall and eternall gouernement and the temporall and worldly gouernment of all worldly Kings and Rulers Wherein also he giueth Pilate plainely to vnderstand that his kingdome was such a one as was no way preiudiciall to the kingdome or Empire of Caesar nor to any other kingdome of the world that should be subiect vnto it but that they may well stand together yea that his kingdome shall cause them to flourish and prosper And so Salomon a most wise and prosperous
in that he saith that This mortall must put on immortalitie for he earnestly affirmeth though most faithlesly and heretically that Paul doth not speake these wordes of the earthly creature but of the liuing word c. These are the words of H. N. Verily saith he the mortall whereof Paul witnesseth is not any creature of the earthly flesh and blood but it is the liuing word and Beeing of GOD which in the beginning was immortall in the manhoode and is for our sinnes cause become mortall A most ignorant and hereticall blasphemie and a most manifest falsifying of the meaning of the holy Apostle Hitherto of the ground and warrant of this Article concerning the resurrection of the body from this one most notable and plentifull testimonie and confirmation of the Apostle Paul thus farre forth in this 15. chapter of his ◠Epistle to the Corinthians THere are store of other testimonies in the holy Scriptures to confirme the same vnto vs as an Article of faith vsually receiued euen from more ancient times and that no doubt according to the beliefe of the faithfull in the true Church of God frō the beginning of the world For like as for the confirmation of this Article to the christian Church our Sauiour Christ being vpon earth raised diuers out of their graues as we haue seene heretofore among the miraculous works which he wrought And after that againe the Apostles by his power did the like as Peter raised Dorcas from death to life c. So from the beginning God wrought some like miraculous works for the confirmation of the faith of his people therein in all ages that went before For as wee reade in the holy Story 2. Kings 13.21 A dead man touching the bones of Elisha reuiued and stoode vpon his feete Yea as God tooke away Elijah so long before that hee tooke Henoch away bodily into heauen for any thing we know to the contrary Abraham also considered that God was able to raise vp Isaak euen from the dead from whence also as saith the Apostle hee receiued him after a sort Heb. 11.19 And in the same chapter verse 35. The women receiued their dead raised to life as for example the widow of Sarepta her sonne at the prayer of Eliah and the Shunamite her sonne at the prayer of Elisha Other also as the Apostle saith further were racked and would not be deliuered that they might receiue a better resurrection The which may be exemplified from the answer of the mother of her seuen children martyred vnder Antiochus in the 7. chap. of the 2. Booke of Maccabees What the beliefe of Iob was we saw but a while since We may reade other testimonies Isai 26.14 and Ezek. chap. 37. the whole chapter In the which places the holy Prophets strengthened the faith of the people of God touching their returne out of captiuity by an allusion or argument taken from the resurrection of the dead as though they should haue said ye beleeue that which is a greater matter as a receiued Article of your faith and therefore let not your hearts doubt of this And more directly to this purpose the Angel of God testifieth to the Prophet Daniel the certainty of the resurrection of all flesh that is of the godly to euerlasting life but of the wicked to shame and perpetuall contempt Dan. chap. 12.2 And verse 13. he telleth Daniel himselfe that he for his part should stand vp in his lot at the end of his daies Thus wee may perceiue that the resurrection of the body hath beene receiued as an Article of faith not onely in the christian Church since the comming of our Sauiour in the flesh but also in the true Church euen from the beginning and in all ages among all true beleeuers vnto the time of the same his comming according to that which we reade Iohn 11.24 where Martha answering our Sauiour according to the common faith saith to our Sauiour concerning her brother Lazarus I know that he shall rise againe in the resurrection at the last day And Acts. 24.15 the Apostle Paul testifieth of the Iewes that they looked for the resurrection of the dead The meaning of the Article NOw after this large discourse touching the ground and warrant of this Article it followeth in the next place that you are to shew what the meaning of it is Question What therefore is the meaning of these wordes I beleeue the resurrection of the bodie Answer They teach me and euery true Christian to beleeue that according to the holy decree of God and for a publike declaration of his diuine iustice and hatred against sinne in the fight of all the worlde death is appointed to all so that euen the most godly by reason of that sinne which is yet in part abiding in them The meaning of the Article must die the naturall death which is a seperation of the soule from the body for a time wherevpon it followeth that the body returneth to the earth from whence it was taken those onely excepted who shall be found liuing vpon the face of the earth at the comming of our Sauiour Christ to iudgement yet for the worthinesse of the death and satisfaction which the same our Sauiour hath made to God for vs and by the effectuall working of his diuine power I doe beleeue that both I my selfe and also that all which haue died alreadie or shall hereafter die in the Lord shall at the last day be bodily raised vp to a most blessed and glorious estate our soules being vnited vnto them againe and thence forth so to remaine for euer and euer Ex. The proofe of all this we haue seene before Onely let vs briefly call to mind that which we read Heb. 9.27 28. As it is appointed to men that they shal once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him shall he appeare the second time without sinne vnto saluation Reade also Eccles 12.7 and 1. Thes 4.15 16 17. NOw let vs goe forward Question What promise of God haue you in the holy Scriptures The Promise that our bodies shall rise againe Answer We haue the promise of God prophetically set downe by the Prophet Hosea chap. 13. verse 14. alledged by the Apostle Saint Paul 1. Cor. 15.54 as it followeth thus in that chapter 54 So when this corruptible hath put on incorruption and this mortall hath put on immortalitie then shall be brought to passe the saying that is written Death is swallowed vp into victorie Explicatiō proofe The holy Apostle doth fitly alledge the testimonie of the Prophet to this purpose And wee may likewise alledge all the prophecies of the olde Testament touching the resurrection of the body for the confirmation of the same promise of God in this behalfe But the fundamentall ground of this promise is that most gratious couenant which God hath made with Abraham Isaak
onely reaching to priuate persons but also to families cities and nations of such as truly feare worship and serue him neither for one age alone or a short time but euen from the beginning to the end of the world Yea so God mainteineth not onely his children but also all sorts of his workes as none are able to ouerthrowe them For though all the world should consent vtterly to destroy but euen the least and frailest kind of creature that is they should not be able to bring it to passe And therefore we may iustly assure our hearts that much lesse shall the wicked though they band and associate themselues neuer so firmely be euer able to suppresse and roote out the people of God from the face of the earth no nor yet doe them the least annoiance but as God himselfe shal for iust causes permit He wil surely vphold his Church against the very gates power of Hell This therefore may iustly be to our singular comfort against many temptations And namely against this that we are ready to thinke that by professing the true faith feare and loue of God we take the most ready way to ouerthrowe our selues insomuch as the true worshippers of God are most of all maligned and maliced of the world No no it is not so We doe thereby make our choise of the most sure and safe state and condition that can be both for the establishing of our selues and also of our posteritie Not that we may looke to be free from troubles but because as hath beene shewed wee walking in the waies of our God are vnder the speciall protection and defence of the Almightie and most wise and gratious God Wherefore according to that which was answered in the sixt place to the end we be not the hinderers and abridgers of our owne comfort wee must take diligent heede that we lie not securely in any sinne and that we doe not in any thing deale crookedly and frowardly with our good gratious God For then indeede we might iustly feare that God in his iust pleasure should deale croslely that wee say not crookedly and frowardly with vs. Not with any such frowardnesse as is in vs but with a holy and iust punishment such as is most meete and answerable to the qualitie and degree of our sinnes euen such as should bee least to our owne liking and furthest from our expectation And thus wee reade that God himselfe borrowing his speech figuratiuely and in way of imitation doth from the practise of our wayward dealing with him threaten vs accordingly As Leuit. chap. 26. verses 23 24. If yee will not be reformed by me but walke stubburnly agaist me Then will I also waâ—ke stubburnely against you and I will smite yee yet seuen times for your sinnes And againe verse 28. the which some translate thus If yee walke reatchleslie as it were at aduenture ye care not how toward me then will I deale likewise toward you That is not in any fauourable setled course to your comfort as you would desire but so confusedlie and troubâ—esomelie that yee shall not know as one would say where to haue me So Ezekiel chap. 20. 24 25. Because they executed not my iudgements c saith the Lord therefore I gaue theÌ„ also statutes that were not good iudgements wherin they should not liue That is he sent vpon them his punishments to their euill and smart the which it pleaseth God figuratiuely and vnproperly to call Statutes Reade the like 2. Sam. 22.27 And againe Psal 18.26 With the froward saith Dauid God will shew himselfe froward not with such a kinde of frowardnesse as is in the peruerse hearts of the wicked as was said before God forbid wee should once thinke so but in such sort as he will make them wearie of their partes Like as the Father or Master wil say to his childe or seruant whom he seeth murmuring doe ye murmure I will murmure with you by and by c. Now that sinne wherein eyther wee our selues doe securely he or any of those that belong to our gouernment through our defalt and negligence doth hinder the comfortable course of Gods prouident and fatherly dealing toward vs see Iosh chap. 7. verses 6 7 8 9 10 c. The Lord said to Ioshua Get thee vp wherefore liest thou thus vpon thy face Israel hath sinned c. Thus much concerning the sixt branch of the Answer Moreouer as was answered in the seuenth place the serious bending of our minds to answer the obiections which the diuel and fleshly reason do suggest to the weakening yea to the vtter taking away of our comfort in the fatherly prouidence of God if it might bee it will no doubt be an excellent meanes of the establishing yea of the enlarging of our comfort therein For that which is wonne by a iust conflict and conquest it is of all other things most comfortably and effectually atchieued and gotten Finally as was answered in the last place a wise and carefull meditation of the manifold commodities which belong to the afflictions of Gods children which may most of all seeme to be against the comfort of faith in Gods fatherly regard of vs it cannot but be very comfortable to those that by faith haue learned to iudge of things not according to outward appearance and bodily sense but by a right iudgement according to that precept of our Sauiour Christ Iohn chap. 7. 24. Of these two last points therefore the which doe require at our handes some further examination and inquirie let vs dispose our selues earnestly to consider of them according as God shall giue vs grace and as the matter it selfe doth worthily giue vs iust cause ANd first how we may answer the obiections In which respect let vs the rather well and throughly arme our selues against them because oâ—herwise not only by the colourable contradiction of the aduersaries but also by reason of many hard and vncomfortable accidents which fall out in the world from the hand of God yea and as it may seeme euen as well against the children of God many times as against the wicked and vngodly as it is most wisely obserued by King Salomon Eccles chap. 9.1 2. wee should not only not be able so comfortably to discerne the truth of this doctrine concerning the gracious and fatherly pâ—ouidence of God as were to bee wished but wee might be in further danger to fall to deny the Article altogether as many haue done According as it is recorded against the wicked Psal 1â— versese 11. and Psalm â—4 â— and Zeph. 1.12 Mal. 3.14 15. and Iob. 21 1â— and chap. 2â— 15 16. Yea without good caution so dangerous is the temptation that the Prophet Dauid willingly confesseth against him selfe for the admonition of all other that his feete were almost gone and that his steps had well neâ—re st pped For saith he I fretted at the foolish when I saw the prosperity of the wicked c. Psal
and Nations haue bene spared very long when as in the mean while God hath more speedily iudged his own people he causing iudgement to begin at his own house as the Apostle Peter teacheth Question 1. Epist 4.17 How are we to answere this obiection The Lorde vseth long-suffering toward the wicked Answere for the saluation of those among them which doe belong vnto him and to leaue the rest the more inexcusable But as touching those whom hee hath allreadie called home to the knowledge and faith of his truth hee doth chastice them betimes when be seeth them to beginne to goe astray least they should returne to their former wickednes againe Finally heÌ„ce it is manifest that God the righteous Iudge of all the world iudgeth his own childreÌ„ as wel as any other that without al partial respect of any either cause or ê‘son ExplicatioÌ„ proofe So in deed we read Iob 34.10 c. Hearken vnto me ye men of wisedome saith Elihu farre be it from vs to thinke that wickednes should be in God and iniquitie in the Almightie For he wil render to man according to his work and cause euery one to finde according to his way Certainlie God will not doe wickedite neither will the Almighty peruert iudgemeÌ„t c. Ro 2.6 God will reward euery man according to his works v 11. For ther is no respect of persons with God It is ofteÌ„ affirmed else-where Moreouer touching the long-suffering of God toward the wicked wee haue a notable place in the beginning of the same chapt And 2. Pet 3.9 The Lord is patient toward vs and would haue no man to perish but would all men to come to repentance And verse 15. The long-suffering of the Lord is saluation Neuertheles that he will chastice his owne children when they goe astray reade Psalm 89.30.31.32 c. But it is yet further instanced and alledged that not onely olde sinners but also that sometime yong infants yea euen the seede of the faithfull are taken away by death yea by the sword of mercilesse Tyrants as namelie by Herod in that his most sauage and cruel infanticide or murthering of many yong children in Bethlehem and in the borders there abouts Question How may Gods fatherlie prouidence be iustified in this Answere Onelie original corruption and attainder is of it selfe a sufficient cause why God in his iustice may not onely giue yong infants ouer to a temporal iudgement but also euen to eternal death in the seueritie of his iustice But no death neuer so sodeine or as it may seeme vntimely can at any time frustrate the eternal saluation of the yongest of those which doe belong to Gods most holie and eternall election ExplicatioÌ„ proofe It is so no doubt For in so much as they belong to our San Christ to the kingdome of God Mark 10.14 it cannot be that they should perish God also in taking them to his mercie by one calamitie the bitternes wherof they had not the reason to discerne he endeth most speedilie and at once all their miseries which would haue multiplied vppon them in a long continuance and course of life And further as touching the wicked seed of the wicked the Lord oftentimes cutteth them off as it were in the shell because according to the prouerb they are as the euill egge of an euill birde and for that as the Lorde knoweth the yong cuâ—be would in time prooue as craftie and by crafte as hurtfull to the Church as the olde foxes haue beene And that the whelpe of the woolfe would grow to be as rauenous as euer was his damme c. Well then wee acknowledging all these things to be true yet in so much as God hateth sinne Question and cannot but in his holie iustice inflict his heauie iudgements vpon sinners why as some boldly inquire doth not God at once by his power cause sinne to cease Yea as they feare not to expostulate quarrell with God why did he at all suffer sinne to haue any entrance into the worlde What shall wee say to these Question Answere This is most venterous and desperate boldenes in deede in all such as feare not thus to obiect To whom wee may both more iustlie and also more boldlie say with the holie Apostle Paul euen to the stopping of their presumptuous mouthes whosoeuer they be O man who art thou which pleadest against God Shall the thing formed say to him that formed it why hast thou made me thus Hath not the Potter power of the claye And so forth as it foloweth in the 9. chapter of the Epistle to the Romanes from the 21. verse of the chapter And further also seeing sinne is come into the world onelie through mans defalt as hath bene declared before it is for euer iust with God to punish sinne yea to punish sinne by sinne in the continuing and multiplying course thereof and one wicked man by another from generation to generation yea and his owne children also so farre as they shall communicate with the wicked world in sinne vntill he haue humbled and brought downe the pride and contumacie of all the world before his most high and glorious Maiestie euen to the perfect glorifying both of his iustice and also of his mercie both heere and in the world to come Explication and proofe For the further confirmation of the former part of this Answere reade Isaiah chapt 45.9.10 Woe be vnto him that striueth with his maker the potsheard with the potsheards of the earth shall the clay say to him that facioneth it what makest thou c. In the which reproofe we are not so to vnderstand the Lord as if he should peremptorilie forbid all reasoning in this case as though the obiection could not be answered and therfore must rest answerelesse but that herein he doth admonish the fraile creature of his dutie toward the most high and souereigne Maiestie of his Almightie most reuerend Creator That is to say that hee doe conceiue reuerendlie both of all the woâ—kes of his Creation and also of his prouidence without any contradiction against either of them And beside this ther is in this the Lords most iust prohibition and staying of all captious reasoning a perfect and familiar reason for the staying suppressing of all such presumptuous reasonings for euer For when as in all matters both of nature and also of arte heere belowe there are boundes of modesty acknowledged for the limiting of questioning which would otherwise prooue endlesse and vndutifull yea verie contentious and hurtfull For no man would allowe that the childe should quarrell with his Father because he is of no taller stature or of no better complexion or of no more noble birth c. And in matters of Arte wee will silence the scholler with this common rule Vnicuiq in sua arte credendum Euerie man must be of some credite in his arte No Artificer will like to be vrged to giue a reason of all
would not beleeue in him as being the Sonne of God they should dye in their sinnes ExplicatioÌ„ proofe The same is likewise testified in diuers other places of holy Scripture to set out this great danger some whereof haue beene mentioned before As Iohn chap 3.18.19 and verse 36. And chap 16 8.9 where it is noted for a very hainous sinne not to beleeue in Christ And 1. Cor 16.22 If any man loue not the Lord Iesus Christ let him be had in execration c. And 2. Thes 1.7.8 the punishment is threatened to be answerable to the hainousnes of the sinne of not knowing nor obeying Read also Deut. 18. verses 15.19 Act 3.23 Heb. 1. c. and chap 3 1 7 8. and chap 12 25 c. For this cause it is that is for the auoiding of this so great and horrible a danger that God of his infinite mercie desirous that all which belong vnto him should bee saued hath caused our Sauiour Christ to bee most famoâ—sly published and made knowne to the world by prophecies of men by the testimonie of Angels by the sound of his owne voice by the often renewed witnesse of Iohn Baptist yea and the cause why our Sauiour himselfe preached himselfe most plainely professing that hee was the very Messiah and Sauiour of the world Iohn 4 26 41 42. and chap 7.37 c. And chap 9 35 36 37 38 and chap 11 verses 24.25 26. And Iohn 20 27 28 29. And Luke 24 36 37 38 39 4â— c. And Heb 2 verses 3 4. And therefore how great an indignitie is it indeed to refuse so great a saluation as is offered by so worthy a person shall it not be iust with God to punish all such with a thousand damnations if it were possible And the rather if refusing the true Christ any should yeeld himselfe to the worship of Antichrist Reuel chap 14.9 10 11. Wherefore let all Turkes and Iewes Athiestes and profane persons reproch vs for beleeuing in him that was the Carpenters Son in such a one as was crucified and could not as they blaspheme saue himselfe let vs reioyce in this that through the rich mercie of God we beleeue in that Sonne of God who was indeed by common estimation the Sonne of Ioseph and who did in very deed of his owne most gracious good will giue himselfe to the death of the crosse for vs c. And thus may we see that it is no vaine labour that we take when we search out the ground and riches of this most excellent mysterie of faith and godlines seeing our saluation lyeth vpon it And as our Sauiour himselfe giueth vs to vnderstand they that will not receiue him being the true Christ are in danger to be giuen ouer to imbrace a false Christ through the iust iudgement of God Iohn 5 43. I am come in my Fathers name and ye receiue me not if an other shall come in his owne name him will ye receiue Read also 2. Thes 2.10 Finally those horrible and blasphemous herisies which many haue fallen into ought to awaken vs to looke diligently to our hearts that we doe vnderstaÌ„d and belieue rightly this article of our faith To the which end it may not be amisse for the more forcible admonitions sake if we set down some of those sundry heresies wherewith the Diuel hath peruerted the mindes of many And first against the true vnderstanding of the titles IESVS and CHRIST in that the heretikes called Gnostici and the Cerinthians and the Colarbasij seperated Iesus and Christ as if these two names had signified two seuerall Persons And againe in that the Valentinians deuided Iesus Christ into three Persons More particularly against the title Iesus appropriated to our Sauiour the heretike Menander called himselfe Iesus and the Sauiour The Manichâ—â— say that Iesus is the redeemer onely of our soules and not of our bodies The Paternians and Postillians they forsooth 〈…〉 â—ger of not beleeâ—ing this Article will haue Iesus to bee the redeemer of the vpper partes of the body onely and not of the nether parts Likewise against the right vnderstanding of the title Christ the Nestorians and the Christolytes make in Christ one Person of his diuinitie and another of his humanitie The Peratae say that Christ hath a threefold body consisting of three parts of the world The Hâ—lcesaites make two Christs The Simonians said that Simon Magus was Christ The Sethians say that Seth was the Christ Against the true meaning of the title onely begotten Sonne Basilidians and Origenistes they contend that Christ was a created minde yet so as they say that he was the first begotten minde or vnderstanding The Marcionites say that Christ is not the Sonne of God the Creator but of another The Origenistes and Arians say that Christ was a creature by nature and God by grace or fauour That Christ the Sonne of God should bee begotten of the seede of God the Father the Heracleonites and Bardesauistae made a fabulous narration The Valentinians Secundians and Colarbasij fancie that Christ should not be of God but ex Aeonibus according to their most vaine curious speculatioÌ„ The Benolians say that Christ was the Sonne of God but yet by adoption The Natiuitarij say that Christ was indeed from euerlasting with the Father but not the Sonne from euerlasting neither begotten by him The Artemonites Samosateniant Marcellians Photinians and Lucians denye Christ to be God or to haue beene at all before the time of his incarnation from the Virgine Mary The Seruetani will haue the Father to be from euerlasting about to generate the Sonne but not to doe it indeed till the time he was begotten of the Virgin Mary The Arians and Exoucontij will haue Christ made of things that had no beeing before The Arians againe and the Donatistes say that Christ was no Autotheos God of himselfe but a made God and inferiour to the Father The Melchisedecians say that Christ was inferiour to Melchisedec both in power and nature The Accatians Semi-ariani and the Macedoniani doe hold Christ to be onely of like substance with the Father Omoiousion not Omoousion of the same substance The Eunomians say that hee is of another substance then the Father Heterousios The Anomians and Aetians that he is of a dislike substance from the Father Anomoios The Duliani that he is the Fathers seruant The Agnoetae say that the diuine naturâ— of Christ was ignorant of some things The Monophysitae that the diuine nature in Christ did take the beginning from the incarnation Finally against the true meaning of the title Lord the Papists make the Pope heade of the Church and acknowledge him to haue a power to make lawes beside the word of God to bind the conscience vnder paine of daÌ„nation These manifold hereticall blasphemous and monstrous conceites laied thus before vs may iustly admonish vs to vse all good and holy diligeÌ„ce with most humble praier and supplication to God and all
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
Priesthood according to that which our Sauiour neare the time of his death said to Pilate Iohn 18.37 For this cause am I borne and for this cause came I into the world that I should beare witnes vnto the truth Now in this part of our inquitie containing many things we must proceed as it were by certaine degrees or steps in as plaine an order as God shall giue vs grace to attaine vnto And that also to the further establishing of our faith while we doe throughly behold that faithfull record which is set before vs concerning his owne most gracious manifesting of himselfe by his owne preaching and working of miraculous workes and by his familiar and daily conueâ—sation among his people from Passe-ouer to Passe-ouer and through the whole course of the yeares one after another euen from his baptisme to the time of his chiefe passion and death a few daies onely excepted by reason of his speciall tentation in the wildernes immediately after his Baptisme This Baptisme of our Sauiour and those daies of his Tentation doe ministeâ— vnâ—o vs two things necessarily to be considered before wee come to the preaching of ouâ— Sauiour Question c. What may these two things be Answer The first is the most high and honourable externall calling of our Sauiour Christ to the execution of his most high and excellent office The second thing is his most difficult and hard entrance therevnto Question It is true that you say But where are these things testified and recorded vnto vs Answer The first is set downe in the end of the 3. ch of the Euangelist Matthew verses 16 17. The second is written in the 4. ch of the same Euangelist from the beginning of the chapter to the 12. verse of the same ExplicatioÌ„ and proofe The same things are likewise recorded by the Euangelist Luke The first in the 3. ch verses 21 22. And the 2. in the 4. ch from the beginning to the 14. verse And more briefly by the Euangelist Marke chapter 1 verses 9 10 11 12 13. Rehearse now the words of the Euangelist Matthew concerning the first thing to wit the honourable externall calling of our Sauiour Christ to the execution of his most holy high office Question What are the words of the Euangelist Answer 10 Iesus saith he when he was baptized came strait out of the water And lo the heauens were opened vnto him and he that is Iohn saw the Spirit of God descending like a Doue and lighting vpon him 17 And lo a voyce came from heauen saying This is my beloued Sonne in whom I am well pleased ExplicatioÌ„ proofe The Euangelist Luke as was alledged before ch 3.21 expresseth further that our Sauiour Christ after he was baptized did pray and that then the heauens were opened the Lord thereby giueth plainely to vnderstand that his prayer was effectuall with him euen to the opening of heauen for the benefit of sinfull men And the Euangelist Iohn for a further interpretation of the words of Saint Mathew witnesseth expresly that Iohn the Baptist saw the Spirit come downe from heauen which the prayer of our Sauiour had opened Thus then our Sauiour Christ being appointed a most high office aboue all that might agree to any creature whether man or Angel answerable to the most high excellency of his Person he hath likewise a most honourable and high calling by a most high and heauenly testimonie giuen of him For to whom or of whom did God euer speake thus from heauen This is my beloued Sonne c. Neither can these words possibly agree to any creature but onely to our Sauiour Christ in such sense as God speaketh them of him as being his onely begotten and naturall Sonne and as one in whom he is well pleased not by grace and fauour onely but euen for perfect worthines Yeâ— so pleased as for his sake he was willing to be reconciled to most vnworthy sinners The l ke may be said concerning the descending of the holy Ghost in a bodily shape visibly vpon him For neuer did he nor neuer will he descend so vpon any Neither euer was or shall be any so repleat with all grace without measure as our Sauiour was whereof this discension of the holy Ghost was a visible and publike testimony and confirmation according to that of Iohn Baptist in the Gospel of Iohn the Euangelist ch 3.34 God giueth him not the Spirit by meaâ—ure Now the end why our Sauiour was thus proclaimed to be the Sonne of God and declared to be thus replenished with all heauenly grace is for that all may know that they stand bound to heare him as it was said likewise from heauen at his transfiguration Matth. 17.5 though not so publikely as it was at his baptisme But this hearing of the Sonne of God is not onely to yeelde him audience while hee speaketh but also with attention of the care to yeelde all obedience of the heart and life to his most holy and heauenly doctrine Thus much therefore concerning his externall calling IT followeth next that you doe likewise rehearse that which is recorded concerning that most difficult and hard entrance which as was said in the second place our Sauiour had vnto the execution of the offices and duties of his calling Question Where find you any record of this Answere This as was alledged is that which is written by the Euangelist Matthew in the former part of his fourth chapter from the first verse to the 12. concerning the leading of our Sauiour aside into the wildernes yea concerning his driuing thither as the Euangelist Marke writeth to wit by the mighty motion and earnest instigation of that Spirit which was immediately descended vpon him to the end he might in that solitarie and most vncomfortable place among the wilde Beasts encounter with the tentations of the Diuel who had full leaue and libertie permitted vnto him so to doe ExplicatioÌ„ proofe So indeed doth the Euangelist Marke in these points make the matter more plaine then the other Euangelists doe ch 1. verses 12.13 And this verily was a very hard and vncomfortable entrance if any thing might be hard and vncomfortable at the first on-set that he should be driuen from all societie of men to be without all foode and without commodious lodging and that among wilde sauage beasts and most of all that the most vnwelcome Diuel should haue free accesse to molest his holy minde with wicked suggeâ—tions and tentations and to haue power ouer his bodie to carry it fâ—â—m place to place to the troubling of his senses and peruerting of his mind if by any meanes he might possibly haue preuailed against him We would haue thought that our Sauiour being so solemnly proclaimed to be the Sonne of God and the great Prophet of the Church should forthwith haue gone forth to declare his mighty grace and power both in word and deede aboue Moses and all that euer were But behold the matter is
And should sleepe and rise vp night and day and the seede should spring and growe vp he not knowing how c. Yea many other parables doth our Sauiour vse to expresse the estate of the same his kingdome here in euery other respect As for example he vseth the parable of the King calling his seruants to an account to declare both the mercie and iustice thereof Matth 18.23 c. The kingdome of heauen saith our Sauiour is likened to a certaine King who would take account of his seruantes Likewise he vseth the parable of the hous holder hyring labourers into his vineyard Matth chap 20.1.2 c. to giue to vnderstand that no man is of better reckoning with God for their long continuance vnder the profession of the Gospell specially if they presume of any merit or worthines aboue others in that respect but rather according to his diligence faithfulnes in the labour of Christianitie and according to that humble trust which he hath in the free grace and mercy of God And to this ende he concludeth the parable with this sentence The last shall be first and the first shall be last for many are called but few chosen Moreouer by another parable of the vine-yard let out to vnfaithfull husbandmen our Sauiour describeth the reiection of the Iewes for their treacherous stâ—â—-bournes and crueltie against hâ—m and on the otherside the calling of the Gentiles through the free grace and mercie of God Mat chap 21 verse 33 c. And chap 22 1 c. he doth to the same end vse another parable concerning the mariage of the Kings Sonne and the contempt thereof by the first bidden guests which wâ—re the Iewes and also by the example of that speciall rudes by thaâ— thrust in himselfe without his mariage garment And châ—p 25. verse 1. c. by the parable of the fiue wise and fiue foolish Virgines our Sauiour doth likewise admonish vs to take heede that we do not securely rest in an outward profession of the Gospel without inward truth of the heart which is a thing abhorred of God And verses 14. and 15. of the same chapter by the parable of the talentes which a certaine Maister going into a farre countrie deliuered to his seruants c. Our Sauiour teacheth plainly that he will looke to haue all the spirituall gifts and graces of his kingdome to be industriously imploied in euery mans calling and accâ—rding to the diuerse measure of them specially in the calling of the ministerie of the Gospell to all those profitable ends wherefore he hath giuen them Or otheâ—wise that fâ—arefull vengeance is to be looked for from his hands against euery vnprâ—fitable seruant Such was the doctrine of our Sauiour concerning his spirituall kingdome here on earth the which he calleth the kingdome of heauen because it is from heauen by the speciall ordinance of God likewise because the gouernment of it is most spirituall and heauenly and also because it prepareth and fitteth all the elect of God who as we saw before are called the children of the kingdome to be partâ—kers of heauenly glory Noâ— let vs proceed according to the order of the articles of our beliefe The next doctrâ—ne therefore of our Sauiour is that which concerneth his own conception and birth Of the which he saith thus before Pilate For this cause am I borne and for this cause came I into the world that I should beare witnes of the truth Next to the birth of our Sauiour are his sufferings Of the which he did verie ofâ—entimes foreteâ—l his Disciples to the end they might be the lesse troublesome or vncomfortable to them when they should fall vpon him as Luke ch 9 44 45 And Mat 17.12.13 verses 22.23 And Mark 9.12 And more particularly he foretold his betraying as we read Iohn chap 13 v. 18. c. The which our Sauiour did as he saith in the same place to the establishing of their faiâ—h when it should come to passe Of his crucifying he spake likewise before-hand Iohn ch 12.32.33 Beliefe in God the Son who wrought most miraculous and â—â—uine works Of his buriall by occasion of that costly ointment which Mary powred on him Mat 26.12 Iohn 12.7 Of his continuance in the graue answerable to the type of Ionas abiding so long in the Whales belly Mat 12.39.40 Of his resurrection also he vsually spake adding the prediction thereof to the foretelling of his sufferings to mitigate the discomfort of that part of his speech as Iohn 2.19.20.21 Mat. 16 2. ch 17.9 and verses 22.23 And ch 20.17.18.19 This thing as the Euangelist Marke saith our Sauiour spake plainely And ch 10.32.43.34 And all this according to the former prophecies of the holy Prophets as the euangelist Luke obserueth And that also in a mercifull regard of his Disciples lest they should be ouer whelmed confounded with excessiue sorrow as we may perceiue plainely Iohn ch 14.1 c. and ch 15. and ch 16. and by his most sweete and diuine praier in the whole 17. chapter Our Sauiour being risen againe as he had often said that he would he then foretold his ascension to Marie Magdalene Iohn 20 17. I ascend to my Father c. That hee should sit at the right hand of God and come againe to iudge the world our Sauiour boldly professed before the chiefe Priest Mat chap 26. verse 64. Hereafter saith our Sauiour shall yee see the Sonne of man sitting at the right hand of the powers God and come in the cloudes of heauen Moreouer touching his comming againe to iudgement hee had spoken before that time Iohn 5.22 and verses 27.28.29 But yet more fully and plainely Mat 25.31 c. The precedent signes of which time of his comming our Sauiour hath also declared Matth 24. And before this chap 13.39 c. in the parable of the tares And againe verses 49 50. in the parable of the drawenet We are come now to the doctrine of our Sauiour concerning the holy Ghost Of whom he speaketh most comfortably as of the onely comforter of all the Elect distinct in Person from the Father and the Sonne and yet one with them both euery where present of equall power and dignitie with them c. Iohn chapters 14. and 15. and 16. Which also our Sauiour maketh very plaine in that forme of Baptisme which hee instituted after his resurrection Mat 28.19 Câ—ncerning the catholike Church the doctrine of our Sauiour is this that it consisteth both of Iewes and Gentiles and that he himselfe is the onely vniuersal Pâ—stour and shepheard thereof Iohn 10. verses 14 16. Read also Luk. 13.28.29.30 Toucâ—ing the Communion of Saints and first in respect of their vnion with himselfe and so by him among their owne selues our Sauiour teacheth it plainely Iohn ch 15 1 2 3 4 5. c. And ch 17.22 c. What his doctrine is touching the forgiuenes of sins and namely that there is mercie with God to forgiue them and what
is further expressed by Saint Marke chap 14.36 Abba Father all things are possible vnto thee take away this cuppe from me c. And yet againe the same may be further argued both from the increase of the vehemencie of our Sauiours praier as the Euangelist Luke reporteth that he being in an agonie when the Angell came from heauen to strengthen him he praied the more earnestly to God who alone was able in that his distresse to support and relieue him And also it may be argued from the repetition of the same prayer for the repetition of the same prayer sheweth pâ—ainely that there was a continuance of the same griefe so that as was saide this arrowe of Gods vengeance bent yea shot forth against our sinne and lighting vpon our Sauiour pierced so deepe and grappled so fast that it could not be pulled out easily but with greater wrastlings then were the wrastlings of Iaacob with that Angell with whom yet at the last he preuailed All which things dâ—ly considered and laied in equall balance and considering that it is a familiar phrase in the holy Scriptures to expresse great afflictions and sorrowes by the name of the sorrowes of hell What should hinder why we should not esteeme the sufferings of our Sauiour Christ in his soule which are aboue all humane estimate and not possibly to haue beene indured by any meere humane strength to bee such as may iustly beare the name of hellish sorrowes as beeing comparable to those torments of Hell which wee should iustly haue suffered there for euer if hee had not suffered them for vs for that time which God sawe it meete that hee should indure them And if hee had not by the propitiatorie prayers and sacrifice of his most holy Priesthood obtained and purchased deliuerance from the same For whereas some feare least when we doe so speake wee doe impute that to our Sauiour which is impious and blasphemous once to be thought or spoken to wit that hee should loose all faith be vtterly reiected of GOD and that hee must consequently remaine in finall dispaire and torment this feare or any such like it is altogether needelesse in so much as these things could not possibly fall into Christ seeing they are partly sinfull and cannot touch the holines of his humane nature and partly of weakenesse implying such a contradiction as can by no meanes stand with the Deitie of his person For that GOD should finally reiect and forsake his sonne yea in that he hath assumed and taken mans nature to the diuine by personall vnion it is as vnpossible as that God should deny or reiect himselfe Besides it is one thing to be without the comfort of faith for a while and another to be without faith it selfe Likewise to be forsaken of GOD as touching present comfort and to be for euer cast off in the counsell and purpose of God These latter are proper to the reprobates the former may betide the elect children of God and were in peculiar manner in Christ and that in such measure and degree as they cannot befall any other Moreouer we may iustly distinguish betwixt the torment of the reprobate and their wicked and sinfull qualities the which are in them either causes of their torment as their infidelitie and all other their sinnes and impenitenâ—â—e while they liued in th s world or else they are such as their torments doe augment by reason of thâ—ir wicked dispâ—sition such as are impatience cursing and blasphemie Our Sauiour Christ therefore might and did indure the curse and torment which is due to our sins though he was perfitly free from euery action or thought of sinning And whereas he indured the punishment of our sinne but for a short time This doth not disanull the paine iâ— selfe in so much as the eternitie of the paine is but a circumstance and not the essence or nature of it Finally the excellencie of the Person of him that suffered euen the Sonne of God God and man hath in a short time satisfied for and swallowed vp or disannulled the eternitie of the punishment of vs all as the punishment it selfe that it cannot rest vpon no nor attach and arrest the elect of God whom he hath redeemed and purchased from it Wherefore if reason will be more curious to prie into this mysterie then is meete and not content it selfe with that which the holy Scriptures shewe vs to be the truth of God Let vs not yeelde to make reason to be a wanton but let it suffice our faith that the sufferings of our Sauiour Christ are a mysterie and farre aboue the reach of humane reason grounded and built vpon the groundes and principles of GODS most high and diuine wisedome And therefore also whereas the shallowe conceite of mans reason stumbleth at the prayer of our Sauiour Christ as if it could not stand with obedience to the will of God or with that constancie which ought to haue beene in Christ we are to beleeue as the truth is that it is a most holy prayer most perfectly beseeming the present estate of our Sauiour Christ both thereby to expresse the extremitie of his inward distresse and horrour and therein the infirmitie of his humane nature vnable of it selfe to indure it and also to shewe forth the fruite of his inuincible patience and â—aith in that hee praieth to his heauenly Father onely for reliefe and succour submitting his owne humane will and desire to the good pleasure of his diuine will which is a more perfite confirmation of the most perfit obedience of our Sauiour then if he had yeelded to drinke the bitter potion of Gods wrath without any such grieuous and sore temptation to the contrarie So then our Sauiour Christ was tempted in the infirmitie of mans nature like as men are tempted yea aboue all temptation of men but yet without sinne as the holy Apostle truly teacheth in that he neuer yeelded to any sinne through any temptation and therein is vnlike to all meÌ„ iâ— alone the onely perfit vndefiled one But of the vertues of our Sauiour Christ shining forth in all perfectioÌ„ in the whole time of his chiefe sufferings and perturbations both of soule and body we shall haue another occasion euen of purpose to inquire more fully hereafter Hetherto of the sufferings of our Sauiour in his preparing of himselfe to his sufferings by the serious thought and meditation of them specially of those that were to fall vpon him most neare vnto death The premeditation and thought of which cuppe being so sharpe and bitter in the tast and sippe of it how sharpe and bitter may we suppose the whole draught euen the drinking of it dregges and all to haue beene vnto him LEt us now proceed to the second branch of the sufferings of our Sauiour which concerne the act of Iudas his prodition or betraying of him into the handes of his malicious aduersaries most sinfull and wicked men Question What testimonie and
declaration haue you for this Answere In the 26 chap of the Euangelist Mat beginning from the latter part of the 45. verse thus it is written Behold saith our Sauiour to his Disciples the houre is at hand and the Sonne of man is giuen vnto sinners 46. Arise let vs goe behold he is at hand that betraieth me 47. And while he yet spake loe Iudas one of the twelue came and with him a great multitude with swordes and slaues from the high Priests and Elders of the people 48. Now he that betrayed him had giuen them a token saying whomsoeuer I shall kisse that is he lay hold on him 49. And forthwith he came to Iesus and saide Haile Rabbi that is according to our phrase of speech God saue thee Maister and kissed him 50. Then Iesus said vnto him Friend wherefore art thou come Explication We haue scene before the plot and compact of this treason by Iudas who therein greatly gratified the wicked Priests and Rulers of the people according as it is the manner of the wicked to reioice greatly in the successe of thâ—â—r wicked deuises to their owne well away and vtter destruction in the ende Here wee haue the practise and execution of it according to the trauerous fidelitie of wicked Iudas a most vnthankefull and gracelesse seruant against a most gracious kinde and beneficiall Lord and Maister And hee performeth his treason to his newe couenanted Maister the Diuel and his instruments very substantially and against his Maister renounced most hypocrytically For he hasted a little before the company to salute and kisse his olde maister according to the signe which hee had giuen his newe maisters that they might not in any wise take their markes amisse in the darke of the night and so apprehend one in stead of an other God saue thee saith he when wicked caiâ—iffe as he was he sought his life And not content with this he returning backe to the company inciteth his maisters who were too forward and eager of themselues that they should lay hold on him whom they might see to bee of his owne accord comming toward them Yea as the Euangelist Marke writeth chap 14 44. so carefully that they might not in any wise let him escape Take him saith the traitor and leade him away safely that is very diligently and circumspectly as it is in the Syrian translation And that there might be no defect in this seruice he did all with great diligence and expedition as it followeth in the next wordes of the same Euangelist But in this part of the narration of the betraying of our Sauiour Christ we may not omit that which the Euangelist Iohn declareth concerning our Sauiour Christ in that to the conuincing of the euill conscience both of Iudas and also of the rest in seeking his life without cause on his part giuen to them or to any other in all the world hee causeth them to fall downe backward at his first meeting of them And also he doth by name reproue Iudas for his wicked treacherie against him which could not but be grieuous vnto our Sauiour as we may perceiue by that report which the Euangelist Luke maketh in this behalfe Let vs therefore here call to minde the further testimonie of either of these Euangelists And first of Iohn as it is written in the 18 chap from the beginning of the chapter Question What is that which he hath written Answer 1. After that the Euangelist hath described the place where our Sauiour was betraied as we haue heard before then it followeth thus 2. And Iudas who betrayed him knewe also the place For Iesus oftentimes resorted thither with his Disciples 3. Iudas then after hee had receiued a bande of men and officers of the high Priests and of the Pharisies came thither with lanternes and Torches and weapons 4. Then Iesus knowing of all things that should come vnto him hee went forth and saide vnto them whom seeke yee 5. They answered him Iesus of Nazareth Iesus said vnto them I am he The grouÌ„d and history of his apprehension Now Iudas also who betraied him stood with them 6. Assoone then as he had saide vnto them I am hee they went backward and fell to the ground 7. Then he asked them againe whom seeke yee and they said Iesus of Nazareth 8. Iesus answered I saide vnto you I am he therefore if yee seeke me let these goe their way He meaneth his Disciples And then it followeth in the next verse This saith the Euangelist was that the word might be fulfilled which he that is Christ hâ—mselfe spake to wit in his prayer as we read in the 12. verse of the former chapter of them which thou gauest me haue I lost none And it was indeede a great deliuerance as we shall see more fully by the sequell in that euery one of the eleuen escaped the furie of this band thouâ—h Peter by his rash attempt had generally indâ—ngered both himselfe and all the rest and in that they were all reserued to serue afterward in the office of Apostleship To the which very ende indeede our Sauiour did principally worke the former great worke as it may well be conceiued of vs. Thus much out of the Euangelist Iohn concerning the diuine power of our Sauiour Christ Now let vs likewise see how the Euangelist Luke reporteth the â—eproofe which our Sauiour Christ gaue Iudas Question What are the words Answere In the 22. chap verses 47.48 thus we read 47. And while he yet spake that is while our Sauiour spake to his Disciples exhorting them to prayer behold a company and he that was called Iudas one of the twelue went before them and came neere vnto Iesus to kisse him 48. And Iesus saide vnto him Iudas betrayest thou the Sonne of man with a kisse ExplicatioÌ„ A sharpe rebuke no doubt a iust reward of his wicked forwardnes a corosiue meete to be laid to his hart if he had had any desire of recouering his desperate health For the height of his most heynous sinne in his treason together with his most deepe hypocrysie and dissembling in the manner of his perpetrating and coÌ„mitting of it is as quickly laide before him as he was expedite and speedie in the bold and shamelesse working of his mischiefe So that hee might easily haue perceiued by a short viewe that he had to deale with him before whom all things are naked and bare and to whom he must at the last giue an account of this his villanous treacherie At what time all his newe maisters the Diuel and his instruments shall not be able to beare neither him nor themselues out in that which they had so boldly and impiously taken in hand And thus we see how vnworthily our Lord Iesus Christ the king of kings and Lord of al Lords by the right of his most holy annointing was in this time of his humiliation betraied The which though he did most patiently indure yet the indignitie of it
haue returned him back againe to themselues and to their owne iudgement so farre forth as it was lawfull for them to proceed and therein to rest Wherevnto they replie so as the Texte sheweth that they professe plainelie that as they had alreadie iudged him worthie to die ther was no want at all of will and resolution in them but onlie want of power that they did not without seeking to him put him to death The which because they might not do of themselues therefore they required that hee would confirme their sentence And this saith the Euangelist was thus ouerruled by the prouidence of God that the word which our Sauiour had spoken before to his Disciples and euen the counsell of God himselfe to th' effecting of our redemption might be fulfilled concerning that kinde of death which he should die to wit not by stoning as Stephen was afterward tumultuouslie but by the death of the Crosse according to the manner of the iudgement of the Romane gouernour Concerning the which words of our Sauiour Read Ihon ch 12.32 And I if I were lifted vp from the earth will drawe all men vnto mee Thereby signifying as the Euangelist saith in the next verse what death he should die And yet more fullie and plainely Matth chapt 20.18.19 Iesus saith the Euangelist in that place tooke the twelue Disciples aparte in the way and said vnto them Beholde wee goe vp to Ierusalem and the Sonne of man shal be deliuered to the Chiefe priestes and to the Scribes and they shall condemne him to death And they shall deliuer him ouer to the Gentiles to mocke and to scourge and to crucifie him c. The Iewes therfore for want of power in themselues vrging still their plea against our Sauiour Pilate not satisfied with their generall accusation nor minding without further examination to confirme their decree hee putteth them to some particular information Heerevpon therfore aptlie may that seeme to followe which wee read recorded by the holie Euangelist Saint Luke chapt 23. Question What are his wordes Answer They beganne saith the Euangelist to accuse him saying wee haue found this Man peruerting the people and forbidding to paye Tribute to Caesar saying that hee is Christ a King This indeede may well seeme to follow in th'orderlie course of the Storie wherein the wicked men shewe themselues like themselues or if it might be worse then themselues For wheras before in their owne Councill they had sâ—borned false witnesses but could not with any colour proceede against our Sauiour Christ Explicat oÌ„ vpon their dis-agreeing allegations but insist and make their decree onelâ— vpon a forged accusation of pretended blasphemie in their owne hearing That is to say from the wordes of our Lord and Sauiour himselfe whereby in truth he gaue God the greatest glorie that might be in acknowledging himselfe the Sonne of God according to the same ende wherfore hee was sent into the world by God himselfe yet nowe before Pilate in this first accusation they omitting their former blasphemie till afterward doe playe the false witnesses themselues in charging our Sauiour with other false matter of sedition and treason The falshood wherof is euident by th' open and direct practise and doctrine of our Sauiour himselfe cleane contrarie therevnto as Matth 17.27 and chapt 22. verse 21. For he both payed tribute himselfe and also taught the people so to doe Neuertheles in omitting the forged crime of blasphemy against God and by their taking vp of this slaunder of sedition and treason against Caesar they take the most dangerous and speeding course that might be against our Sauiour For they knew well that Pilate would be more easilie vrged vpon this accusation concerning Caesar and his vsurped right then concerning any dishonour done to God although th'accusation had bene iust and true WEll then that we may now proceede Pilate hearing thus the matter wherevpon they principallie stood he leaueth the Iewes and goeth back againe into the common hall and taketh our Sauiour with him For so followeth the Historie as it is continued by the Euangelist Iohn chap 18. verse 33. c. Question What are the wordes of the holie Euangelist Let vs heere them Answer 33 Pilate saith the Euangelist entered into the Common hall againe and called Iesus and said vnto him Art thou the King of the Iewes 34 Iesus answered him saiest thou that of thy selfe or did other tell it thee of mee 3â— Pilate answered him am I a Iew Thine owne nation and the high priest haue deliuered thee vnto mee what hast thou done 36 Iesus answered my Kingdome is not of this worlde if my Kingdome were of this worlde my seruants would surely fight that I should not be deliuered to the Iewes but nowe is my Kingdome not from hence 37 Pilate then saide vnto him Art thou a King then Iesus answered Thou saiest that I am a King for this cause was I borne and for this cause came I into the world that I should beare witnesse vnto the Truth euerie one that is of the Truth heareth my voice 38 Pilate said vnto him What is Truth And when hee had said that he went out againe vnto the Iewes and said vnto them I finde in him no cause at all ExplicatioÌ„ In this Scripture we see how after Pilate had vnderstood the chiefe pointe of the accusation of the Iewes against our Sauiour that hauing gotten some ground hee proceedeth iudiciallie to examine him And this is his first examination by Pilate In the which wee haue to consider fowre questions that Pilate made and three answeres which our Sauiour gaue The first question of Pilate was asked in hypocrisie or more particularlie thus Art thou the King of the Iewes The second third are demanded in thesi as we may say that is more generallie after this manner in the second place What hast thou done And in the third place Art thou a King that is Dost thou professe thy selfe to be a King at all if not of the Iewes or any other people ciuillie yet any other way or in any other manner For thus farre doth this question of Pilate extend The last question is onely by occasion and in Pilates rash and hastie conceit not to be â—tood vpon though it was indeed most pertinent if he had had the grace to haue considered and accordingly to haue stayed for the answere of our Sauiour For what might be more meete and necessarie for a Iudge in anie case to vnderstand then the truth of that which is called into question before him And speciallie for Pilate in the present cause which was the most graue and weightie that euer came before anie Iudge since the beginning of the worlde or shall be to the end of the same But because hee staid not to heare the Answere hee lost the knowledge of the truth and so dâ—mnified himselfe no man knoweth howe much And thus it came to passe that to foure questions of Pilate wee haue but three
King testifieth of this our King and Sauiour that by him Kings reigne and Princes decree iustice That by him Princes doe rule and the Nobles and all the iudges of the earth Pro. cha 8.15.16 Neither did euer any Caesar of the Roman Empire prosper so blessedly as did that most noble Constantine who first submitted himselfe and his worldly gouernment to the spirituall gouernment of our Lord Iesus Christ and those other Caesars likewise who were the most kindly and christian imitators and successors of him The same experience haue many other kingdomes had namely the prosperous gouernment of the Constantina of England I meane our late most gratious constant christian Queene most honourable in her owne name Elizabetha is a mirror hereof neuer to be forgotten but to be alwaies of blessed remeÌ„brance to all posterity throughout all christiaÌ„ Churches The Popes kingdome indeed falsly boulstered borne out vnder the most sacred name of our Sauiour Christ though in truth it is meerly Antichristian it cannot as the world hath now had long experience stand with the kingdomes of the world and least of all with any right christian kingdome but it will either ouer-dreep it so that it shall not grow vpward or vndermine it so that being growne vp it can haue no firme and peaceable continuance further then it pleaseth God our Sauiour to restrain that his double sworded triple crowned power which he vsurpeth But concerning the kingdom of our Lord Iesus Christ as he himselfe who knoweth his own kingdom gouernment best hath plainly and truly testified before the Roman Gouernour that it is no way in the least point preiudâ—cial to the lawful iust gouernmeÌ„t of any Caesar King or Prince in all the world but that they may stand entirely the one with the other either of theÌ„ be mutually helpfull to the prosperous successe of theÌ„ both But chiefly his kingdom to all other kingdoms of the world which shal at any time submit theÌ„selues vnto it to the spiritual laws ordinaÌ„ces therof For the confirmation of the which answer our Sauiour Christ addeth further in his owne defence against the false accusation of the slanderous Iewes a notable reason from his owne former and constant practise in all his behauiour As Pilate himselfe no doubt did know and obserue or else hee for his part neither would nor durst haue suffered him to continue his course as hee did In which respect no doubt our Sauiour said to Pilate before appealing as it were to Pilates conscience Saiest thou that of thy selfe or did another tell it thee of me Our Sauiour by the latter disanulling the former as he knew Pilate himselfe could not deny Let vs therefore now come to the reason whereby our Sauiour Christ doth notably cleare himselfe from the malitious slander of the Iewes If saith our Sauiour my kingdome were of this world my seruants would surely fight that I should not be deliuered to the Iewes But seeing they did not once attempt that course neither did he euer teach them so but the contrary of purpose withdrew himselfe from the Iewes when they inclined to such an attempt yea so that when Peter rashly began to resist he sharply rebuked and suppressed his attempt as we haue seene before whereof also it is like that Pilate might haue intelligence neither would our Sauiour vse his owne diuine power nor the ministery of Angells to that end therefore he concludeth But now is my kingdome not froÌ„ hence As though he should say By this may it be euidently perceiued that my kingdom is neither of nor froÌ„ this world So that as I neuer sought or minded it so caÌ„ it not be iustly laid to my charge This is the meaning of the 2. answer of our Sauior to Pilate the gouernor As for the vses which we are to make both for the coÌ„fort of our faith also to the informing of vs in our duty froÌ„ this answer the rest we shal haue cause to obserue what they be hereafter Let vs proceed to the third answer of our Sauiour For Pilat vnderstanding in some sort the distinction of kingdome and gouernment which our Sauiour Christ made and therefore standing no longer vpon the crimination of the Iewes but as was mentioned before asked more generally whether hee did professe himselfe to be a King in respect of any princely gouernment of what kinde soeuer our Sauiour prudently shunning still the name of King which would easily haue seemed ridiculous to the profane coÌ„pany about him and to Pilat himselfe our Sauiour standing before him as a prisoner pinioned and bound he did neuertheles acknowledge the truth of the thing and answereth Pilat thus Thou saiest that I am a King As though he should say it is enough that thou hast spoken it though I do not rehearse the words againe And then he annexeth a very graue and sufficient reason why though he vsed as excellent modesty as might be hee did neuertheles acknowledge the truth of the matter in such sence as he had cleared the same For saith our Sauiour For this cause am I borne for this cause came I into the world that I should beare witnes vnto the truth As though he should say I may not in any wise frustrate the counsell and purpose of God who hath sent me to testifie his whole truth concerning the redemption and saluation of all his people and namely this speciall point of truth that God hath for the same cause ordeined me to come into the world and to doe the office of a spirituall King and Sauiour vnto them And that is the cause as our Sauiour giueth Pilate plainly to vnderstand why hee standeth vpon those termes with him and not of any vaine glory as one arrogating that which did not in truth belong vnto him Finally as was said in the last branch of this third answer our Sauiour Christ describeth vnto Pilate not so much for Pilates sake who despised that which he said but for the sake of all true beleeuers who cannot but reuerendly regard this part of the answer as well as all the rest he describeth I say who and what manner of ones the subiects of his kingdome are namely such as being of the truth doe also heare and obey his voice In the which words he describeth them from the cause which is before and aboue and without themselues that is from their election according to the eternal good will and pleasure of God For to be of the truth as our Sauiour saith in this place and to be of God as he saith otherwhere and namely Iohn 8.47 He that is of God heareth Gods word c. these two kindes of speeches they are in sense all one Likewise to heare Gods word to harken to the voice of our Sauiour Christ they are also one and the same For the voice of Christ is not only that word doctrine which he vttered by his owne sacred mouth while he
what time this gracious worke was accomplished to wit about the sixt houre The which being litle regarded of the scornefull beholders though indeed it was a very wonderfull and miraculous worke the Euangelist declareth further that it pleased God to take an other kind of course to reproue this wicked people then by his insensible creatures Of the which sort the Euangelist rehearseth two in our present text The first that from the sixt houre to the ninth God had as it were put out the light among the people the reason whereof was that he had taken away the light from the Sun which had bin from the fourth day of the creation vntill that time and so euer since the ordinarie instrument lampe thereof The second reproofe by insensible creatures was the miraculous rending of the vaile of the Temple through the middest But as touching the rending of the vaile in so much as it seemeth that Matthew Marke doe rehearse it in the more orderly course together with a more full narration of other things of like nature we will deferre to speak of it till we come to them In the meane season let vs diligently consider of this one wonderfull and fearefull worke of God in casting darkenes vpon the face of the earth Whereby no doubt the Lord God from heauen would make manifest to the reproofe both of Iewe Gentile but specially of the most vnthankfull wicked and blasphemous Iewe these foure things First the greatnes and grieuousnes of their sin in the own nature insomuch as most grosse ignorance was ioined with most extreame impietie the which the Sunne was as we may say ashamed to behold any longer or to cast forth her beames that any should continue their contumelious gazing vpon this spectacle most vnworthy their beholding Secondly God doth hereby declare how grieuous displeasing vnto him tâ—eir sinfull dealing was for their parts against our Sauiour to be blessed and adored for euer Thirdly as a further consequent thereof that his most heauie terrible punishment should in due time as it came also to passe within a few yeares after fall vpon theÌ„ together with grosse blindnes of their vnderstanding as appeareth to this day For darknes was a most fit signe to threaten portend such a grieuous calamitie in either respect insomuch as ignorance all kind of aduersitie and the trouble or vexation thereof is in the holy Scriptures vsually termed by the name of darknes as on the contrarie true knowledge prosperitie comfort is by light according to that Isay ch 5.30 ch 8.22 9.1 â— ch 6â— 1.2.3 Lament â— 1.2 Ezek 37.7.8 Amos 5.18.19.20 Micah 3.6 and in many other places Read also 2. Cor 3.14.15 Fourthly God did by this darknes plainly giue to vnderstand that the crucifying of the Son of God so vilely accounted of among these crucifiers is a matter of most worthy memorable note and of the greatest both precedence and consequence as one may say that euer hath bin or shal be from the beginning of the world to the end of the same For to this end he hath by this shaÌ„ge darknes made this time of special note not onely by holy Scriptures but also by many testimonies of heathen records The strangenes of this miraculous darknes is to be obserued in three things The grouÌ„d historie of his leading to be crucified First in the cause of it which was noe naturall eclipse or defect of light by the interposition of the Moone as it commeth to passe in our ordinarie eclipses much lesse by the shadowe of any darke cloudie weather but as the Euangelist Luke reporteth by the defect of light in the Sunne it selfe and that also in the time when it should haue bin as we make reckoning in the full strength and brightnes of it For as he writeth guided by the Spirit of truth about the sixt houre that is about high noone The Sunne was darkened And that it was no ordinarie eclipse by the interposition of the Moone the time of the moneth when this darkenes was vpon the earth doth of it selfe declare insomuch as it was at the full and not in the newe of the Moone that the Passouer was celebrated by the ordinance of God as well as by the constant practise and custome of the Iewes themselues This therfore doth first of all shew that this darkenes was most extraordinarie and miraculous like vnto that darkenesse which God cast vpon the Egyptians as a punishment for their crueltie against the Israelites though it continued not so long and of the like nature with that blindnes which the Angell cast vpon the Sodomites who made their more then beastly assault against the house of Lot Secondly the continuance of it in one equall degree of darkenes yea of grosse and vncomfortable darkenes no doubt by the space of three whole houres sheweth that it was no ordinarie eclipse Thirdly in that although the naturall cause of the darknes was a most extraordinarie defect of light in the Sunne it selfe to all the land of Israel and by all likelihood an obscuring of the aire ouer that part of the world insomuch as the cause of darkenes was in the fayling of the Sunne it selfe yet God so ordered the matter that from no record it is alledged hetherto that it was so palpable in any place as it was in Israel As if the Lord minded to promise light and peace to the Gentiles though he threatened warre and miserie against the obstinate Iewes So that in this respect he tooke a contrarie course to that of the darkenes of Egypt which threatened desolation to the Egyptians when as light at the same season shined onely to the Israelites in Goshen where they dwelt in portion of the land of Egypt as a promise of coÌ„fortable deliuerance vnto them Exod 10.21.22.23 And thus this three houres darkenes which was as three Euangelists Matthewe Marke and Luke doe testifie continued from the sixt houre to the ninth it was a doleful Sermon of three houres long to a most lightsome vehement reproofe and condemnation of the most blind ignorance and most deadly malice of the persecutors of the glorious Sonne of God our blessed Sauiour Thus much briefly concerning the second space of time belonging to the last part of the execution of our Sauiour THe third space which is the last of the third part of the storie of the execution is now to be henceforth weighed pondered of vs to wit from the ninth houre to the taking downe of the body of our Sauiour from the crosse Wherein many things of most graue moment will offer themselues to vs as being most worthy our best considerations as the text it selfe wil most faithfully lay before vs. Let vs therefore first of all looke vnto that Question Which of the holy Euangelists doe most fully report those so worthy things as fell out in the same Answere The Euangelists Matthew and Marke are most large in the most
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
effect of these beginnings of the sufferings of our Sauiour in the forgiuenes of the grieuous sinne of Peter The Comforts belonging to his examination before the high Priest and in the blessed gift of repentance bestowed vpon him as appeareth in that this so great a mercy followed immediatly vpon the looking backe of our Sauiour vpon Peter It may be comfortable to vs also that God shewed so heauie a vengeance as he did cast vpon Iudas that most wicked Traitour for the terrifying of all the malitious aduersaries of our Sauiour and for the declaration of his diuine loue towards him For howsoeuer as was saide the hatred and curse of God fell vpon our Sauiour for our sinne insomuch as hee set himselfe in our stead before his tribunall seat of iudgement and tooke vpon him our guiltines c. Yet in regard of the vnspotted holines of the humane nature of our Sauiour Christ of the righteousnes of his life yea of his obedience to the will of God vnto death euen the death of the Crosse but specially in regard that the same humane nature was vnited to the diuine in one most holy and diuine Person it was vnpossible that God the Father should not most perfectly and most constantly loue him he being his Sonne according to that most solemne protestation from heauen This is my beloued Sonne in whom I am well pleased And further also it may iustly be very comfortable to vs in that we may not amisse conceiue from hence that howsoeuer God cannot but hate the roote and remnanâ—s of sinne in our wicked nature simply considered in the corruption of it yet in that the children of God are regenerated vnto God as they that are borne againe of his owne Spirit it cannot be but that God for his Son our Lord Iesus Christes sake must loue all such and the work of his own holy grace in them so that he wil surely cherish it by all meanes yea euen when hee doth afflict them most sharply and for the time most vncomfortably to their owne thinking We may from hence also see as in a cleare glasse that he vtterly misliketh the enemies of his adopted children although hee doth permit them to trouble and vexe them for a season in very vncomfortable and strange manner and measure And againe it renueth in speciall manner one of the former comforts that Iudas is constrained from the testimonie of his own guilty conscience to giue witnes to the innocencie of our Sauiour Christ and that he had no cause in all the world though he was priuy to all the course of our Sauiour he being in the place of a neare seruant yea of a familiar friend why he should deale so treacherously against him as he did ANd that we may now proceede to Pilate to whom our Sauiour was sent by the high Priest it is likewise very comfortable that he iustifieth our Sauioâ—r Christ and yet further that Herod could suggest no cause no not from all that knowledge or heare-say of his dealings which hee had why hee should be accounted worthy any punishment Of the same kinde of comfort is this that Pilates wife was greatly troubled lest her husband should be miscarried by the enuie of the Iewes to doe any thing against our Sauiour whom shee reputed for any thing that euer shee could know or heare to be a speciall iust man Haue thou nothing to doe saith she with that iust man This also may fuâ—ther confirme our comfort in the righteousnes of our Sauiour because Pilate himselfe was greatly troubled in the whole course of his groundlesse proceeding euen from the beginning to the end as one going and doing against his conscience in all that he did or permitted to be done against our Sauiour as appeareth plainely in that he professeth sondry times that he held our Sauiour to be an innocent man and that hee held the Iewes to doe all that which they did of meere malice and enuie against him Yea so that at the mention of this that our Sauiour should be the sonne of God hee trembled and feared greatly like as it is said that Felix trembled at Paules preaching Moreouer it is greatly comfortable to vs when we consider that which is written of this most reuerend Person the Sonne of God The Comforts belonging to his Condemnation and crucifying our Lord and Sauiour that he boldly professed and witnessed a good confession of his spirituall kingdome before Pontius Pilate and consequently that hee is our King able and willing to defend vs c. Neither is the comfort of this small vnto vs that our Sauiour Christ refused not to be reiected and condemned not as some small trespasser but as a most grieuous malefactor worse then Barabbas or any other notorious sinner and accordingly to be afterward hanged vp betweene two notable thieues and robbers For hereby he hath plainly and in the sight of all the world shewed himself to be such a Sauiour as hath made ful satisfaction for vs and al the elect of God how grieuous sinners so euer we haue beene For not onely smaller trespassers such as are so accounted among vs though in truth not so but also grieuous offenders such as are condemned of al men euen they are acquited by our Sauiour Christ whosoeuer doe beleeue in his name repent them of their sinnes It was in deede notorious wickednes in the Iewes to reiect Christ and to choose Barabbas as the Apostle Peter doth iustly most grauely and deeply charge them Act. 3.13 and chap. 4.11 and the Apostle Paul chap. 13.28 But the blessed counsell of God was herein to our vnspeakable comfort insomuch as now we are assured that There is no condemnation to them that be in Christ. Rom chap. 8.1 and verses 33.34 Likewise the scourging of our Sauiour though grieuous and smarting to his holy flesh bringeth no little consolation to vs insomuch as wee know that by his stripes we are healed as we are taught Isai 53.5 The chasticement of our peace was vpon him saith the holy Prophet and with his stripes we are healed And no lesse true and there withall no lesse comfortable is it that our Sauiour Christ induring the derision and scornings of the wicked against his Person and Kingdome hath thereby deliuered vs from that ignominious sinne of ambitious pride and aspiring against God which came in from the beginning And not onely so but for that he hath also procured this great honour vnto vs that we are in a spirituall manner made Kings vnto God in that he hath obtained this grace for vs by this his debasing of himselfe in the sight of God and vnder his hand that we should tread all wicked pride vnder our feete and suppresse euery haughty thought which is ready in our sinfull nature to aduaunce it selfe against God HEerewith also it cannot be but very comfortable for vs to obserue that God would not in any wise haue our Sauiour condemned and made away in a
lighten our eyes by the bright beames of his Gospel through the inward operation and illumination of his holy Spirit ExplicatioÌ„ proofe These things verily may we not causlesly admonish our selues of from this holy consideration of the time Yea so may we obserue both his power and diuine grace that how soeuer foolish and wicked men armed themselues and watched the body of our Sauiour as if they would willingly no doubt if they could haue knocked him downe with their billes and halbards or haue taken and carried him to the chiefe Priests to haue beene crucified againe so soone as hee should in their sight haue offered to rise out of the graue Yet it was as vnpossible for them to keep him downe that he should not rise c. or to hinder the fruit and effect of his resurrection that by it the world should not be inlightened with the knowledge of his saluation as it was for them or for all the wicked in the world with all their power or deuises which they might possibly vse to hinder the Sun one moment of time from the course of the rising thereof and that it should not cast forth the bright warme beames of it euer the face of the earth And so likewise is it vnpossble at this day or for the time to come eueÌ„ as it hath bin from the first time of our Sauiour Christs resurrection that any aduerse power should be able to hinder the light of the gospel that it should not shine forth there where as God doth coÌ„mand the light of it to breake out for the comfort of his people Yea and though it falleth out by reason of the sinnes and vnthankfulnesse of the world that it is obscured and darkened for a time as the Sunne is sometime by a thicke cloude yet it is vnpossible that it should not according to the good will pleasure of God renew the light like as the Sunne after a while breaketh through the clowde againe Thâ—s then the time of the resurrection of our Sauiour may fitly leade vs to consider of the comfortable propheâ—ie of Malachi in the place alledged before in these words of the Prophet Vnto you that feare my name shall the Sunne of righteousnes arise and health shall be vnder his wings and ye shall goe forth c. And likewise it may aptly put vs in remembrance of the like prophecies of newe heauens â—nd a new earth and of a new and cleare light to be made by our Lord Iesus Christ at the manifesting of himselfe and through the breaking forth of his Gospel and the publishing of it to all the nations of the world Isai 60.1.3 c. and ch 65.17.19 and ch 66.22 and Zech. 14.7.9 And euen for this cause as it seemeth would the Lord then beginne the world to come euen in the morning with the light as the time of the Gospel is termed 1. Iohn 2.8 to put a difference betwixt it and the former world The place froÌ„ whence he did rise againe which in the creation thereof was begunne in darknes for darknes couered all as Gen. 1.1 Hetherto of the time when our Sauiour rose againe THe place now followeth to be considered of vs. Which therefore was the place whence our Sauiour did rise againe Question Answer The graue wherein he was buried and continued to the third day as it were among the dead and in the very state and condition of the dead that was the place from whence he rose the third day euen from the dead his body being quickened by the returning of the soule vnto it againe Explication proofe It is true For that was the very place whether the women came early to seeke the body of our Sauiour but saw that it was gone And the Angel speaking of the same place telleth them He is not here but is risen remember how he spake vnto you c. Luke 24.6 And Marke 16.6 He is risen he is not here behold the place where they put him And Matth. 28.6 He is not here for he is risen as hee said come see the place where the Lord was laid And in this respect let vs call to minde that to the end there might bee no pretence of cauill against the resurrection of our Sauiour from the very place where hee was laide the holy Story assureth vs that the sepulchre in the which hee was laid was by Gods prouidence newly hewen out of the rocke and that neuer any had beene buried in it till our Sauiour was laid there Matth. 26.60 Iohn 19.41 Let this for the present suffice touching the place THe manner how our Sauiour Christ arose out of the graue is next to be examined Question How was that Answer The holy Story reporteth it thus While the vnbeleeuing and malitious Iewes little thinking that our Sauiour Christ should indeed rise againe the third day as he had said that he would and yet to put the matter out of question gathered togither set and charged a watch or garison of souldiers to keepe the sepulchre wherein the body of our Sauiour was buried lest his Disciples as they pretended should come by night and steale it away and say to the people he is risen froÌ„ the dead and lest as they further pretended to feare that by this meanes the last error should be worse then the first the Lord in this while euen early in the morning on the third day sent his holy Angell from heauen who caused a great earthquake and rowled away that great stone which was laid ouer the sepulchre and sate vpon it hauing a countenance like lightening and his rayment white as snow so that for feare of him the keepers were astonied and become as dead men so that as the holy Euangelist testifieth our Sauiour Christ did rise againe from the dead euen in this time according as he had said that he would Explication and proofe Such indeed was the maÌ„ner of the resurrection of our Sauiour as the Euangelist Matthew reporteth it chapt 27.62 c. to the end of the chapter and cha 28. verse 2.4 So that we may truly say that he rose againe in a diuine manner insomuch as hee rose by his owne diuine power and so declared himselfe mightily to be the Sonne of God according to that we reade Rom. 1.4 and Iohn 2.19 and 10.18 as we haue seene before Neither is it any thing against this that the raising vp of our Sauiour is attributed to the Father Acts. 2.24.30.33 and chap. 3.15 and 5.30.31 and 13.30.33.34.37 Rom. 8.11 Eph. 1.20 and 2.6 and 1. Pet. 1.21 this is not against it I say insomuch as there is but one Deitie both of the Father and the Sonne Question But if our Sauiour rose againe by his owne diuine power why then did not he himselfe rowle away the stone and amaze the souldiers with the brightnesse of his owne diuine glorie and maiestie and so take away all heart and courage from them as hee
to carrie him vp Answer Though our Sauiour could by his diuine power haue caused his body to haue ascended without any meanes For he being in stead of a ladder to the Angels of heauen to ascend and descend he could haue beene a ladder to himselfe Gen. 28.12.13 Iohn 1.51 Yet it seemeth that for the declaration of the truth of his humane nature still so to remaine in heauen after his ascension and for euer as he was at his resurrection here vpon the earth he would haue it lifted vp and carried vp by a clowde Explication So it seemeth indeede For notwithstanding the body of our Sauiour being glorified and freed from all naturall grossenes was more apt to moue with greater agilitie and quicknes by many degrees then before yet wee may not thinke that it had lost all waightines of substance and therefore had yet naturally neede of some helpe to lift it vp like as it is said of our bodies that though at the resurrection they shall be glorified bodies yet they shall stand in need of the clowdes of God to carrie them into heauen 1. Thes 4.17 And euen for this cause also would our Sauiour in the translating of his body from earth to heauen giue vs a president how our bodies shall be conucied thether at the end of the world Thus then we see good reason why our Sauiour would haue his body taken vp carried into heauen by a clowd Neither is it to be neglected which learned interpreters obserue that the Lord by putting a clowd betwixt our Sauiour and them would teach them sobrietie least they should seeke to know more of the secrets of God then were meet but should content themselues and rest satisfied with those things which he thought good to reueale vnto them Like as the Lord at the giuing of the lawe did as it seemeth to the same end appeare in a darke clowde Exod 19.9 And afterward in the Tabernacle chap 46.34 c. Num 9.15 and chap 16.42 and likewise in the Temple 1. King 8.10.11.12 Reade also Psalm 18.9.10.11 and Hab The meaning of the Article 3 verse 4. Hereunto tend the speech of the two men that stoode in white apparell Act. 1.10.11 that is to say the two Angels such as the Euangelist Iohn saith to be Angels in white garments chap 20 12. whom Marke and Luke doe neuerthelesse call by the names of men clothed in white shining vestures Marke 16 5. and Luke 24.4 For these Angels of whom we speake in this our text of the Acts call the Disciples from looking any longer vp to heauen after that our Sauiour was receiued out of their sight and informeth them of his second comming to iudgement and that he should remaine in the heauens vntill that time retaining still the same nature of man wherewith hee visibly ascended vp from them And thus the Angells besides the Apostles who were eye-witnesses doe testifie vnto vs this article of the ascension of our Sauiour into heauen yea the Angels doe further testifie of his cont nuance there in the same nature as was said euen now vntill his comming againe A point right worthy and comfortable to be noâ—ed of vs. And further touching the speech of the Angels in that they speaking to the Apostles doe call them men of Galile they doe it not in any way of reproofe but that by hearing their countrie mentioned by such as were strangers and vnknowne of them they might bee so much the rather stirred vp to attend their speech Nleither are we so to vnderstand these Angells as though they did simply reproue the Disciples for looking vp to heauen but euen as our Sauiour in former times shewing his Disciples the glory of his miracles did therewithall make mention of his death and speaking of his death did vpon that occasion likewise often foretell them of his resurrection and being risen againe interrupteth Mary Magdalen and telleth her of his ascension and by her his Disciples so here the holy Angells call their mindes from that which was of little vse further then they had alreadie seene to that which was now more necessarily to bee knowne and thought vpon of them to the ende they might prepare themselues and teach others also so to doe that they might be found such as they ought to be in all faithfulnesse of good seruice at his glorious appearance according to that of the Apostle Paul 2. Cor 5.10 11. we must all appeare before the iudgement seate of Christ c. knowing therefore the terror of the Lord we perswade men c. Thus much therefore concerning the manner of the ascension of our Sauiour and of the faithfull witnesses of it yea euen of the whole historie and ground of it ANd now in the next place wee are according to our course to consider of the meaning of the wordes of the Article Question What is that How doe they teach you to beleeue Answer This Article teacheth mee stedfastly to beleeue that albeit our Lord Iesus Christ in respect of his diuine nature was all wayes both in heauen and earth filling all places at once with his diuine presence so that to speake properly and without figuratiue speech hee cannot bee saide his Godhead simply considered in it selfe to haue at any time either ascended or descended yet that in his humane nature both body and soule being here vpon the earth and not in heauen yea that euen with the same body which was conceiued by the holy Ghost borne of the Virgine Marie was crucified dead and buried and the third day rose againe from the dead hee did at the ende of fourtie dayes after his resurrection ascend vp from the earth heere belowe into the highest heauens there to remaine till the ende of the world and is not now neither will be till that time bodily present any other where ExplicatioÌ„ All is very true that you say For first that the God-head to speake properly and without trope or figure of speech cannot bee saide to ascend or descend it is euident insomuch as it is not possibly subiect to change of place but it is present euery where filling at once all places Ier chap 23. verse 23 2â— And Psal 139 7 8 9 10 11 12. So that where God is said to descend or ascend and to goe from one place to another as Gen 11.5 7 and chap 18.21 Exod 3 2 c. 8. and cha 19 18. Psal 89. Habak chap 3 verse 3 c. this is to be vnderstood of some speciall declaration of his diuine and glorious presence by the ministerie of his holy Angels with some strange adioynts and effects of the same his presence And this may ioyntly or distinctly be ascribed to all three persons of the Deitie as Mat chap. 3 16. Iohn 14 23 26 cha 15 26 and 16 7 8 Acts 2.1 2 3 4. And yet more specially concerning the Sonne of God our Lord Iesus Christ in the person of a mediatour both God
It is the dutie of the Husbandman to plant and sow c. Why then doth our Sauiour mention them The onely cause was for that the people in either of those times did wickedly abuse and peruert those ordinances of God As for example how the people whom the Apostle Peter calleth the world of the vngodly abused marriage in the daies of Noah Reade Genesis 6.2 The sonnes of God saw that the daughters of men were faire and they tooke them wiues of all that liked them c. This confusion of marriages betwixt the professors of the true worshippe of God and idolatours and profane persons and Athiests without care of all holy choise it is a manifest signe of the decay of all true godlinesse wheresoeuer it is Yea it is such an vndermining of it as giueth it the most speedy and dangerous ouerthrow For they that sticke not to communicate with the wicked in marriages they will haue society with them in any thing And how the Sodomites abused the good gifts of God in their inteÌ„perate eating and drinking The Euangelist Matâ—hew seemeth of pâ—rpose to vse the word trogontes which most prâ—perly signifieth to feede more like brâ—â—t beasts thâ—â—â—â—â—emblemen and in the more then brutish effects which followed vpon the same reade Gen. 8.4 5. And Ezek. 16.49 50. Behold this was the iniquitie of thy sister Sodome pride fulnesse of bread and abundance of idlenesse was in her and in her daughters neither did she strengthen the hands of the poore and needie But they were hauty and committed abhomination before me therefore I tooke them away as pleased me And 2. Pet. 2.2.6.7.8 God turned the Cities of Sodom and Gomorrha into ashes condemned them and ouerthrew them and made them an ensample vnto them that afterward should liue vngodly And deliuered iust Lot vexed with the vncleane conuersation of the wicked For he being righteous and dwelling among them in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deedes So then not eating and drinking and such like things are simply condemned here by our Sauiour but onely the inordinate vse or rather abuse of them when as they are sought after in an vnlawfull manner and when the heart is so addicted to them that God is forgotten in them contrary to the admonition of God Deut 8.10 The which abuse our Sauiour noteth against those that being inuited to the Gospel of his kingdome made their excuse because Deut. 6.10 11 12 13. And cap. 8.10 11 12. one had bought a farme and must goe see it and another fiue yoake of oxen and he must goe to proue them and a third that he could not come because he was to solemnize his mariage Luke chap. 14. verses 16 c. Our lesson therefore hence must be this that if wee would not be hindred from the kingdome of God nor bee vnprepared when our Lord Iesus shall come to his last iudgement or that wee bee taken away by death before hee doe come that according to the admonition of the Apostle Paul 1. Cor. chap. 29. verses 30 31. They that haue wiues be as though they had none to wit so that they will not be hindred from Christ in that respect and that they which weepe be as though they wept not and they that reioyce that is to say vpon worldly occasions of increase of worldly wealth as though they reioyce not and they that buy as though they possessed not and that they which vse this world be as thogh they vsed it not because the Apostle saith the fashioÌ„ of this world goeth away We must take heede that wee be not like the pampered horse that will lift vp his heele against his Master as the people of Israel were for want of receiuing the propheticall admonition which Moses gaue them Deut. 32.15 What Master will retaine such a seruant as being well and liberally maintained by him will be ready to despise him And shall we thinke that God will indure that we being all fed by his prouidence shall lift vp our selues against him THese things obserued concerning the former Scripture now let vs goe forward to see what further vse our Sauiour maketh from the description of his last comming to iudgement in respect of the vncertaintie thereof to our knowledge Question How doth it follow in our text Answer It followeth in the Euangelist Matthew in the 42. verse of the foure and twentith chapter in these words Watch therefore for ye know not what houre your Master will come Explication Our Sauiour hauing shewed that the vncertainty of his comming to iudgement shall be most heauily dangerous to the world by reason of the securitie thereof because hee knew before that they will not regard his most serious admonition and warning answerable to the perill of the people of the old world in that they despised the warning which God gaue them by Noah and likewise answerable to the perill of the people of Sodome and the people of other Cities adioyning because they despised the reproofe of Lot hee doth therefore vse this admonition to his Disciples and to all that will yeelde themselues teachable that they may auoide so greeuous a perill as hee knew to bee comming toward the world for the carelesnesse and impenitencie thereof This most serious admonition and warning which our Sauiour giueth to his Church is deliuered by him two manner of waies First in more simple and plaine speech and secondly vnder diuers very lightsome and significant parables and similitudes The reason is because our Sauiour of his singular pitie which hee beareth toward vs would leaue no meanes vnattempted whereby he might induce and confirme vs in that carefull watchfull course which is necessary to be taken in this behalfe of all such as minde the way of saluation and would not be deceiued in their expectation Let vs therefore I pray ye all and euery one diligently obserue in marking and marke to obserue and obey the admonition and counsell which our Sauiour giueth vnto vs concerning the same euerlasting welfare and saluation at his comming Yea and seeing this care was necessary for them to whom our Sauiour spake while he was yet in the world sixteene hundreth yeare well neare before this time wherein wee heare our selues to be put in minde of this most graue warning let vs not now set light by it but much rather let vs so much the more attentiuely harken vnto it To the which end let vs well consider and beare in minde that which no doubt our Sauiour did most prudently consider on our behalfe and on the behalfe of his Disciples from the very time wherein he first vttered this doctrine to wit that insomuch as there shall be a generall iudgement and that all must appeare before the iudgement seate of God there is little difference betweene those which shall be found liuing at the comming of our Sauiour and those which shall be dead many hundreds of yeares
one of his hundreth and seuen and twenty Prouinces So no doubt the reward and aduancement which proceedeth of the most free and infinite bountie of the Lord our God to the setting forth of the most perfit glorie of his grace it is infinitely aboue that which any man though he had a meritorious facultie and power were able to deserue at his hands We are the rather thus to admonish and ground our selues from the present wordes of our Sauiour to the end we may the better vnderstand that which followeth in the reason or rule of this part of the iudgement and that we may not be misled by the false interpretation of any that contend for iustification by the merit of works Neuerthelesse before we goe from these words Come ye blessed of my Father we are to stay a while longer to obserue other most sweete and comfortable instructions from the same And first in that our Sauiour sheweth that hee will most louingly call and incourage those that be of his sheepfold to come vnto him and to take possession of the kingdome prepared for them he sheweth that he will be then of the same gratious minde which he was of while he was vpon the earth in that he incouraged all humbled and distressed soules to come vnto him as wee reade Matth. 11.28 Come vnto me all ye that are wearie and laden and I will ease you For as he promiseth so will hee then performe to call all such to the eternall possessiō of that rest which he promised to beginne in thē here And it is to singular purpose that our Sauiour certifieth vs that he will in this gratious manner inuite and incourage all true beleeuers to the possession of this glorious kingdome because he knoweth that they will retaine this constant iudgement of themselues that they are vtterly vnworthy of if saue onely from the free grace and mercie of God through the alone worthinesse of their Sauiour This therefore shall be the accomplishment of that incouragement which he gaue to his Disciples before as we read Luke 12 32. Feare not little flocke for it is your Fathers pleasure to giue you the kingdome Yea euen that kingdome which is onely in truth in full perfection worthie the name of a kingdome because all other kingdomes here in this world though they be rich and haue many pleasures yet they are full of manifold griefes and vexations euen to the Kings themselues they are also subiect to impouerishment to all calamitie and desolation Onely this kingdome of our Sauiour shall be replenished with true durable and perfect riches and glorie for euermore And further more that this most glorious and incomparable kingdome of God shall be giuen to all true beleeuers of the free gift of God in way of inheritance through adoption not of purchase or by any desert it is euery where confirmed in the holy Scriptures according to this testimonie and canonicall direction of our Sauiour And namely Acts 26.18 That they may receiue forgiuenesse of sinnes saith our Sauiour to Paul and inheritance among them which are sanctified by faith in me From the which ground and warrant saith the same Apostle Paul Rom. 8.15 16 17. Ye haue receiued the Spirit of adoption whereby we crie Abba Father The same spirit beareth witnesse with our spirit that we are the children of God If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that wee may also be glorified with him For I account that the afflictions of this present time are not worthy of the glorie which shall be shewed vnto vs. Now if the sufferings of martyrdome for the testifying of the truth be not worthy what obedience of any other worke may be accounted worthy It is therefore by inheritance and that by adoption as the Apostle teacheth For the holy spirit of God is the proper assurance of it vnto vs and not any worthinesse of our selues or our workes Ephes 1.13.14 and chap. 4.30 and 2. Cor. 1.22 Reade also Gal. 3.18 This inheritance is not of the law but by promise And Colos 3.24 it is the reward of inheritance by the gift of Christ and not the reward of a hired seruice And 1. Pet. 3.9 The children of God are called to be heires of blessing Likewise Heb. 1.14 And chapter 9.15 Through the death of Christ they are called to receiue the promise of the eternall inheritance This inheritance to the liuely hope whereof weare of the aboundant mercie of God the Father of our Lord Iesus Christ begotten by the resurrection of Iesus Christ from the dead it is an inheritance immortall and vndefiled which fadeth not away but is reserued in heauen for vs. 1. Pet. 1.3 4. The riches of this inheritance is glorious aboue that we can fully conceiue Ephes chapter 1. verses 18 19. From hence therefore wee may conceiue in what sense our Sauiour calleth the children of God the blessed of his Father not in respect of the outward blessings of this life either riches or honour c but in regard of the inward graces of the holy spirit bestowed vpon them and because or this heauenly inheritance which is prepared for them according to that in the same chapter of the Ephesians verses 3 4. Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things in Christ As he hath chosen vs in him before the foundation of the world that wee should be holy c. as it followeth most notably in that chapter And whereas it was of the great mercy of God that it pleased him to create all outward blessings for mankinde at the beginning before hee created them O how much more infinite was his mercie that he knowing that man would soone forfet all his present blessings prepared for him for many thousands of his lost posteritie a heauenly kingdome replenished with all spirituall happinesse and blessing laid vp in store for them Verily wee cannot worthily blesse God neither shall all mankinde be euer able to yeeld him condigne and proportionable praise no not in all eternitie for this his blessing which is not onely to be infinite in continuance but also vnmeasurable in the greatnes and excellency of it Hetherto of the first part of the sentence or iudgement of our Sauiour for the acquiting and clearing of all true beleeuers against all both accusations of their owne consciences whereby they cannot but iudge themselues to be in themselues vtterly vnworthy of the glorious kingdome of God and to be but vnprofitable seruants c as also against the malitious accusations of the diuell our most malignant aduersarie not without cause called the accuser of the brethren and finally against the accusations of the children of this world who when they can conuict them of no grieuous iniquity whereof they haue not truly repented them yet doe vsually condemne
of God it may be esteemed a sufficient proof that he is very true God thogh we had no other But the rest which follow in the former answer are of like weight and as certainely confirmed by the holy Scriptures as we shal haue occasion to produce them hereafter therefore wil not stay vpon them here Neuerthelesse that we may handle this Article in the same order that wee haue done all the former let vs insist and stay a while vpon some one place of Scripture which may be remembred of vs for one speciall ground of it Question What place haue you been taught that we may commodiously make choise of to this purpose Answer I haue learned that in the 12. ch of the 1. Epist to the Corinthians from the beginning of the chapter to the 12. verse of the same we haue a very conuenient place Question It is so indeede Which are the words of the text Rehearse them before we proceede any further Answer 1 Now concerning spirituall gifts brethren I would not haue yee ignorant saith the Apostle 2 Yee know that yee were Gentiles and were carried away vnto dumbe idolls as yee were led 3 Wherefore I declare vnto ye that no man speaking by the Spirit of God calleth Iesus execrable also no man can say that Iesus is the Lord but by the holy Ghost 4 Now there are diuersities of gifts but the same Spirit 5 And there are diuersities of administrations but the same Lord. 6 And there are diuersities of operations but God is the same who worketh all in all 7 But the manifestation of the Spirit is giuen to euerie man to profite withall 8 For to one is giuen by the Spirit the word of wisedome and to another the word of knowledge by the same Spirit 9 And to another is giuen faith by the same Spirit and to another the gift of healing by the same Spirit 10 And to another the operation of great works and to another prophesie and to another discerning of Spirits and to another diuersities of tongues and to another the interpretation of tongues 11 And all these things worketh euen the same Spirit distributing to euery man seuerally euen as he will Explicatiō proofe It is true that we do not read in any place of the holy scriptures these words I beleeue in the holy Ghost expressed together no more then we doe these I beleeue in God the Father almightie maker of heauen and earth c. Neuerthelesse they are most truly diducted from the holy scriptures by sound interpretation and proofe to be one of the most necessary and fundamentall Articles of our true christian beliefe as by Gods grace we shall euidently perceiue by a more large and ample discourse And we may well take this present scripture which so plentifully affirmeth the holy Ghost to be the whole and alone immediate author worker of all spirituall and heauenly grace in the hearts of all the children of God for one speciall and sure ground and warrant of this Article from whence also we may take the occasion of opening this whole doctrine And the rather may we make choise of it because the holy Apostle setteth it down as necessary for the correction of that ambitious peruerting of the good gifts graces of God which was crept in among the Corinthiās euē as if they had bin home-bred and not inspired by the holy Ghost and as though they stood not bound to vse them wholly to the glory of God to the profit of the Church but to their own praise c. Wherein this came to passe among the Corinthians which is euery where vsuall at all other times that as the sweeter wood doth sooner breede wormes and the finer cloth is the more easily taken with mothes so they that haue the greatest gifts are soonest puffed vp if they want the most holy grace of sanctification humiliation which is a grace aboue all those other gifts and graces wherewith it may be some wicked men are indued for a time in some singular measure aboue many of the children of God Let vs therefore as briefly as we can call to minde the doctrine of this portion of holy Scripture And first of all let vs consider that the holy Apostle to the end hee might through the blessing of God the more effectually call the Corinthians from their ambitious boasting and abusing of their gifts he most prudently putteth them in minde of their former estate how they were wretched idolaters c. Whereof he telleth them that hee would in no wise haue them forgetfully ignorant but contrariwise that they should duly call to mind consider from whom they receiued euery one of the same their gifts For this the Apostle might well thinke that like as when our Sauiour called for a peece of coine asked of those that demanded of him whether they should pay tribute to Caesar or no whose superscription it was which it did beare and thereby resolued the question put his aduersaries to silence seeing that was to be paid to Caesar which did belong vnto him so he calling the Corinthians to minde that all the gifts which they had did beare as it were the Lords stampe should thereby effectually induce all those that had any good meaning in them to a conscionable applying of all their saide gifts to the honour of the author and giuer of them And to the verie same purpose also he doth furthermore lay before them the extreame follie and madnesse of their former idolatry such as they were miserably carried away withall before that God of his great mercie had by his holy Spirit altered and changed their hearts For from the contrarie effects he argueth the contrarie causes insomuch as it is the holy Ghost alone who both restraineth from execration cursing and also moueth to the honourable acknowledging and reuerencing of the Lord Iesus The world doubtlesse and they that be led by the diuell doe hold our Sauiour Christ and his doctrine for accursed and accordingly doe take delight both to speake themselues and also to cause others to speake cursedlie and reproachfullie both of him also of it as wee may take Plinies letter for an example in his practise vnder Traiane the persecuting Emperour For so he writeth vnto the Emperor that besides other compulsions he inforced weake christians to curse Christ before he would release them Yea Paul himselfe we know according to his own profession and by his bewailing of his sinne while he was persecuting Saul he laboured all that he could to make poore christiās to blaspheme Christ his holy Gospel But that we may goe forward in our text after that this our Apostle being now of that persecuting Saul made a most louing faithful instructer comforter of all true christians I say after that he hath spoken thus generally of the author of all the gifts graces wherewith the Corinthians were indued he cōmeth to a particular rehearsall of
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
ought to be the estate and condition of euery true Church of Christ throughout the whole world This Church of God therefore generally considered is but one as the Apostle sheweth by the similitude of the naturall bodie the which though it haue many members is yet but one bodie Song of Songs ch 6. v. 8. And Ioh. 10.16 Now whereas there are diuers kindes of bodies First naturall such as euery man carrieth about him now Secondly spirituall such as the faithfull shall haue indued with far more excellent gifts at the resurrection from the dead 1. Cor. 15.44 Thirdly politike bodies such as are ciuill corporations whereof the King of the Nation is the head in a borrowed sense or metaphorically 1. Sam. chap. 15.17 Fourthly Mysticall bodies as for example the Churches of God spiritually vnited to our Sauiour Christ the onely immediate head and vitall quickener and gouernour thereof Hence it is the more manifest what manner of body the Church is by how much the similitude wherevnto it is compared is more distinctly expressed So then the Church of God to speake generally as we began to say is but one mysticall and spirituall bodie how many members soeuer it haue being considered either in particular Churches whether nationall as wee vse to speake or in cities or in country townes and villages or whether it be considered in regard of singular persons and therefore is called Catholike or Vniuersall Furthermore it is so called not onely to note thereby the calling of the Gentiles to the fellowship of the faith and couenant of Gods grace with the beleeuing Iewes who from the time of Moses were the onely peculiar people of God aboue all other of the Nations Ephes 2.16 and 3.6 but also to the end that vnder this name of catholike or vniuersall might be comprehended the whole number of the elect whomsoeuer God hath ordeined to saluation from the beginning of the world to the end of the same as well such as be called alreadie as such as are to be called in euery age of the world and the same also out of euery nation farre and neare and out of euery estate and condition of people noble or vnnoble rich or poore learned or vnlearned young or olde man or woman and all according to the free grace of God without respect of person Yea the Church hath this generall name giuen vnto it that it might not onely comprehend that part of the Church which is called the militant part here on earth but also that part which is alreadie partly and in some measure triumphant in heauen According to that which we reade Ephes 3.15 God is the Father of the whole familie in heauen and in earth Reade also chap. 1. verses 9 10 11. And Colos 1.19 20 21 22. Heb. 12.22 c. And Gal. 4.26 This then is that which the holy Apostle saith in our text that in the one only body of the Church of God here on earth both Iew Gentile bond free c are conteined as the seuerall members thereof The which as was said we may proportionably extend to the whole Church most generally taken that all is but one c. Reade also Acts 2. verse 39. The promise is made to you and to your children and to all that are a farre off euen as many as the Lord our God shall call Likewise Ephes 2.13 c. And Gal. 3. at the end of the chapter And Colos 3.11 Neither Grecian nor Iew circumcision nor vncircumcision neither Barbarian nor Scythian neither bond nor free none of them are excepted from hauing their part in Christ either because they are of this or that nation of this or that condition and calling c. Reade also Acts 10.34 35. Of a truth saith the Apostle Peter I perceiue that God is no accepter of persons But in euery nation he that feareth him and worketh righteousnesse is accepted with him And Reuel 5.9 Thou hast redeemed vs to God by thy blood out of euery kindred and tongue and people and nation c. And chap. 7.9 I beheld saith Saint Iohn and lo a great multitude which no man could number of all nations and kindreds and people and tongues stood before the throne and before the lambe clothed with long white robes and palmes in their hands c. And verse 14 c. These were they which came out of great tribulation c. This vniuersality of the Catholike Church is according to the ancient promise of God made to Abraham that in his seede all the nations of the world should be blessed It is also according to that more ancient and propheticall prayer of Noah Gen. 9.27 God perswade Iapheth that he may dwell in the tents of Shem. And yet before that according to that most ancient promise of God euen from the beginning of the world Gen. 3.15 The seede of the woman shall breake the Serpents head Yea God as a most prouident Father knowing that fraileman would fall into sinne and so be the iust cause of his owne miserie and ruine it pleased him of his infinite goodnesse and mercie in the secret of his owne counsel and purpose to ordaine him a remedie euen before the foundations of the world were laid 1. Pet. 1.20 Herein therefore God hath dealt with mankinde after the manner of wise and louing Parents who knowing that their young children are subiect to burning or skalding c will alwaies haue some thing prepared afore hand which may be ready with them to helpe at any time of neede Yet that which man doth vpon an vncertaine feare God did of certaine knowledge without any doubt what would ensue By reason that the Church is thus Catholike and vniuersall in the generall acception of it therfore is it made a matter of faith not that we should beleeue in the Church but because it is to be beleeued of vs according to the holy Scriptures that God hath such a Church as may iustly be so termed And because also it is so firmely founded established in our Sauiour Christ according to the most sure stable counsel of God that nothing no not the gates of Hell shal euer be able to preuaile against it Mat. 16.18 Read also Ps 125. and Ier. 33.17 18 c. to the end of the chapter Moreouer 2. Tim. 2.19 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his c. And that this vniuersall Church consisting both of Iew Gentile is founded vpon our Sauiour Christ it is euident Ephes 2.18 For as the holy Apostle saith there wee both that is both Iew and Gentile haue through him an entrance vnto the Father by one Spirit And verse 22. In whom we are also built together to be the habitation of God by the Spirit By the Spirit saith the Apostle and that also through faith to remoue all conceit of any bodily commixtion or confusion of the Church or members thereof with Christ bodily and likewise to
vsuall manner but we shall all be changed Wherein first the Apostle compareth death to a sleepe to signifie that death is not an vtter destruction of the body as was touched before seeing that as the body though depriued of all sensible vse of the senses as one may say yet awaketh in the morning and findeth all after a sort renewed so the body after that it hath slept his full sleepe till the last day shall then rise againe in that morning to receiue life sense and motion according to that Psal 49.14 The righteous shall haue dominion in that morning Illo manè 1. quo resurgâ—nt pij quasi ex nocte sepulchri cum videlicet Sol iustitiae orietur Christus secundo aduentu suo Vt scité Iunius See more to this purpose in the 2. Booke page 609. where this sentence is englished Secondly the Apostle sheweth in these words We shall all he changed what shall be instead of a death and resurrection to all such as shall be found liuing at the comming of our Sauiour to iudge the world When as to speake properly they shall neither die nor rise againe but onely be after a wonderfull manner set in the same glorious estate with the other Thirdly in the words next following the holy Apostle giuing vs to vnderstand that this change of the faithfull who shall be found liuing at the comming of our Sauiour together with the change of all other creatures and the raising vp of all the dead being to be done with greater expedition then all things were made at the first it serueth notably to set forth the almighty power of God herein And therewithall mightily to strengthen our faith against all doubtings about the matter And yet not so that the moment which the Apostle speaketh of is precisely to be vrged further then to note singular expedition for so great magnificeÌ„t a work far aboue that any would think how it could be so soone wrought Like as Lament chap. 4.6 it is said by the holy Prophet that Sodome was destroyed as it were in a moment because it was done in a short time euen soone after that goodly sun-shine morning wherein Lot went out of it Reade also Numb 16. verses 21.45 Fourthly in the same verse the holy Apostle telleth vs yet further what shall be the instrumentall cause of this change and of the generall resurrection namely the sound of the trumpet of God euen that which 1. Thes 4. he telleth vs shall be sounded by the Archangel of God And the same no doubt in farre more glorious manner sounding to all the world then at the giuing of the law of God to the people of Israel This trumpet out of all question is not that which H. N. hath challenged to himselfe with a most shrill and lowd blasphemie as if he were appointed of God to be the man that should by his doctrine raise vp all the Lords dead as he saith Finally the holy Apostle St. Paul for the further strengthening of our faith concerning this change and the resurrection of all the faithfull to glorie hee assureth vs in the last verse that it is the very determined decree of GOD whose counsell and purpose nothing can possibly frustrate that it must be so For saith he this corruptible must put on incorruption and this mortall must put on immortality Concerning which words of the holy Apostle note we diligently that for further euidence and confirmations sake hee doth as it were point with the finger to this very body which wee carry about with vs as though he should say euen this and no other then euery mans owne body shall certainely rise againe according as Iob guided by the same Spirit of faith saith in the 1â— chapter of his booke verses 25 c. O that my words were now written c. For I am sure that my Redeemer liueth and that the last man shall rise to stand vpon the earth And though after my skinne wormes destroy this body yet shall I see God in my flesh Whom I my selfe shall see and mine eyes shal behold and no other for me after my reines are consumed with my bosome As though he should say though both barke and belly euen the thickest part of the body be wholly consumed to dust c yet shall I see the Lord my Redeemer For like as our Sauiour Christ at his first comming in all the cures which he did both to the bodies also to the soules of men he did not giue them other soules nor other members to their decaied lame or withered bodies but onely a new renewed qualitie and disposition to either of them as sight to the same eyes hearing to the same eares strength to the same legges which before were lame as for example concerning the eare of Malchus which Peter strooke off our Sauiour Christ did not make another eare to grow out of his head but caused the same eare to grow to his head againe for as the holy Euangelist writeth he touched that eare which was stricken off and healed the man Luke 22.51 so at his second comming our Sauiour will not giue men other bodies but he will by his mightie power raise vp the very same bodies though by his grace endued with far more excellent qualities and aduanced to a farre more excellent estate then they were in before I speake of the bodies of the faithfull Neuerthelesse euen concerning the wicked this also is very equall and iust that the very same should be raised vp againe insomuch as the same that haue sinned and died in sinne are to be punished in the iustice of God and no other for them as well as that the same bodies of the faithfull which haue beene redeemed and done faithfull seruice to God should of his mercy be rewarded and no other instead of them This is the rather to be diligently obserued and soundly digested in our mindes because some not considering the almighty power of God haue in their weakenesse beene carried away to thinke that though we shal rise againe yet it must be with other bodies Wherefore beloued let vs be the more carefull so to settle and resolue our selues in the beliefe of the almighty power of our God and Sauiour Iesus Christ with like assurance of the good pleasure of his diuine will in this behalfe that we may be throughly perswaded that no burning of our bodies in the fire no deuouring of them by wilde hearts or by the rauening foules of the ayre c can possibly hinder that God should not easily gather together the same substance and the smallest resolued dust of it euen the same very first matter whereof the body was composed and framed at the first But yet more carefull ought we to be against the heresie of H. N. who maketh no reckoning of the resurrection of the body at all And as a fruit thereof in the 6. chapter of his Documentall sentences feareth not to contradict the plain meaning of the Apostle
were the Sadduces as we haue seene before Likewise Hymineus Philetus 2. Tim. 2.16.17.18 who affirmed that the resurrection is past already and by that their hereticall doctrine destroied the faith of certaine as the Apostle saith Of this hereticall stocke or linage is H. N. with his schismatical Familie of loue who make nothing but an allegorie of the bodily resurrection though it be most simply and plainely affirmed in the holy Scriptures as we haue seene Whence it is also that the schollers of this Family are so dastardly and of so euill consciences that by shamefull dissemblings they shunne all open and plaine profession of that which they hold so soone as they see thēselues to be in danger of suffering any bodily affliction for the same Danaeus that learned writer reckoneth vp vnto vs 19. sorts of heretikes on a row which denied the resurrection of the body to wit the Simonians the Saturninians the Basilidians the Carpocratians the Valentinians the Marcites the Ophites the Caians the Sethians the Archontikes the Cerdonians the Marcionites the Apellites the Seuerians the Bardesanistes the Heraclites the Seleucians the Hermians the Procitans And we know besides how the fine witted Athenians mocked at the Apostle Paul so soone as he had made mentiō of the resurrection from the dead Wherefore to the end we may auoide this so great and so common a danger whereinto so many haue fallen let vs I beseech you make the more precious account of that blessed diligence which the holy Apostle hath vsed in the proofe of this Article The which seeing he hath done it so substantially plentifully that none can desire either greater strength of reason or more comfortable ground of holy Scripture to put the matter out of all doubt for euer let vs so looke to the almighty power of God and so rest our selues vpon his most gratious good will and pleasure herein through our Lord Iesus Christ that abandoning all erroneous and heretical conceites we may firmely holde the truth of this most comfortable Article And from the comfort of it let vs likewise haue care to walke in all those good duties which may guide vs to the blessed fruition of it to the glory of God and to our owne euerlasting comfort and saluation both in body and soule together Amen Beliefe that to euery true member of the Church of God belongeth the inheritance of euerlasting life Question NOw what is that which remaineth of the Articles of our beliefe Answer The last Article is this I beleeue that there is an euerlasting life Question What ground of holy Scripture can you alledge for the proofe and warrant of it Answer We haue a plaine proofe and warrant of it Act. 13. verses 46 47.48 in these words 46. Then Paul and Barnabas spake boldly aad said It was necessarie that the word of God should first haue beene spoken vnto you but seeing ye put it from you and iudge your selues vnworthy of euerlasting life lo we turne to the Gentiles 47. For so hath the Lord commanded vs saying I haue made thee a light of the Gentiles that thou shouldest be the saluation to the end of the world 48. And when the Gentiles heard it they were glad and glorified the word of the Lord and as many as were ordained to euerlasting life beleeued Many worthy things are contained in these words Explicatiō First as wee easily see both the Apostle Paul and also Barnabas consenting with him doe not coldly or doubtfully affirme but with singular boldnes and resolution giue an assured testimonie of the euerlasting life of all the faithfull Secondly they shew by what meanes God guideth and draweth his children to the inheritance of euerlasting life to wit by the preaching of the Gospell of our Sauiour Christ vnto them which is the word of life and saluation The which because many of the obstinate Iewes refused to hearken vnto and embrace they are said to refuse euerlasting life it selfe thereby most gratiously offered vnto them Thirdly they describe who they be to whom euerlasting life belongeth namely to these that doe beleeue and embrace the Gospell whereby our Sauiour Christ is preached vnto them Not onely to such among the Iewes but also to euery such one among vs the Gentiles Finally they testifie of our singular comfort that it is the eternal decree and counsel of God that it should be so To the end therefore beloued in the Lord that we may stirre vp our selues to the embracing of the doctrine and faith of this Article Let vs consider of it according as it is in deed as of that which cōtaineth the chief benefit yea euen the onely full perfiting of all whatsoeuer the manifold and most precious benefits which our Sauiour Christ hath purchased and obtained for vs. It is that very scope which God himselfe propounded to himselfe in his owne most sacred purpose to the glorious and eternall praise of the riches of his grace euen before the world was And for this cause it is that as our Sauiour himselfe affirmeth God hath giuen his onely begotten Sonne to be borne of a woman The groūd of the article and to die for our sinnes As Iohn 3.16 So God loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life To this purpose also God hath poured forth his Spirit vpon his Church to testifie his glorious grace and to guide vs to the obtaining of this euerlasting life The wisedome of the Spirit is life and peace Rom. 8.6 and verse 11. As this euerlasting life is the chiefest blessing of all other so hath God most gratiously manifested and confirmed the same to his Church from time to time Hee did it to Adam in his paradise euen from the beginning of the creation in that hee gaue him the tree of life to be a Sacrament to him of immortality if he would haue continued faithfull in his obedience to God And after that by disobedience he had lost it and therewithall pulled death vpon himselfe and his posteritie such was the gratious goodnes of God that for his recouerie hee gaue him the promise of our Sauiour Christ who should be to him and to all that should beleeue in the same our Sauiour more effectuall to their saluation then that tree of life could be to Adam as wee are giuen to vnderstand by that allusion which the Spirit of God maketh therevnto when this benefit of euerlasting life is assured vnto vs. Reuel ch 2.7 And againe ch 22.2 Moreouer for a reall confirmation of this his most gratious purpose to bestowe this vnspeakeable blessing vpon his people it pleased God to take away faithfull Henoch before death into his heauenly kingdome out of this world so that as the holy Scripture testifieth He sawe not death Gen. 5.21 and Heb. 11.5 In like manner for the confirmation hereof to the ages following he tooke vp the Prophet Elijah from earth
God doth certainly belong according to that Rom 2 7. God will giue eternall life to them that by continuance in wel-dooing seeke glory and honour and immortalitie But we must vnderstand that he wil giue it of free grace and that for our Sauiour Christ his sake and not for any merit of their wel-dooing They that are true members of the Church militant heere on earth shall bee members of the Church triumphant in heauen They that haue a true enterance and so abide in the kingdome of grace they shall both enter and also abide for euer in the kingdome of glory But of this some thing hath beene saide in the Article of the Church and more is to bee saide in the duties of this Article And therefore here wee ende concerning the Promise THe vse for comforf followeth next The Comforts Question What may that be in respect of this Article Answer The comfort of faith in respect of this Article is euery way comfortable yea it is euen the comfort of all comforts that God hath appointed vs to immortalitie and glory It is as one may say the generall sealing vp The Comforts and ratifying of the whole comfort of the Gospel to all true beleeuers Quest It is true that you say But can you shewe it to be so by any particulars Ans First of all this Article bringeth singular cōfort with it in that as it containeth the greatest benefite euen that in the fruition whereof all other are perfitted vnto vs so it is most gratiously assured vnto vs by the whole blessed Trinitie as that which is on our behalfe the finall end why our Sauiour Christ tooke our humane nature and that in the same he wrought and suffered all that he did both worke and also suffer for vs. Secondly because we enioy the beginning and as it were the first fruites of the comfort of euerlasting life here in this world through the gratious presence and working of the holy Ghost in our hearts Thirdly because the custodie of this most precious and excellent benefite is more sure and safe in the hand of God for vs then if it were in our owne keeping Fourthly because this euerlasting life shall put a blessed end to all discomfort and remoue all causes and occasions thereof for euer Finally because that comfort which it shall bring with it is not onely the greatest comfort containing all causes of comfort and reioycing in it but also because in the greatnes and perfection thereof it shal continue world without end Explicatiō proofe That this benefite is the greatest and euen the perfitting of all other the benefits of God vnto vs it is euident in that according to the last part of the first branch it is the chiefe ende on our behalfe wherefore our Sauiour Christ tooke our nature c. as hath beene declared before Yea it is euen of it selfe euident that this benefite is the very perfiting of all the rest in such sort that all particular comforts flowe as it were into this great Sea of all comfort And that the comfort of it is and may iustly be the greater vnto vs in that it is most gratiously assured vnto vs by the whole blessed Trinitie we cannot but conceiue from that which we read 1. Iohn 5.4.5.6.7.8 c. 13. if wee shall aduisedly ponder and weigh the same And yet more particularly saith our Sauiour to the woman of Samaria Iohn 4.10 If thou knewest the gift of God and who it is that saith vnto thee Giue me drinke thou wouldest haue asked of him and he would haue giuen thee water of life And verse 14. Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst but the water which I will giue him shall bee in him a well of water springing vp to euerlasting life And chap 6.35 I am the bread of life And againe in the same chapter yea againe and againe verses 40.47.48.50.51 And chap 17. ◠The Father saith our Sauiour hath giuen the Sonne power ouer all flesh that hee should giue eternal life to al them that he hath giuen vnto him Yea our Sauiour himselfe is in this respect called the Father of eternitie that is the author and giuer of eternitie to his Church from the Father Isai 9.6 And 1. Iohn chap 1. verse 1. he is called The word of life as hauing the fountaine of euerlasting life in himselfe in that he is God in the flesh Iohn 1.1 c. And ch 14.6 I saith hee himselfe am the way the truth and the life For the proofe of the second branch read Iohn 5.24 Verily verily saith our Sauiour I say vnto you He that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation And chap 6.54.55.56 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day For my flesh is meate indeede and my blood is drinke indeede c. And chap 10. verse 10. I am come that my sheepe might haue life and haue it in aboundance And verse 28. I doe giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hands c. And Luke 10.24 Marie hath chosen the good part which shall not be taken from her Here call againe to minde 1. Iohn 3 14. And Rom 8.6 Moreouer Philip 3.20 Our conuersation saith the Apostle Paule is in heauen And 2. Peter 1.11 By adding of vertue to vertue saith the Apostle Peter an entrance into the euerlasting kingdome of our Lord and Sauiour Iesus Christ is aboundantly ministred vnto vs. And Act 11.17.18 Forasmuch as God gaue them that is the Gentiles a like gift as he did vnto vs saith the same Apostle when we beleeued in the Lord Iesus Christ who was I that I could let God When they that is the rest of the Apostles heard these things they held their peace as Saint Luke writeth and glorified God saying Then hath God also granted to the Gentiles repentance vnto life Now for the proofe of the third branch beside these testimonies euen now rehearsed Iohn 10 28. and Luke 10 42. read also 1. Pet 1 3 4 5. c. Blessed be God euen the Father of our Lord Iesus Christ who according to his aboundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead To an inheritance immortal and vndefiled and which fadeth not away reserued in heauen for ye who are kept by the power of God phrouroumenous kept as by a garison of souldiers through faith vnto saluation which is prepared to be shewed at the last time That is to say as touching the perfection of it c. Read also 2 Tim 2 19. The foundation of God remaineth sure c. And Rom 2 29. The gifts and calling of God are without repentance And 1 Cor 1 8 9. God will confirme yee vnto the ende
that ye may be blameles in the day of our Lord Iesus Christ For God is faithfull by whom yee are called to the fellowship of his Sonne Iesus Christ our Lord. And Phil 1 6. I am perswaded saith he of this same thing that he who hath begunne this good worke in yee will performe it vnto the day of Iesus Christ and 1. Thes 5 23 24. Now the very God of peace sanctifie ye c Faithful is he which calleth you who will also doe it Alas if our saluation were in our owne custodie wee should loose it vpon euery assult of our aduersaries like as gold is easily taken out of the handes of little children that rather play withall then minde to lay it vp safely And like as if a poore man dwelling in a weake cottage should be knowne to haue a great treasure by him it might easily be taken from him And in the meane season it could not but put him in so much the greater feare by how much the treasure should bee of greater value It would trouble him in the day it would not let him sleepe quietly in the night c. But now it is happy with vs that our chiefe treasure euen our life and saluation for euer is in the safe-keeping of God most stedfast and sure as we haue partly seene And as wee may see further Heb 6 18.19 20 So that herein we may haue strong consolation 2. Thes 2 16. Yea ioy vnspeakeable and glorious 1. Pet 1 8. The fourth branch of the answer may be confirmed by that which we read 1. Cor 15.54 55.56 And that also according to the former testimonies of the holy Prophets Isai 25.8 and Hosea chap 13. verse 14. as we haue seene in the former Article It may be confirmed also by other proofes as 1. Thes 4 13. c. And Reuel 21 4. according to that mentioned euen now Isai 25 8. And according to that further testimonie of the same Prophet which we may read chap 65 verses 16 17 18 19. For the proofe of the last branch read Reuel 21 7. Hee that ouercommeth saith the Lord shall inherite all things and I wil be his God and hee shal bee my Sonne And verse 22. c I sawe no Temple therein for the Lord God almightie and the Lambe are the Temple of it And the citie hath no need of the Sunne c. And chap 22 1 2. c. So that in this respect we may bouldly and comfortably say as the Prophet Isaiah encourageth vs ch 25.9 saying In that day shal mē say This is our God we haue waited for him and he wil saue vs. This is the Lord we haue waited for him we wil reioyce and be ioyful in his saluation According also as S. Paul making mention of the Booke of life wherein the names of the faithfull and elect people of God are as it were registred and written most comfortably incourageth the Philippians chap 4 verses 3 4. to reioyce alwaies in the Lord yea againe to reioyce And our Sauiour Christ Luke 10 20. Reioyce not in this saith he to his disciples that the Diuels are subdued but rather that your names are written in the booke of life Thus much concerning the vse of this last Article of our Beliefe for the comfort of faith Quest. Now in the next place what is the vse of it The Duties in respect of that dutie and obedience which the comfort of faith ought to yeelde Ans As the comfort of faith in respect of this Article is as we may say the sealing vp and confirmation of all comfort so the dutie ought to be the daily bettering perfitting of all dutie in the continuall expectation of the same Quest How may this be Ans The due consideration of this last benefit which is the benefite of benefites as we may call it is most effectuall to moue euery true beleeuer to these duties following First to make litle account of this transitorie life or of any or all the vaine profits pleasures and honours thereof in comparison of it Secondly the faith and assurance of euerlasting life is likewise most effectuall to moue all Christians that haue alreadie made an entrance into it with all holy care and good conscience to cherish the beginnings thereof and to walke on forward in the right way which leadeth to the full fruition of it And thereafter to bend all counsels studies and desires as to the onely true scope and marke to bee aimed at in the whole course of our naturall life so that God may haue the whole praise and glory of all Thirdly it imboldeneth the faithfull seruants of God to make litle account of all the bitter afflictions of this life so as they may by any meanes attaine to this euerlasting life and the most pure and blessed ioyes thereof Fourthly it hath singular force spiritually to inamour the hearts of all true beleeuers with a most earnest desire and longing after it and therewithal after the restoring of all things which God hath purposed at that time to restore that the same our God may then be all in all Fiftly seeing the word of God and Preaching thereof is the principal meanes to bring vs to the knowledge faith and spiritual possession of the beginnings and as it were first fruites of this so vnspeakable and incomprehensible a benefite and inheritance purchased for vs by our Sauiour Christ it cannot be but it must mightily prouoke al true Christians to loue this word of God and the Preaching and Preachers of it but chiefly our Sauiour himselfe who is preached vnto them and who hath giuen himselfe for vs all with most heartie loue and zealous affection Finally insomuch as we cannot sufficiently praise and glorifie God for this inestimable benefite in the short race of this our natural life therefore it is our dutie to purpose and desire most earnestly not onely to glorifie his name while we liue here but also euen for the same cause chiefly to desire to liue for euer to the end we may praise and glorifie him with all his Saints for this inestimable benefite world without end Explicatiō proofe It cannot be denied but that it ought to be so Yea verily the true faith and perswasion of the inheritance of euerlasting life cānot but work al these gratious and blessed effects in the hearts of all true Christians And first of all as touching the first effect and that also with very good reason why it should be so what may we thinke these earthly and vanishing riches to be but onely a shadowe of riches in comparison of the durable treasure of heauenly and eternal happines what are all carnall pleasures which flit in a moment are so much the sooner at an end by how much they are more vehement what are they I say being compared with this most pure and spirituall ioy which abideth in all holy perfection for euer What is all earthly honour and all worldly ensignes