the Churche Thus then wee may perceiue what the word to iustifie or iustification it selfe in the sight of God meaneth when we speake of our iustification by faith For it is nothing in effect but the apprehension and application of Christs righteousnes redemption to a mans selfe according to the free promise and gift of God whose good will and pleasure it is to impute it to euery true beleeuer as verily and fully as if hee had performed it himselfe Question But what doth the same worde signifie when the Apostle denyeth that to workes which hee ascribeth to faith hee affirming plainely and peremptorilie that no man can possiblie be iustified by his owne workes Answere The meaning is that no man either hath or can possiblie performe the morall workes commanded in the most holy and righteous law of God so perfectlie that he should thereby deserue to be accounted righteous before the iudgement seate of God and for the same to be worthy of that high rewarde of the Crowne of righteousnesse and glorie the which God of his free grace and mercie hath for his Sonne our Lorde Iesus Christes sake layde vp for those onely which beleeue in his name and loue and longe after his most glorious and blessed appearing ExplicatioÌ„ and proofe It is true So saith the Apostle Paul 2. Timoth 4.7.8 And againe Rom 3.20 Wee knowe that whatsoeuer the lawe saith it saith it to them which are vnder the lawe that euery mouth may be stopped and all the world be culpable before God Therefore by the workes of the lawe shall no flesh be iustified in his sight for by the lawe commeth the knowledge of sinne And in the same chapter verse 28. Therefore wee conclude that a man is iustified by faith without the workes of the lawe Likewise chapt 11. 6. and in many other places of his most holie Epistles But it may be obiected that the Apostle Iames seemeth to teach otherwise For hee affirmeth expressely that not onely Abraham that renowmed father of the faithfull but also that Rahab a heathen woman one that was before of an infamous condition of life was after that she beleeued iustified by her workes Question Howe therefore are these wordes of the Apostle Iames to be vnderstood Answere We are first of all vndoubtedly to perswade our selues that it neuer came into the Apostle Iames his minde to teach any thing in his holie Epistle contrarie no nor in any the least thing dissenting from the doctrine of the Apostle Paul ExplicatioÌ„ and proofe This ought to bee out of all question indeede For both the one and the other did both write and preach alwaies by one and the same most faithfull and constant Spirit of truth by whom no doubt they were perfectly guided led into all truth according to the promise of our Sauior Christ Iohn 16 13. And the rather are we thus to perswade our selues in the present pointe of doctrine because it is a doctrine both of the most singular honour and glorie to the most free grace and mercie of God and also of the greatest comfort to our owne poore soules that may be as was mentioned before Yea and further also of all other doctrines most effectuall to prouoke vs and all true beleeuers to all holy thankfulnes and good dutie toward the Lord God our most gratious and mercifull Father for the same And the rather also will we thus perswade our selues if we duly consider as the truth is that the doctrine of Iustification by workes and the imagined opinion of the merit and worthines thereof before the iudgement seate of God is as a learned and godly Father hath well obserued many waies exceedingly preiudiciall both to Gods glory and to our owne comfort and to the truth it selfe M Foxe in his obseruations concerning the doctrine of the lawe of God Act. And Mâ—n pag 894. For first as he truly saith they that teach Iustification by the workes of the lawe the which is contrary to the ende and scope of the lawe they do peruert all method and order of doctrine 2 They seeke that in the lawe which the lawe cannot giue 3 They are not able either to comfort themselues or other 4 They keepe mens soules in an vncertaine doubting of their saluation 5 They obscure the light of Gods grace 6 They are vnkinde to Gods benefits 7 They are iniurious to Christes passion Yea enemies to his crosse 8 They stop Christian libertie 9 They bereaue the Church the spouse of Christ of her due comfort as taking away the Sunne out of the world 10 In all their doings they shoote at a wrong marke For where Christ onely is set vp to be apprehended by our faith and so freely to iustifie vs they leauing this Iustification by faith set vp other markes partly of the lawe and partly of their owne deuising for men to shoote at This therefore as that learned Father hath obserued is the B. of Romes doctrine and not the doctrine of the Apostle Iames. Question How then is the Apostle Iames to be vnderstood in that he saith Abraham and Rahab were iustified by workes Answere The Apostle Iames hauing iust cause to reproue certaine vaine and carnall professours of the Gospell euen such as verbally and in word onely boasted of their faith but were altogether vnfruitfull in good workes he is accordingly veriâ— earnest in declaring not what are the causes of our Iustification as the Apostle Paul doth but onely what maner of faith the iustifying faith is whereby true beleeuers are iustified in the sight of God It is very true and so can it not but be acknowledged of euery vpright and diligent Reader Proceed you therfore to declare what manner of faith the true iustifying faith is according to the doctrine of S. Iames. Question How can you describe it according to the true intent of the Apostle Iames Answere He giueth plainly to vnderstand that the true iustifying faith is not an idle and vnfruitfull faith such as theirs was whom he iustly reproueth and therefore termeth it a dead faith but that it is such a faith as through the quickening grace of the holy Ghost worketh by loue Gâ—l 5. â— Heb. 11.33 and is fruitfull in the actions and duties thereof And that for the same cause it maâ— iustly be said that such as do so beleeue are by their workes that is to say by the fruites of their faith iustified to haue a true iustifying faith in deed to the comfort of their owne hearts and before the Church of God so farre as it may iudge and discerne Explication and proofe That this is the true scope of the doctrine of the Apostle Iames it will in deed appeare to euery one that will diligently and in the feare of God bend his minde to consider of it wisely comparing one thing with an other Let vs therfore yet againe vpon the occasion renewed vse some further diligence for the clearing of this point of
that his testimonie is true This therfore is the first the which as was said we are religiously to obserue in this first part of our text the 24. verse The second thing contained in the 25. verse which is the last of the booke it is the preuenting of those either obiections which meÌ„ of cauilling spirits might make or of scrupulous doubts which might rise in the mindes of some not so ill minded to the weakening of the credite of the sâ—me his holy writing or the writings of any other of the holy Euangelists The obiections of cauilling spirits such as Atheists and others are tending to the reiecting of all things vnder pretence that this Euangelist being a proâ—essed Disciple of Christ yea a Disciple specially fauoured of him hath in way of gratification and for the credit of his maister feined many strange works to be wrought by him c. Al which obiections the Euangelist preuenteth most wisely and fully in that he saith he set down but a fewe things in stead of many yea in stead of infinite workes which Iesus did as we shall haue occasion to obserue further by and by The scrupulous doubts of other not so ill minded who might be troubled in their minds at some diuersitie in the record of the same story as it is set down by him and the other Euangelists in that some make no mention of the things which other doe Iohn himselfe though he record many both words works which they doe not in one word touch yet they againe report some other things which he is silent in c. For the preuenting of these scruples he saith that the cause of such diuersitie easily ariseth from the infinite number of the works of our Sauiour Christ and the manifold variety of the excellent speeches which he vttered according to the innumerable occasions which were offered vnto him c. For so many saith he were the diuine workes of our Sauiour and accordingly no doubt his most excellent sayings were so many and so often repeated with such varietie in regard of circumstances especially though of the same kind with those mentioned that if they should be written euery one I suppose saith the Euangelist that the world could not containe the bookes that should be written Neuerthelesse as hee hath testified before concerning the historie of the resurrection so hee giueth to vnderstand as touching euery other part of the whole historie that so much is written and recorded by him and the rest of the holy Euangelists as doe containe a sufficient ground for the establishing of our faith to the attaining of eternall saluation And that in such sort that we neede not desire any other historie of that argument And therefore it is a worthy annotation as the learned Beza and others haue hereupon very religiously resolued of briefly set downe in these wordes Vera est Christi historia nec hominum curiositati sed saluti sancto cum delectu praecepta The historie of Christ is true not written to serue mens curiositie but for their saluation and that in holy discretioÌ„ The which sentence maister Caluin vttereth more at large in these words Certè cuÌ„ diuinitus nobis ordinati fuerint testes sicuti fideliter defuncti sunt suit partibus ita nostrum est vicissim ab eorum testimonio totos pendere nec plus appetere quam ab illis proditum est praesertim cum eorum calami certa dei prouidentia gubernati fuerint ne immodica rerum congerie nos onerarent tamen delectu habito tradereÌ„t quaÌ„â—um expedire nouerat qui solus sapiens est fons vnicus sapientia Deus cui lans gloria in perpetuum Surely saith Caluin seeing they that is the Euangelists haue beene ordained of God to be his witnesses vnto vs like as they haue performed that which belonged vnto them faithfully so it is our part againe to depend altogether vpon that testimonie which they haue giuen and to desire no more to wit of any other preteÌ„ded Euangelists then they haue declared vnto vs. The rather for that their pennes haue beene guided through the prouidence of God euen of set purpose so as they should not oppresse vs with too great a multitude of things and yet should make such choyse that they should deliuer so much as hee that is onely wise euen God the alone fountaine of all wisedome did knowe to be sufficient to whom be praise and glorie for euer And touching the certaintie of all things recorded by him the Euangelist concludeth his booke and earnestly affirmeth it by this word Amen As though he should say all is very true euen in such sence as our Sauiour beginneth many of his sayings with this same redoubled affirmation Amen Amen that is verily verily I say to you that which is most true But yet one word more for the vnderstanding of the meaning of the holy Euangelist Iohn in these wordes of his If euery thing should be written which Iesus did I suppose the world would not containe the bookes which should be written We are to consider first as was touched before that the Euangelist doth metonymically comprehend all his particular speeches with euery one of his actions and workes in particular Secondly that he meaneth if they should be all written and set forth so largely as the most high worthinesse of them deserueth Thirdly we are to consider that the Euangelist doth not so much respect the wide capacitie of the world as the slender capacitie and willing tediousnes wherevnto the mindes of the people of the world are apt specially concerning the wordes and works of God For so the word Cosmos that is the world is vsed by the same Euangelist often times whether wee respect the better sort that is the elect of God as chap 3.16.17 and chap 12.19 or the worse sort euen the wicked and reprobate chap 1.10 and chap 17.9 And so also may the word Choresai that is to containe or receiue signifie as cha 8.37 My word saith our Sauiour hath no place in you on chorei en umin and likewise 2. Cor 7.2 Choresate emas receiue vs saith the Apostle Paule that is be yee well affected toward vs doe not exclude or shut vs out of your hearts according to that streightnesse which he had spoken of in the 12. verse of the former chapter And Matth 19. verse 11. all men saith our Sauiour cannot receiue this thing Ou chorousi And ver 12. He that can receiue it let him receiue it O dunamenos chorein choreito And in this respect wel saith M. F. Iun vpon the Syrian translation by Trem Sensus est non esset futurus in mundo quisquaÌ„ qui ea omnia animo capere mente complecti posset prae varietate rerum gestarum ac multitudine Not one in the world should be able to comprehend in his minde to wit which our Sauiour spake and did so many in multitude and of so great varietie of sorts were
Explication proofe This is a necessarie addition to make vp the former answer In the opening whereof that also shall by the grace of God be yet more fullie opened and confirmed And first touching the ioint-work of the holy Ghost in the purposing and effecting of the works of Creation as being one God together with the Father and the Sonne we finde it euidentlie confirmed in the verie beginning of the holie Bible the 2. verse of the first chapter and verses 26. 27. Likewise ch 2.7 The Lord God breathed the breath of life into man to wit by the power and vertue of his eternall Spirit creating the soule without anie earthlie matter or corruptible element According to that saying of Elihu in the book of Iob ch 33.4 The Spirit of God hath made me the breath of the Almightie hath giuen me life Read also Ps 33.6 104 29 30.31 Mal 2.15 For God is the Father of Spirites and the creator of all other things by his eternall word through that almighty Spirit of his which is the holy Ghost in whom we doe beleeue This being true that the holy Ghost hath his ioint-worke in the purposing effecting of the works of Creation together with the Father the Sonne there can be no cause to doubte of his joint-ioint-work in the vpholding and ordering of the same seeing hee is a Spirit of as infinite and euerlasting wisedome prouidence and gouernement as he is of almightie power and vertue But I hast to that which this Article of our faith doth principallie intende that is to see how the holy Ghost hath his most holy and diuine ioint-worke together with the Father and the Sonne in the newe creation and continuall gouernement of his Church in this world euen to the full glorification of it in the world to come And wher may we better beginne to lay forth this excellent high mysterie then by taking a viewe of the ioint-worke of the holie Ghost in bringing our Lord Iesus Christ the Sauiour of this his Church into the world in preseruing and guiding him in the world and in strengthening and confirming of him to performe all things necessarie to the perfiting of the same his Churches saluation euen till he left the world For this may be in steed of spectacles and as it were a cleare glasse to help the weaknes of our dimme eye-sight to discerne the better of all the rest First therefore by whom was our Sauiour Christ conceiued in the wombe of the blessed virgin but by the holy Ghost And wherfore by the holy Ghost but because he could not otherwise haue taken mans nature without the originall blot and staine of sinne that so he might be meete to be that vnspotted or vndefiled Lambe of God which was to be made the onely propitiatorie sacrifice for the sinnes of men By the same holie Ghost it was that our Sauiour grewe as in stature of bodie so also in wisedome of minde and spirit vntill that at the time of his baptisme when hee was to enter vppon the publike and open discharge of his mediatorship he receiued from the same holy Ghost all holy gifts and graces not by measure but most aboundantly to the most full perfect furnishing of him to the absolute discharge of euery part of that most high office which was commiteed vnto him A publike testimonie whereof was that his descending and lighting vpon our Sauiour which was mentioned before By the same holy Ghost hee was forthwith led into the wildernes to make his first encounter as it were in combate hand to hand against our arch-enemy the Diuell on our behalfe that so he might be knowne to the Church to be a farre other manner of person then was Adam For though he were more often and therewithall more vehemently assalted then he was before his fall yet was hee not ouercome but he did vanquish ouercome the Diuel for euer By the same holy Ghost he did preach the Doctrine of eternall life and saluation according as it is saide to the same purpose that the spirit of the Lord was vpon him and that he was in a principall yea in a pierles māner anointed with the holy Ghost Isai 61.1 c Heb 1.9 Iohn 3 34. By the same holy Ghost and not of meere humane power hee did worke all his miracles For so he hath saide of himselfe as we reade in the holy Gospell that he wrought them by the finger and spirit of God Mat 12 28. Luke 11.20 And Act 10.38 He was saith the Apostle Peter ancinted with the holy Ghost and with power and he was mightie in word and deed By the same holy Ghost who was the author and orderer of his whole life did he also offer vp himselfe vnto God at his death as wee reade Heb 9.14 Through the eternal spirit saith the Apos offered he himselfe vnto God without spot By the same holy Ghost hee was after his death raised vp from the dead Rom 8 11. The spirit of God saith Paul raised vp Iesus from the dead And 1 of Pet 3 18 He was put to death saith Peter concerning the flesh but was quickened by the spirit that is by his diuine power which he in that he was man receiued from the holy Ghost And likewise after his resurrection hee did through the holy Ghost giue commandemēts euen his diuine and soueraigne commandements to his holy Apostles Act 1.2 And being iustified in the spirit hee was at the last raised vp to glory 1. Tim 3.16 Behold therefore in this principall part of the more immediate worke of the holy Ghost in the beginning and ordering of the whole mysterie of our redemption in the mediation of our Sauiour we haue a representation of that which he doth in the whole manifesting and applying of Iesus Christ and of all that he did and suffered and thereby atchieued to the euerlasting benefit of his Church To the which end and purpose let vs proceede and further obserue how that like as after the ascension of our Sauiour Christ his Disciples were according to his promise replenished with the gifts and graces of the holy Ghost for the publishing of his Gospel as we read Luke 24.49 Act 1 4 5 8. and chap 2. v. 4 17 18 33 and Ephes 3.5 so in former times all prophesie reuelation of the truth from time to time was immediately giuen to the Church by no other then by the same holie Ghost 1. Pet 1.10.11.12 and 2. Pet 1.19.20.21 and 2. Tim 3.16.17 And now yet further let vs likewise obserue that as the holie Ghost both is and hath bene alwayes next and immediately to the Church from God the Father through the onely begotten Sonne our Lord Iesus Christ the author of all reuelation of the truth and of the bestowing of euery good gift grace so is he hath alwaies in like manner bene the immediate sender commander gouernour of all holie instruments both ordinary and
the soules of all godly and true beleeuers For as touching their naturall creation in respect of their substance and also in regard of their faculties of vnderstanding memory reasoning will election or choise and likewise in ministring life sense and motion to the body they are naturally of the same kinde The one cannot die or be extinguished more then the other For though it be saide in the holy Scriptures that the wicked and all vnbeleeuers shall perish and die the second death c yet this perishing or death is not to be vnderstoode as simply opposed to beeing and life but to that good and blessed estate of life and well beeing which is onely proper to the children of God after this naturall life is ended For this is very plaine in the holy Scriptures that the misery and torment of the soules of the wicked shall be perpetuall euen from the time of their naturall death and so to continue for euer The worme of their guilty conscience shall neuer die neither shall the fire of their torment euer be quenched as our Sauiour sheweth plainely in the parable of the rich man Luke 16.22 c. So then the wicked are said to die a second death moreouer and beside the naturall death in respect of their punishment and torment or destruction after this life in such sense as they are saide as touching all grace and godlinesse to be dead euen while they liue here For like as they while they liue the naturall life are dead because they want the ioy of godlinesse and thereby of a good conscience which is as wee may say the life of our life so yea much rather because after the end of the naturall and sinfull life of the wicked their torment beginneth neuer to end they may iustly be saide to passe to a second death that is from a death in extremity of sinne to a death in extremity of an eternall punishment Thus the immortality of the soule belongeth to the wicked as well as to the godly so farre forth that their soules can no more die that is bee extinguished or loosed their nature and Beeing then the soules of the godly can But as touching the good beeing or blessing of immortality that is to say touching the blessed estate of the soule in the continuance of it for euer in the fauour of GOD this belongeth peculiarly to the children of God who through faith and by the Spirit of God doe mortifie sinne in some measure here in this life and liue vnto God through that life which they liue by the Sonne of God by whose grace thâ—ir soules are daily renewed and sanctified vnto him as it is euident by the testimonies and examples alledged before for the ground and warrant of this Article vnto vs. And that the estate of the soules of the faithfull are vnspeakeably blessed with God after this life we may be assured from that which wee reade 1. Cor. 2.9 For the glory of it is such as the eye hath not seene nor eare heard nor came into the heart of man which God hath prepared for them that loue him The Promise And 2. Epist chap. 12.4 And that the same blessed estate of the faithfull shall be a fruit of that care which they had here in their naturall life time to attaine to true christian knowledge faith c it may be euident from that which is written 1. Cor. 13.12 that then shall be the perfection of that which we haue now but in part Reade also Reuel ch 7.14 15 16 17. And ch 14.3 4 5. and verses 12.13 Whence also it finally appeareth that this vnspeakeable blessing shall be as was answered in the coÌ„munion of all the thousands of the triumphant Saints and with the Angells to all those that haue had their part in the communion of the militant Saints here on earth According to that which we reade Heb. chap. 12.22 23. Ye are come vnto the mount Sion and to the Citie of the liuing God the celestiall Ierusalem and the company of innumerable Angells And to the congregation of the first borne which are written in heauen and to God the Iudge of all and to the spirits of iust and perfect men Thus much briefly concerning the meaning of this Article Question Now what Promise haue we in the holy Scriptures for the further warrant of the same Answer We haue the promise of it Psal 22. verse 26. The poore or meeke saith the holy Prophet shall eate and be satisfied they that seeke after the Lord shall praise him your heart shall liue for euer Explication This indeede may well be one testimonie of Gods promise in this behalfe For by the heart the soule of man is vsually signified in the Psalmes and in other places of holy Scriptures There are many other testimonies to the same purpose For all the promises of euerlasting life after the natural life ended they haue the beginning of their accomplishment in this blessed immortality which we speake of according to that of Iames chap. 1. verse 12. Blessed is the man that endureth tentation for when he is tried he shall receiue the crowne of life which the Lord hath promised to them that loue him Likewise Reuel 2.7.17 And chap. 3.5.12.21 though these promises shall not haue their perfect effect till the resurrection of the body as we shall see further when we come to that Article IN the meane season our order requireth that wee come to the vse of the present Article And first concerning the Comfort of it Question What may that be Answer I heard a voyce from heauen saith St. Iohn Reuel chap. 14. verse 13. saying vnto me write â—lessed are the dead from the time that they die in the Lord. Euen so saith the Spirit for they rest from their labours and their workes doe follow them Explication In these words of Saint Iohn we haue a double comfort expressed as belonging to the faithfull euen from the time that they die in the Lord that is for the Lords cause or in faith and repentance as it becommeth the seruants of God First that thenceforth they rest from their labours that is from all the troubles and disquietments of this life such as we read of Eccles 1.8 All things are full of labour And Psal 90.10 According to that promise Reuel 6. verse 11. They shall rest for a little season c. And chap. 7.16 They shall hunger no more nor thirst any more c. And God shall wipe all teares from their eyes The second comfort of the faithfull immediately after their naturall death is that their works doe follow them that is to say the fruit and reward of all good things which they haue done in their life time For God will performe all his promises which he of his bounteous goodnesse hath made to the obedience of his seruants in and for Christs sake according to that Ephes 6.24 The grace of God shall be to the immortality of all that
and Paul preached vnto the people of Lystra that they should turne from vaine Idolls to the liuing God c. The same Apostles doe make report of the conversion that is of the repentance of the Gentiles And verse 19. My sentence is saith the Apostle Iames that wee trouble not them of the Gentiles that are turned to the Lord. And the Epist of Iames chapt 5.19.20 Vnto this conuersion or turning to the Lorde erring or going astray is opposed And 1. Pet 2.25 Yee were as sheepe going astray but nowe yee are returned vnto the Shepheard and Byshop of your soules that is to our Lord Iesus Christ and to the obedience of his Gospell c. Reade also 1. Thessalon 1.9 and 2. Corinth 3.16 Finallie how repentance or at the least a singular meanes or introduction to the renewing of it is noted by the worde of remembrance or bethinking our selues of our former euill wayes Reade Reuelat 2.5 Remember from whence thou art fallen and repent and doe the first workes c. And chapt 3.3 Remember howe thou hast receiued and heard and see thou holde fast and repent Neither is it without great cause that this remembring of ourselues should be required to repentance because wee are naturallie forgetfull of our duties and of all good things Yea wee are naturallie so possessed with the thoughts and remembrance of vaine and wicked things that there is no roome for any good thought or meditation And so it commeth to passe that the heart is set altogether vppon euill which onely is present and ready both to eye and to eare to hand and foote and all vntill it shall please God to giue vs grace better to remember and bethinke our selues And thus wee may perceiue howe the nature of Repentance is opened vnto vs euen from a distinction of those sondrie names or words whereby it hath pleased the holie Ghost to expresse the same vnto vs in the holie Scriptures both of the olde and also of the new Testament Concerning the which distinction of the words this yet we must neuertheles vnderstand as touching the matter it selfe that it must be entirely and whollie conceiued of vs though one of the wordes onely be any where mentioned instead of the rest And so doth our English translation oftentimes by good interpretation exhort generally to amendment of life euen from the first of the Greeke words aboue rehearsed though it doe properlie signifie the change of the minde onely Yea and for the same cause also the same words are for the more full declaration of the nature of repentance not seldome combined and lincked together in the holie Scriptures themselues chieflie the first and the third of them the same also sometime with an addition of some other words for more euidence sake as Deut 30.1.2 If thou shalt turne into thine heart c. and returne vnto the Lord thy God and obey his voyce in all that I command thee this day thou and thy children with all thine heart and with all thy soule Then the Lord thy God will cause thy Captiues to returne and haue compassion vppon thee c. And 1. King 8.47.48 If they turne againe vnto their heart c and turne againe to the Lorde with all their heart and with all their soule confessing their sinnes c. The like is in many other places of the olde Testament And in the new Testament likewise as for example Matth 3.8 and Luk 3.8 and Act 26.18 wher the Apost Paul saith that our Sauiour Christ sent him to preach to the Gentiles that their eyes might be opened and so might turne from darknesse to light and from the power of Sathan to God And verse 20. hee professeth accordinglie that he preached both to Iewes and Gentiles that they should repent and turne to GOD and doe workes worthie amendment of life that is to say such as might outwardly argue and declare the inward truth of the change of the heart and minde Read also Act 3.19 Amend your liues and turne that your sinnes may be put away c. But enough concerning the words wherby the holie Scriptures of God doe note out and signifie repentance euen such as our owne English wordes doe answer vnto when wee say of any that hee is repentant penitent conuerted amended c. NOw let vs furthermore euen as brieflie as wee can lay forth the nature of repentance from that description which hath bene set downe of it according to the doctrine of the holie Scriptures Wherin wee may well be so much the more briefe because it hath bene in a great part cleared already euen by the opening of the words werby it is vsually pointed out vnto vs. First therfore concerning that which was answered in the beginning namelie that repentance in the generall signification of it comprehendeth all graces of spirituall regeneration and new birth faith onely excepted it may hence appeare that the whole worke of Gods grace which he worketh in his children is comprehended vnder these two heads Repent and beleeue the Gospell For this is a briefe summe of the whole doctrine of the Gospell Mark ch 1.15 And so doth the Apostle Paul abridge his whole doctrine saying that he witnessed both to Iewes and Grecians repentance toward God and faith toward our Lord Iesus Christ Act 20.21 and 2 Tim. 1.13 Keep the true paterne of wholsome words which thou hast heard of me in faith and loue which is in Christ Iesus Wher loue is Synecdochicallie put for whole Repentance because it is a principall grace and as wee may say a radicall or fundamentall part therof And Heb 6.1 Not â—aying againe the foundation of repentance from deade workes and of Faith toward God Neuertheles we graunt herewithall that repentance and conuersion to God may be construed in so large a sense that it shall comprehend faith also as a part of it But wee speake here of the more proper and exact limites and bownds of them like as faith also and knowledge are to be distinguished though sometimes the one is put for the other according to that of our Sauiour Christ Iohn 17. This is eternall life to knowe thee c. And Esay 53. By his knowledge my righteous seruant shall iustifie manie c. Secondlie from the former proofe it is euident that Repentance doth alwaies accompanie true iustifiyng faith But that repentance should be a fruite of faith and that faith in a certaine order is to haue his place assigned before it howsoeuer in time they goe together as touching the inward change of the heart and minde it is not from the former testimonies to be so easily discerned in so much as Repentance in course and order of Doctrine is placed before it the reason wherof hath bene obserued heretofore Wee are therefore for this pointe to looke to some other places of holie Scripture whence it may be cleared And namely to the 9. verse of the 15. chap of the Actes where we read it plainely expressed
fatherlie care to turne all to the benefite of the soule according to that of the Apostle Paul Romanes 8.28 Wee knowe that all things worke together for the best vnto them that are called of his purpose c. But more particularlie Question What is that admirable manner of the Lord God his most prouident mercifull and Fatherlie gouernment ouer the soules of his children and faithfull seruants Answere VVheras wee are all of vs by nature vaine foolishe prowde and rebellious against God and his word he doth by the gracious power of his holie Spirit through his word so alter and change the hearts mindes and willes of all those that be his that hee maketh them fooles in themselues sheweth them to be in themselues weake also miserable euery way forlorne that so he may make them carefull to seek to be truely wise holie and blessed in him Yea hee leadeth them downe as it were to the lowest pitte of Hell that he may make them fitte at the last to inhabite the highest and most glorious Heauens And all this of his meere grace and fauour in his beloued Sonne our Lorde Iesus Christ euen according to his owne counsell and purpose in him before the world was as was saide before It is verie true For euen herevnto doth the Lord subordinate the course of his gouernment ouer all his other creatures and workes To this purpose hath hee sanctified all his holie ordinances worde prayer Sacraments c. To this purpose doth hee speciallie guide the thoughtes wordes and works of his children censuring rebuking and chastising them so farre as they doe erre and goe astray from him but comforting incouraging and reioycing them in all things wherin they doe well obeying his word and the holie motions of his good Spirit which frameth their hearts of conscience to will and desire that onelie which God willeth c. This your last answere containeth both the effectes and also the cause of this excellent prouidence of God concerning his children For the which I desire that you should shewe some proofe out of the holie Scriptures And first concerning the effectes of Gods most holie gouernment in the altering and changing of the heartes of his chldren of fooles making them wise of weake strong c. Question What ground haue you for the proofe of these things Answere To this purpose the Apostle Paul teacheth vs that wee are not of our selues sufficient no not fitte so much as to thinke a good thought 2. Cor. 3.5 Much rather therefore must the will and the deede be of God Philipp 2.13 For it is God saith the same Apostle who worketh in you the will and the deede euen of his good pleasure And 1. Corinth 12.3 No man can say that Iesus is the Lorde but by the holie Ghost And Romanes 8.14 They that are the Sonnes of God are ledde by the Spirit of God Finallie Galatians 5.22 c. The fruite of the Spirit is loue ioye peace long-suffering gentlenes goodnes faith meeknes temperance against such there is no lawe For they that are Christes haue crucified the fleshe with the affections and luâ—â—es If wee liue in the Spirit let vs walke in the Spirit ExplicatioÌ„ and proofe See the last Answere in the former page These holie Scriptures doe shew in deed the most excellent and admirable worke and gouernment of God concerning the soules of his children To the which purpose also the Apostle saith further Let euery one that seemeth to be wise in this world be a foole that he may be wise For the wisedome of this world is foolishnes with God c. 1. Corinth 3.18.19 Reade also Rom 7.9 c. to the ende And Galat 5.17 Read likewise Reuel 3.17.18.19 Thou saiest I am riche c. and knowest not that thou art wretched c. I counsell thee to buye of mee gold tryed by the fire that thou maiest be made rich c. As manie as I loue I rebuke and chasten be zealous therefore and amend And that the Lorde leadeth his children downe as it were to the lowest pit and raiseth them vp againe from all their feares and sorrowes c. it is euident Psalm 86.13 and Psalm 130.1 And likewise Actes 14.22 The beaten way to the kingdome of God is by manifold affliction and tribulation But in all troubles and afflictions the Lorde standeth by his children as a tender supporter and comforter 2. Corinth 4 8 9. Moreouer how exact a watche and howe prouident a gouernment the Lorde exerciseth ouer his children reade it notablie described Psalm 139.1 c. O Lorde saith the Psalmist thou hast tryed mee and knowne mee Thou knowest my sitting and my rising thou vnderstandest my thought a farre off c. Thou boldest mee straite behinde and before c. Whether shall I goe from thy Spirit c. But all this to the singular benefit of euerie true seruant of God whom God nourtereth as a Father his childe whom hee dearely loueth And as hee dealeth thus watchfullie for euerie one a parte so doth hee for the whole bodie of the Church conioyntlie against the which the verie gates and power of Hell shall neuer bee able to preuaile as our Sauiour Chrâ—st hâ—mselfe assureth vs. Finallie the gouernment of God ouer the soules of his children whether of euerie one apart or of manie or of all together it is to be considered not onely in his long sufferance before their conuersion but also in their conuersion it selfe and for euer after So that if they waxe at any time forgetfull he causeth their owne heartes to smite them as hee did the heart of king Dauid after that hee had sinned in numbring the people hee giueth them troubled consciences he chastiseth them sharplie in their bodies because of the sinne of their soules he taketh awaye all comfort of his Spirit for the time though hee mindeth to restore them to their former ioyes againe But who can expresse the manifold wisedome of Gods most holie prouidence in the gouernment of his children Hetherto of the effectes of Gods most gracious prouidence towardes his Church and euerie member thereof LEt vs now come nowe to the chiefe cause of all The which as was saide is the meere grace and fauour of God Question What ground haue you hereof Answere Because thou wast precious in my sight saith the Lord by his holie Prophet and thou wert honourable and I loued thee therfore will I giue man for thee and people for thy sake Isai chapt 43.4 c. ExplicatioÌ„ proofe The same we may see likewise testified Deut chapt 7. verses 6.7.8 c. and Ezek chapt 16.1.2.3 c. The which testimonies though they respected more particularlie the Church of the Iewes yet by them it is euident what manner of affection the Lord beareth towards his whole church both of Iewes and Gentiles and also what is the true cause of all the dignitie and happinesse of the Church euen the free loue and adoption or acceptance
redemption and saluation by our Lord Iesus Christ it is altogether aboue nature So that the Lorde may worthilie say by his holie Propet Isaiah ch 55.8 against all such Iudges of euil thoughts that is such euill thinking Iudges as the Apostle Iames termeth them My thoughts are not your thoughts nor your wayes my wayes For as the heauens are higher then the earth so are my wayes higher then your wayes and my thoughtes then your thoughtes c. And furthermore it is not in any wise to be doubted but that insomuch as God vouch-safeth by his holie worde and Spirit to teach and warne to command exhort to promise and incourage his children to walk in his blessed waies to the end they may not onely escape euerlasting death but also be partakers of his blessings to their endles life it is not to be doubted I say but that he will giue them the fruit benefit of euerie part of his holie ordinance according to those good endes whervnto he hath appointed the same Finallie it is euen as certainlie true concerning the reprobates that they doe not goe on in their sinnes and so fall into the curse and condemnation by anie compulsion or temptation and prouocation from God but of their own voluntarie disposition contrarie to the expresse will and commandementes of the Lord. And in this respect it is that the Lord with whom ther is in truth no repentance or change such as is in vs doth yet ascribe repentance and changing of minde to himselfe vpon the obstinacie of the wicked according to that Gen 6. ver 6. It repenteth mee that I made man And again Ier 8.18 If the nation against whom I haue pronounced a plague doe turne from their wickednesse I will repent of the plague c. An example wherof we haue in the Prophesie of Ionah ch 3. vers 10. The first dutie therfore of faith in the Fatherlie prouidence of God is this that we trusting in his mercie goodnes do renounce all blind fortune all fatall necessitie of Stoical destinie acccording to the first branch of the answer Touching the second branche to wit that it is our dutie to abandon all inordinate distrusting or distracting cares about earthly things read a plaâ—â—e proofe hereof Matth ch 6.25 c and verses 32.33.34 Be ye not carefull saith our Sauiour Christ for your life what ye shall eate c. For your heauenly Father knoweth that ye haue need of all these things But seeke ye first the kingdome of God and his righteousnes and all these things shal be cast vnto you For in so much as els-where he assureth vs that it is the Fathers pleasure is to giue vs a kingdome yea such a kingdome as is onelie worthy to be in request Luke 12.32 howe can we thinke that he will faile any of his children touching the necessaries of this life so farre forth as may be good for them Touching the moderat on of our lawfull studies and labours we haue a flat commandâ—ment Pro 23.4.5 Trauell not too much to be rich but cease from thy wisedome Wilt thou let thine eyes flie vpon that which will shortlie flie away c And that it is our dutie to submit all our enterprises to the holie prouidence will of God Read Exod 18.23 If thou doest this thing saith Iethro God command the c. And 2. Sam 12. Be strong saith Ioab and let vs be valiant for our people for the cities of our God and let the Lord do that which is good in his eyes And 1. Chro 13. â— If it seeme good to you saith king Dauid and that it proceedeth of the Lord your God wee will send c. And Heb 6.3 And this will we do if God permit And 1. Pet 3 1â— It is better if the will of God be so that we suffer for well doing then for euill doing And Iames 4.13 c the holy Apostle doth earnestly reproue the contrarie presumption Goe to now saith S. Iames â—e that say to day or to morrowe we will goe into such a citie and continue there a yeare buy and sell and get gaine And yet ye cannot tell what shal be to morrow For what is your life It is euen a vapour which appeareth for a little time and afterwards vanisheth away for that ye †Note Wee ought to speake it often for the open profession of our faith beâ—oâ—e â—en but to thiâ—ke it alwaies for the truth of our faith in the fight of G d. Note also ought to say If the Lord will and if we liue we will do this or that But now yee reioice in your boastings all such reioicing is euil Therefore to him that knoweth how to doe well and dâ—th it not to him it is sinne To this purpose also serueth well the holie Prou chapt 15.3 The eyes of the Lord in euery place beholde the euill and the good Read also Psalm 139. God seeth in the night as-well as in the day hee giueth sleepe and be holdeth our eyes waking c. Read also Ester chap 6.11 c. Thirdlie that it is our dutie as a fruite of the comforte of faith in the Fatherlie prouidence of God †Tâ—â—thâ— end it is oâ—r dutie to haue the wâ—rks of Gods prouidence gouernment in a holy admiration vpon a d ligent view and reuerend considerat on of them Read Iob 36 22.23 c and in the chapters oâ— lowing Read also Psal 8. Psal â—6 8 c. and 66.5 to thinke and speake most reuerently of the same and of all the workes therof it is euident euen of it selfe vnlesse wee should willinglie take his name in vaine For it is certaine that as God by his worde of Creation created all so doth hee continuallie by his worde of Prouidence and gouernment wherof we read Psal 147.15 16 17 18. hee doth I say by this word and wisedome of his rule gouerne dispose of all things in the world froÌ„ the greatest most honorable to the least basest from the best most vertuous to the worst most wicked thing that is done vnder heauen Yet so as we must take heede that we impute not the least error or euill or the least defect of goodnes that may be to him Farre be this from vs. Read Iames. 1. verse 1â— It is one thing to be author or cause of an euill and farre another thing to be the orderer and disposer of the euill to a good and holie ende contrarie to the intent and minde of the euill worker It must be confessed indeed that God himselfe doth sometime take vpon himselfe the doing of that which is of the owne nature sinfull as the hardening of the heart of Pharaoh against the Lord and the abusing of the concubines of Dauid c. But before we can say so without blasphemie against God wee must see or rather by faith aboue our reache acknowledge first that it is iust and holie
the sanctification of the holie Ghost euen from the conception according to the Prophecie of Daniell chap 9.24 The third point of the answere is likewise manifest from the former speech of the Angel saying That holie thing which shal be borne of thee shal be called the Sonne of God For euen therefore was it to be called so because it should answere to the name not in any bare likelyhood or resemblance but in verie truth And in the same respect also was he to be called Immanuel God with vs. The immediate worker of this Personal vnion of the humane and Diuine natures and therewithall of the perfect sanctification of the humanitie was the holie Ghost though it was the iointe-worke of the whole Trinitie For wheras the Person of the Father sent the Sonne to take our nature and the Sonne accordinglie did take the same vnite it to himselfe the holie Ghost was that Person by whose effectuall working the Personal vnion was made in the wombe of the Virgin and by whome the humane nature was sanctified to the perfect fulfilling of his office And note wee also here-withall that in so much as the humane nature is ioined to the diuine that is to the second Person of the holie Trinitie which hath assumed taken it to the same his Person therfore the denomination of the Personal vnion of both natures is taken properlie from the Diuine nature assuming and not from the humane nature assumed So then the Person of our Sauiour is a Diuine Person and not a humane Person though it consist of either nature through a most diuine coniunction Thus much concerning the meaning of this Article NOwe in the next place what promise haue you that the Sonne of God our Lorde Iesus Christ Question should be conceiued by the holie Ghost of the Virgine Marie and that the humane nature should be vnited to the Diuine to our endlesse benefit and saluation Answere In the 14. verse of the 7. ch of the Prophecie of Isaiah Behold saith the Prophet a Virgin shall conceiue and beare a Sonne and shall call his name Immanuel ExplicatioÌ„ proofe The same promise was also made long before the time that Isaiah prophesied as we haue seene before to wit euen from the beginning of the worlde vnder the name of the seede of the woman which should break the serpents head that is the Deuils head or strength kingdome here in this sinfull world And it hath bene after that renewed to Abraham as we read Gen 12.13 ch 18. vers 18. Likewise to Isaak in Isaak ch 21.12 and ch 22.18 Ro 9.7 Gal 3.27.28 Heb. 11.18 And to Iaakob Gen 28.4 and verses 13.14.15 For all what-soeuer was promised and performed rested vppon this promise made in Christ as the Patriarkes well vnderstood as our Sauiour himselfe testifieth saying Abraham reioyced to see my day and he sawe it and was glad Iohn 8.56 Thus I saye the Promise was made and vnderstood of most ancient time though not so expresslie that our Sauiour should be conceiued of a Virgine as the Lord reuealed and foretold by his Prophet Isaiah afterward yea so to be conceiued of a Virgine that shee should remaine so without touch of man notwithstanding this conception According to that of the holie Euangelist Matth ch 1.22.23 saying All this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying Behold a Virgine shall be with childe c. For if she should not haue remained a virgine notwithstanding this Conception it could haue bene no such strange thing that she that was before a virgin should conceiue Thus then we see that this conception of our Sauiour hath bene from the beginning both purposed and promised by the Lorde to his Church The same may appeare also by the often repeated promise that a branche or a bud should spring vp vnto Dauid as it were out of a dead stumpe as we read Isai 4.2 ch 11.2 53.2 Ier. 23.5 33.15 Zech 3.8 ch 6.12 But that wee may proceed the same promise was made more immediately yea in the time most nearelie approching the conception it selfe to the Virgin Marie Question as was a little before touched Let vs nowe come to that where is it contained Answere The Euangelist Luke doth plainelie report and testifie it vnto vs at large in the first chapter of the Gospel written by him from the 26. verse to the 39. verse of the same Hee doth so in deed Question What are the wordes of the Texte Answere 26 And in the sixt moneth saith the holie Euangelist the Angel Gabriel was sent from God vnto a Citie of Galâ—le named Nazareth 27 To a Virgine affianced to a man whose name was Ioseph of the house of Dauid and the Virgines name was Marie 28 And the Angel went in vnto her and said Haile thou that art freely beloued the Lord is with thee blessed art thou among women 29 And when she saw him shee was troubled at his saying and thought what manner of salutation that should be 30 Then the Angel said vnto her Feare not Marie for thou hast found fauour with God 31 For loe thou shalt conceiue in thy wombe and beare a Sonne and shalt call his name IESVS 32 Hee shal be great and hee shal be called the Sonne of the most high and the Lorde God shall giue him the Throne of his Father Dauid 33 And he shal reigne ouer the house of Iakob for euer of his kingdom shal be no end 34 Then said Marie to the Angel How shall this be seeing I knowe not man 35 And the Angel answered and said vnto her The holie Ghost shall come vpon thee and the power of the most high shall ouershadowe thee therefore also that holy thing which shal be borne of thee shal be called the Sonne of God 36 And beholde thy cousin Elizabeth shee hath also conceiued a Sonne in her olde age and this is the sixt moneth to her which is called barren 37 For with God shal nothing be vnpossible 38 Then Marie saide beholde the seruant of the Lorde be it vnto mee according to thy word So the Angell departed from her ExplicatioÌ„ and proofe Here indeede is a plaine full report or narration of the Promise of the Conception made immediatlie to the blessed Virgin Marie the same replenished with many excellent instructions as was declared at large in the Sermons made vpon that text wherof we caÌ„not stand now to make any long rehearsall Brieflie two things are to be marked chieflie in these wordes concerning the Promise of this holie Conception First the efficient cause which is God the Father by the immediate working of the holie Ghost as hath bene shewed before But not by the holie Ghost as doing the office of a father by generation if we would speake properly The Duties but in stead of a naturall father of the bodie exercising his diuine power of creation
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
according to the most holy annointing of God and that he should ascend vp to the heauenly throne of the Maiestie thereof Neither could he otherwise with any comfortable hope of remission of sins and of the inheritance of his heauenly kingdome among the rest of his Saints desire our Sauiour to remember him that is to shew him so great and grieuous a sinner when he should take the possession or sit downe in the throne of his kingdome And thus we may plentifully perceiue by these so manifold excellent graces wrought so speedily and without all meanes yea against all outward lets hinderances obiect to his senses by the reproches of the wicked against our Sauiour notwithstanding the troublesome paines of his own crosse that his conuersion was most extraordinarie and admirable and therefore a most euident and eminent declaration of the mighty grace and vertue and merit of the sufferings of our Lord Iesus Christ in the sight of his father to reconcile poore sinners yea euen most great and grieuous sinners vnto him whosoeuer shall find grace truly to beleeue in his name and vnfeinedly to repent of his sinnes as this great sinner did And hereunto we are to adde for the conclusion of this point and for a perfect confirmation of all that hath beene obserued concerning this rare conuersion the most gracious answere of our Sauiour Christ to the suppliant and repenting thiefe the which wee reade in these most sweete and comfortable words as the Euangelist Luke doth likewise rehearse them Then said Iesus vnto him Verily I say vnto thee to day shalt thou be with me in Paradise O admirable effect of mercie answerable to the former admirable cause of mercie I meane that gift of mercie in the conuersion of this so miserable a sinner of the most free grace and mercie of God our heauenly father whose onely fauour is both the cause and also the effect of all mercy he crowning and rewarding nothing in any of his elect children but those gifts and graces which he hath first giuen them The greatnes of this grace of our Sauiour is to be considered from his own words the faithfull interpreter of his gracious mind and therefore let vs stand a litle to ponder and weigh them Verily saith our Sauiour euen he that is the truth affirmeth it in truth and with his holy and graue affirmation vsuall to him in the affirmation of great and weightie points worthy all credit to the end he might raise vp the mindes of those to whom he spake to the more firme and vndoubted faith of them thus he speaketh to the conuerted thiefe of a profane thief being now changed to be a beleeuing and holy Christian And it is to great purpose that it be obserued that he who is thus the truth and the true Sauiour speaketh it because whosoeu r else had spoken it it should haue beene a vaine speech Yea it is singularly to be obserued that Christ crucified speaketh it because it is by the vertue of his sufferings vpon the crosse that he saueth both him and all of vs. And therefore to magnifie the benefit of his crosse he is thus gracious and earnest in giuing assurance of remission of sinnes and eternall life to a very great and grieuous sinner Neither doth our Sauiour hold him in any long suspence by making him a promise for a long time to come but he assureth him of the experience of his mercy and saluation euen the same day the day also being now halfe spent to the end that the poore soule might be comforted more and more with the assured hope of a blessed life against the discomfort of the naturall death euery minute of the houre more and more hasting and approaching Yea and he doth not assure him of a small blessing and fauour but that hee shall be with him that is that his soule shall be with the soule of our Sauiour Where Euen in Paradise that is in heauen According to that similitude whereby the holy Scriptures doe sundrie times vse to signifie the same as 2. Cor. 12.4 and Reuel 2.7 And euen to this end that the holy delight and spirituall pleasure and ioy of heauen might be familiarly shadowed out from the Hebrewe word Pardes which signifieth a pleasant and delightfull garden or orchyard principally alluding to that garden of Eden wherein Adam was placed at the first in a very blessed and comfortable estate and condition To the which ende also our Sauiour ioyneth these two together with me in paradise meaning in the like happie estate condition for euer though not in the same degree of honour glory which is not meet for any creature according to the most holy prayer of our Sauiour Iohn 17.20.21.22.23.24 Such is the most gracious promise and answere which he maketh the repenting sinner he himselfe as well as the thiefe hanging yet fastened to the crosse Wherein notwithstanding we see how he beginneth his most glorious triumph The which wordes of our Sauiour were noe doubt not onely comfortable to the thiefe that was though now noe thiefe but a Saint clothed with the righteousnes of Christ by a true and liuely faith but also to Marie the mother of our Sauiour and to the other Maries mentioned before and to Iohn his beloued Disciple who no doubt marked these things and laied them vp in their hearts And they may also be exceedingly comfortable to vs and to all true beleeuing Christians as we are diligently to obserue in our course and order among the rest of the comforts Hetherto of the first part or space of time and the memorable things falling out therein which we propounded to our selues to consider of concerning the third that is to say the last part of the execution of our Sauiour The first part or space of time as wee haue seene reached from the fastening of our Sauiour to the crosse which was a little after the third houre to the sixt houre of the day which was with them about high noone THe second space of time which we according to the course of the holy storie haue propounded to consider of as iâ— were in another diuision or seuerall treatise is from the sixt houre to the ninth touching those other like worthy and memorable things which fell out in that time Of this part of the storie let vs therefore henceforth set our mindes with like reuerence and diligence earnestly to inquire But this we are to doe from the ground testimonie of the holy storie Which therefore are the words thereof 44. It followeth thus in the Euangelist Luke ch 23. v. 44.45 And it was about the sixt houre and there was darkenes ouer all the land vntill the ninth houre 45. And the Sun was darkened the vaile of the Temple rent through the middest The holy Euangelist hauing described vnto vs the notable conuersion of one of the thieues the gratious acceptation which our Sauiour vouchsafed him he telleth vs now about
the Deitie wherby he should be released from the horrible and astonishable feeling of the anger of God against our sinnes the which his iustice must reuenge by most bitter punishments vpon our Surety it was behouefull yea necessarie that it should for a time be left destitute of all fauour and present helpe of the Deitie except only so farre forth as was necessarie least it should faile in this incounter And of this very same thing haue the ancient spoken exceeding well and very fitly concerning this satisfaction for sinne that the Deitie did as it were rest it selfe that is did not put forth the owne operation and working for the causes alreadie alledged The which thing we haue also experience of in our selues insomuch as though the body be a sleepe after a sort yet the soule is not essentially seperated from it howsoeuer it doth not exercise the actions thereof as when the body is waking saue onely that it maintaineth the naturall life in the which point lieth the dâ—fference betwixt a liuing body soundly brought a sleepe and a dead carkasse To the same purpose writeth the same seruant of Christ a faithfull and learned Preacher of his Gospell concerning the trouble of the soule of our Sauiour in the garden Homily 5. to shew that how great soeuer and perplexed his sorrow was yet it was without all sinne Vnderstand ye further saith he a certaine point most necessarily to be knowne to wit that like as the humane nature of Iesus Christ was very naturall and yet voide of sinne so also were his terrours without all spot of sinne howsoeuer the affections of our nature which is altogether corrupt in it selfe yea euen when they seeme to be worthie some praise insomuch as there is remaining some naturall discerning betwixt vice and vertue they are no other then corrupt fruites from a corrupt tree c. Finally that I may couch all in fewe wordes all the humane affections of the humanitie of our Sauiour Christ the which in the most regenerate men are alwaies mingled with some frowardnes distrust or despaire they were in him naturally pure and therefore defiled with no blot And as the cause of all these things were in vs and not in him but onely vpon him as vpon our surety in that he set himselfe to answere for vs so likewise the punishment was in him that it might not be in vs. O the vnmeasurable goodnes and more then incomprehensible wisedome of God that the Sonne of God should so farre abase himselfe that he should be plunged into the gulfe of hell for vs to the end that he obtaining the victory ouer our enemies should therewithall lift vs vp aboue all heauens And a while after to make it cleare how our Sauiour should be thus exceedingly troubled and perplexed in his humane nature seeing he was also very true God hee saith further like as wee rehearsed before Wee must add that which is not vnfitly obserued by one of the Fathers concerning this mysterie of our redemption imposed on the Person of the Sonne that it was necessarie that our nature in the which he was to suffer should perfectly feele the horrour of that curse of God which we had deserued and that he should for a season behold no other thing in the Person of the Father but that horrible and euery way terrible rage of the diuine wrath the which he must for our cause goe vnder and swallowe vp And as touching the Godhead of the Person of the Sonne it selfe it rested for the while and did not put forth the vertue thereof reposing it selfe quietly as it were in the decree of God the Father The same are wee to iudge concerning the Person of the holy Ghost who sustained the humane nature being in so great distresse onely so farre forth that it should not be altogether swallowed vp of the diuine wrath O vnmeasurable and incomprehensible wisedome of God reuealed vnto vs for our singular benefit yea made so plaine that it may bee felt when as yet the Angels desire to see and search more throughly into it 1. Pet. 1.12 Neither will I neglect in this place to set downe the wordes of this learned Preacher and Writer which wee reade in his shorter notes both vpon Matthew chap. 27. verse 39. c. Christ saith hee that he might make a full satisfaction for vs suffered and ouercame not onely the extreame vexations of the body but also of the soule And vpon the 12. verse c. The heauen it selfe is darkned through horrour and Iesus crieth out ouerwhelmed as in the gulfe of Hell and in the meane while is scorned And vpon Marke 15. verse 34. Christ mightily incountering with Satan with sinnes and finally with death all armed with that horrible curse of God his body hanging vpon the Crosse oppressed with exceeding dolour his soule ouerwhelmed in the gulfe of hell hee doth for all that get out crying with a loude voice And although death hauing wounded him hee is bereaued of life for a time he shaking alâ— things both high and lowe the vaile of the Temple being rent asunder and with an inforced testimonie from his executioners he giueth to vnderstand that he himselfe shall shortly be declared the Conquerour and Lord of all though the rest of his aduersaries remained obstinate in their scornings To conclude If we would see this great point of the extreame sufferings and inward perplexed distresses and dolours of the soule of our Sauiour Christ both in the garden and vpon the Crosse opened with great dexterity and all contrarie scruples remoued let vs read his large annotations vpon the 7. verse of the 5. chap. to the Heb. The which also I will in a chiefe part set downe in english for their sakes that could not otherwise vnderstand what he writeth But saith he there are some also who crie out that wee bereaue Christ of his Deitie if we admit this interpretation that Christ feared left he being ouerwhelmed with aduersity should be ouercome or swallowed vp of death But I demaund hath not Christ not onely taken the nature but also all the affections of man howe base and weake so euer sinne onely excepted Certainly hee that denieth this is no Christian. Wherefore if it be so I demand how it should not agree to Christ to feare yea to feare greatly and to be sore abashed seeing he sticketh not to acknowledge himselfe in that he is man to be ignorant of the secret counsells of God Marke 13.32 And truly vnlesse our high Priest had beene tried this way also yet without sinne how should he haue deliuered vs from this euill which is one of the chiefe to wit from that inmost sense of the wrath of God from the trembling feare and affrighting of the minde while it should be thinking of that most seuere iudgement of the wrath of God For whence was that inuincible constancy of Martyrs but from this that Christ who felt those terrors being heard out of them did
saith My soule is very heauie euen vnto death yet to speake properly their soules cannot die Now that which wee haue said of Sheol we may likewise affirme of Haides and that euen from the places already alledged 1. Cor. 15.54.55 Acts 2.27 Reuel 6.8 and chap. 20.13 For as was said before though Haides as well as Sheol doe in the holy Scriptures first and more properly signifie the graue yet wee must not restraine them to that signification onely The Hebrew word sâ—ith Iunius doth in very many places of the Scripture generally note whatsoeuer condition of the dead and for the same cause is to be referred sometime to the graue sometime to hell synecdochicallie and sometime to both together according to the circumstance of the place And againe the Latine Fathers vse the word Inferos as well as the Greekes doe Haiden indifferently for euery place or condition of the dead no not in sundry of the places already alledged Vox hebraea inquit lumus in Psal 49. stationem quamlibet mortuorum in vniuersum notat permultis Scripturae locis ideóque modò ad sepulchrum modò ad infernum synecdochicé modò ad vtrumqúe simul pro ratione locorum accommodanda est The same he saith likewise concerning Haides in his note vpon Tertul de Idololat cap. 13. Obseruandum quod ait Apud inferos de Lazaro Nam inferos Latini Patres vt Graeci Hadem pro omni loco aut statu mortuorum dixerunt promiscue Atque in hunc sensum Lazarus Diues apud inferos collocantur Quomodo Iraeneus Chrysostomus ex verbis Lucae 16.23 locuti sunt Tertullianus locis quamplurimis Thus much for the proofe of the first branch of the more generall signification of Sheol and Haides Touching the second branch to wit that they are sometimes vsed in the holy Scriptures to signifie the destruction of other things in the world moreouer and besides the corruption of the bodies of men and the altering of the state and condition of their soules by reason that they are by death seperated from their bodies it is euident Num. 16.32.33 Not onely Korah Dathan and Abiram with their families but also their goods and all that they had descended into Sheol And Isai chap. 14.11 Thy pompe is brought downe to Sheol and the sound of thy violls that is they are destroyed according to that wee reade in plaine termes Ier. chap. 51. verse 52 53 54 55. Reade also Ezek. 26.19 20 21. the same in words of like signification So likewise the destruction and ouerthrow of the Citie of Capernaum is threatned and signified by this word Haides yea and also the euerlasting condemnation both of the soules and bodies of the Citizens thereof so many as were obstinate despisers of the doctrine and miracles of our Sauiour Christ Matth. 11.23.24 Hetherto of the more generall signification Nowe more particularly And in the first place that the same wordes are vsed to signifie the continuance power and dominion of death as it were some great Lord and Commander reade the Prosopopie of the holy Prophet Isai 14.9 Sheol beneath is moued for thee to meete thee at thy comming saith the Prophet speaking of the King of Babylon raising vp the dead for thee euen all the Princes of the earth and hath raised from their thrones all the Kings of the nations This signification of Sheol is vsuall when it is put after the word Death by an increase or amplification of speech to the which purpose also diuers times the word signifying power is expressed as we haue seene before Psal 49.15 and 89 48. and Psal 6.5 Hos 13.14 Likewise Haides in the new Testament 1. Cor. 15.55 Reuel 6.8 chap. 20.13 Death and Haides The power of Death is also noted Rom. 6. verse 9. as preuailing so long as the body of our Sauiour Christ lay in the graue Secondly that Sheol signifieth the place of the euerlasting torment of the wicked which we doe vsually call Hell reade Psal 9.17 The wicked shall bee driuen backe euen to Sheol We may well vnderstand it not onely for the graue but also for hell as it is englished seeing that is the place appointed for the soules of the wicked after this life And Psal 49 14. Sheol consumeth their beautie Tremelâ—us translateth it Infernus Hell Likewise Psal 139.8 Sheol is opposed to Heauen where the Emphasis is most full if we english it Hell And Prou. 9.18 King Salomon saith That the wicked that follow their owne lusts are in the depth of Sheol which likewise may well be translated and vnderstood of Hell the receptacle of the soules of such wicked persons And chap. 15.11 Hell and dâ—struction are before the Lord. Sheol naabhaddon Hell and destruction may well be matched together seeing the King of hell is called by the name of Abaddon a destroyer Reuel chap. 9.11 And againe Sheol may well be taken for hell in the same 1â— chapter of the Proueâ—bs verse 24. The way of life is on high to the prudent to auoide from Sheol beneath Moreouer Isai chap. 5.14 we may extend the signification of it to hell And chap. 28.15 where the wicked said We are at an agreement with Sheol But they are vtterly deceiued For the fire of Gods wrath shâ—ll kindle and burne vpon them euen to the very bottome of Sheol â—nadh Sheol tachtijah according to the phrase of Moses Deut. 32.22 The fire of which wrath as he saith further in that place shall consume the earth with her increase and set on fire the foundations of the mountaines Now in the new Testament the other word Haides is likewise vsed is Matt. 16.18 The gates of Hell that is all the destroying power of the Diuels of hell shall not ouercome the Church and faith of the people of God by alâ— the siege and battery either spirituall or outward that they can possible either lay themselues or by their instruments procure against the same Likewise Luke chap. 16.23 The rich man being in Haides that is in hell torments c. Thus then both Sheol and Haides signifie hell the place of infernall torment The reason why these words are translated from the signification of the graue to signifie hell also may be for that the graue being a place of darknes and naturally vnpleasant and vncomfortable may fitly be vsed in way of a similitude something to resemble and shaddow it forth Let vs now come to the last of the more particular significations euen to bitter dolours and griefes of the soules of the children of God neare vnto the sorrowes of death yea of Hell sometimes in their owne weake sense and iudgment For the which reade Psalm 18.5 where the Prophet Dauid calleth the exceeding great sorrowes which he indured the sorrowes of Sheol the which some translate graue other Hell but all is one in effect The Prophet beeing in these grieuous sorrowes and trouble of heart saith in the same place I called vpon the Lorde and cried to my God
vnto you for my names sake because they haue not knowne him that sent me If I had not come and spoken to them they shouâ—d not haue had sinne but now they haue no cloake for their sinne c. But it is that the word might be fulfilled that is written in their law They haue hated me without cause Question Bâ—t the principall comfort is yet behinde What is that Answer Our Sauiour Christ promiseth his Disciples the immediate comfort of the holy Ghost to coâ—râ—borate and strengthen them to the cheareâ—ull enduring of all persecutions yea that he will to this end send the holy Ghost vnto them Explication He doth so indeed as it is plaine ver 26.27 the last verses of the chap. But when the Comforter shall come whom I saith our Sauiour will send vnto you from the Father euâ—n the Spirit of truth which prâ—ceedeth of the Father he shall testifie of mee And ye shal witnes also because ye haue bin with me froÌ„ the beginning Yea he assureth them that this comfort shall be so great that it shall arme them both against that excommunication and also bodily death the greatest and most grieuous censures that may be in this world which our Sauiour knewe before the malignant and false Church would abuse against his true and faithfull seruants as it followeth from the beginning of the 16. chapter verses 1 2 3 4. as was mentioned before Hetherto of the comforts wherewith our Sauiour comforted his disciples against the discomfort of troubles and persecutions for him and his Gospells sâ—ke The which we are diligently to marke and treasure vp in our hearts as the principall reasons whereby we also are to comfort our owne selues whensoeuer we shall be exercised with like trialls as all other of the seruants of God haue done from time to time before vs and thereby incouraged themselues to indure such afflictions as would otherwise haue bin intollerable vnto them Now let vs consider of the other sort of comforts which our Sauiour sheweth his Disciples that his sufferings and departure should bring vnto them in that thereby they should be made partakers of many speciall good benefites and blessings which should aboundantly supply the want of his bodily presence euen such as should bring a further increase of comfort against the troubles and persecutions of this world Question Which may these speciall good benefits and blessings be Answer The last of the former sort may iustly be the first of these insomuch as the Comfort of the holy Ghost is not onely the principal support of christians against the discomfiture of their troubles and persecutions but it is also in it selfe the chiefe and principall blessing and benefit aboue all other ExplicatioÌ„ proofe It is so indeed And therefore it is that our Sauiour doth make so often mention of it as ch 14.16.17 and v. 26. And ch 15.26 â—s we saw euen now And yet againâ— ch 16.6 â— and so forth to the 16. verse Because saith our Sauiour I haue said these things vnto you your hearts are ful of sorrow Yet I tel ye the truth it is expedient for ye that I doâ— goe away for if I goe not away the Comforter wil not come vnto you but if I depart I wil send him to you And when he is come he wil reproue the world of sin c. And v. 13. When he is come who is the Spirit of truth he will leade ye into all truth c. This then is the chief blessing principal benefit aboue all the rest Question What fruit else had the Dâ—sciples of our Sauiour by the same his sufferings departure the which also are fruits benefits to vs to the whole church Answere If we shall truly and constantly beleeue in our Lord Iesus Christ who willingly suffered and died for vs according to the most gratious and mercifull good will of God toward vs God will alwaies heare our prayers He will worke mighty things by vs and for vs. And finally he will giue vs euerlasting ioy and blessednes ExplicatioÌ„ proofe These indeed are briefly the rest of the benefits Of the which though in a speciall degree the excellency first fruits as we may say did belong and accordingly were bestowed vpon those his choise Disciples whom our Sauiour sent forth into the world to be his Apostles and first preachers of his Gospel yet they are and haue beene in a very comfortable manner and measure continued hetherto vnto the Church of Christ and so shal be to the worlds end as wee may perceiue from our Sauiours owne words For as we reade in the 14. chap. verses 12.13.14 Verily verily saith our Sauiour I say vnto you he that beleeueth in me the works that I doe he shall doe also and greater then these shall he doe our Sauiour speaketh of healing bodily diseases which is lesse then the conuersion of soules which was wrought by the preaching of the Apostles most aboundantly For saith he I goe vnto my Father 13 And whatsouer yee shall aske in my name that will I doe that the Father may be gloâ—ified in the Sonne 14 â—f ye shall aske any thing in my name I will doe it Any thing that is to say whatsoeuer you shall pray for which is agreeable to that rule of prayer which our Sauiour himselfe hath set down and namely for the conuersion of the elect and for the blessing of God vpon the preaching of the Gospel to the same end for so must the wordes of our Sauiour be vnderstood And thus we haue sufficient testimonie of the two former benefits to wit The Comforts belonging to his agony and apprehension in the garden that God for our Sauiours sake will heare faithfull prayers and that he will worke great things in his Church by the ministery of his faithfull seruants Reade also chap. 15 verse 7. If ye abide in me and my word abide in you aske what ye will and it shall be done to you ExplicatioÌ„ Question Now in what words doth our Sauiour giue vs like assurance of the last benefit which is euerlasting ioy Answere In the 16. ch verse 22. Ye are now in sorrow but I will see ye againe and your hearts shall reioyce and your ioy shall no man take from you c. And againe verse 24. Aske and ye shall receiue that your ioy may be full Explication These things are most comfortable To the which end also let vs conclude with the last wordes of the speech of our Sauiour to his Disciples in the way to the garden as we reade in the last verse of the 16 chapter Wherein he expresseth what was the intended scope of his whole speech vnto his Disciples saying These things haue I spoken vnto you that in me ye might haue peace in the world ye shall haue affliction but be of good comfort I haue ouercome the world Our Sauiour affirmeth that before hand which he purposed most
sins and all other the promises of God Secondly we being through faith baptized into the death of our Sauiour Christ haue by the vertue thereof our sinfull and corrupt nature cleansed and sanctified so that our very persons are by the death of our Sauiour made acceptable to God We haue also that holy and heauenly peace made in our consciences which passeth all vnderstanding We haue furthermore power to walke in some measure of righteousnes and holines of life in the sight of God the which he doth for Christes sake accept from vs though it be full of much failing and weakenes The blessings of this life are made blessed and comfortable vnto vs. Yea all afflictions are sanctified and made profitable vnto vs. We haue dominion and Lordship ouer the creatures restored vnto vs by the death of our Sauiour And thereby also the naturall death is made a spirituall aduantage vnto vs. The holy Angels are by the same made most faithfull and louing friends vnto vs both in life and also at death Thereby also we are reconciled and set at peace among our selues and with all the people of God Finally we haue from the blessed sufferings and humiliation or abasement of our Sauiour Christ the ground of all our hope and longing after our exaltation to the happines and glory of the life to come in the expectation whereof we may boldly reioyce with ioy vnspeakeable and glorious ExplicatioÌ„ proofe Touching the first branch of this answere that we haue our reconciliation with God by the abasement and sufferings of our Sauiour Christ to the death We read Colos 1.19 c. It pleased the Father saith the Apostle that in him should all fulnes dwel And by him to recoÌ„cile all things vnto himself to set at peace through the blood of his crosse both things in earth things in heaueÌ„ And you who were in times past strangers and enemies because your minds were set in euill works hath he now also reconciled In the body of his flesh through death to make ye holy and vnblameable and without fault in his sight We reade the same againe Rom. 3.24.25.26 Wee are iustified freely by his grace saith the same Apostle through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God c. And the Apostle Iohn testifieth the same 1. Ep. chap. 1.2 And againe chap. 4.10 Herein is loue not that we loued God but that he loued vs and sent his Sonne to be a reconciliation for our sinnes This reconciliation is a greater benefite then the staying of Gods anger and wrath as may be made plaine by a similitude taken from the dealing of King Dauid with his sonne Absalom For though he let his anger fall yet hee would not for two yeeres space after that admit him to come into his presence 2. Sam. cha 14. It may be further illustrated from the booke of Ester chap. 2.1 and chap. 4.11 with chap. 5.1.2 Yea it may appeare by Gods owne dealing with K. Ahab from whom though he staied his wrath for a time yet he was not reconciled toward him And it is well worthie the noting yea it is most admirable concerning this reconciliation which we haue through our Lord Iesus Christ that God doth not deferre it â—ill wee seeke after it as men offended specially men of greater place then the parties offending vse to doe but of his singular grace mercy he himselfe though he be the most high maketh the first offer of it yea by his Ministers he intreateth vs to accept of it and to be reconciled vnto him 2. Cor. 5.18.19.20.21 And furthermore that the forgiuenes of sinnes and all other promises are ratified by the sufferings and death of our Sauiour We read Heb. ch 9. verses 15.16.17.18 in these words For this cause is he the Mediatour of the new Testament that through death which was for the redemption of the transgressions that were in the former Testament they which were called might receiue the promise of the eternall inheritance And ch 13.20.21 The blood of our Sauiour Christ is called the blood of the euerlasting couenant We read likewise Act. 20. verse 28. answerable to the prophesie of Zech. 9.11 Thou shalt be saued through the blood of thy couenant I haue loosed thy prisoners out of the pit wherein is no water For not onely the Iewes in their bodily captiuity but we also in respect of our spirituall thraldome may well be counted such prisoners answerable to the pitifull estate wherin Ioseph was through the malice of his brethreÌ„ for a time Gen. 37.23.24 And yet more generally touching the ratifying of all the promises of God by the same death and sufferings of our Sauiour Rom. 8.32 If God be on our side saith S. Paul who can be against vs who spared not his owne Sonne but gaue him for vs all to dâ—ath how shall he not with him giue vs all things also Thus much concerning the first branch Sâ—condly that our sinfull nature is cleansed and sanctified by the death of our Sauiour it is figured and represented vnto vs in holy Baptisme according to the testimonie of the Apostle Paul Rom. 6.3.4 seeing as there he affirmeth We are baptized into his death being baptized into his death we are also buried with him as touching the life and strength of sinne Knowing this as he saith in the 6. verse that our olde man is crucified with him that the body of sinne might be destroied that henceforth we should not serue sinne For he that is dead is freed from sinne Likewise Colos 2.11.12 And Heb. 10.19 By the blood of Iesus we may be bold to enter into the holy place c. And that hereby our very persons are accepted with God Reâ—d Ephes 1.6 and chap. 2.13 c. 1. Cor. 6.11 Heb. 11.4 Thirdly that by the same death and sufferings of our Sauiour we haue inward peace of conscience as a fruite or effect of our reconciliation with God we reade Rom. 5.1 c. Then being iustified by faith saith the Apostle wee haue peace toward God through our Lord Iesus Christ c. The reason whereof is rendered in the 6. verse c. because our Sauiour hath died for vs and by his blood reconciled and iustified vs. This peace is called The peace of God which passeth all vnderstanding Philip. 4.7 For as it followeth it preserueth our hearts and mindes quieted pacified in Christ Iesus against all disturbances aboue that we our selues would think how it could be euen as if our Sauiour Christ kept continual watch ward and maintained a garison of souldiers to defend vs against all our aduersaries For thus much doth the Apostle giue to vnderstand by the militarie word phroureses which hee vseth in this place This peace and the comfort of it is aboue
to doe in like manner let vs and all true christians consent and mutually incourage euery man his christian brother to giue all the honour and glory that may be to our Sauiour Christ euen for that whereby they tooke occasion so vnworthily to dishonour him And insomuch as we can giue no greater glory to our Sauiour then by a most thankfull and dutifull memoriall of all that reproch which hee willingly endured for vs euen to the death the death of the crosse and that by the preaching of his glorious Gospel and vse of his holy Supper let vs therefore be specially carefull to acquaint our selues with these holy ordinances of our Sauiour remembring alwaies therewithall to shew forth all worthy fruites of obedience vnto him Now let vs proceed And seeing in the midst of these heauy sufferings of our Sauiour it was a part of our comfort that it pleased God for a declaration of that effect which his sufferings had with him to giue one of the thieues that were crucified with him grace to repent though the other remained obstinate What duty are we for our parts to learne from hence Question Answer The due consideration of these examples teacheth vs thus much that as we are from the example of the obstinate thiefe to take heede that none of vs doe delay our repentance in a presumptuous hope of Gods mercy at the end of our liues so on the other side that none are to despaire of Gods mercy no nâ—t at the houre of death though they haue liued a long time in much sinne if God vouchsafe at the last to giue them grace truly to repent and beleeue in Christ after the example of the repenting thiefe ExplicatioÌ„ proofe These ineeede are those good instructions which we are on either side to learne from these two contrary examples For euen to this end no doubt hath the Lord lifted them vp before vs in the holy record of the gospel specially conceâ—ning the repenting thiefe like as St. Paul writeth to the same purpose 1. Tim. 1.15.16 First generally in these wordes This is a true saying and by all meanes worthy to be receiued that Christ Iesus came into the world to saue sinners of whom saith he I am chiefe And then more particularly concerning himselfe as it followeth thus Notwithstanding for this cause was I receiued to mercie that Iesus Christ should shewe * â—nâ—mâ—t protâ—â— Oâ—â—ne so the â—hiâ—fe acc râ—ing to that which was â—aid in the fâ—rmer ve se Con protos eâ—mi ego Oâ— whom I am câ—iâ—fe on me a chiefe one that is a chiefe sinner all long suffering vnto the example of them which shall in time to come beleeue in him to eternall life And beside this the repenting thiefe is also a liuely example of true repentance to vs all For those graces of Gods holy Spirit which were euident in him must likewise be the graces of euery one that doth or shall truly repent euen to the ende of the world Repentance is one and the same worke of the same spirit in all though in a differing measure of grace as it pleaseth God diuersly to dispose of the same to euery one Neither must any of vs account the example too base to be set for a paterne before vs because hee was a notable thiefe but much rather wee are to esteeme it as a most worthy mirrour and monument of Gods singular mercy To this purpose Master Caluin writeth excellently in his Harmony vpon the holy Gospel that he was Eximius fidei pietatis magister toti mundo vt nobis quoque ab eius ore petenda sit verae ac legitimae confessionis regula That is He was a notable schoolemaister of faith and godlines to the whole world in such sort that wee also must learne the rule of true and lawfull confession from his mouth And a little after Tenendum veró memoria quod nuper dixi editum esse a latrone poenitentia documentum quale Deus a nobis omnibus exigit dum se confessus est dignam factis mercedem recipere And wee must remember as I said euen now that the robbing thiefe gaue forth such a documentall instruction or forme of repentance as God requireth of vs all in that he acknowledged himselfe to receiue a reward worthy the things he had done And againe after this Quòd si inquit Caluinus latro Christum in cruce pendentem quasi maledictione obrutum fide sua in coeleste solium euexit vae nostrae socordiae si non reuerenter suspicimus a Dexteris Dei sedentem si non spem vitae in eius resurrectione figimus si non tendimus in coelum quò ingressus est I am si ex altera parte reputamus in quo statu Christi misericordiam implorauerit crescet fidei eius admiratio Lacero corpore iam exanguis extremam manus carnificem expectat tamen in sola Christi gratia acquiescit c. Quare mortificationem carnis patientiam fidei altitudinem spei constantiam pictatis ardorem ab hoc magistro discere non pudeat quem Dominus ad humiliandam superbiam nobis praefecit Nam vt quisque eum alacrius sequetur ita propius ad Christum accedet Now saith Caluin seeing the thiefe by the confession of his faith hath aduanced Christ hanging on the Crosse and ouerwhelmed as it were with the curse euen to the celestiall throne fie on our sottishnes vnlesse wee doe reuerendly looke vp vnto him sitting at the right hand of God vnlesse we doe settle the hope of life in his resurrection vnlesse wee doe bende our mindes toward heauen whether he is entred before vs. And if we doe thinke with our selues on the other side in what case hee was when hee called vpon Christ for mercie wee shall so much the more admire his faith His bodie being torne and left voide of blood hee looketh when the hangeman should quite and cleane take away his life and yet hee quieteth himselfe onely in the fauour of Christ c. Wherefore let it not be any shame vnto vs to learne of this instructour whom the Lord hath set ouer vs to take downe our pride both what the mortification of the flesh and what patience and what the valour of faith and what the stedfastnes of hope and what the zeale of godlines doe meane For as euery one shall follow him more chearefully so shall hee approch nearer vnto Christ And yet againe saith Master Caluin Si quis grauetur latronis vestigijs insistere praecuntem sequi dignum esse aeterno exitio quia impio fastu seipsum ab aditu coelorum arcet If any man will not vouchsafe to treade in the steppes of this thiefe and follow him thus going before him hee shall be worthie to perish eternally because by his wicked pride hee shutteth vp the kingdome of heauen against himselfe Finally a little after this Quod si inquit verò
least of those that be the Lords which he taketh in like ill part as if hee were neglected or molested himselfe Matth. 25. verses 45. It ought to suffice yea to be ouer much in our iudgement that the Lord hath once drunke vinegre and euery way the most bitter potion of Gods wrath for our cause though we doe neuer make him nor any of his any vnkinde offer of it againe Thus much concerning this short speech I thirst for declaration of that duty which ought to be yeelded from the comfort of it NOw we are come to the next like short speech of our Sauiour which was his Question It is finished What duty ought to arise from the comfort of faith herein Answere It is most cleare and manifest from hence that we ought not in any wise to looke to any other sacrifices or satisfactions or merits either in the whole or in part for our redâ—mption and iustification in the sight of God but to this of our Sauiour alone neither that wee are to feare the popish dreame of any other purgatory then the blood of our Sauiour Christ to the washing away and remouing of all sinnes out of the sight of God Explication and proofe This is very cleare and manifest indeed For seeing we haue our warrant from our Sauiour himselfe that all was finished yea euen to the very point of death when he spake these words and that immediately after this he tooke his death which was the sealing vp of all therefore we may yea we ought iustly to be out of doubt that all doctrines of any further addition for satisfaction or merit before God are false and Antichristian And for thâ— same cause to be vtterly reiected of all true christians who cannot buâ— looke onely to Christ for their perfit redemption and saluation according to the expresse doctrine of the holy Scriptures THe duties which doe belong to that comfort of faith which ariseth from the consideration of the last words of our Sâ—uiour vpon the Crosse they are yet behinde Answer Which ought those duties to be Question We ought from the example of our Sauiour Christ who at his death commended his spirit intâ— the hand of his Father to esteeme alwaies of our soules as of a chiefe treasure and to be carefull ouer them aboue all earthly things Yea more then of our corruptible boâ—ies against the time of our death whensoeuer it shall come Secondly it is our dutie to make choise of God as of the onely worthy feoffie of trust as one wou d say to whose custody wee may safely commend them from day to day And thirdly it is likewise our bounden dutie comfortably to beleeue that if we shall faithfully commit our soules vnto him hee will for our Sauiours sake keepe them most charity and tenderly in his owne hands alwaies and at the end of our liues receiue them and reserue them in a blessed estate vntill the resurrection of our bodies and then also wilâ— ioyne them againe to our bodies like as our Sauiour returned to his bodie the third day and thenceforth will blesse vs with glorie and happinesse in them both for euermore Explication proofe Vnto these duties no doubt doe the wordes of our Sauiour Christ leade all true beleeuers according to that notable imitation of Stephen Act. 7.59 Lord Iesus receiue my Spirit And according to the practise of S. Paul 2. Tim. 1.12 saying I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Yea and hee beleeued likewise no doubt that God was as willing to doe it as he was able according to that in the 8. verse of the 4. chap. of the same Epistle in that he saith Henceforth is laide vp for me the crowne of righteousnes which the Lord the righteous Iudge will giue me at that day and not to mee onely but vnto all them also which loue his appearing The same thing therefore ought we to beleeue at this day which they did then according to the practise of our most blessed Sauiour And the rather because as we may perceiue both by the words of Stephen and also of the Apostle Paul that our Sauiour hath the ioint care of our soules together with the Father according to that he saith None shall take them out of my hand Iohn 10. verses 27.28 29 30. My sheepe heare my voice and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand My Father who gaue them to me is greater then all and none is able to take them out of my Fathers hand I and my Father am one So that well saith M. Beza The hands of our Sauiour are not now held fastened to the Crosse after the manner as our painters doe paint him for then hee could not embrace vs but he hath them at full libertie euen from heauen to embrace the soules of those that dye in hâ—m the which hee cherisheth in his bosome vnto the time that they shall be restored to their bodies to the enioying of an euerlasting spirituall life and vntill that hee doe come in the cloudes of heauen to meete vs and that wee for our parts be taken vp into the aire to meete the Lord to enioy together with him that blessed estate which is prepared for vs for euer 1. Thes 4.14 Goe to therefore as saith that comfortable and faithfull Preacher Let vs be of good cheare and lay these things to heart euen these so great and notable comforts for our necessary reliefe specially against the last combate God as we knowe doth earnestly require trustie fidelitie in one man toward another euen concerning the least thinges that are committed to anie mans trust that they should be forth-comming and therfore inioineth a penaltie to be laide by the Magistrate vpon all such as shall be found to deale vntrustily as we reade Exod. chap. 22. verses 7.8 c. to the 13. How therefore can we thinke but that the Lord who requireth fidelitie in men as a principall point of his lawe as our Sauiour also declareth Matth. chap. 23. verse 23. will assuredly approue himselfe most faithfull aboue all men to euerie one that accounting him faithfull shall commit themselues to his trust Thus much of the comfortable duties of faith concerning the comfortable manner of our Sauiour Christes dying Question NOw what may our duty be in regard of the death it selfe which the same our Sauiour died Answer First of all as his death was in the manner of it farre differing from the death of all other so are we to know that the endes and fruites of his death are most singular aboue the death of any or all other creatures ExplicatioÌ„ proofe It is very true as the endes and fruites themselues rehearsed in the Comforts doe euidently declare So that as K. Dauid was not affected after a
Christ the only begotten Son of God our Lord that after he had suffered vnder Pontius Pilate was crucified dead buried and descended into hell The third day he rose againe from the dead ascended vp into heauen sitteth at the right hand of God the Father almightie and that from thence he shall come to iudge both the quick and the dead Explication and proofe In these words in deede the particular degrees of the glorious exaltation of our Sauiour Christ are contained The first whereof is his Resurrection from the dead Act. 3.13 1. Pet. 1.21 in which respect he is called the first fruites and the first begotten of the dead 1. Cor. 15.20 and Colos 1.18 Let vs therefore in the first place consider of this first degree And to begin withall insomuch as the holy Scriptures must be the ground and warrant of euery Article of our faith as hath beene hitherto obserued and as wee learne from the practise of Saint Paul in his preaching of this point as well as of other 1. Cor. 15.1.4 and 2. Tim. 2.8 and from the practise of our Sauiour himselfe after that hee was risen as we reade Luke 24. verses 25.27.44.46 for otherwise in matter of faith whatsoeuer is without warrant from the worde it is fancie and not faith Question What ground therefore of holy Scripture haue you for the declaration and proofe of the Resurrection of our Sauiour Answer The holy historie is faithfully recorded at large by all the holy Euangelists Matth. 28. Marc. 16. Luke 24 Iohn ch 20. ond chap. 21. The same is more briefly testified in many other places of the holy Scripture Explicatiō proofe Let vs therefore from these holy Scriptures search out the doctrine of the Resurrection of our Sauiour from the dead The which also because it sheweth a notable difference betwixt our Sauiour Christ and all other men insomuch as the most excellent men when they are once dead do cease all their actions heere in this world and their thoughts are at an end so that there is nothing to be said furthermore of them then what they did or suffered while they were aliue whether we looke to Moses or Elijah or any other but the Acts of our Sauiour Christ are infinitely more and greater after his death then they were before if we shall consider them not onely in the raising vp of his owne body and the bodies of many other that were dead and in working of many signes and miracles by himselfe but also in giuing his wonderfull gifts vnto men immediatly after his ascension and in working most strange works by them by the power of his diuine word spirit and in giuing his graces and by working of his workes by his holy seruants from time to time euen to this day Let vs so much the more diligently and with so much the greater delight settle our mindes to consider of this point of holy Doctrine and so also of those which doe followe Remembring alwaies that this is so necessary a ground of our faith and saluation that vnlesse our Sauiour Christ were risen againe all faith and all preaching were vaine 1. Cor. 15.14 therefore our Sauiour himselfe doth stirre vs vp to an earnest consideration of it Reuel 1.18 saying I am aliue but I was dead and behold I am aliue for euermore Amen Question But in what order shall wee proceede The order of handling this Article of his resurrection to consider of this doctrine of the holy Resurrection of our Sauiour from that historie ground of it which you haue already mentioned Answer I haue heard you teach that diuerse things are carefully to be examined to the end we may profitably vnderstand and beleeue it Question It is true in deed Which are those things so neare as you can remember them Answer The first of them was what this word of the Resurrection doth signifie in this Article Secondly the time when our Sauiour did rise againe Thirdly the place from whence he arose Fourthly the manner how Fiftly the reasons or causes why he rose againe Sixtly the proofes and confirmations that our Sauiour is risen againe Seuenthly the comfortable fruits of his resurrection Eightly the duties arising from the same comforts Finally the danger of not beleeuing in our Sauiour Christ risen againe Explicatiō These were the things in deede which we propounded to our selues to consider of as those in the compasse whereof the whole doctrine of the resurrection will through the grace of God be sifted out Let vs therefore examine these points one by one And first of all Question What is the meaning of this word Resurrection or to rise againe vsed in this Article of our faith Answer The word Resurrection or to rise againe doth properly belong vnto the body and signifieth the quickening and setting of the body on the feete againe Explicatiō proofe It is true That is said properly to rise againe which was fallen before but the body of our Sauiour Christ was that which was fallen And therefore that alone did rise againe Neuerthelesse this could not be done but by the returne and revniting of the soule vnto it the which by death was separated from it before Now that the death of the body which commeth by the separation of the soule from it is vsually signified by the word of falling it is plaine in manie places of the holy Scriptures and namely Numb 14.29.32 Your carkases shall fall in this wildernes And 1. Cor. 1◠5 there they were ouerthrowne But Numb 26.65 Moses speaking of the same destruction or casting downe expresseth it by these words They shall die in the wildernes Likewise whereas the Apostle saith 1. Cor. 1◠8 There fell in one day three and twenty thousand Moses reporting the same fall saith that all these yea a thousand more died in that plague Reade also Leuit. 26.7.8 Psal 82 7. By the same word of falling doth our Sauiour Christ himselfe speake before hand of his death Ioh. 12.24 in that he saith Verily verily I say vnto you Except the wheat corne fall into the ground and die it bideth alone but if it die it bringeth forth much fruit And that by the Resurrection is meant the rising of the body the historie maketh it plaine because it was the body which the Souldiers watched It was the body which the Angel told the women that it was risen againe euen that body of his which they came to imbalme and the remouing whereof Mary so much lamented shee thinking that some man had taken it out of the graue It was the body by the feeling and handling whereof our Sauiour did assure his Disciples that he was verily and in deede and not in appearance onely risen againe The other wordes of the Article do likewise make this plaine in that it is said Hee rose againe from the dead that is to say from the estate and condition of those that were bodily dead of the which all that
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
we began further to obserue as the words of the text make it manifâ—st Mary was more carefull about the matter then either of them both because whereas they dâ—part by and by shee tarieth by the sepulcher still that her minde might be further satisfied Wherefore also it is worthy to be marked that like as Mary was specially carefull aboue any other so as was said before our Sauiour doth vouchsafe her a speciall fauour First in shewing her a vision of Angels that by them he might prepare her mind to be the more fit to receiue the assurance of the resurrection and then also in that he representeth and maketh himselfe being now risen perfectly known vnto her Question In what words doth the Euangelist Iohn continue the text of the holy Storie vnto vs Answer It followeth in â—he later part of the 11. verse where wee left before and so forth to the 18. verse of the same chapter in these words And as Mary wept she bowed her selfe into the Sepulcher And she saw two Angels in white sitting the one at the head the other at the feet wherâ— the body of Iesus had laine And they said vnto her woman why weepest thou She said vnto them They haue taken away my Lord I know not where they haue laid him When shee had thus said shee turned her selfe backe and saw Iesus standing but knew not that it was Iesus Iesus saith vnto her Woman why weepest thou whom seekest thou She supposing that he had beene the gardener saide vnto him Sir if thou hast borne him hence tell me where thou hast laid him and I will take him away Iesus saith vnto her Marie she turned her self said vnto him Rabboni which is to say Maister Iesus saith vnto her Touch me not for I am not yet ascended to my Father but goe to my brethren and say vnto them I ascend vnto my Father and to your Father and to my God and your God Here is indeed a report of two singular fauours vouchsafed to Mary Magdalene from our Sauiour Christ ExplicatioÌ„ as a singular blessing vpon her special care and vnweariable zeale in seeking after him Whereby it may be euident vnto vs how gratiously God is minded to crowne his own graces in those that haue care to vse them well Yea that euen according to their care as it is in speciall measure so will hee answere them the more gratiously in giuing them that haue yea in giuing them more aboundantly c. But it may be said that Maries seeking was amisse and that all her mourning was without cause if wee looke duly into that she mourneth for and into that which shee intended yea though she might haue attained her desire It is true in these respects Mary is not to be coÌ„mended seeing Mary both sought the body of our Sauiour in the graue and also wept for it being out of the graue in forgetfulnes of the doctrine which our Sauiour Christ taught touching his resurrection while he was yet liuing Neuertheles in that al this proceeded of an exceeding deare reuerend regard of our Sauiâ—uâ— this her affection is in it selfe most coÌ„mendable how soeuer by these actions shee tooke not the best course to manifest exercise the same And herein the mercifull goodnes of our gracious Sauiour is so much the greater by how much he passeth by any the more great infirmities and yet accepteth of the holy desires and purposes of his seruants when they proceed from singlenes of heart and from a mind willing to be informed in that truth from the which it doth for a time in some action or opinion through ignorance goe astray But let vs come to consider of the double blessing which our Sauiour vouched safe to bestowe vpon Marie hee prosecuting his loue now to her singular consolation like as he had at the first receiued her in singular pitie and compassion ouer her wofull estate seeing shee is carefull in the remembrance thereof to be constantly dutifull and thankefull for the same And first let vs in a fewe wordes consider of the former of these fauours to wit the vision of the holy Angels Question What was the blessing or mercie which Marie Magdalene receiued hereby Answere It was a blessing vnto her in that she was hereby prepared and made the more fit to receiue the assurance of the resurrection of our Sauiour from that his appearance vnto her which followed immediately after Question How did the vision of the Angels prepare and make her fit herevnto Answere First by that brightnes and glory wherein the Angels appeared vnto her Secondly by their situation or placing the one at the head the other at the feete where the body of our Sauiour had laine And thirdly by their speech why weepest thou ExplicatioÌ„ It is â—â—ry true All these were excellent inducements to lead her to change her thoughts The chearefull brightnes to leade her from the vncomfortable thoughts of death The seating of themselues as they did in that thereby they gaue a most sensible demonstration that the body was gone Their wordes because they contained a gentle reproofe of her weeping as being causeles For the Angels were not ignorant why she wept but they point Mary to her ignorance which was the cause that shee wept so as shee did The same is to be said of the same wordes of our Sauiour immediately after So that there is no doubt but that though Mary good woman that she was had her heart wonderfully set this way desiring that she might yet once more haue a sight of the body of Ch though remaining still dead as she thought yet no doubt by these meanes the strength of her thoughts were abated made more pliable to admit the truth of our Sauiour his appearance vnto her The maÌ„ner of which his appearance and manifesting of himselfe vnto her is next to be considered of vs. How was that First our Sauiour sheweth himselfe but he doth not discouer himselfe to the knowledge of her eye Secondly he speaketh to her but withholdeth her vnderstanding that she could not discerne his voice Thirdly he calleth her by her name and euen thereby maketh himselfe knowne Fourthly he instructeth her how she was to be affected and in what sort she was to behaue her selfe toward him Last of all he giueth her a most sweet and comfortable message to carie to his disciples Explication proofe These thinges are all of them euidently expressed in the Text and they are very worthy our diligent and reuerend obseruation And first of all to speake generally we may see a liuely representation of the manner of our Sauiour Christ his ordinary dealing in his making of himselfe and his holy truth knowne For he neuer reuealeth all at once but by degrees like as hee dealt in his cure done vpon the blinde man in the Gospell in that hee caused his sight to returne by certaine increases that so when hee had receiued
it to the full he might the more clearely discerne how greatly hee was bound to glorifie God in that behalfe The which duty likewise all of vs ought to learne to performe better then we haue done both for our enioying of our bodily and naturall sight and also yea chiefly for the gift of that spirituall light of heauenly knowledge and vnderstanding which our Lord Iesus Christ hath bestowed vppon vs by his reuealing of himselfe in his most holie worde and Gospell vnto vs. But let vs come to the particulars concerning the appearance of our Sauiour to Mary Magdalen which was the first proofe whereby hee made it knowne that hee was risen againe from the dead as hath beene alreadie obserued In the first place therefore of this first appearance of our Sauiour hee did not as was answered forthwith make himselfe knowne vnto this Marie For so the text saith that though she hearing one to come behind her turned her selfe backe and looked vpon him yet she knewe not that it was Iesus Yea more then this the text sheweth further that albeit our Sauiour spake to this Mary vsing the same wordes which the holy Angel vttered saying Why weepest thou And againe Whom seekest thou The first words admonishing her to leaue weeping the other tending to put her in hope that shee should finde him whom she sought yet she did not for all this know our Sauiour But still her mind was carried in a longing after his dead body so strong is affection when it is once possessed with an errour Sir saith she if thou hast borne him hence tell me c. Whence we may iustly admonish our selues to take heed how we giue libertie to our affections without good reason or ground and direction from the word of God For if we doe so we shal easily fall into sorrow and in sorrow keepe no measure euen for that wee ought not to be any whit sorrie at all or contrariwise to be merrie and pleasant at that wherein there is no cause why wee should take the least pleasure or sport Yea without direction from the word of God wee shall vnder an opinion of religion and godly sorrowe fall through blinde deuotion into superstitious or needeles sorrowe we knowing in truth neither why nor wherefore as we vse to say But it may be demanded what the reasons were why Mary did not knowe our Sauiour Christ seeing we cannot thinke but his stature countenance and voice were answerable to that they were before we answer that the chiefe reason was that her eyes were withheld and restrained for a time by the diuine and retentiue power of our Sauiour himselfe that she could not knowe him like as it is saide afterward in expresse wordes concerning the two Disciples Luke 24.16 that their eyes were holden that they could not knowe him Secondly here it is manifest that our Sauiour appeared to Mary in another habit or kind of apparell then he had accustomed to weare so that he was induced to think that it was some Gardener that was to ouersee or dresse the garden who spake vnto her Thirdly it is to be considered that our Sauiour spake to her hitherto as it were a loofe in generall termes onely Woman why weepest thou c. These therefore may be the causes why Mary did not yet know our Sauiour though he was the man whom she sawe and heard to speake vnto her Now if any should further inquire in this place how our Sauiour rising naked out of the graue got that apparell wherein hee thus strangely appeared to Marie wee may well answere that it is a vaine question to be stood vpon considering the almightie power of him whose resurrection we now speak of who had all things both in heauen and in earth at his cōmandement could by his word create what pleased him in a moment and againe turne what hee would into nothing so soone as it should seeme good vnto him Finally if it be asked why our Sauiour would not at the first instant make himselfe knowne to Mary we may well conceiue that he tooke this course to the end he might affect her the more with the greatnes of the blessing which he vouchsafed her when afterward he should make himselfe known And that then it might worke the more deepe and assured impression in her heart But leauing these things we come now to the third point to wit how our Sauiour made himselfe known and that was as the text of the holy Scripture sheweth by his calling of her more familiarly by her proper name Mary And the same no doubt in such gracious and kind manner as he had vsed to doe before his death he therby shewing himself also to be that good shepheard who knoweth his owne sheepe and calleth them by name Iohn chap 10.3 Herevpon Mary though as it seemeth shee was minded to goe some other whither to see whether she her selfe could peraduenture spie out where the body of our Sauiour should be laide she turned backe againe And by this voice the spirit of our Sauiour no doubt inwardly inlightening and chearing her heauie heart she is incouraged to answer Rabboni that is to say as the Euangelist interpreteth Maister Whereby it is euident that now she was brought to the knowledge yea to the accknowledgement of him that before had spoken to her to be Christ both her and our Rabbie Maister and Teacher And hence also may wee well conceiue that it is no maruel though the ministerie of the word of our Sauiour Christ no more then the outward sound of his own voice to Mary can work no true knowledge and faith in him to saluation vnlesse it please him by his holy spirit most louingly and particularly to apply it to euery one of vs as it were by the calling of vs seuerally by our own proper names Verily no generall discourses with our selues in our owne mindes or with others in wandering conferences will doe it The word must be applied and imbraced in the secret and as it were closet of euery mans own heart and conscience And touching Mary that she vpon our Sauiour his particular naming of her not so much by his outward voice as internally by his holy spirit did know him to be hee the very same and no other it may appeare plainely by her behauiour toward him in that casting her selfe downe before him at his feete with a desire no doubt to kisse them with like affection to that whereof we read to haue beene as it is like in another like good and godly Mary Luke 7.38 and as we read to haue beene in those other women Mat 28.9 she giueth him that diuine reuerence and worship though with some weakenes which surely she would not haue yeelded to any other man Hence therefore it is that our Sauiour Christ as was answered in the fourth place taketh the occasion to instruct Mary and by her vs also how both she and we and all other ought to be affected toward
him That is to say not so as we should linger after his bodily presence but rather that we should be carefull to knowe and imbrace him spiritually and with the armes of our faith For seeing Mary Magdalene was to doe so while yet our Sauiour was vpon the earth and not ascended vp into heauen then much more ought wee now as well as all other euer since his ascension so to doe that wee may say in truth with the Apostle Paul in the 2. Epistle to the Cor chap 5. verse 16. Henceforth knowe we no man after the flesh yea though we had knowne Christ after the flesh yet now henceforth knowe we him no more to wit in any carnall or weake manner but according to his diuine grace and godly power c. in a more cleare measure So that they who at this day dote after a reall presence of the body of our Sauiour Christ either in Sacrament or other wise they doe shewe themselues to bee altogether farre otherwise minded then our Sauiour himselfe would haue them to be We are all of vs to lift vp our minds to him in the heauens whither he is long since ascended and not to looke to haue him bodily with vs on earth as he taught Mary Magdalene immediately after his resurrection in that he said vnto her as we see here Touch me not for I am not yet ascended to my Father c. Neuertheles we are herewithall to vnderstand that our Sauiour had a more particular intent in the same wordes namely to signifie thus much vnto Mary that she for her part should haue a further time of filling her minde with the comfort of his humane presence for a few dayes before he would ascend leaue this world And therefore that she should for the present without any further delay so much the more willingly leaue him now and hast with all speed to his Disciples to doe that message which it pleased him to send vnto them by her For so it followeth as we haue already seene Goe to my brethren saith our Sauiour to Mary and say vnto them I ascend vnto my Father and to youâ— Father and to my God and your God Now the message is the last thing to be considered concerning this first appearance of our Sauiour Wherein sundry most high points and the same also most sweet and comfortable to all true beleeuers are to be reuerendly weighed of vs. And first of all this message thus committed by our Sauiour to a woman though to bee deliuered in a priuate manner as it is a great honour to Mary and as a blessed fruit of her former godly care and reuerend regard toward our Sauiour as was said before so is it a gentle kind of reproofe vnto the negligence vnbeliefe of those most choise Disciples of our Sauiour to whom he sendeth her Secondly this message sent by Mary concerning the ascension of our Sauiour contaâ—neth in it a proofe of his resurrection which must needes goe before his ascension as well as it is a prediction and foreshewing of the ascension it selfe Thirdly this message sent by our Sauiour to his Disciples vnder the name of brethreâ— it declaâ—â—th the most deare and admirable loue of our Sauiour vnto them Wherein also is bewraied the like his affection in generall toward all the elect of God as wee may plainely perceiue by comparing that which we read Mat 12.48.49.50 Heb 2.11.12 with the words of this message For in those places our Sauiour extendeth the name of brethren to all the adopted children of God whosoeuer doe heare and keepe his word This is also an euident confirmation of that which the Euangelist Iohn hath written ch 13.1 that those whoÌ„ our Sauiour loueth he loueth to the end Yea that he loueth them so that nothing can alienate â—is loue from them For as we knowe great were the infirmities of his Disciples in their forsaking of him c. And therefore whereas our Sauiour doth most graciously passe by al their greaâ—est weaknesses and failings in good dutie though hee might haue taken iust occasion to haue vtterly reiected and forsaken them this sheweth vndoubtedly that his loue was most constantly and vnremoueably confirmed toward them Blessed be his most holy name therefore for euer and euer Amen Fourthly in that our Sauiour in the wordes of this most sweete message calleth God his Father and his God hee speaketh therein as hee is in our nature a mediator betwixt God and vs and thereby pointeth vs vpward to behold the supreame cause of all our happines and wel-fare And in that he calleth him the Father and God of his Disciples and so consequently the Father and God of all true beleeuers hee teacheth vs all with good assurance of faith to call God our Father and so sheweth what are the singular effects of his mediation on our behalfe euen our adoption reconciliation peace and saluation with all other blessed fruites and benefites whatsoeuer both the most tender and fatherly mercies and also the almightie power of God our heauenly Father either is able of himselfe or willing for his Sonne our Lord Iesus Câ—rists sake to bestow vpon vs. To this God therefore our heauenly Father together with his Sonne our Sauiour and the holy Ghost our Comforter be all eternal glorie and praise Amen Fiftly our Lord Iesus Christ in sending this his message so earnestly and with all expedition to the comforting of his Disciples who were at this time in great heauines as we reade Marke chap 16.10 he sheweth and professeth plainely thereby that he is exceedingly desirous that both they and euery true Disciple of his should both knowe and beleeue and also enioy and hold firmely this great prerogatiue that we are by his meanes the children of such a Father and the seruants of such a God as God our heauenly Father is Finally as the Disciples of our Sauiour to whom Mary was sent yea notwithstanding they were the Apostles elect of our Sauiour were to receiue this message gladly and thankefully euen from the mouth of a priuate woman so yea much rather ought we from the mouth of the poorest publike minister of the word of God receiue gladly and dutifully the same message in their preaching thereof and euery other point and Article of the whole ambassage of the Gospel of Christ and of God That which is furthermore to be considered concerning the comforts and fruites of the ascension of our Sauiour it shall by the grace of God be more fully laid open when we come to that Article Hetherto of the first appearance of our Sauiour Christ for the first proofe and confirmation of his most holy and blessed resurrection Now as touching the performance of this message deliuered by our Sauiour to Mary it is expressed by the Euangelist Iohn verse 18. of this 20. chap For saith he Mary Magdalene came and tould the Disciples that she had seene the Lord that he had spoken these things vnto her And
more fit for the quieting of their mindes so conseqventlie for the preparing of them attentiuely aduisedlie to heare that which he would say vnto them To the which purpose we are to vnderstand the words as comâ—â—ing in them a coÌ„mandement that they should put away all distraction of minde likewise that our Sauiour himselfe by his diuine power together with commanding doth giue that peace to their mindes and affections which was necessarie thervnto And not without cause seeing vnles the minde of a man be well quieted freed from disordered and turbulent affections he can not well mind that which is said vnto him specially so great weighty things as our Sauiour was now to speake of Explication to his chiefe Disciples These things obserued concerning the first particular let vs come to the seconde that is to the words which our Sauiour vseth concerning their preparatorie calling or ordination to the Apostolicall office and ministerie Question Which are they They are these Answere As my Father sent me so send I you Iohn chapt â—0 verse 21. What is the meaning of our Sauiour in these wordes Question Answere Hee sheeweth what is the ground of the Apostolicall ministerie of the Gospel yea euen of the holie ministerie of the Gospel in general ExplicatioÌ„ proofe He doth so indeed And it is plaine from the words of our Sauiour that the ground of the whole ministerie of the Gospell first of the immediate institution of the extraordinarie Apostleship by our Sauiour himselfe and then of the ordinary Pastorship afterward according to the commandement of our Sauiour as it is euident by the practise of the Apostles in their ordaining of them recorded in the booke of their Actes that it is of all other ordinances of God most heauenly diuine And in this respect our Sauiour himselfe promiseth to be with this his ecclesiasticall ministerie to maintaine assist and blesse it euen to the ende of the worlde so as though the Diuell doth with might and maine oppose himselfe against it yet hee shall not preuaile as wee shall haue occasion to consider againe hereafter Matth 28.20 It is true that ther are many great differences betwixt the office of Apostleship and the successiue ordinary ministerie of Pastors Teachers the Apostleship being immediately from our Sauiour Christ of those that with their eyes saw his Maiestie glorie as the Apostles Iohn Peter speak Gosp 1.14 and 2. epist 1.16.17 And as the Apostle Paul saith Am I not an Apostle haue I not seene Iesus Christ our Lord 1. Cor 9.1 It beeing indued with most excellent gifts of the holie Ghost for doctrine and exhortation and also with speciall power to work miracles to execute extraordinary censures of some for the terrour of the rest It being appointed for the laying of the foundation of the christian Churches and that without limitation through the world c. Iohn 14.24 Marke 16 15 c. 2. Cor. 10.1 c. and ch 12. verse 12. But the ordinary Ministery and Pastorship is limited both in gifts and also to particular congregations hauing calling and ordination from men vpon triall and examination of their fitnesse to minister from the Apostles of Christ first and then successiuely from other Ministers and christian congregations in an orderly course And they are likewise more restrained to an ordinary execution of censures neither haue they the power of working miracles c. Act. 14.23 and ch 20.28 and Ephes 4.11 and Tim. 3.10 and ch 5.19 â—0 c. 1 Pet. 5.2.3 Matth. 18 1â— c. Neuerthelesse all holy ministery both extraordinary and ordinary appointed to preach the same word c it is from God the Father and from our Sauiour Christ through the holy Ghost And therefore vnto all faithfull Ministers of the Gospel these wordes of our Sauiour may iustly be extended As my Father hath sent me so send I you And ch 13.20 Verily verily if I send any that is whom soeuer I doe send he that receiueth him receiueth me and he that receiueth me receiueth him that sent me And Matth. 28.2 I am with ye alwaies to the end of the world Thus then the ordinance of the whole ministery of the Gospel it is in special manner a most diuine ordinance of the Lord. All power of ciuil gouernment both of priuate family of weal publike as we know is of the Lord. Ro. 13.1 c. But it is not of the Lord in such a speciall manner as the ministerie of the word and Gospel of the Sacraments and of ecclesiastical Discipline For the light of nature and humane experience hath taught euen the heathen euery where at all times that ciuil gouernment is necessarie for the maintenance of common peace iustice and honestie euen in worldly respects And that to this end there must be certaine commodious lawes for the restraining of the vnruly and for the defence of the rest c. But the light of nature neuer taught men that there must of necessitie be a ministerie of the Gospel for the instruction of men to the attaining of faith and saluation no more then it could teach men that the Sonne of God must be a mediatour betwixt God and man and that he must dye and rise againe to this end c. Nay this is not onely aboue the reach of humane reason but also cleane contrary to it And therefore saith our Sauiour As my Father hath sent me so send lyon And that the ministerie of the Gospell and the Gospell it selfe yea that the Whole mediâ—tion of our Sauiour by his death and resurrection to saue vs and to raise vp our bodies at the last day is contrary to naturall reason experience hath shewed and doth still proue till this day For did not the heathen esteeme the preaching of Christ crucified to bee foolishnes 1. Cor 1.23 and that the doctrine of the resurrection was but a matter of scorne vnto them Act â—7 32 Yea and would to God there were not at this day not onely multitudes of heathenish and profane persons but also many among those that professe themselues Christians who make no due reckoning of â—he preaching of the Gospell but thinke yea speake too as if we had too mâ—ch preaching and that it might well enough be spared For natural and worldly minded men such as all of vs are vntill God by his holy grace renewe and reforme vs looke for no more then to liue in outward peace that they may trade and trafficke that they may eate and driâ—ke and be merie and all in carnal and worldly manner And these things they think may be sufficiently prouided for by humane policie by the will â—nd industrie of man without Christ his doctrine As touching their soules and eternal saluation the meanes and way therevnto they reiect them as fables and imaginarie matters A bird in the hand say they is better then two in the bush But whatsoeuer the profane
knew not that it was Iesus Explication Our Sauiour who is other where called the great shepheard of the sheepe of the which wee shall haue occasion to speake afterward he sheweth himselfe at this time after the manner of the chiefe fisher maister ouer these his fishermen For so his words giue plainely to vnderstand First in that he standing thus on the shore calleth out vnto them and saith Sirs or children as the word Paidia which he vseth signifieth haue ye any meate wherein he speaketh as one being priuie to the cause of their fishing which was want of necessary food and victuall not as prouiding to serue any common market but for the priuate reliefe of the family Yea he speaketh as if he himselfe their Maister had set them about the present busines to that very ende For the word childâ—en according to the Hebrew pâ—rase is attributed vsually to seruants as the word Nehharim all one in signification with the Greeke Paidia that is to say children doth declare And so we read 1. Sam 25.5 13. where the holy Storie reporting how Dauid sent his seruants to Nabal and how they did their message vnto him and what answer Nabal gaue againe to them the word nehharim is often repeated in that narration And so Exod 33.11 Iosua though of mans age is called Moses nahhar that is his child or yong man c. and. 2. King 4.12 Gehazi the seruant of Elisha is termed by the name of his child or yong maâ— And Psal 119 9. By what meanes shall a yong man yea such a one as is in the flower or strength of his yeares redresse his waies c. It is true that the word Pais doth likewise sometimes signifie a seruant whether yonger or elder in yeares whether a boy or a man Neuertheles we are rather to think that our Sauiour respected the vse of the Hebrew language And so he speaketh to them euer as Moses should haue called out spoken to his seruant Ioshua or Eâ—isha to Gehazi or Dauid to his ten seruants whom he sent to Nabal c. Thus then in the first place these first wordes of our Sauiour are spoken after the maÌ„ner of a Maister to whom these fisher-men were seruants The same is yet more euident in the 2. speech which he vseth For immediately vpoÌ„ their answer that they had none he biddeth them Cast out the net on the right side of the ship and telleth them that so they should find Wherevpon they obey him as seruants their maister or at least hearkening to the aduise of one whom they supposed to be a man of good experience and thought that it might be that he saw some signe of some skole of fishes gathered together there about though indeed they did not yet know him to be our Sauiour Chr their Lord maister This then was the manner of our Sauiours shewing of himselfe to his disciples in this his seuenth appearance as both the time and the place and his speeches already interpreted doe plainely argue and declare Now let vs come to the fift point to wit what the speciall end and scope was which our Sauiour intended and aimed at in this appearance Question What was that Ans I haue heard you teach vs that all things duly considered it may be euident The proofe of his resurrection by his seuenth appearance that our Sauiour did not so much shew himself at this time to coÌ„firme his Disciples in the certaintie of his resurrection as to aximate and incourage those whom hee had chosen for his Apostles to settle themselues the more comfortably and confidently to that most difficult and hard peece of their Apostolical worke and seruice So it seemeth indeede both from all the circumstances before mentioned and by the manner of the appearance it selfe and also by all the speeches and actions of our Sauiour which are hereafter to be considered of vâ— Wee doe not say that our Sauiour did not at al propound to himself to confirme his very true and bodily resurrection to his Disciples yet more fully For then hee would not haue eaten with them Onely we say that he principally propounded to himselfe the confirming of the hearts of his chiefe Disciples to the work of their holy ministerie in the preaching of the Gospell after his ascension and specially of Peter for that there was cause why he might be more easily discouraged then any of the rest in the time of tentation while he should remember his former most grieuous fall in the deniall and forswearing of his Lord and maister In which respect also our Sauiour of his singular mercie vouchsafed him the first sight of him after his resurrection before yet he had shewed himselfe to any of the eleuen This verily in respect of Peter was the principall purpose of our Sauiour in this his appearance and in no wise as the Popish guides most blindly imagine and blasphemously teach that our Sauiour should intend to create Peter the prince of the Apostles and to make him his vicare generall ouer his Church much lesse to the end he might deriue it to the Popes of Rome in their succession c. Of the which more afterward when wee come to that speech of our Sauiour whence they would gladly father that their ambitious and proud conceit In the meane season let us consider how it may be discerned that the principall scope of ouâ— Sauiour was to incourage his Apostles present at this time to the worke and labour of the ministery Question How may this be discerned Answere Our Sauiour to this ende worketh three miracles In the first whereof his dealing is so answerable to that course which he tooke at the first calling of some of these his chiefe Disciples to be special followers of him in that he called theÌ„ from Sea faring fishing to be fishers of men that it is more then seeming that he would draw them at this time to the same consideration againe and to incourage them therevnto Yea the latter words of our Sauiour to Peter after dinner doe plainely declare that this was the chiefe scope of all both the words and the works which he wrought before ExplicatioÌ„ It may well be affirmed which you say For first if we compare that which we read Mat 4.18 c Mar 1 16. c. wiâ—h the 5. ch of Luk. v. 1. c. we shal find that these very persons Peter Iames Iohn were in the same sea fishing and Peters ship theÌ„ was the same likely that Peter fished with now They had then fished al night and could take nothing euen as they had done now They did cast their nets yet once againe at the coÌ„mandement of our Sa as they did at this time They tooke then a great multitude of fishes as they did now c. All things therefore agreeing so neerly how can we but think that the mind of our Sa was likewise at both the times euen one the same That
owne duties how wee may liue and dye as God may be glorified in vs and by vs then to be curious about others howe long they shall liue or what death they shall dye If I will that he tarie till I come what is it to thee saith our Sauiour wee see our Sauiour doth sharply reprooue him And therefore also we may easily perceiue that it is no smal sinne for any to be inquisitiue to knowe such things as doe rather concerne others then our selues or at such time as we ought rather to try our owne hearts then to be inquisitiue about others c. As in the bodily warfare euery man must keepe his own rancke and standing so it must be in the spiritual warfare of the Lord. And euery man standeth bound in dutie to take vp his own crosse to stand to his owne lot and to beare his owne burden c. No doubt the Lord will deale gratiously both in life and also in death with euery one that putteth his trust in him and continueth to walke faithfully before him It is the dutie of euery Christian to be carefull ouer other the magistrate and minister of the word ouer the people the maister of the family ouer his children and seruants and euery neighbour ouer other as the cause shall require and as their callings will beare But none of these cares must be with neglect of our owne duties nor exceeding the limites or boundes of our seuerall callings It must be as maister Caluin saith notably well cura non curiositas quae nos impediat that is It must be care and not curiositie which would be hurtfull to vs the busie bodies care is neither good to himselfe nor to any other Verily euery man well minded shall finde so much to doe to keepe himselfe in an euen course of good dutie that he shall haue litle leisure to prie curiously into the state of other and what may afterward become of them c. And therefore it is that our Sauiour in the second part of his answere doth very earnestly repeate vnto Peter his former commandement which it had beene more meete for him to haue looked vnto whether wee consider his bodily attendance vpon our Sauiour for a short time in his going aside or that we referre it to his constant imitation of him euen vnto the death or that we referre it vnto both not onely according to the letter but also according to the intended allegorie in such sence as the Apostle Paul saith Be ye followers of me as I am of Christ 1. Cor 11.1 And as our Sauiour himselfe had said before both to Peter and to the rest He that taketh not vp his crosse and followeth after me is not worthy of me He that will saue his life shall loose it c. Mat 10.38.39 And as he said at the first calling Followe me and I will make you fishers of men Wherein no doubt our Sauiour did not onely respect their bodily attendance but also the fruite thereof in imbracing and following that instruction which they should receiue from him to the fitting and furnishing of them for his seruice Touching these wordes If I will that hee tarie till I come I know not well whether our Sauiour meant onely vntill he should returne vnto the rest of the eleuen after that Peter had gone aside with him for a while or that they are to be vnderstood concerning Iohns tarrying in life and so comming of Christ to be extended to his comming againe at the last day according to that Iohn 14.3 I will come againe and receiue you to my selfe And Act chap 1.11 But from either circumstance the rebuke might well agree to Peter And the latter sence would amplifie the rebuke Howsoeuer it was this we are sure of from the testimonie of the Euangelist Iohn that albeit it may be that our Sauiour would by these wordes intimate that Iohn should out-liue Peter yet they did vtterly misvnderstand the mind of our Sauiour whosoeuer from those wordes imagined that Iohn should neuer dye For so S. Iohn himself giueth plainly to vnderstand as it followeth in the 23. verse then saith he went this word abroad among the brethren that this Disciple should not dye yet Iesus said not to him he shall not dye but if I will that he tarie till I come what is that to thee In which speeches there is great difference the one being simple and enunciatiue the other conditionall and vpon a supposition or putting of the case as we may say And besides our Sauiour might well meane of his tarying till he came againe with Peter Yet so farre as the Euangelist saith preuailed the conceite of Iohns not dying that some of the brethren not ill minded were deceiued in this point Whereby wee may well take this profitable instruction that in our good meaning we be very carefull to vnderstand things aright to the end we doe not mistake one thing for another lest wee embrace an error in stead of the truth as without good diligence discretion specially in speeches of doubtfull interpretation we may easily doe And in this point it is strange to see how the diuel besotted one euen in this age as maister Beza reporteth who deluded by the diuell vnder this pretence as it is like feined himselfe to be this Euangelist Iohn as if he had bin then liuing But he was not vnworthily burnt for his labour at Tolouse a citie of Narbon in France as the same Beza saith for if he had bin suffered to liue who knoweth how far he being a phantasticall deceiuer might haue deluded many poore soules vnder the pretended and feined authoritie of Iohn the Euangelist But leauing all fancies let vs inquire somewhat more diligently into that point following our Sauiour not bodily but spiritually whereof he chiefly speaketh to Peter that so we may drawe to an end of those things which belongeth to this seuenth appearance of our Sauiour Question Wherein doth this kind of following or imitation as we call it consist It consisteth in these two things First in godlines of life both toward God and towardes all men according to the duties of our seuerall places and callings wherein we are placed of God Secondly in patient bearing of the crosse for the truth and Gospels sake or otherwise while we walke in the waies of God euery one according to that measure of triall which God shall thinke good to lay vpon vs. That this is so first as touching godlines of life from an vnderstanding and beleeuing heart it is cleare in that our Sauiour Christ doth not onely in respect of his doctrine but also of his most godly life call himselfe the light of the world as Iohn 8.12 I am the light of this world he that followeth me shall not walke in darkenes but shall haue the light of life And chap 9.5 As long as I am in the world I am the light of the world that is one specially appointed to glorifie
preface to the like end I am the Lord thy God c. But this being so heere a question ariseth why our Sauiour should say All power is giuen me and not rather All power in heauen and earth is mine Question What is to be said for the answer of this Answer In these words our Sauiour doth not speake of himselfe in respect of his Godhead simplie considered but as he is a mediator betwixt God and man and so not onely God but also man Whence it is that although in respect of his Deitie wherein he is equall to God hee might haue said All power is mine properly and without gift yet in regard of his humanitie wherein he is inferiour he did choose rather to speake thus All power is giuen vnto me that is to say from the Father Explication and proofe So indeede is our Sauiour to be vnderstoode Neuerthelesse as the power of our Sauiour is hereby nothing contracted seeing he that is man is also God and therefore must of necessity in that respect haue a diuine that is a most soueraigne power or authority preeminence dignity as the word exousia signifieth so the comfort of these words whereby the Gospell and ministerie thereof is authorised is nothing the lesse to vs but rather much greater hereby According as our Sauiour for the same cause doth stand vpon it emphatically as we may say and in way of singular amplification as we read Iohn 5.26.27 As the Father hath life in himselfe so likewise hath he giuen to the sonne to haue life in himselfe And he hath giuen him power also to execute iudgement in that he is the sonne of man The same amplification doth the Apostle Paule verse Act. 17.31 God hath appointed a day in the which he will iudge the world in righteousnes by that man whom he hath appointed whereof he hath giuen assurance to all men in that he hath raised him from the dead And Philip. 2.7 He made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men c. Wherefore God hath also highly exalted him and giuen him a name aboue euery name That at the name of Iesus euery knee should bowe c. Thus hath God exalted him euen for that he humbled himselfe to be man c. Read also 1. Tim. 2.1 There is one God and one Mediatour betwixt God and man which is the man Christ Iesus who gaue himselfe a ransome for all men c. And Heb. 2.9.10 c. 16.17.18 And all according to the Prophesie of Daniel chap. 7.13.14 As I beheld in visions by right behold one like the sonne of man came in the cloudes of heauen and approached to the ancient of dayes and they brought him before him and hee gaue him dominion and honour and a Kingdome that all people and nations and languages should serue him his dominion is an euerlasting dominion c. This therefore might and no doubt did notably serue to animate and incourage the Apostles to receiue their power and authoritie from our Sauiour euen in that he was man and had receiued it of the Father that hee should impart and communicate it vnto them according to that he had said before Iohn 20.21 As my Father hath sent me so send I you This also may iustly be comfortable to all faithfull Ministers of the Gospell to the end of the world as we shall see good ground for it afterward in another part of this holy speech of our Sauiour And the rather because he that giueth this commission and charge euen the man Christ hee is the King of Kings Reuel chap. 19 16. c. Now for the present let vs come to the second part of our Sauiours speech wherein as was answered our Sauiour doth both describe and also prescribe vnto the Apostles their commission and charge as well touching the largenes of the places wherein they were to put it in execution as the limites and boundes of the principall duties thereof Qu. First therefore How large was their commission in respect of the places and precincts of their iurisdiction if we may so speake Ans The places and as we may say precincts of their commission and charge were as large as the compasse of the whole word Expli It is true So our Sauiour doth measure it forth vnto them as was figured by the Angel in Ezekiel chap. 40 c. in that he saith Goe therefore and teach all Nations Matth. 28.19 and Mark 16.15 Goe yee into all the world and preach the Gospel to euery creature to wit to euery creature that hath vnderstanding and is fit to heare the Gospel preached whether Iew or of any other Nations vnder heauen And herein beside some other circumstances as hath beene alreadie obserued the commission of the Apostles differed from all other Ministers of the word whether Prophets or Euangelists or Pastors and Teachers This therefore is worthily inferred vpon the former vniuersall power of our Sauiour in that after hee had said All power is giuen vnto me c. he addeth therevpon Goe therefore into all Nations c. As though our Sauiour should say I will be with you and stand by you and beare you out and prouide for you and blesse you in all places whethersoeuer yee shall goe seeing I am giuen for a light of the Gentiles to be the saluation of God to the end of the earth that is through all the world Isai 49.6 c. Psal 2.8 Such was the largenes of the Apostles commission Question Now how were their duties limited and bounded Answere They were all comprehended in these two Teaching and Baptizing which are the principall among the rest Explicatiō So indeede it is euident by the expresse words of our Sauiour First in that he saith Goe ye and teach c. Secondly in that hee saith further Baptizing them c. Touching either of these duties there are diuers things to be obserued Question Which are they Answer First concerning teaching our Sauiour sheweth both what doctrine is to be taught and also in what manner and to what end Secondly concerning Baptizing wee are likewise from the words of our Sauiour to consider what the thing it selfe to wit Baptisme is and in what forme or manner it is to be administred and to what purpose Let vs therefore consider a little of these things Question And first what doctrine is that which our Sauiour commanded his Apostles to teach And in what manner would he haue it taught Answer The Euangelist Marke sheweth that our Sauiour expressed part of his minde in this behalfe in other words then saint Matthew mentioneth saying Preach the Gospel But he maketh a further supply in Matthew in that he addeth these words Teaching whatsoeuer I haue commanded In these words indeede our Sauiour sheweth plainely what his minde was in either respects Explicatiō For by the word Gospel it is euident that hee would haue the glad tidings
childe Exod. 4.24 For baptisme is to vs Christians the same in proportion which circumcision was to the people of Israell And furthermore as it is a comfortable helpe for the strengthening of the faith of those that hauing truly desired it doe enioy it so no doubt the want of it through the negligence of any beleeuer cannot but minister a very great temptation to the weakening and disturbing of the peace of his faith so long as hee should want it euen so often as he should thinke of these words of our Sauiour Hee that shall beleeue and be baptized so neerely ioyning baptisme with faith as he doth though not as the cause of saluation yet as a testimonie and pledge of it to euerie true beleeuer And thus as Maister Caluine well concludeth this point Baptisme is necessarie though not simply yet for obedience sake Non simpliciter necessarium dicimus sed tantum obedientiae nostrae respectu And againe Non tanquam dimidia salutis causa sed vt testimonium Not as the halfe cause of saluation but as a testimony or pledge of it But from the former part of your answer there seemeth a great doubt to arise For seeing our Sauiour determining who shal be baptized saith they are such as are first to be taught and then also are to beleeue and so to be baptized how commeth it to passe that wee our â—elues haue beene baptized while we were Infants and that we doe baptize our children likewise while they are yet very new borne babes and so cannot be such as haue beene taught or be capable of any instruction and therefore much lesse doe actually beleeue Question What warrant can we haue for this Answer Though it was necessarie that at the first publishing of the Gospell to such people as were altogether heathenish that is prophane and vnbeleeuing they should be brought to knowledge and so to the faith of the mysterie of godlines because otherwise the Sacrament thereof must needes haue beene prophaned and of no vse and profit vnto them Yet so soone as any beleeued the Lord did not onely receiue themselues into his holy couenant of grace and mercy through Iesus Christ But also their children And therevpon haue they euen from the Apostles times to this day beene admitted to be partakers of the signe and seale of the couenant Explication and proofe This in deede hath beene the perpetuall vse of the Church of Christ euen from the primitiue imbracing of the Gospell amongst the Gentiles And the same also hath beene done vpon very good ground insomuch as the parents being sanctified to God their children also are accepted of God as holy vnto him as the Apostle Paule teacheth 1. Cor. 7.17 Neither may it be thought that the couenant of God entred with the Gentiles in the daies of the Gospell is lesse fauourable and gratious then was his couenant with the Israelites in the time of the law and before And therfore seeing when the Lord tooke Abraham into his couenant he did take in his children and whole posterity also with him and for a comfortable testimonie and proofe thereof commanded that the signe of his couenant should be imprinted in their flesh as wee reade Genes 17.7.8.9 c. Wee likewise perswade our selues from the same ground that God admitting at the first beleeuing parents into his most gratious couenant doth therewithall also admit their children into the same and that they may and ought now in the time of the Gospell be as lawfully baptized as euer the children of the Iewes were to be circumcised in the time of the law But therewithall this must be as firmely acknowledged that all Christian parents stand as strictly bound so soone as God giueth aptnes of vnderstanding to teach them the mysterie of their Christian baptisme to wit into whose name they haue beene baptized and to what end that they may know the greâ—tnes of Gods mercy towards them in this behalfe euen more and more from time to time and the straight bond of their duty and obedience to God the Father the Sonne and the holy Ghost insomuch as the Father of his free grace and mercy hath adopted them in his Sonne our Lord Iesus Christ to be his children in whom also he hath reconciled them to himselfe washing away their sinnes through his bloud and sanctifying them vnto himselfe by his spirit euen by the holy Ghost These things I say doe all Christian parents first who bring their children to baptisme and also all Ministâ—rs of the Gospell who doe baptize them and all other who are any way specially interessed in the holy action stand as strictly bound to teach and to bring them vp or procure as much as lieth in them that they may be brought vp in the holy nurture and information of the Lord as they are bound vnder paine of damnation to know beleeue and practise the same good duties themselues Lest their children through their default for want of knowledge or hauing knowledge doe for want of conscience fall away from the couenant of their baptisme to prophanenes and vngodlines and so bring vpon themselues a double condemnation The one because they are sinfull by nature the other because they refuse that mercie which is offered vnto them by the free grace and fauour of God And the rather doe we stand thus strictly bound to teach our children the holy mysterie of baptisme into the name of the Father and of the Sonne and of the holy Ghost that is into the name of one onely true GOD three distinct persons because wee cannot otherwise rightly knowe God nor how to beleeue in him nor what the fruite and efficacie of our baptisme is nor any thing at all what true Christianitie doth meane But what if our children doe die before they come to yeeres of discretion or it may be before they come to be baptized at all Question What is to be said in this case Answer God of his infinite mercie knoweth as well how to take them into his heauenly Kingdome as to admit them into his gratious couenant here vpon earth euen as seemeth best to his godly wisedome ExplicatioÌ„ It is very true And therein are wee to rest and to quiet and comfort our selues as they that haue learned to sowe in hope Yea further wee are to leaue secret thinges to the Lord and to account thinges reuealed a sufficient contentment to vs and our children in all things whatsoeuer may concerne our selues or them And thus much shall for the present time suffice concerning the more generall and common effects of the ministerie of the Gospell and also touching this point of the baptisme of children as an appurtenance thereunto This onely added that no infant of any Infidell Iewe or Turke may lawfully be baptized at this day no more then in the Apostles time vntill the paâ—ents one of them at the least haue imbraced the faith and doe make a holy profession of it and accordingly desire baptisme
with him and the holy Angels here hee telleth the wicked that they shall haue their fellowship with the Diuel and his wicked Angels The comparison thus touched let vs now consider of the latter part of the sentence more simply in the owne nature according to the seuerall parts or members of it We may consider of them in this order First who the persons be that shall be condemned Secondly what the punishment is wherevnto they are to bee adiudged The persons are saide to be such as are Cursed and they are no doubt accursed of God Neuertheles our Sauiour doth not call them the Cursed of the Father or the cursed of God as he had saide of the godly that they are the blessed of the Father The reason may be for that no man is simply cursed of God but by reason of his corruption and sinne whereby he maketh himselfe iustly subiect to the curse of God For sinne is the proper and immediate cause of that curse which falleth vpon any And the curse is the next forerunner of condemnation For this cause therefore it may by good reason be conceiued that our Sauiour Christ spareth the name of God or of the Father though hee had vsed it before that euery man might finde the cause of the curse in himselfe and the cause of blessing to be in the free grace and mercy of God who is the onely true and proper fountaine thereof Furthermore touching the persons of whom this sentence shall be principally pronounced by the course and tenure of it it is euident that they are and shall be such as be professours of the Gospell both Iewe and Gentile yet hypocriticall Christians because of their hypocrisie are more accursed then they that neuer heard of the Gospell according to the saying of our Sauiour that it shall be easier for them of Sodom and Gomorrha at the day of iudgement then for such Thus much for the Persons The punishment is to be considered first in two seuerall parts and degrees and then in some further amplifications of it setting forth both the certaintie of it and also the most hideous and wofull vncomfortablenesse of it The first part of the punishment is a seperation from Christ and from the ioyes and glory of his heauenly kingdome for euer Departye from me saith our Sauiour As though hee should say Howsoeuer yee haue presumed to boast of my name and to promise to your selues the kingdome of heauen as wee knowe that the wicked are readie both to thinke and to speake that they looke to be saued as well as the best yet saith our Sauiour Depart from me ye haue no part in me or in my comming or with my redeemed And as he saide before to the foolish virgins I knowe yee not so doth he speake to the same effect here in this place This therefore shall be the first degree of the punishment that it shall be a frustrating of all hope of happines for euer It may be called the punishment of depriuation or losse of the greatest good that might possibly be obtained The second part or degree of the punishment may be called the punishment of feeling or smart yea of the enduring of the greatest euill or woe that can befall any creature This latter part of the punishment is called fire for the sharpnes of it yea it shall be fire of such a kind as God shall make a fit executioner of his most seuere wrath For let vs not deceiue our selues God is able as easily to doe both the one and the other as hee hath alreadie giuen to euerie creature that nature and disposition which they doe presently enioy The same punishment is said to be euerlasting because it shal be such a firie vengeance as shall alwaies torment and burne and yet neuer either consume and wast it selfe or the matter which it shall burne This euerlasting fire shall not onely torment the body but also the soule Yea the soule not onely by the body but properly and in the owne nature For it shall be such a fire as shall torment the spirituall nature of the very diuels themselues Herein therefore doth their iudgement exceed all humane iudgements that euer were or can be For the most grieuous of them are but bodily they cannot touch the soule they are but temporall they cannot be prolonged for euer nay they cannot extend further then the terme of the naturall life O therefore whatsoeuer the iudgement of man shall be of vs or vpon vs let vs be careful I beseech you that we may escape this most heauie and euerlasting punishment which shall proceed from the most terrible iudgment of the diuine Maiestie of the eternall God We doe not without cause pitie those that run on in their sinnes as it were hasting a pace to this destruction Let vs learne to pitie our selues And when we shall doe so let vs magnifie the goodnes of the Lord our God and heauenly Father in this behalfe acknowledging that he hath herein shewed on vs his inestimable pitie and compassion For otherwise wee should be as careles as any other are But let vs proceed to such further amplifications of this punishment as the words of our Sauiour doe point vs vnto to wit the certaintie of it the most wofull and hideous vncomfortablenes of it The certaintie of it is argued from the cause in that our Sauiour saith that it is prepared for the wicked yea no doubt euen as certainly as God hath prepared heauen for his elect children according to the saying of our Sauiour in the 3 of Iohn He that beleeueth not is condemned alreadie to wit if he harden his heart in his vnbeliefe against the doctrine of the Gospel In the last verse of the 30 chap of the Prophet Isaiah the Lord threatening the destruction of the enemies of his Church he alluding to a doolefull place neare vnto Ierusalem where through outragious superstition parents did most vnnaturally burne and torment their children vnder pretence of sacrificing them to God as wee read 2. Chron 28 3 ch 33.6 And Ier 7.31 the Lord I say in that place of the Prophet Isaiah alluding to that doolful place of cruel superstitiō he describeth the most doolfull destructiō of the enemies of his church for euer in these words Tophteh or as the name of the same place is called Topheth Ier 7 31. alledged euen now and likewise 2. King 23.10 it is saith the Lord prepared of olde it is euen prepared for the King hee hath made it deepe and large the burning thereof is fire and much wood the breath of the Lord like a riuer of brimstone doth kindle it Whence it grewe that Hell the place of the eternall torment of the wicked was of the godly the haters of this horrible idolatrie from the name of the possessor of that place who was the sonne of Hinnom called the vallie of Hinnom according to that saying of our Sauiour Mat 5.22 Whosoeuer shall say Foole
to be more loth to offend his blessed Maiestie yea to be by all meanes more studious to please him in all things as was well answered before Now touching the last branch that is for the proofe of the assurance of forgiuenes of sinnes to all such as are thus qualified yea though through infirmitie they sinne in many things read 1. Iohn 2.1 If any man sinne wee haue an aduocate with the Father Iesus Christ the righteous Read also Heb. 13.8 and ch 6.10 c. to the end of the chapter And Rom. 3.25.26 ch 11.29 Our sinnes are many in deede and exceeding great but Gods mercies are more greater as euery true sorowfull soule may safely comfort it selfe Thus much of the Duties NOw to conclude this Article what is the danger of not beleeuing it and of not yeelding due fruites of repentance from the Comfort of it Question Answer They that beleeue not the forgiuenes of sinnes yea the daily and continuall forgiuenes of them with acknowledgement and bewailing of the same from day to day they can beleeue nothing to their sound consolation and comfort insomuch as they make the death of our Lord Iesus Christ of no powerfull effect vnto them Likewise for want of repentance and amendment of life all such debar themselues from all comfortable perswasion of forgiuenes Yea they doe make themselues iustly subiect to the wages and forfeiture of sinne which is the eternall destruction both of body and soule in heâ—l Explication and proofe To the end we may auoide this danger all hereticall errours against the true beliefe of this Article must be carefully auoided of vs. These errours are such as either concerne the Author of the forgiuenes of sinnes which is God or the meaning of the words how farre they are to be extended or the cause wherefore God forgiueth sinnes or the fruite and effect thereof First therefore in so much as God onely forgiueth sinnes the errour of those that attribute a subordinate power of forgiuenes to the Pope of Rome or to anie other mortall sinfull man is to be reiected as a blasphemie against God For as touching the power of the Ministery of the word and keies of the kingdom of heauen committed vnto the lawfull Ministers thereof that is to say first and principally to the holy Apostles then after them to others according to the wil of God Mat. 16.19 ch 18. ve 18. Ioh. 20. ve 23. this consisteth only in the ministerial publishing pronouncing of forgiuenes to all repenting sinners and that in the name and authority of God alone they being meerely his seruants therein And whereas it is required that euery man should forgiue his neighbour this is to be vnderstood as touching the wrong done particularly to the party offended and to the staying of all malitious desire of reuenge and of all cursed and vncharitable imprecation c but not touching the guiltines of the sinne and offence done against God For in this respect it belongeth onely to him to say Surely I haue pardoned I wil not destroy Iob ch 34.31 Reade also Psa 51.4 Against thee against thee onely I haue sinned saith King Dauid And Psa 130.8 With the Lord is mercy c. And he will redeeme Israel from all his iniquitie No Popish confession or pennance of theirs is auaileable herevnto Secondly the errour of those is to be reiected of vs who either restraine the word Sinnes onely to sinnes vnwillingly coÌ„mitted as the Basilidian heretikes are said to haue held or else to those sinnes that go before baptisme as though all that follow must at the least in some part be otherwise satisfied for as Papists teach or to those that went before the falling back of any after that they haue bin baptized and haue once obtained forgiuenes as the Cathari and Nouatians and some other haue held or to those that went before the falling away of any before they haue takeÌ„ holy orders as the Luciferians restrained the sinnes which they accounted pardonable Likewise the Popish error of restraining the word of forgiuenes to eternall paines is also to be reiected For seeing no punishment to satisfaction is due but in respect of sin imputed by what right may any be inflicted to that end if sin be already freely pardoned forgiuen for that satisfactions sake which our Sauiour hath made and which God hath accepted for our full discharge In which respect also we are to reiect their deuise of purgatory pains to coÌ„tinue after this life as long as they of their bloody mercy list theÌ„selues to determine Thirdly the heretical error of the same popish Deceiuers is to be reiected in that they do ascribe forgiuenes of sinnes at the least in some part to the operatorie working vertue of the Sacraments to the merit of mans own works like as also the Messalians Euchetae did to their works praiers And like to the Heracleonites and Helcosaites who ascribed forgiuenes to anointing and to other their ceremonies Fourthly insomuch as God of his most free grace and infinite mercy forgiueth vs all our sins to this end that we should not come into condemnation but haue our present entrance into the assured hope of euerlasting life glory yea to a present enioying of it by faith as our Sauiour himselfe assureth all such as heare his word beleeue in him that sent him Ioh. ch 5. ver 24. We are therefore confidently to cast away all doubtings of forgiuenes as touching our selues all that do truly beleeue and also all feares of purgatorie fire which the Popish Seducers scare and confound their Disciples withall And as we are to beware of these foure sorts of errors to hold firmely that all sins are pardonable yea freely perfitly pardonable here in this life to all those that shall truly beleeue repent so let vs take heed of foure sorts of people especially who are dangerous examples among vs. The first is the Popish sort of deceiuers whose errours against this Article we haue touched alreadie The second is of such as dreame of a perfection of their owne inherent righteousnes here in this life so as they need not saue for modesties sake or rather in an hypocritical pretence aske forgiuenes of sinnes Such as are some of the Anabaptists and Family of loue The third sort is of such as aske forgiuenes of their owne sins but wil not forgiue those whom they are offended withall Of whoÌ„ our Sauiour saith that they seeke forgiuenes in vaine Math. 6.14.15 The fourth sort is of secure and carelesse men who lie in their sinnes without any conscience or remorse for them as Atheists and Libertines Let none of these think vnlesse they repent them of these their grieuous sins that euer they shall finde pardon forgiuenes with the Lord howsoeuer they shall acquite assoile themselues as if no euill should come vnto them Thus much concerning the Article of the forgiuenes of sinnes
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
vnderstanding answerable to the cause of it that is to say the loue of Christ the which is said likewise to passe knowledge Ephes 3.19 Fourthly that with this vnspeakable consolation we haue power giuen vs to walke in some measure of holines righteousnes oâ— life we may learne from the grounds of the Apostles exhortation Rom. 6.12 c. For it is grounded in the vertue and efficacie of the death of our Sauiour whereinto we are baptized as we saw before And ch 8.3 God saith the same Apostle sending his own Sonne in the similitude of sinfull flesh and that euen for sinne that is because of sinne he hath condemned sinne in the flesh that is by Christes sufferings in the flesh hee hath vtterly disabled disauthorised sinne froÌ„ all power of condemning the faithful And that hath God done as it followeth in the next verse to the end the righteousnes of the law might be fulfilled in vs to wit by the imputation of the perfect obedience of Christ vnto vs that we also as a fruit thereof might through his spirit of sanctification walk after the spirit not after the flesh To â—he which purpose also he saith further ver 10. If Christ be in you the body is dead because of sinne that is as touching sinne so that it beareth the sway or dominion no longer but the Spirit is life for righteousnes sake Or as touching righteousnes mighty to quicken vs to the actions therof And thus also he deriueth the ground of sanctification from the death of Christ speaking in his own person Gal. 2.19.20 I through the law saith Paul am dead to the law and that I might liue vnto God I am crucified with Christ Thus I liue yet not I now but Christ liueth in me and in that I liue now in the flesh I liue by faith in the Sonne of God who hath loued me and giuen himselfe for me Read also Heb. 9 13.14 For if the blood of Bulles and Goates and the ashes of an heifer sprinkling theÌ„ that are vnclean sanctifieth as touching the purifying of thâ— flesh How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge yâ—ur conscience froÌ„ dead works to serue the liuing God Fiftly that by the sufferings death of our Sauiour the blessings of this life are blessed and made comfortable vnto vs we may take one proofe from that which we read Psa 22. ver 26. where this is reckoned for a fruit benefit therof that the poore shal eate be satisfied And ver 29. All they that be fat in the earth shall eate and worship So that both poore and rich feele the benefit of the sufferings of our Sauiour Read also Act. 2.46 Christians did eate their meate together with gladnes and singlenes of heart Praising God they had sauour with all the people And that euen afflictions also are made beneficiall and comfortable vnto vs by the sufferings of our Sauiour see Heb. 12.2 3. c. Where they are held forth for a notable remedy against all fainting wearines in the middest of all trouble reproach yea and as a meanes of making vs partakers of the holines of God our heauenly Father and as leauing behind theÌ„ a quiet fruit of righteousnes Wherevpon the Apostle exhorteth afflicted Christians to lift vp their hands which hang down their weake knees c. verses 10.11.12 And Rom. 8.29 we are made like to the image of our Sauiour Christ by them It is also very comfortable that we in suffering any affliction for the loue we beare to our Sa Christ are for his sake in that hee hath suffered for vs accounted of God to haue coÌ„munion with him in his sufferings and he with vs. Act. 9.4.5 and Colos 1.24 Read also Philip. 3 8.9 10. And Rom. 8.17 If wee suffer with him we shall be glorified with him It is the ordinary and as it were the Kings high way to the kingdom of heauen to passe through many afflictions Act. 14.22 And 2. Tim. 2.11.12 And chap. 3.12 This causeth the seruants of God to reioice and to be of good cheare in the middest of their afflictions according to the exhortation of our Sauiour Luke 6.22.23 And of the Apostle Iames. chap. 1. ver 2. and of Peter 1 Ep. 4.12.13.14 All this doubtlesse is from the merit of the sufferings of our Sauiour for vs insomuch as of punishments they are by the vertue and grace thereof conuerted to be medicines to cure those euils that are in vs such as are selfe-loue and loue of the world c. yea they are turned to be blessed preparations and furtherances vnto vs toward the kingdome of God according to the holy Prouerb chap. 6 23. Corrections for instruction are the way of life And Ps 119. verse 67. Before I was afflicted I went astray but now I keepe thy word And verse 71. It is good for me that I haue beene afflicted that I might learne thy word Sixtly that we haue the right of dominion Lordship ouer the creatures restored vnto vs by the death of our Sauiour read Ps 8. conferred with Heb. 2.6.7.8.9 For though Adam at the first had this dignity by the right of creation through the bounteous mercy of God yet he lost it by his disobedience and presumption against God And he lost it not onely from himselfe but also from vs. Our recouerie of that interest is only by the redemption of our Lord Iesus Christ who alone is the heire of all things so that we are no better theÌ„ intruders and vsurpers of all whatsoeuer we hold not as it were by lease permission or by free deed of gift from him Seauenthly that the naturall death is by his death made a spirituall aduantage vnto vs we may be assured by that which we read Philip. 1.20.21 22.23 This aduantage doth first of all betide our soules in that they cease to sinne and in that they are first receiued to glory and then our bodies who resting from the toile of their labours are freed for euer from their infirmities and diseases and shall at the last day rise againe to the same glory Thus in death we haue through the death of our Lord Iesus Christ a plentifull remedy against death it selfe like as the Scorpion by the skill of the Phisitian yeeldeth a medicine against the venime of the owne stinging and so is also the cause of the owne death vnto it selfe Eightly whereas the holy Angels must needes be enemies against vs because of our sinfull rebellion against God they are nowe made our friends through our reconciliaâ—ion with God by the death of Christ Heb. 1.14 For doubtlesse it is with the holy Angels as with the seruants of a Prince in his Court who when any are in disgrace with the King all stand aloofe from them c. but if the King receiue the same partie or parties to fauour and doe pardon their offence then are they